Dangerous Combination Quotes

You think the two of us and a slummy motel make for a dangerous combination?

The word “future” and females is a dangerous combination.

After a few months in my parents' basement, I took an apartment near the state university, where I discovered both crystal methamphetamine and conceptual art. Either one of these things are dangerous, but in combination they have the potential to destroy entire civilizations.

The love of literature, of language, of the mystery of the mind and heart showing themselves in the minute, strange, and unexpected combinations of letters and words, in the blackest and coldest print—the love which he had hidden as if it were illicit and dangerous, he began to display, tentatively at first, and then boldly, and then proudly.

He rewarded me with one of those brilliant smiles. If I had been less professional, it might have melted me into my socks. There was a tinge of evil to it, a lot of sex, but under that was a little boy peeking out, an uncertain little boy. That was it. That was the attraction. Nothing is more appealing than a handsome man who is also uncertain of himself. It appeals not only to the woman in us all, but the mother. A dangerous combination.

I believe that the combination of pencil and memory creates a kind of practical magic, and magic is dangerous.

Want and intelligence,’ the historian had written, ‘is a dangerous combination.

I imagine John Watson thinks love’s a mystery to me, but the chemistry is incredibly simple and very destructive. When we first met, you told me that a disguise is always a self portrait, how true of you, the combination to your safe – your measurements. But this is far more intimate. This is your heart, and you should never let it rule your head. You could have chosen any random number and walked out of here today with everything you worked for. But you just couldn’t resist it, could you? I’ve always assumed that love is a dangerous disadvantage. Thank you for the final proof.

Confidence and stupidity are a very dangerous combination, but they generally go together.

I will love you with no regard to the actions of our enemies or the jealousies of actors. I will love you with no regard to the outrage of certain parents or the boredom of certain friends. I will love you no matter what is served in the world’s cafeterias or what game is played at each and every recess. I will love you no matter how many fire drills we are all forced to endure, and no matter what is drawn upon the blackboard in blurry, boring chalk. I will love you no matter how many mistakes I make when trying to reduce fractions, and no matter how difficult it is to memorize the periodic table. I will love you no matter what your locker combination was, or how you decided to spend your time during study hall. I will love you no matter how your soccer team performed in the tournament or how many stains I received on my cheerleading uniform. I will love you if I never see you again, and I will love you if I see you every Tuesday. I will love you if you cut your hair and I will love you if you cut the hair of others. I will love you if you abandon your baticeering, and I will love you if you if you retire from the theater to take up some other, less dangerous occupation. I will love you if you drop your raincoat on the floor instead of hanging it up and I will love you if you betray your father. I will love you even if you announce that the poetry of Edgar Guest is the best in the world and even if you announce that the work of Zilpha Keatley Snyder is unbearably tedious. I will love you if you abandon the theremin and take up the harmonica and I will love you if you donate your marmosets to the zoo and your tree frogs to M. I will love you as a starfish loves a coral reef and as a kudzu loves trees, even if the oceans turn to sawdust and the trees fall in the forest without anyone around to hear them. I will love you as the pesto loves the fettuccini and as the horseradish loves the miyagi, as the tempura loves the ikura and the pepperoni loves the pizza. I will love you as the manatee loves the head of lettuce and as the dark spot loves the leopard, as the leech loves the ankle of a wader and as a corpse loves the beak of the vulture. I will love you as the doctor loves his sickest patient and a lake loves its thirstiest swimmer. I will love you as the beard loves the chin, and the crumbs love the beard, and the damp napkin loves the crumbs, and the precious document loves the dampness in the napkin, and the squinting eye of the reader loves the smudged print of the document, and the tears of sadness love the squinting eye as it misreads what is written. I will love you as the iceberg loves the ship, and the passengers love the lifeboat, and the lifeboat loves the teeth of the sperm whale, and the sperm whale loves the flavor of naval uniforms. i will love you as a child loves to overhear the conversations of its parents, and the parents love the sound of their own arguing voices, and as the pen loves to write down the words these voices utter in a notebook for safekeeping. I will love you as a shingle loves falling off a house on a windy day and striking a grumpy person across the chin, and as an oven loves malfunctioning in the middle of roasting a turkey. I will love you as an airplane loves to fall from a clear blue sky and as an escalator loves to entangle expensive scarves in its mechanisms. I will love you as a wet paper towel loves to be crumpled into a ball and thrown at a bathroom ceiling and as an eraser loves to leave dust in the hairdos of people who talk too much. I will love you as a cufflink loves to drop from its shirt and explore the party for itself and as a pair of white gloves loves to slip delicately into the punchbowl. I will love you as the taxi loves the muddy splash of a puddle and as a library loves the patient tick of a clock.

Still, his scars, combined with the serpentine wound now visible without the bandage covering his shoulder, made him all the more dangerous. He was, to me, terrifyingly beautiful.

Weakness, all the more dangerous for being combined with a sense of entitlement

Brant's an idealist, and he's competent. There are few more dangerous combinations in this world... Heroes are even more dangerous than idealists.

One need not be a prophet to be aware of impending dangers. An accidental combination of experience and interest will often reveal events to one man under aspects which few yet see.

One flake falls, twisting down through the empty sky. One frozen speck of snow. Then another, and another, and before I know it the roads will be covered in dozens of distinct flakes. All these little pieces combining to create one giant, volatile snowstorm, something beautiful and dangerous and epic

Ambition and stupidity are a dangerous combination.

We are afraid that our adult sexuality will somehow damage our kids, that it’s inappropriate or dangerous. But whom are we protecting? Children who see their primary caregivers at ease expressing their affection (discreetly, within appropriate boundaries) are more likely to embrace sexuality with the healthy combination of respect, responsibility, and curiosity it deserves. By censoring our sexuality, curbing our desires, or renouncing them altogether, we hand our inhibitions intact to the next generation.

She wasn’t entertainment for him. He didn’t need her to make him laugh or bolster his ego or to figure him out so he wouldn’t have to. A lot of men who said they were looking for a relationship really wanted a combination sex buddy, therapist, and mirror.

Some people grow weak when they are victimized, others grow stronger, and still others combine those two attributes to become dangerous,

The challenge of modern freedom, or the combination of isolation and freedom which confronts you, is to make yourself up. The danger is that you may emerge from the process as a not-entirely-human creature. (Referenced in How to Lose Friends and Alienate People by Toby Young)

Beneath the moons' shadowscape, wisdom, women, whiskey and you are a dangerous and provocative combination...

Evil and charismatic. A most dangerous combination.

She and I were a dangerous combination. We needed cautionary signs like the ones hanging in the tractor shed over the cans of diesel fuel. WARNING: COMBUSTIBLE.

There still remain four irreducible objections to religious faith: that it wholly misrepresents the origins of man and the cosmos, that because of this original error it manages to combine the maximum of servility with the maximum of solipsism, that it is both the result and the cause of dangerous sexual repression, and that it is ultimately grounded on wish-thinking.

This is what Keynes had meant when he warned of the dangers of economic chaos—you never know what combination of rage, racism and revolution will be unleashed.

Remember: the greatest danger you face in the world today is that you are replaceable. As you get older, people who are younger, cheaper and more in tune with trends are rising up and threatening your position. Your only salvation is to mine your uniqueness, to combine various skills that set you apart. No one can do what you do. That is your endgame.

It's a dangerous combination when we have officers with weapons and all the power, who also feel superior to the people they serve, when they look at our communities as places to control and police rather than protect and serve.

My younger sister was lively and curious, which was good, but she was also untamed—and that could be a dangerous combination.

