Dangers Of Ignorance Quotes

Nothing in the world is more dangerous than sincere ignorance and conscientious stupidity.

Without education, we are in a horrible and deadly danger of taking educated people seriously.

Give me a man or woman who has read a thousand books and you give me an interesting companion. Give me a man or woman who has read perhaps three and you give me a very dangerous enemy indeed.

Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are embarrassingly unsophisticated or, possibly, dangerous.

Imperfect understanding is often more dangerous than ignorance.

Beware of false knowledge; it is more dangerous than ignorance.

They say a little knowledge is a dangerous thing, but it's not one half so bad as a lot of ignorance.

Religion is an attempt to get control over the sensory world, in which we are placed, by means of the wish-world, which we have developed inside us as a result of biological and psychological necessities. But it cannot achieve its end. Its doctrines carry with them the stamp of the times in which they originated, the ignorant childhood days of the human race. Its consolations deserve no trust. Experience teaches us that the world is not a nursery. The ethical commands, to which religion seeks to lend its weight, require some other foundations instead, for human society cannot do without them, and it is dangerous to link up obedience to them with religious belief. If one attempts to assign to religion its place in man’s evolution, it seems not so much to be a lasting acquisition, as a parallel to the neurosis which the civilized individual must pass through on his way from childhood to maturity.

She loved with so much passion as she loved with ignorance. She did not know whether it were good or evil, beneficent or dangerous, necessary or accidental, eternal or transitory, permitted or prohibited: she loved.

Ignorance and stupidity are the most dangerous viruses that jeopardize our living together. Calamity cannot be prevented nor cured, simply as a result of unawareness. (“High noon")

Granny sighed. "You have learned something," she said, and thought it safe to insert a touch of sternness into her voice. "They say a little knowledge is a dangerous thing, but it is not one half so bad as a lot of ignorance.

Art is never chaste. It ought to be forbidden to ignorant innocents, never allowed into contact with those not sufficiently prepared. Yes, art is dangerous. Where it is chaste, it is not art.

A rumor is a social cancer: it is difficult to contain and it rots the brains of the masses. However, the real danger is that so many people find rumors enjoyable. That part causes the infection. And in such cases when a rumor is only partially made of truth, it is difficult to pinpoint exactly where the information may have gone wrong. It is passed on and on until some brave soul questions its validity; that brave soul refuses to bite the apple and let the apple eat him. Forced to start from scratch for the sake of purity and truth, that brave soul, figuratively speaking, fully amputates the information in order to protect his personal judgment. In other words, his ignorance is to be valued more than the lie believed to be true.

Even as a youngster, though, I could not bring myself to believe that if knowledge presented danger, the solution was ignorance. To me, it always seemed that the solution had to be wisdom. You did not refuse to look at danger, rather you learned how to handle it safely.

Even as a youngster, though, I could not bring myself to believe that if knowledge presented danger, the solution was ignorance.

Unless we learn to know ourselves, we run the danger of destroying ourselves.

Because it is dangerous to ignore the existence of the irrational. The more cultivated a person is, the more intelligent, the more repressed, then the more he needs some method of channeling the primitive impulses he's worked so hard to subdue. Otherwise those powerful old forces will mass and strengthen until they are violent enough to break free, more violent for the delay, often strong enough to sweep the will away entirely.

Keep your innocence and ignorance aside, and expose yourself to dangerous situations, and understand the deeper secrets of life.

Without realizing that the past is constantly determining their present actions, they avoid learning anything about their history. They continue to live in their repressed childhood situation, ignoring the fact that is no longer exists, continuing to fear and avoid dangers that, although once real, have not been real for a long time.

There are two ways to stay safe, Reen's voice whispered to her. Either be so quiet and harmless that people ignore you, or be so dangerous that they're terrified of you.

The only thing more dangerous than ignorance is the pretense of intelligent ignorance. The former is teachable; the latter is not.

the greatest danger is always the one we are ignorant of.

From childhood I was compelled to concentrate attention upon myself. This caused me much suffering, but to my present view, it was a blessing in disguise for it has taught me to appreciate the inestimable value of introspection in the preservation of life, as well as a means of achievement. The pressure of occupation and the incessant stream of impressions pouring into our consciousness through all the gateways of knowledge make modern existence hazardous in many ways. Most persons are so absorbed in the contemplation of the outside world that they are wholly oblivious to what is passing on within themselves. The premature death of millions is primarily traceable to this cause. Even among those who exercise care, it is a common mistake to avoid imaginary, and ignore the real dangers. And what is true of an individual also applies, more or less, to a people as a whole.

Because it is dangerous to ignore the existence of the irrational. The more cultivated a person is, the more intelligent, the more repressed, then the more he needs some method of channeling the primitive impulses he’s worked so hard to subdue.

Where utopianism is advanced through gradualism rather than revolution, albeit steady and persistent as in democratic societies, it can deceive and disarm an unsuspecting population, which is largely content and passive. It is sold as reforming and improving the existing society's imperfections and weaknesses without imperiling its basic nature. Under these conditions, it is mostly ignored, dismissed, or tolerated by much of the citizenry and celebrated by some. Transformation is deemed innocuous, well-intentioned, and perhaps constructive but not a dangerous trespass on fundamental liberties.

To put it bluntly but fairly, anyone today who doubts that the variety of life on this planet was produced by a process of evolution is simply ignorant—inexcusably ignorant, in a world where three out of four people have learned to read and write.

Child abuse damages a person for life and that damage is in no way diminished by the ignorance of the perpetrator. It is only with the uncovering of the complete truth as it affects all those involved that a genuinely viable solution can be found to the dangers of child abuse.

While he disliked the idea of scaring her, ignorance had killed more than its fair share of people, and he wanted her aware of the danger.

...Writings can be stolen, or changed, or used for evil purposes. But isn't the risk worth taking? The more people who share knowledge, the greater safeguard for it. Isn't there more danger in ignorance than knowledge?

Nothing is as dangerous as an ignorant friend; a wise enemy is to be preferred.

The recognition of knowledge and the risks associated with its absence highlights the importance of our intellectual humility and the danger of ignorance that renders us vulnerable to manipulation and exploitation. ("Alert. High noon.")

This is partly what makes the fragility of whiteness so damn dangerous. It ignores the personhood of people of color and instead makes the feelings of whiteness the most important thing.

When has Bunce ever ignored a dangerous proposition?” 42 PENELOPE “Maybe we should just summon the demon and see what happens.

In my country we say that ignorance is the warm bath in which it is comfortable to sit but dangerous to lie down.

If we are not prepared to think for ourselves, and to make the effort to learn how to do this well, we will always be in danger of becoming slaves to the ideas and values of others due to our own ignorance.

Love must be extraordinarily powerful for so many people to ignore dangerous, red, blaring warning signs - or not to be able to see them at all until it is too late.

The only thing more dangerous than a willingness to ignore the Law is an ability to change it.

Courage is not seeing the bad and ignoring it. Courage is the result of seeing the good and jumping in despite the danger.

If people in the position of power are not made to be accountable, then, ungodliness, injustice and oppression will continue to be the order of the day in the society.

Ah, to be a human, for whom bliss can be achieved by mere ignorance! Here, in the kingdom of animals, ignorance is dangerous. The poor herring dropped into the tank lacks any awareness of the shark lurking below. Ask the herring whether what he doesn’t know can hurt him.

My aim is not to provide excuses for black behavior or to absolve blacks of personal responsibility. But when the new black conservatives accent black behavior and responsibility in such a way that the cultural realities of black people are ignored, they are playing a deceptive and dangerous intellectual game with the lives and fortunes of disadvantaged people. We indeed must criticize and condemn immoral acts of black people, but we must do so cognizant of the circumstances into which people are born and under which they live. By overlooking these circumstances, the new black conservatives fall into the trap of blaming black poor people for their predicament. It is imperative to steer a course between the Scylla of environmental determinism and the Charybdis of a blaming-the-victims perspective.