The tavern keeper, a wiry man with a sharp-nosed face, round, prominent ears and a receding hairline that combined to give him a rodentlike look, glanced at him, absentmindedly wiping a tankard with a grubby cloth. Will raised an eyebrow as he looked at it. He'd be willing to bet the cloth was transferring more dirt to the tankard then it was removing. "Drink?" the tavern keeper asked. He set the tankard down on the bar, as if in preparation for filling it with whatever the stranger might order. "Not out of that," Will said evenly, jerking a thumb at the tankard. Ratface shrugged, shoved it aside and produced another from a rack above the bar. "Suit yourself. Ale or ouisgeah?" Ousigeah, Will knew, was the strong malt spirit they distilled and drank in Hibernia. In a tavern like this, it might be more suitable for stripping runt than drinking. "I'd like coffee," he said, noticing the battered pot by the fire at one end of the bar. "I've got ale or ouisgeah. Take your pick." Ratface was becoming more peremptory. Will gestured toward the coffeepot. The tavern keeper shook his head. "None made," he said. "I'm not making a new pot just for you." "But he's drinking coffee," Will said, nodding to one side. Inevitably the tavern keeper glanced that way, to see who he was talking about. The moment his eyes left Will, an iron grip seized the front of his shirt collar, twisting it into a knot that choked him and at the same time dragged him forward, off balance, over the bar,. The stranger's eyes were suddenly very close. He no longer looked boyish. The eyes were dark brown, almost black in this dim light, and the tavern keeper read danger there. A lot of danger. He heard a soft whisper of steel, and glancing down past the fist that held him so tightly, he glimpsed the heavy, gleaming blade of the saxe knife as the stranger laid it on the bar between them. He looked around for possible help. But there was nobody else at the bar, and none of the customers at the tables had noticed what was going on. "Aach...mach co'hee," he choked. The tension on his collar eased and the stranger said softly, "What was that?" "I'll...make...coffee," he repeated, gasping for breath. The stranger smiled. It was a pleasant smile, but the tavern keep noticed that it never reached those dark eyes. "That's wonderful. I'll wait here.

Alaska is much larger than France and Germany—combined. Yet its population is less than one-tenth that of New York City. Keep that in mind the next time you hear some environmentalist hysteria about the danger of “spoiling” Alaska by drilling for oil in an area smaller than Dulles Airport.

As Black people, if there is one thing we can learn from the 60s, it is how infinitely complex any move for liberation must be. For we must move against not only those forces which dehumanize us from the outside, but also against those oppressive values which we have been forced to take into ourselves. Through examining the combination of our triumphs and errors, we can examine the dangers of an incomplete vision. Not to condemn that vision but to alter it, construct templates for possible futures, and focus our rage for change upon our enemies rather than upon each other.

The ambiguous role of the car crash needs no elaboration—apart from our own deaths, the car crash is probably the most dramatic event in our lives, and in many cases the two will coincide. Aside from the fact that we generally own or are at the controls of the crashing vehicle, the car crash differs from other disasters in that it involves the most powerfully advertised commercial product of this century, an iconic entity that combines the elements of speed, power, dream and freedom within a highly stylized format that defuses any fears we may have of the inherent dangers of these violent and unstable machines.

I didn’t want to listen to Rook offering me roses whose perfume would make me forget all my childhood memories, or diamonds that would make me care for nothing but gems ever after, or goose down that would steal away my dreams. I knew that part of him existed, but I didn’t want to see it. And that sentiment was more dangerous than all the enchantments he could offer me combined.

Pervasive abuse and neglect of children is a greater danger to our species than cocaine and Communism combined.

The orthogonality thesis Intelligence and final goals are orthogonal: more or less any level of intelligence could in principle be combined with more or less any final goal.

The foolishness of youth with the cynicism of age is a dangerous combination.

highly credentialed experts can become so narrow-minded that they actually get worse with experience, even while becoming more confident—a dangerous combination.

The cardinal error of the Germans who opposed Nazism was their failure to unite against it. At the crest of their popular strength, in July 1932, the National Socialists had attained but 37 per cent of the vote. But the 63 per cent of the German people who expressed their opposition to Hitler were much too divided and shortsighted to combine against a common danger which they must have known would overwhelm them unless they united, however temporarily, to stamp it out. The

We only have a few hours, so listen carefully. If you’re hearing this story, you’re already in danger. Sadie and I might be your only chance. Go to the school. Find the locker. I won’t tell you which school or which locker, because if you’re the right person, you’ll find it. The combination is 13/32/33. By the time you finish listening, you’ll know what those numbers mean. Just remember the story we’re about to tell you isn’t complete yet. How it ends will depend on you. The most important thing: when you open the package and find what’s inside, don’t keep it longer than a week. Sure, it’ll be tempting. I mean, it will grant you almost unlimited power. But if you possess it too long, it will consume you. Learn its secrets quickly and pass it on. Hide it for the next person, the way Sadie and I did for you. Then be prepared for your life to get very interesting.

Government is nothing more than the combined force of society or the united power of the multitude for the peace, order, safety, good, and happiness of the people... There is no king or queen bee distinguished from all the others by size or figure or beauty and variety of colors in the human hive. No man has yet produced any revelation from heaven in his favor, any divine communication to govern his fellow men. Nature throws us all into the world equal and alike... The preservation of liberty depends upon the intellectual and moral character of the people. As long as knowledge and virtue are diffused generally among the body of a nation it is impossible they should be enslaved. Ambition is one of the more ungovernable passions of the human heart. The love of power is insatiable and uncontrollable... There is a danger from all men. The only maxim of a free government ought to be to trust no man living wth power to endanger public liberty.

Communism is a hateful thing and a menace to peace and organized government; but the communism of combined wealth and capital, the outgrowth of overweening cupidity and selfishness, which insidiously undermines the justice and integrity of free institutions, is not less dangerous than the communism of oppressed poverty and toil, which, exasperated by injustice and discontent, attacks with wild disorder the citadel of rule.

It is a false and dangerous situation which bases public power on private want, and roots the grandeur of the State in the suffering of the individual. It is a badly constituted grandeur which combines all the material elements, and into which no moral element enters.

The most dangerous unhappy people I’ve met are those who are both extremely ambitious and extremely lazy. What this combination produces is envy, which is a deadly sin that will make your life a living hell. These are people who think big and want to do something big, but they’re not willing to put in the work to earn it. They’ll cheat. They’ll throw you under the bus. They’re constantly looking for shortcuts. And if someone else has what they want, it eats away at their very soul. If someone is winning at a higher level than you are, either lower your expectations to match your work ethic or increase your work ethic to exceed your expectations. If you do neither, you’ll be miserable. What it all boils down to is that alignment is the key to fulfillment

quotation from Einstein: ‘The only thing more dangerous than ignorance is arrogance.’ I would suggest to Dr. Chauncy that in combination, the two qualities are even more alarming.

Actions matter. To be reckless with words is to be selfish, and combine that with power, and it is dangerous.

I finally said okay, but only if my mom could watch our daughter because I didn’t trust anyone else to stay with her. Hailey was seven at the time and was that strange combination of confidently independent and dangerously stupid that really only comes with young children and drunks, so I was hesitant to leave her.

It is a dangerous thing with brothers, to think that you could be as strong as them, or as wise as them, or as good as them. To believe that you could have been the same person, if only you hadn’t gone a different way. To think that your parents raised you the same, and that your genes combined the same, and that the rest of what has happened in all your triumph . . . or failure.

Funny, he wasn't handsome, not in a Mr. Perfect kind of way, at least. The guy had a nose that had clearly been busted once or three times, and his hazel eyes were too shrewd and too exhausted to be classified as attractive. But he was like a cocked gun: He has a steely intelligence and a dangerous power about him that you respected. Because the combination was a flat-out killer, literally

The very word "secrecy" is repugnant in a free and open society; and we are as a people inherently and historically opposed to secret societies, to secret oaths and to secret proceedings...Our way of life is under attack. Those who make themselves our enemy are advancing around the globe...no war ever posed a greater threat to our security. If you are awaiting a finding of "clear and present danger," then I can only say that the danger has never been more clear and its presence has never been more imminent...For we are opposed around the world by a monolithic and ruthless conspiracy that relies primarily on covert means for expanding its sphere of influence–on infiltration instead of invasion, on subversion instead of elections, on intimidation instead of free choice, on guerrillas by night instead of armies by day. It is a system which has conscripted vast human and material resources into the building of a tightly knit, highly efficient machine that combines military, diplomatic, intelligence, economic, scientific and political operations. Its preparations are concealed, not published. Its mistakes are buried, not headlined. Its dissenters are silenced, not praised. No expenditure is questioned, no rumor is printed, no secret is revealed.