You can use reading as a food for the ego. It is very subtle. You can become knowledgeable; then it is dangerous and harmful. Then you are poisoning yourself, because knowledge is not knowing, knowledge is not wisdom. Wisdom has nothing to do with knowledge. Wisdom can exist in total ignorance also. If you use reading just as a food for the mind, to increase your memory, then you are in a wrong direction. But reading can be used in a different way; then reading is as beautiful as anything else in life

A NATION'S GREATNESS DEPENDS ON ITS LEADER To vastly improve your country and truly make it great again, start by choosing a better leader. Do not let the media or the establishment make you pick from the people they choose, but instead choose from those they do not pick. Pick a leader from among the people who is heart-driven, one who identifies with the common man on the street and understands what the country needs on every level. Do not pick a leader who is only money-driven and does not understand or identify with the common man, but only what corporations need on every level. Pick a peacemaker. One who unites, not divides. A cultured leader who supports the arts and true freedom of speech, not censorship. Pick a leader who will not only bail out banks and airlines, but also families from losing their homes -- or jobs due to their companies moving to other countries. Pick a leader who will fund schools, not limit spending on education and allow libraries to close. Pick a leader who chooses diplomacy over war. An honest broker in foreign relations. A leader with integrity, one who says what they mean, keeps their word and does not lie to their people. Pick a leader who is strong and confident, yet humble. Intelligent, but not sly. A leader who encourages diversity, not racism. One who understands the needs of the farmer, the teacher, the doctor, and the environmentalist -- not only the banker, the oil tycoon, the weapons developer, or the insurance and pharmaceutical lobbyist. Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies. Most importantly, a great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions. In addition, a leader should always be open to criticism, not silencing dissent. Any leader who does not tolerate criticism from the public is afraid of their dirty hands to be revealed under heavy light. And such a leader is dangerous, because they only feel secure in the darkness. Only a leader who is free from corruption welcomes scrutiny; for scrutiny allows a good leader to be an even greater leader. And lastly, pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Nothing is more difficult than to understand the dead, I've found; but nothing is more dangerous than to ignore them.

To be the equal of reality you must learn how to ignore it without danger.

Scientists rightly resist invoking the supernatural in scientific explanations for fear of committing a god-of-the-gaps fallacy (the fallacy of using God as a stop-gap for ignorance). Yet without some restriction on the use of chance, scientists are in danger of committing a logically equivalent fallacy-one we may call the “chance-of-the-gaps fallacy.” Chance, like God, can become a stop-gap for ignorance.

Griffin had to get to the bottom of these automaton attacks. He couldn’t ignore them just because Finley Jayne posed such an intriguing problem in such a pretty package. And she was pretty—even when off her rocker. In that respect, she was every bit as dangerous as Aunt Cordelia seemed to think. It was a good thing, then, that he enjoyed a little danger now and again.

I see now that dismissing YA books because you’re not a young adult is a little bit like refusing to watch thrillers on the grounds that you’re not a policeman or a dangerous criminal, and as a consequence, I’ve discovered a previously ignored room at the back of the bookstore that’s filled with masterpieces I’ve never heard of.

If you could do it, I suppose, it would be a good idea to live your life in a straight line - starting, say, in the Dark Wood of Error, and proceeding by logical steps through Hell and Purgatory and into Heaven. Or you could take the King's Highway past the appropriately named dangers, toils, and snares, and finally cross the River of Death and enter the Celestial City. But that is not the way I have done it, so far. I am a pilgrim, but my pilgrimage has been wandering and unmarked. Often what has looked like a straight line to me has been a circling or a doubling back. I have been in the Dark Wood of Error any number of times. I have known something of Hell, Purgatory, and Heaven, but not always in that order. The names of many snares and dangers have been made known to me, but I have seen them only in looking back. Often I have not known where I was going until I was already there. I have had my share of desires and goals, but my life has come to me or I have gone to it mainly by way of mistakes and surprises. Often I have received better than I deserved. Often my fairest hopes have rested on bad mistakes. I am an ignorant pilgrim, crossing a dark valley. And yet for a long time, looking back, I have been unable to shake off the feeling that I have been led - make of that what you will.

When we say we don’t see color, what we are truly saying is, “I don’t want to see the things about you that are different because society has told me they are dangerous or undesirable.” Ignoring difference does not change society; nor does it change the experiences non-normative bodies must navigate to survive. Rendering difference invisible validates the notion that there are parts of us that should be ignored, hidden, or minimized, leaving in place the unspoken idea that difference is the problem and not our approach to dealing with difference.

Because I care about human beings, I want them to be free to do what is right for them. Isn't that more important than mere peace on earth? Isn't freedom, even dangerous freedom, preferable to the safest slavery, to peace bought with ignorance, cowardice, and submission?

The modern ignorance is in people's assumption that they can outsmart their own nature. It is in the arrogance that will believe nothing that cannot be proved, and respect nothing it cannot understand, and value nothing it cannot sell . . . The next hard time is just as real to him as the last, and so is the next blessing. The new ignorance is the same as the old, only less aware that ignorance is the same as the old, only less aware that ignorance is what it is. It is less humble, more foolish and frivolous, more dangerous. A man, Old Jack thinks, has no choice but to be ignorant, but he does not have to be a fool. He can know his place, and he can stay in it and be faithful.

How are you coming with your home library? Do you need some good ammunition on why it's so important to read? The last time I checked the statistics...I think they indicated that only four percent of the adults in this country have bought a book within the past year. That's dangerous. It's extremely important that we keep ourselves in the top five or six percent. In one of the Monthly Letters from the Royal Bank of Canada it was pointed out that reading good books is not something to be indulged in as a luxury. It is a necessity for anyone who intends to give his life and work a touch of quality. The most real wealth is not what we put into our piggy banks but what we develop in our heads. Books instruct us without anger, threats and harsh discipline. They do not sneer at our ignorance or grumble at our mistakes. They ask only that we spend some time in the company of greatness so that we may absorb some of its attributes. You do not read a book for the book's sake, but for your own. You may read because in your high-pressure life, studded with problems and emergencies, you need periods of relief and yet recognize that peace of mind does not mean numbness of mind. You may read because you never had an opportunity to go to college, and books give you a chance to get something you missed. You may read because your job is routine, and books give you a feeling of depth in life. You may read because you did go to college. You may read because you see social, economic and philosophical problems which need solution, and you believe that the best thinking of all past ages may be useful in your age, too. You may read because you are tired of the shallowness of contemporary life, bored by the current conversational commonplaces, and wearied of shop talk and gossip about people. Whatever your dominant personal reason, you will find that reading gives knowledge, creative power, satisfaction and relaxation. It cultivates your mind by calling its faculties into exercise. Books are a source of pleasure - the purest and the most lasting. They enhance your sensation of the interestingness of life. Reading them is not a violent pleasure like the gross enjoyment of an uncultivated mind, but a subtle delight. Reading dispels prejudices which hem our minds within narrow spaces. One of the things that will surprise you as you read good books from all over the world and from all times of man is that human nature is much the same today as it has been ever since writing began to tell us about it. Some people act as if it were demeaning to their manhood to wish to be well-read but you can no more be a healthy person mentally without reading substantial books than you can be a vigorous person physically without eating solid food. Books should be chosen, not for their freedom from evil, but for their possession of good. Dr. Johnson said: "Whilst you stand deliberating which book your son shall read first, another boy has read both.

A typical weeknight when he was home like this: 1. Sit down and try to do homework. 2. Get interrupted by Jeffrey: “Please play with me!” 3. Ignore brother, try to do homework. 4. Get interrupted by Jeffrey: “Come ON, Steven! I’m BORED!” 5. Beg Jeffrey for five minutes of peace. 6. Get begged for five minutes of play: “Steven, you never, ever play with me—ever!” 7. Move entire homework operations center to different room. 8. Repeat steps #1-7 as directed by small drugged maniac.

You cannot come to Christ unless the Spirit of God brings you. But what if you ignore His warnings? Then you are in the gravest danger, for some day God will no longer be speaking to you. Then it will be too late. Come to Christ while there is still time. Christ, God's greater Ark, stands ready to welcome you to safety today.

Oppenheimer’s warnings were ignored—and ultimately, he was silenced. Like that rebellious Greek god Prometheus—who stole fire from Zeus and bestowed it upon humankind, Oppenheimer gave us atomic fire. But then, when he tried to control it, when he sought to make us aware of its terrible dangers, the powers-that-be, like Zeus, rose up in anger to punish him.