Whites were fools and one had constantly to fight in order not to underestimate their power and danger, because a powerful and dangerous fool is not to be underestimated. Add the elements of hypocrisy and fear and one had an extremely volatile combination. It was a combination that could easily blow the country, even the world, apart. In

You always know more than you think you know without being aware of it. You always remember best what has hurt most. Memory is a reflex of the pain. Knowledge is the memory of the pain combined with the unconsciousness which we 'rationalize' via dreams or by means of reading literature. It is impossible to learn from someone else's experience unless we don't assume this experience as our own's, which we can achieve only by living it anew and from scratch. We can not live our lives at someone else's expense. Only life fraught with dangers and risks and lived as your own's deserves its name. Only selfish people do not live their lives as if they do not belong entirely to them. Cowardice equals a life that you refuse to live at its fullest and at its most dangerous.

As history has repeatedly suggested, nothing is more effective for demolishing traditional legal protections than the combined claims that a crime is uniquely dangerous, and that those behind it have exceptional powers of resistance. [On witchburning in France during the 16th Century.]

The attendant thinks it is some form of religious mania which has seized him. If so, we must look for squalls, for a strong man with homicidal and religious mania at once might be dangerous. The combination is a dreadful one.

a strong man with homicidal and religious mania at once might be dangerous. The combination is a dreadful one.

Your frequent claim that we must understand religious belief as a “social construct,” produced by “societal causes,” dependent upon “social and cultural institutions,” admitting of “sociological questions,” and the like, while it will warm the hearts of most anthropologists, is either trivially true or obscurantist. It is part and parcel of the double standard that so worries me—the demolition of which is the explicit aim of The Reason Project. Epidemiology is also a “social construct” with “societal causes,” etc.—but this doesn’t mean that the germ theory of disease isn’t true or that any rival “construct”—like one suggesting that child rape will cure AIDS—isn’t a dangerous, deplorable, and unnecessary eruption of primeval stupidity. We either have good reasons or bad reasons for what we believe; we can be open to evidence and argument, or we can be closed; we can tolerate (and even seek) criticism of our most cherished views, or we can hide behind authority, sanctity, and dogma. The main reason why children are still raised to think that the universe is 6,000 years old is not because religion as a “social institution” hasn’t been appropriately coddled and cajoled, but because polite people (and scientists terrified of losing their funding) haven’t laughed this belief off the face of the earth. We did not lose a decade of progress on stem-cell research in the United States because of religion as a “social construct”; we lost it because of the behavioural and emotional consequences of a specific belief. If there were a line in the book of Genesis that read – “The soul enters the womb on the hundredth day (you idiots)” – we wouldn’t have lost a step on stem-cell research, and there would not be a Christian or Jew anywhere who would worry about souls in Petri dishes suffering the torments of the damned. The beliefs currently rattling around in the heads of human beings are some of the most potent forces on earth; some of the craziest and most divisive of these are “religious,” and so-dubbed they are treated with absurd deference, even in the halls of science; this is a very bad combination—that is my point.

His mouth was a little too wide and snaked from corner to corner. His nose had been broken a few times, and when you looked at him straight on like I was doing as I stared at him across the circle bar, you could really tell. But his eyes were beautiful, cunning and otherworldly. His hair was a controlled mess; wispy dark strands that swooped across his forehead with long sideburns. He had high cheekbones, a strong jawline. When you combined all the parts, they equaled so much more than the sum. He was exotically, dangerously beautiful. He'd been mine once. He'd broken my heart once. And he was here to kill me. He only needed to do that once, too.

Religion and politics together is the most dangerous of all combinations, when that religion, is not the true religion of kindness and love, but the religion of books, doctrines and priests.

He wore the black suit which he used for funerals, a form of social entertainment which greatly appealed to Mr. Judd since it combined dignity of emotion with solemn lessons on the dangers of existence in an under-policed country.

I dove into work showing that highly credentialed experts can become so narrow-minded that they actually get worse with experience, even while becoming more confident—a dangerous combination. And I was stunned when cognitive psychologists I spoke with led me to an enormous and too often ignored body of work demonstrating that learning itself is best done slowly to accumulate lasting knowledge, even when that means performing poorly on tests of immediate progress.

The Africans and the underdeveloped peoples, contrary to what is commonly believed, are quick to build a social and political consciousness. The danger is that very often they reach the stage of social consciousness before reaching the national phase. In this case the underdeveloped countries’ violent calls for social justice are combined, paradoxically enough, with an often primitive tribalism. The underdeveloped peoples behave like a starving population—which means that the days of those who treat Africa as their playground are strictly numbered. In other words, their power cannot last forever. A bourgeoisie that has only nationalism to feed the people fails in its mission and inevitably gets tangled up in a series of trials and tribulations. If nationalism is not explained, enriched, and deepened, if it does not very quickly turn into a social and political consciousness, into humanism, then it leads to a dead end. A bourgeois leadership of the underdeveloped countries confines the national consciousness to a sterile formalism. Only the massive commitment by men and women to judicious and productive tasks gives form and substance to this consciousness.

The attendant thinks it is some sudden form of religious mania which has seized him. If so, we must look out for squalls, for a strong man with homicidal and religious mania at once might be dangerous. The combination is a dreadful one. At nine o'clock I visited

Damen knew his body now. He knew the surprise that gentle attention could draw from him. He knew his lazy, dangerous assurance, his hesitancies . . . his sweet, tender hesitancies. He knew the way that he made love, a combination of explicit knowledge and almost shy reticences. Stirring

Different groups in the [Middle East] drew two lessons from [return of the shah in Iran] - one, that Americans were willing to use both force and intrigue to install or restore their puppet rulers in Middle Eastern countries; the other, that they were not reliable patrons when these puppets were seriously attacked by their own people, and would simply abandon them. The one evoked hatred, the other contempt - a dangerous combination. Clearly, something deeper is involved than these specific grievances, numerous and important as they may be, something deeper which turns every disagreement into a problem and makes every problem insoluble. What we confront now is not just a complaint about one or another American policy but rather a rejection and condemnation, at once angry and contemptuous, of all that America is seen to represent in the modern world. (76)