First is the danger of futility; the belief there is nothing one man or one woman can do against the enormous array of the world's ills — against misery and ignorance, injustice and violence. Yet many of the world's great movements, of thought and action, have flowed from the work of a single man. A young monk began the Protestant reformation, a young general extended an empire from Macedonia to the borders of the earth, and a young woman reclaimed the territory of France. It was a young Italian explorer who discovered the New World, and 32-year-old Thomas Jefferson who proclaimed that all men are created equal. "Give me a place to stand," said Archimedes, "and I will move the world." These men moved the world, and so can we all.

There was an awful lot to be said for familiarity, if you thought about it. It was an extremely underrated virtue, ignorable until the very moment that you were in danger of losing whatever or whoever it was that was familiar.

Wait, Armand, he heard behind him but kept walking, ignoring the calls. Then he remembered what Emile had meant to him and still did. Did this one bad thing wipe everything else out? That was the danger. Not that betrayals happened, not that cruel things happened, but that they could outweigh all the good. That we could forget the good and only remember the bad. But not today. Gamache stopped.

Ours may become the first civilization destroyed, not by the power of our enemies, but by the ignorance of our teachers and the dangerous nonsense they are teaching our children. In an age of artificial intelligence, they are creating artificial stupidity.

I'd never understood how Carlisle was able to do that - ignore the blood of his patients in order to treat them. Wouldn't the constant temptation be so distracting, so dangerous? But now, I could see how, if you were focusing on something else hard enough, the temptation was be nothing at all.

To instruct calls for energy, and to remain almost silent, but watchful and helpful, while students instruct themselves, calls for even greater energy. To see someone fall (which will teach him not to fall again) when a word from you would keep him on his feet but ignorant of an important danger, is one of the tasks of the teacher that calls for special energy, because holding in is more demanding than crying out.

Unfortunately, the sort of individual who is programmed to ignore personal distress and keep pushing for the top is frequently programmed to disregard signs of grave and imminent danger as well. This forms the nub of a dilemma that every Everest climber eventually comes up against: in order to succeed you must be exceedingly driven, but if you’re too driven you’re likely to die. Above 26,000 feet, moreover, the line between appropriate zeal and reckless summit fever becomes grievously thin. Thus the slopes of Everest are littered with corpses.

What is progress? You might think that the question is so subjective and culturally relative as to be forever unanswerable. In fact, it’s one of the easier questions to answer. Most people agree that life is better than death. Health is better than sickness. Sustenance is better than hunger. Abundance is better than poverty. Peace is better than war. Safety is better than danger. Freedom is better than tyranny. Equal rights are better than bigotry and discrimination. Literacy is better than illiteracy. Knowledge is better than ignorance. Intelligence is better than dull-wittedness. Happiness is better than misery. Opportunities to enjoy family, friends, culture, and nature are better than drudgery and monotony. All these things can be measured. If they have increased over time, that is progress.

The war mentality represents an unfortunate confluence of ignorance, fear, prejudice, and profit. ... The ignorance exists in its own right and is further perpetuated by government propaganda. The fear is that of ordinary people scared by misinformation but also that of leaders who may know better but are intimidated by the political costs of speaking out on such a heavily moralized and charged issue. The prejudice is evident in the contradiction that some harmful substances (alcohol, tobacco) are legal while others, less harmful in some ways, are contraband. This has less to do with the innate danger of the drugs than with which populations are publicly identified with using the drugs. The white and wealthier the population, the more acceptable is the substance. And profit. If you have fear, prejudice, and ignorance, there will be profit.

Their musings about how and why people stayed in a country under such terrible conditions were what I hated most. I knew it was ignorance, not insight that prompted these questions. they asked because they hadn't smelled the air raid smoke or the scent of singed flesh on their own balconies; they couldn't fathom that such a dangerous place could still harbor all the feelings of home.

The adult must seem to mislead the child, and the Master the dog. They misread the signs. Their ignorance and their wishes twist everything. You are so sure you know what the promise promised! And the danger is that when what He means by ‘wind’ appears you will ignore it because it is not what you thought it would be—as He Himself was rejected because He was not like the Messiah the Jews had in mind.

It is dangerous to explain too clearly to man how like he is to the animals without pointing out his greatness. It is also dangerous to make too much of his greatness without his vileness. It is still more dangerous to leave him in ignorance of both, but it is most valuable to represent both to him. Man must not be allowed to believe that he is equal either to animals or to angels, nor to be unaware of either, but he must know both.