I will love you with no regard to the actions of our enemies or the jealousies of actors. I will love you with no regard to the outrage of certain parents or the boredom of certain friends. I will love you no matter what is served in the world’s cafeterias or what game is played at each and every recess. I will love you no matter how many fire drills we are all forced to endure, and no matter what is drawn upon the blackboard in a blurring, boring chalk. I will love you no matter how many mistakes I make when trying to reduce fractions, and no matter how difficult it is to memorize the periodic table. I will love you no matter what your locker combination was, or how you decided to spend your time during study hall. I will love you no matter how your soccer team performed in the tournament or how many stains I received on my cheerleading uniform. I will love you if I never see you again, and I will love you if I see you every Tuesday. I will love you if you cut your hair and I will love you if you cut the hair of others. I will love you if you abandon your baticeering, and I will love you if you retire from the theater to take up some other, less dangerous occupation. I will love you if you drop your raincoat on the floor instead of hanging it up and I will love you if you betray your father. I will love you even if you announce that the poetry of Edgar Guest is the best in the world and even if you announce that the work of Zilpha Keatley Snyder is unbearably tedious. I will love you if you abandon the theremin and take up the harmonica and I will love you if you donate your marmosets to the zoo and your tree frogs to M. I will love you as the starfish loves a coral reef and as kudzu loves trees, even if the oceans turn to sawdust and the trees fall in the forest without anyone around to hear them. I will love you as the pesto loves the fetuccini and as the horseradish loves the miyagi, as the tempura loves the ikura and the pepperoni loves the pizza. I will love you as the manatee loves the head of lettuce and as the dark spot loves the leopard, as the leech loves the ankle of a wader and as a corpse loves the beak of the vulture. I will love you as the doctor loves his sickest patient and a lake loves its thirstiest swimmer. I will love you as the beard loves the chin, and the crumbs love the beard, and the damp napkin loves the crumbs, and the precious document loves the dampness in the napkin, and the squinting eye of the reader loves the smudged print of the document, and the tears of sadness love the squinting eye as it misreads what is written. I will love you as the iceberg loves the ship, and the passengers love the lifeboat, and the lifeboat loves the teeth of the sperm whale, and the sperm whale loves the flavor of naval uniforms. I will love you as a child loves to overhear the conversations of its parents, and the parents love the sound of their own arguing voices, and as the pen loves to write down the words these voices utter in a notebook for safekeeping. I will love you as a shingle loves falling off a house on a windy day and striking a grumpy person across the chin, and as an oven loves malfunctioning in the middle of roasting a turkey. I will love you as an airplane loves to fall from a clear blue sky and as an escalator loves to entangle expensive scarves in its mechanisms. I will love you as a wet paper towel loves to be crumpled into a ball and thrown at a bathroom ceiling and an eraser loves to leave dust in the hairdos of the people who talk too much. I will love you as a taxi loves the muddy splash of a puddle and as a library loves the patient tick of a clock. I will love you as a thief loves a gallery and as a crow loves a murder, as a cloud loves bats and as a range loves braes. I will love you as misfortune loves orphans, as fire loves innocence and as justice loves to sit and watch while everything goes wrong.

I'll buy you a blow-up doll. I'm sure my mate won't mind when I explain how hard up you are." She didn't bother to punch him this time, just glared with promise of future retaliation. "Very funny. You wouldn't be laughing if you knew how sexually frustrated I am right now." [...] "The last time was when that SilverBlade sentinel was in town for a communications meeting." All amusement left Dorian's face. "You serious? That was months ago." A very long time to go without intimate touch. "Merce, that could get dangerous." "I know. Do you think I don't know?" She thrust her hands through her hair. "Damn it Dorian! It's getting to the point where I'm starting to wonder if some of the wolves would be good in bed. [...] "Cat and wolf isn't a ... um ... normal combination." "And Psy and cat is?" She made a face at him. "Yeah, yeah I know. Cat and wolf is strange." [...] "How about one of the Rats?" Dorian's eyes gleamed.

She was sliding dangerously fast down a slippery slope, if she went from "no kissing" and "we'll see" to him coming over when the children were gone. She cast around in her mind for something, anything, to stop her headlong plunge. She blurted out, "Do Djinn date?" He blinked. "That is not something to which I have given much thought," he said. "Perhaps some Djinn might date some ... creatures ... some ... times. Dating has not previously been a habit of mine." She nodded, too rapidly, and forced herself to stop. "I just wondered." "Humans like to date," Khalil said thoughtfully. Then he turned decisive. "That is what we will do tomorrow. We will go on a date." Suddenly she was dying. She didn't know from what exactly: repressed laughter or mortification or perhaps a combination of both. She managed to articulate, "You don't dictate a date." "I do not see why not," said Khalil, his energy caressing hers with lazy amusement. He tapped her nose. "Humans require air. Breathe now." She did, and a snicker escaped. "If you order a date to happen, it's no longer a date. It becomes, I don't know, a meeting or kidnapping or something.

I thought I was getting away from politics for a while. But I now realise that the vuvuzela is to these World Cup blogs what Julius Malema is to my politics columns: a noisy, but sadly unavoidable irritant. With both Malema and the vuvuzela, their importance is far overstated. Malema: South Africa's Robert Mugabe? I think not. The vuvuzela: an archetypal symbol of 'African culture?' For African civilisation's sake, I seriously hope not. Both are getting far too much airtime than they deserve. Both have thrust themselves on to the world stage through a combination of hot air and raucous bluster. Both amuse and enervate in roughly equal measure. And both are equally harmless in and of themselves — though in Malema's case, it is the political tendency that he represents, and the right-wing interests that lie behind his diatribes that is dangerous. With the vuvu I doubt if there are such nefarious interests behind the scenes; it may upset the delicate ears of the middle classes, both here and at the BBC, but I suspect that South Africa's democracy will not be imperilled by a mass-produced plastic horn.

A true natural aristocracy is not a separate interest in the state, or separable from it. It is an essential integrant part of any large body rightly constituted. It is formed out of a class of legitimate presumptions, which taken as generalities, must be admitted for actual truths. To be bred in a place of estimation; to see nothing low and sordid from one’s infancy; to be taught to respect one’s self; to be habituated to the censorial inspection of the public eye; to look early to public opinion; to stand upon such elevated ground as to be enabled to take a large view of the wide-spread and infinitely diversified combinations of men and affairs in a large society; to have leisure to read, to reflect, to converse; to be enabled to draw the court and attention of the wise and learned wherever they are to be found;—to be habituated in armies to command and to obey; to be taught to despise danger in the pursuit of honor and duty; to be formed to the greatest degree of vigilance, foresight and circumspection, in a state of things in which no fault is committed with impunity, and the slightest mistakes draw on the most ruinous consequence—to be led to a guarded and regulated conduct, from a sense that you are considered as an instructor of your fellow-citizens in their highest concerns, and that you act as a reconciler between God and man—to be employed as an administrator of law and justice, and to be thereby amongst the first benefactors to mankind—to be a professor of high science, or of liberal and ingenuous art—to be amongst rich traders, who from their success are presumed to have sharp and vigorous understandings, and to possess the virtues of diligence, order, constancy, and regularity, and to have cultivated an habitual regard to commutative justice—these are the circumstances of men, that form what I should call a natural aristocracy, without which there is no nation.

Devotees have the sweetest experience of life. Everybody may think they are idiots, but they are having the best time on the planet. You decide who the idiot is! When I say “devotion,” I am not talking about faith or belief. Belief is just like morality. People who believe something often think they are superior to others. All that happens the moment you believe something is that your stupidity acquires confidence. Confidence and stupidity are a very dangerous combination, but they generally go together. If you start looking at the world around you, you would clearly understand that what you know is so minuscule that there is no way to act with confidence. A belief system takes away this problem; it gives you enormous confidence, but it does not cure your stupidity.

The moon fled eastward like a frightened dove, while the stars changed their places in the heavens, like a disbanding army. 'Where are we?' asked Gil Gil. 'In France,' responded the Angel of Death. 'We have now traversed a large portion of the two bellicose nations which waged so sanguinary a war with each other at the beginning of the present century. We have seen the theater of the War of Succession. Conquered and conquerors both lie sleeping at this instant. My apprentice, Sleep, rules over the heroes who did not perish then, in battle, or afterward of sickness or of old age. I do not understand why it is that below on earth all men are not friends? The identity of your misfortunes and your weaknesses, the need you have of each other, the shortness of your life, the spectacle of the grandeur of other worlds, and the comparison between them and your littleness, all this should combine to unite you in brotherhood, like the passengers of a vessel threatened with shipwreck. There, there is neither love, nor hate, nor ambition, no one is debtor or creditor, no one is great or little, no one is handsome or ugly, no one is happy or unfortunate. The same danger surrounds all and my presence makes all equal. Well, then, what is the earth, seen from this height, but a ship which is foundering, a city delivered up to an epidemic or a conflagration?' 'What are those ignes fatui which I can see shining in certain places on the terrestrial globe, ever since the moon veiled her light?' asked the young man. 'They are cemeteries. We are now above Paris. Side by side with every city, every town, every village of the living there is always a city, a town, or a village of the dead, as the shadow is always beside the body. Geography, then, is of two kinds, although mortals only speak of the kind which is agreeable to them. A map of all the cemeteries which there are on the earth would be sufficient indication of the political geography of your world. You would miscalculate, however, in regard to the population; the dead cities are much more densely populated than the living; in the latter there are hardly three generations at one time, while, in the former, hundreds of generations are often crowded together. As for the lights you see shining, they are phosphorescent gleams from dead bodies, or rather they are the expiring gleams of thousands of vanished lives; they are the twilight glow of love, ambition, anger, genius, mercy; they are, in short, the last glow of a dying light, of the individuality which is disappearing, of the being yielding back his elements to mother earth. They are - and now it is that I have found the true word - the foam made by the river when it mingles its waters with those of the ocean.' The Angel of Death paused. ("The Friend of Death")

The very word "secrecy" is repugnant in a free and open society; and we are as a people inherently and historically opposed to secret societies, to secret oaths and to secret proceedings...Our way of life is under attack. Those who make themselves our enemy are advancing around the globe...no war ever posed a greater threat to our security. If you are awaiting a finding of "clear and present danger," then I can only say that the danger has never been more clear and its presence has never been more imminent...For we are opposed around the world by a monolithic and ruthless conspiracy that relies primarily on covert means for expanding its sphere of influence–on infiltration instead of invasion, on subversion instead of elections, on intimidation instead of free choice, on guerrillas by night instead of armies by day. It is a system which has conscripted vast human and material resources into the building of a tightly knit, highly efficient machine that combines military, diplomatic, intelligence, economic, scientific and political operations. Its preparations are concealed, not published. Its mistakes are buried, not headlined. Its dissenters are silenced, not praised. No expenditure is questioned, no rumor is printed, no secret is revealed.

To use a more accurate car metaphor, the Honda Civic, like the pit bull, is small in size, fairly generic in appearance, inexpensive, and easy to acquire. These four characteristics make it one of the best-selling cars of all time. For those exact same reasons, the Civic is also the leading car bought, sold, and modified for purposes of street drag racing, a highly dangerous and illegal practice that kills approximately one hundred Americans every year (three times as many as are killed by all types of dogs combined). Yet no legislator has ever proposed a ban on the Honda Civic in order to correct errant human behavior by a small number of people. If

The man who has lost his instincts and does not recognize the obligation Nature has given him cannot hope for any corrective action on Nature’s part until he restores his lost instincts by clear intellectual awareness. Once he understands, then he must face the task of making the necessary amends by bringing back what was lost. There is a great danger that once a man no longer sees his duty clearly, he will continue to tear down the racial barriers until the last remaining shred of his best part is finally lost. Then there would be nothing left but a uniform racial mush, which appears to be the ideal sought by our “wonderful world-reformers” today. However this puree mix would soon drive all ideals from the world. True, a group of great size might be formed in that way because a herd animal can be unnaturally combined, but no such mixture can ever produce a man who can carry a culture or a man who can be a cultural founder and creator. The mission of mankind could then be considered at an end. Anyone who does not want the earth to approach that condition must accept that it is the task, especially of the German State, to be sure, above everything, that all further bastardization is stopped.

There is a philosophy by which many people live their lives, and it is this: life is a shit sandwich, but the more bread you've got, the less shit you have to eat. These people are often selfish brats as kids, and they don't get better with age: think of the shifty-eyed smarmy asshole from the sixth form who grow up to be a merchant banker, or an estate agent, or one of the Conservative Party funny-handshake mine's a Rolex brigade. (This isn't to say that all estate agents, or merchant bankers, or conservatives are selfish, but that these are ways of life that provide opportunities of a certain disposition to enrich themselves at the expense of others. Bear with me.) There is another philosophy by which people live their lives, and it goes thus: You will do as I say or I will hurt you. . . . Let me draw you a Venn diagram with two circles on it, denoting sets of individuals. They overlap: the greedy ones and the authoritarian ones. Let's shade in the intersecting area in a different color and label it: dangerous. Greed isn't automatically dangerous on its won, and petty authoritarians aren't usually dangerous outside their immediate vicinity -- but when you combine the two, you get gangsters and dictators and hate-spewing preachers.

Mental illness doesn’t cause abusiveness any more than alcohol does. What happens is rather that the man’s psychiatric problem interacts with his abusiveness to form a volatile combination. If he is severely depressed, for example, he may stop caring about the consequences his actions may cause him to suffer, which can increase the danger that he will decide to commit a serious attack against his partner or children. A mentally ill abuser has two separate—though interrelated—problems, just as the alcoholic or drug-addicted one does.

Leave off driving your composers. It might prove to be as dangerous as it is generally unnecessary. After all, composing cannot be turned out like spinning or sewing. Some respected colleagues (Bach, Mozart, Schubert) have spoilt the world terribly. But if we can’t imitate them in the beauty of their writing, we should certainly beware of seeking to match the speed of their writing. It would also be unjust to put all the blame on idleness alone. Many factors combine to make writing harder for us (my contemporaries), and especially me. If, incidentally, they would use us poets for some other purpose, they would see that we are thoroughly and naturally industrious dispositions . . . . I have no time: otherwise I should love to chat on the difficulty of composing and how irresponsible publishers are.

Lucy, who apparently had no idea his girlfriend's father held him in such low regard, agreed with Noonan that he was pushing the envelope, behaviorwise. Still, he was genuinely fond of the man and didn't want to believe there was anything seriously wrong. After all, he argued, wasn't Mr. Berg's lunacy born of genius? Even though Lucy loved and defended Thomaston, he had to admit that the man was out of place there. He was despised by most faculty members and secretly made fun of, but even those who loathed him feared his acid wit, his searing intelligence. For all his eccentricity, he was the best teacher either of them had ever had, and honors was worth more than all their other classes combined, not so much in spite of its instructor being dangerously off center as because of it. The weirder things got, the more boundaries that were ignored, the more interesting things became. But what if one of the boundaries they were crossing was the one that separated sanity from madness? Lucy, perhaps out of loyalty to Sarah, didn't want to believe that this was what they were witnessing. Noonan, though, was apprehensive.

This is outrageous and demonstrates the danger of permitting religion in the public square,” Liebowitz said. “History teaches us, or should have by now, that wars caused by religion, and especially Christianity, have killed more people than all other causes, combined.” “I'm afraid that's not accurate. Stalin, Mao and Pol Pot each killed millions and they were all confirmed atheists,” Cardinal Guzetti replied. “Remember the Great Peoples Cultural Revolution? Over twenty million died before it was over. The killing fields in Cambodia claimed the lives of unknown millions, but some estimates suggest twenty five percent of the country's population died at the hands of the Camere Rouge. Joseph Stalin starved ten to twelve million Russian peasant farmers to death and killed another two million building the great Canal outside of Moscow. All three of these monsters were confirmed atheists . . . Probably five thousand people were killed during the Inquisition. In America, thirteen were put on trial during the Salem witch trials. Horrible and indefensible, no doubt. But millions of human beings were slaughtered by Stalin, Pol Pot and Mao. I'm afraid we Christians are amateurs compared to you atheists.

We know of ESB's potential for mind control largely through the work of Jose Delgado. One signal provoked a cat to lick its fur, then continue compulsively licking the floor and bars of its cage. A signal designed to stimulate a portion of a monkey's thalamus, a major midbrain center for integrating muscle movements, triggered a complex action: The monkey walked to one side of the cage, then the other, then climbed to the rear ceiling, then back down. The animal performed this same activity as many times as it was stimulated with the signal, up to sixty times an hour, but not blindly— the creature still was able to avoid obstacles and threats from the dominant male while carrying out the electrical imperative. Another type of signal has made monkeys turn their heads, or smile, no matter what else they were doing, up to twenty thousand times in two weeks. As Delgado concluded, "The animals looked like electronic toys." 
Even instincts and emotions can be changed: In one test a mother giving continuous care to her baby suddenly pushed the infant away whenever the signal was given. Approach-avoidance conditioning can be achieved for any action simply by stimulating the pleasure and pain centers in an animal's or person's limbic system. 
Eventual monitoring of evoked potentials from the EEG, combined with radio-frequency and microwave broadcasts designed to produce specific thoughts or moods, such as compliance and complacency, promises a method of mind control that poses immense danger to all societies —tyranny without terror.

The Salem tragedy, which is about to begin in these pages, developed from a paradox. It is a paradox in whose grip we still live, and there is no prospect yet that we will discover its resolution. Simply, it was this: for good purposes, even high purposes, the people of Salem developed a theocracy, a combine of state and religious power whose function was to keep the community together, and to prevent any kind of disunity that might open it to destruction by material or ideological enemies. It was forged for a necessary purpose and accomplished that purpose. But all organization is and must be grounded on the idea of exclusion and prohibition, just as two objects cannot occupy the same space. Evidently the time came in New England when the repressions of order were heavier than seemed warranted by the dangers against which the order was organized. The witch-hunt was a perverse manifestation of the panic which set in among all classes when the balance began to turn toward greater individual freedom.

Why? Why wouldn’t revenge make things better? I think I saw then the difference between my anger toward my father and my anger toward Kera. It was like watching two icebergs separate, after moving together for a very long time. One was enormous, the size of an island; so enormous that I’d been standing atop it my entire life and never realized it was dragging me away from myself. The other was a regular iceberg. Not small, because icebergs aren’t small; but not bottomless either. Contained within a definable space. Able to be seen all at once, if I was willing to dive into the cold, and look at it from below. Was I willing to dive? What would that mean? Could I look at one anger, without being overwhelmed by all the others? I wonder if angers can connect to each other, if you’re not careful. I wonder if they combine, and feed one another, strengthen each other, make each individual anger bigger than it’s supposed to be? That seems dangerous. It seems like something to look out for, in a life of perils.

We are what happens when the seemingly unthinkable celebrity rises to power. Our existence makes my eyes hurt. People are forever thinking that the unthinkable can't happen. If it doesn't exist in thought, then it can't exist in life. And then, in the blink of an eye, in a moment of danger, a figure who takes power from our weak desires and failures emerges like a rib from sand. Jean de Men. Some strange combination of a military dictator and a spiritual charlatan. A war-hungry mountebank. How stupidly we believe in our petty evolutions. Yet another case of something shiny that entertained us and then devoured us. We consume and become exactly what we create. In all times.

The traditional Roman year was only 355 days long, and it had for centuries been the job of Roman priests to add in an extra month from time to time to keep the civic calendar in step with the natural seasons. For whatever reason – probably a combination of lack of expertise and lack of will – they had signally failed to get their calculations correct. The result was that the calendar year and the natural year were sometimes many weeks apart, with the Roman equivalent of harvest festivals falling when the crops were still growing and the climate in what was called April feeling more like February (which it was). The truth is that it is always dangerous in Republican history to assume that any given date is an accurate indication of the weather. Using Alexandrian know-how, Caesar corrected the error and, for the future, established a year with 365 days, with an extra day inserted at the end of February every four years. This was a far more significant outcome of his visit to Egypt than any dalliance with Cleopatra. Other

The final element is execution. The only way a strategy can get implemented is if we dedicate resources to it. Good intentions are not enough—you’re not implementing the strategy that you intend if you don’t spend your time, your money, and your talent in a way that is consistent with your intentions. In your life, there are going to be constant demands for your time and attention. How are you going to decide which of those demands gets resources? The trap many people fall into is to allocate their time to whoever screams loudest, and their talent to whatever offers them the fastest reward. That’s a dangerous way to build a strategy. All of these factors—priorities, balancing plans with opportunities, and allocating your resources—combine to create your strategy.

Humans are actually reservoir hosts for countless bacteria and viruses that haven’t even been classified yet. About twenty percent of the genetic information in the nose doesn’t match any known or cataloged organism. In the gut, forty to fifty percent of all the DNA is from bacteria and viruses that have never been classified. Even in the blood, up to two percent is a sort of “biological dark matter.” In many ways, this biological dark matter, this sea of unknown viruses and bacteria, is the ultimate frontier. Almost all viruses are harmless until they jump to another host—a life form different from their natural hosts. The virus then combines with a completely new genome and causes a new and unexpected reaction—an illness. That was the ultimate danger with viruses,

I am a writer who does not enjoy writing. I can find innumerable ways to avoid it. But, to rip off Dorothy Parker, nothing else—nothing—gives me the same thrill as having written. I’m the same way with knitting. The process is fine, mind you, and keeps my hands busy. But nothing else—nothing—gives me the rush that I get from finishing something. "The parallels between writing and knitting go even further. Like writing, knitting has a finite number of raw ingredients. There are twenty-six letters in the alphabet. Those letters can combine to give you David Foster Wallace or freshman composition papers. There are only two basic stitches: the knit and the purl. Those stitches can add up to a gorgeously complicated sweater or a pastel pink toilet paper cozy. The difference is in the mind that shapes them.

The inexperienced reader wants the essentially familiar combined with superficial novelty. Each story must have a slightly new setting or twist or "gimmick," though the fundamental features of the characters and situations remain the same. He evaluates a story not by its truth but by its twists and turns and surprises, by its suspense or its love interest. He wants his stories to be mainly pleasant. Evil, danger, and misery may appear in them, but not in such a way that they need be taken really seriously or are felt to be oppressive or permanent. He wants reading that slips easily and smoothly through his mind, requiring little mental effort. Most of all, he wants something that helps sustain his fantasy life, providing ready-made daydreams in which he overcomes his limitations, thwarts his enemies, and wins success or fame or the girl.

Italy still has a provincial sophistication that comes from its long history as a collection of city states. That, combined with a hot climate, means that the Italians occupy their streets and squares with much greater ease than the English. The resultant street life is very rich, even in small towns like Arezzo and Gaiole, fertile ground for the peeping Tom aspect of an actor’s preparation. I took many trips to Siena, and was struck by its beauty, but also by the beauty of the Siennese themselves. They are dark, fierce, and aristocratic, very different to the much paler Venetians or Florentines. They have always looked like this, as the paintings of their ancestors testify. I observed the groups of young people, the lounging grace with which they wore their clothes, their sense of always being on show. I walked the streets, they paraded them. It did not matter that I do not speak a word of Italian; I made up stories about them, and took surreptitious photographs. I was in Siena on the final day of the Palio, a lengthy festival ending in a horse race around the main square. Each district is represented by a horse and jockey and a pair of flag-bearers. The day is spent by teams of supporters with drums, banners, and ceremonial horse and rider processing round the town singing a strange chanting song. Outside the Cathedral, watched from a high window by a smiling Cardinal and a group of nuns, with a huge crowd in the Cathedral Square itself, the supporters passed, and to drum rolls the two flag-bearers hurled their flags high into the air and caught them, the crowd roaring in approval. The winner of the extremely dangerous horse race is presented with a palio, a standard bearing the effigy of the Virgin. In the last few years the jockeys have had to be professional by law, as when they were amateurs, corruption and bribery were rife. The teams wear a curious fancy dress encompassing styles from the twelfth to the eighteenth centuries. They are followed by gangs of young men, supporters, who create an atmosphere or intense rivalry and barely suppressed violence as they run through the narrow streets in the heat of the day. It was perfect. I took many more photographs. At the farmhouse that evening, after far too much Chianti, I and my friends played a bizarre game. In the dark, some of us moved lighted candles from one room to another, whilst others watched the effect of the light on faces and on the rooms from outside. It was like a strange living film of the paintings we had seen. Maybe Derek Jarman was spying on us.

Unburdened by all of the normal constraints of listening and processing, they simply adopt the tactic of questioning their opponent’s every statement and devising counter-arguments that expose the flaws in their opponent’s views. Generally, narcissists do not hold onto any particular belief or consistent position, except one – the belief that they are superior to others. They can therefore constantly shift their stated position and adhere to this altered position as doggedly as before. This combination of rigid certainty (they are superior and therefore must be right) and blatant inconsistency (shifting their position moment to moment) makes it extremely difficult for others to counteract their arguments. As a result, narcissists often come across as being intelligent, articulate, and skilful negotiators – the ultimate triumph of style over substance.

Traces of historical associations can long outlast actual contact. In the dense, subtropical forests from India across to the South China Sea, venomous snakes are common, and there is always an advantage in pretending to be something dangerous. The slow loris, a weird, nocturnal primate, has a number of unusual features that, taken together, seem to be mimicking spectacled cobras. They move in a sinuous, serpentine way through the branches, always smooth and slow. When threatened, they raise their arms up behind their head, shiver and hiss, their wide, round eyes closely resembling the markings on the inside of the spectacled cobra’s hood. Even more remarkably, when in this position, the loris has access to glands in its armpit which, when combined with saliva, can produce a venom capable of causing anaphylactic shock in humans. In behaviour, colour and even bite, the primate has come to resemble the snake, a sheep in wolf’s clothing. Today, the ranges of the loris and cobras do not overlap, but climate reconstructions reaching back tens of thousands of years suggest that once they would have been similar. It is possible that the loris is an outdated imitation artist, stuck in an evolutionary rut, compelled by instinct to act out an impression of something neither it nor its audience has ever seen.

After dark on Saturday night one could stand on the first tee of the golf-course and see the country-club windows as a yellow expanse over a very black and wavy ocean. The waves of this ocean, so to speak, were the heads of many curious caddies, a few of the more ingenious chauffeurs, the golf professional's deaf sister--and there were usually several stray, diffident waves who might have rolled inside had they so desired. This was the gallery. The balcony was inside. It consisted of the circle of wicker chairs that lined the wall of the combination clubroom and ballroom. At these Saturday-night dances it was largely feminine; a great babel of middle-aged ladies with sharp eyes and icy hearts behind lorgnettes and large bosoms. The main function of the balcony was critical. It occasionally showed grudging admiration, but never approval, for it is well known among ladies over thirty-five that when the younger set dance in the summer-time it is with the very worst intentions in the world, and if they are not bombarded with stony eyes stray couples will dance weird barbaric interludes in the corners, and the more popular, more dangerous, girls will sometimes be kissed in the parked limousines of unsuspecting dowagers. But, after all, this critical circle is not close enough to the stage to see the actors' faces and catch the subtler byplay. It can only frown and lean, ask questions and make satisfactory deductions from its set of postulates, such as the one which states that every young man with a large income leads the life of a hunted partridge. It never really appreciates the drama of the shifting, semicruel world of adolescence. No; boxes, orchestra-circle, principals, and chorus are represented by the medley of faces and voices that sway to the plaintive African rhythm of Dyer's dance orchestra.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

In 1907 the American Telephone and Telegraph Company faced a crisis. The patents of its founder, Alexander Graham Bell, had expired, and it seemed in danger of losing its near-monopoly on phone services. Its board summoned back a retired president, Theodore Vail, who decided to reinvigorate the company by committing to a bold goal: building a system that could connect a call between New York and San Francisco. The challenge required combining feats of engineering with leaps of pure science. Making use of vacuum tubes and other new technologies, AT&T built repeaters and amplifying devices that accomplished the task in January 1915. On the historic first transcontinental call, in addition to Vail and President Woodrow Wilson, was Bell himself, who echoed his famous words from thirty-nine years earlier, “Mr. Watson, come here, I want to see you.” This time his former assistant Thomas Watson, who was in San Francisco, replied, “It would take me a week.”1

Secular Israelis often complain bitterly that the ultra-Orthodox don’t contribute enough to society and live off other people’s hard work. Secular Israelis also tend to argue that the ultra-Orthodox way of life is unsustainable, especially as ultra-Orthodox families have seven children on average.32 Sooner or later, the state will not be able to support so many unemployed people, and the ultra-Orthodox will have to go to work. Yet it might be just the reverse. As robots and AI push humans out of the job market, the ultra-Orthodox Jews may come to be seen as the model for the future rather than as a fossil from the past. Not that everyone will become Orthodox Jews and go to yeshivas to study the Talmud. But in the lives of all people, the quest for meaning and community might eclipse the quest for a job. If we manage to combine a universal economic safety net with strong communities and meaningful pursuits, losing our jobs to algorithms might actually turn out to be a blessing. Losing control over our lives, however, is a much scarier scenario. Notwithstanding the danger of mass unemployment, what we should worry about even more is the shift in authority from humans to algorithms, which might destroy any remaining faith in the liberal story and open the way to the rise of digital dictatorships.

He looked sharply towards the pollarded trees. 'Yes, just there,' he said. 'I saw it plainly, and equally plainly I saw it not. And then there's that telephone of yours.' I told him now about the ladder I had seen below the tree where he saw the dangling rope. 'Interesting,' he said, 'because it's so silly and unexpected. It is really tragic that I should be called away just now, for it looks as if the - well, the matter were coming out of the darkness into a shaft of light. But I'll be back, I hope, in thirty-six hours. Meantime, do observe very carefully, and whatever you do, don't make a theory. Darwin says somewhere that you can't observe without theory, but to make a theory is a great danger to an observer. It can't help influencing your imagination; you tend to see or hear what falls in with your hypothesis. So just observe; be as mechanical as a phonograph and a photographic lens.' Presently the dog-cart arrived and I went down to the gate with him. 'Whatever it is that is coming through, is coming through in bits,' he said. 'You heard a telephone; I saw a rope. We both saw a figure, but not simultaneously nor in the same place. I wish I didn't have to go.' I found myself sympathizing strongly with this wish, when after dinner I found myself with a solitary evening in front of me, and the pledge to 'observe' binding me. It was not mainly a scientific ardour that prompted this sympathy and the desire for independent combination, but, quite emphatically, fear of what might be coming out of the huge darkness which lies on all sides of human experience. I could no longer fail to connect together the fancied telephone bell, the rope, and the ladder, for what made the chain between them was the figure that both Philip and I had seen. Already my mind was seething with conjectural theory, but I would not let the ferment of it ascend to my surface consciousness; my business was not to aid but rather stifle my imagination. ("Expiation")

The first symptom of true love in a young man is timidity; in a young girl, boldness. This is surprising, yet nothing is more simple. It is the two sexes tending to approach each other and assuming, each the other’s qualities. That day, Cosette’s glance drove Marius beside himself, and Marius’ glance set Cosette to trembling. Marius went away confident, and Cosette uneasy. From that day forth, they adored each other. The first thing that Cosette felt was a confused and profound melancholy. It seemed to her that her soul had become black since the day before. She no longer recognized it. The whiteness of soul in young girls, which is composed of coldness and gayety, resembles snow. It melts in love, which is its sun. Cosette did not know what love was. She had never heard the word uttered in its terrestrial sense. She did not know what name to give to what she now felt. Is any one the less ill because one does not know the name of one’s malady? She loved with all the more passion because she loved ignorantly. She did not know whether it was a good thing or a bad thing, useful or dangerous, eternal or temporary, allowable or prohibited; she loved. She would have been greatly astonished, had any one said to her: ‘You do not sleep? But that is forbidden! You do not eat? Why, that is very bad! You have oppressions and palpitations of the heart? That must not be! You blush and turn pale, when a certain being clad in black appears at the end of a certain green walk? But that is abominable!’ She would not have understood, and she would have replied: ‘What fault is there of mine in a matter in which I have no power and of which I know nothing?’ It turned out that the love which presented itself was exactly suited to the state of her soul. It was admiration at a distance, the deification of a stranger. It was the apparition of youth to youth, the dream of nights become a reality yet remaining a dream, the longed-for phantom realized and made flesh at last, but having as yet, neither name, nor fault, nor spot, nor exigence, nor defect; in a word, the distant lover who lingered in the ideal, a chimaera with a form. Any nearer and more palpable meeting would have alarmed Cosette at this first stage, when she was still half immersed in the exaggerated mists of the cloister. She had all the fears of children and all the fears of nuns combined. The spirit of the convent, with which she had been permeated for the space of five years, was still in the process of slow evaporation from her person, and made everything tremble around her. In this situation he was not a lover, he was not even an admirer, he was a vision. She set herself to adoring Marius as something charming, luminous, and impossible. As extreme innocence borders on extreme coquetry, she smiled at him with all frankness. Every day, she looked forward to the hour for their walk with impatience, she found Marius there, she felt herself unspeakably happy, and thought in all sincerity that she was expressing her whole thought when she said to Jean Valjean:— ‘What a delicious garden that Luxembourg is!’ Marius and Cosette were in the dark as to one another. They did not address each other, they did not salute each other, they did not know each other; they saw each other; and like stars of heaven which are separated by millions of leagues, they lived by gazing at each other. It was thus that Cosette gradually became a woman and developed, beautiful and loving, with a consciousness of beauty and in ignorance of love.

In 1976, a doctoral student at the University of Nottingham in England demonstrated that randomizing letters in the middle of words had no effect on the ability of readers to understand sentences. In tihs setncene, for emalxpe, ervey scarbelmd wrod rmenias bcilasaly leibgle. Why? Because we are deeply accustomed to seeing letters arranged in certain patterns. Because the eye is in a rush, and the brain, eager to locate meaning, makes assumptions. This is true of phrases, too. An author writes “crack of dawn” or “sidelong glance” or “crystal clear” and the reader’s eye continues on, at ease with combinations of words it has encountered innumerable times before. But does the reader, or the writer, actually expend the energy to see what is cracking at dawn or what is clear about a crystal? The mind craves ease; it encourages the senses to recognize symbols, to gloss. It makes maps of our kitchen drawers and neighborhood streets; it fashions a sort of algebra out of life. And this is useful, even essential—X is the route to work, Y is the heft and feel of a nickel between your fingers. Without habit, the beauty of the world would overwhelm us. We’d pass out every time we saw—actually saw—a flower. Imagine if we only got to see a cumulonimbus cloud or Cassiopeia or a snowfall once a century: there’d be pandemonium in the streets. People would lie by the thousands in the fields on their backs. We need habit to get through a day, to get to work, to feed our children. But habit is dangerous, too. The act of seeing can quickly become unconscious and automatic. The eye sees something—gray-brown bark, say, fissured into broad, vertical plates—and the brain spits out tree trunk and the eye moves on. But did I really take the time to see the tree? I glimpse hazel hair, high cheekbones, a field of freckles, and I think Shauna. But did I take the time to see my wife? “Habitualization,” a Russian army-commissar-turned-literary-critic named Viktor Shklovsky wrote in 1917, “devours works, clothes, furniture, one’s wife, and the fear of war.” What he argued is that, over time, we stop perceiving familiar things—words, friends, apartments—as they truly are. To eat a banana for the thousandth time is nothing like eating a banana for the first time. To have sex with somebody for the thousandth time is nothing like having sex with that person for the first time. The easier an experience, or the more entrenched, or the more familiar, the fainter our sensation of it becomes. This is true of chocolate and marriages and hometowns and narrative structures. Complexities wane, miracles become unremarkable, and if we’re not careful, pretty soon we’re gazing out at our lives as if through a burlap sack. In the Tom Andrews Studio I open my journal and stare out at the trunk of the umbrella pine and do my best to fight off the atrophy that comes from seeing things too frequently. I try to shape a few sentences around this tiny corner of Rome; I try to force my eye to slow down. A good journal entry—like a good song, or sketch, or photograph—ought to break up the habitual and lift away the film that forms over the eye, the finger, the tongue, the heart. A good journal entry ought be a love letter to the world. Leave home, leave the country, leave the familiar. Only then can routine experience—buying bread, eating vegetables, even saying hello—become new all over again.

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

What do we have here?” Grant slurs at me. He seems different and it raises flags in my mind. His fingers wrap around a section of my hair and it scares me. His face is flushed red and his eyes are glassy and bright. I can smell the smoky scent of whiskey or scotch rolling off his tongue as he speaks and breathes heavily. “I’m lost and I need a ride home.” My voice wavers as I speak and I hate it. I fist my hands in the hem of my blazer. “I’ll get Albert for you, but first spend some time with me,” he slurs again, sounding like his tongue is too large for his mouth. As if sensing my attention, the tip of his tongue sneaks out and slides along his supple bottom lip. He smiles as he tastes the alcohol that’s staining his mouth. His eyes are bright and shiny and glazed over. He has a smirk on his face that shows off his dimple. It no longer reminds me of Whitt. It seems sinister and dangerous- promising something I’m not ready to experience. The feel of his fingers playing with my hair gives me goosebumps and I shiver as my scalp tightens, sucking up the pleasant attention. I do my first stupid-girl moment of my life. I shameless crush on a guy and let it turn my thoughts to mush. “Okay, if you promise to call Albert first.” I try to negotiate with him and he gives me a naughty smirk for agreeing. He backs me up with his physical presence. His front touches mine- chest-to-chest. His lips part and breathes the smoky, whiskey scent onto my chin. My back hits the door behind me with an audible thump. He reaches around me and I don’t wince. I anticipate him touching me and crave it. Instead, his hand twists the doorknob by my hip and I fall backwards. I’m pushed into a dark room until my legs connect with the edge of a bed. I can’t see anything, and the only sound is our combined breathing. I feel alive with caution. I’m aware of every hair, every nerve on my flesh. My senses are so in-tuned that I can feel my system pumping the blood through my veins nourishing my whole body.

I read Dickens and Shakespear without shame or stint; but their pregnant observations and demonstrations of life are not co-ordinated into any philosophy or religion: on the contrary, Dickens's sentimental assumptions are violently contradicted by his observations; and Shakespear's pessimism is only his wounded humanity. Both have the specific genius of the fictionist and the common sympathies of human feeling and thought in pre-eminent degree. They are often saner and shrewder than the philosophers just as Sancho-Panza was often saner and shrewder than Don Quixote. They clear away vast masses of oppressive gravity by their sense of the ridiculous, which is at bottom a combination of sound moral judgment with lighthearted good humor. But they are concerned with the diversities of the world instead of with its unities: they are so irreligious that they exploit popular religion for professional purposes without delicacy or scruple (for example, Sydney Carton and the ghost in Hamlet!): they are anarchical, and cannot balance their exposures of Angelo and Dogberry, Sir Leicester Dedlock and Mr Tite Barnacle, with any portrait of a prophet or a worthy leader: they have no constructive ideas: they regard those who have them as dangerous fanatics: in all their fictions there is no leading thought or inspiration for which any man could conceivably risk the spoiling of his hat in a shower, much less his life. Both are alike forced to borrow motives for the more strenuous actions of their personages from the common stockpot of melodramatic plots; so that Hamlet has to be stimulated by the prejudices of a policeman and Macbeth by the cupidities of a bushranger. Dickens, without the excuse of having to manufacture motives for Hamlets and Macbeths, superfluously punt his crew down the stream of his monthly parts by mechanical devices which I leave you to describe, my own memory being quite baffled by the simplest question as to Monks in Oliver Twist, or the long lost parentage of Smike, or the relations between the Dorrit and Clennam families so inopportunely discovered by Monsieur Rigaud Blandois. The truth is, the world was to Shakespear a great "stage of fools" on which he was utterly bewildered. He could see no sort of sense in living at all; and Dickens saved himself from the despair of the dream in The Chimes by taking the world for granted and busying himself with its details. Neither of them could do anything with a serious positive character: they could place a human figure before you with perfect verisimilitude; but when the moment came for making it live and move, they found, unless it made them laugh, that they had a puppet on their hands, and had to invent some artificial external stimulus to make it work.