...It would hardly be a waste of time if sometimes even the most advanced students in the cognitive sciences were to pay a visit to their ancestors. It is frequently claimed in American philosophy departments that, in order to be a philosopher, it is not necessary to revisit the history of philosophy. It is like the claim that one can become a painter without having ever seen a single work by Raphael, or a writer without having ever read the classics. Such things are theoretically possible; but the 'primitive' artist, condemned to an ignorance of the past, is always recognizable as such and rightly labeled as naïf. It is only when we consider past projects revealed as utopian or as failures that we are apprised of the dangers and possibilities for failure for our allegedly new projects. The study of the deeds of our ancestors is thus more than an atiquarian pastime, it is an immunological precaution.

Now, I learned a long time ago how to be quiet on the outside while I'm freaking on the inside. How to turn away like I don't see all the things that need to be seen, just to keep peace. How to lie low and act like I want nothing, expect nothing, and hope for nothing so I don't become more trouble than I'm worth. I'm five months short of eighteen and I know how to be cursed and ignored and left behind, how to swallow a thousand tears and ignore a thousand delibarate cruelties, but it's two in the morning on New Year's Eve and I'm mad and scared and bone tired and really, really sick of acting like I'm grateful to be staying on a hairy, sagging, dog-stained couch in a junky, mildewed trailer with a fat, dangerous, volatile drunk who sweats stale beer and wallows in his own wastewater, and who doesn't think there's one thing wrong with taking his crap life out on his dog, who comes bellying back for forgiveness every single time, no matter how rotten the treatment-

Looking back on it, it's like watching a horror flick and wondering why the characters are so determined to ignore the danger signs. When a spectral voice says, GET OUT, you should do it. But in real life, you don't know that you're in a scary movie. You think your wife is being overly emotional. You quietly hope it's because she's pregnant, because a baby is what you need to lock this thing in and throw away the key.

Jean-Jacques Rousseau defined civilization as when people build fences. A very perceptive observation. And it’s true—all civilization is the product of a fenced-in lack of freedom. The Australian Aborigines are the exception, though. They managed to maintain a fenceless civilization until the seventeenth century. They’re dyed-in-the-wool free. They go where they want, when they want, doing what they want. Their lives are a literal journey. Walkabout is a perfect metaphor for their lives. When the English came and built fences to pen in their cattle, the Aborigines couldn’t fathom it. And, ignorant to the end of the principle at work, they were classified as dangerous and antisocial and were driven away, to the outback. So I want you to be careful. The people who build high, strong fences are the ones who survive the best. You deny that reality only at the risk of being driven into the wilderness yourself.

You are hierarchical. That’s the older and more entrenched characteristic. We saw it in your closest animal relatives and in your most distant ones. It’s a terrestrial characteristic. When human intelligence served it instead of guiding it, when human intelligence did not even acknowledge it as a problem, but took pride in it or did not notice it at all …” The rattling sounded again. “That was like ignoring cancer. I think your people did not realize what a dangerous thing they were doing.

Sometimes when I am dusting the mirror with the grapes I look at myself in it, although I know it is vanity. In the afternoon light of the parlour my skin is a pale mauve, like a faded bruise, and my teeth are greenish. I think of all the things that have been written about me - that I am inhuman female demon, that I am an innocent victim of a blackguard forced against my will and in danger of my own life, that I was too ignorant to know how to act and that to hang me would be judicial murder, that I am fond of animals, that I am very handsome with a brilliant complexion, that I have blue eyes, that I have green eyes, that I have auburn and also have brown hair, that I am tall and also not above the average height, that I am well and decently dressed, that I robbed a dead woman to appear so, that I am brisk and smart about my work, that I am of a sullen disposition with a quarrelsome temper, that I have the appearance of a person rather above my humble station, that I am a good girl with a pliable nature and no harm is told of me, that I am cunning and devious, that I am soft in the head and little better than an idiot. And I wonder, how can I be all of these different things at once?

Lure him out. Send in a 'customer' with a message from me needing to meet him. I'm not the kind of person he can ignore-well, that he used to not-never mind. Once he's out, we can get him to a place we choose." I nodded. "I can do that." "No," said Dimitri. "You can't." "Why not?" I asked, wondering if he thought it was too dangerous for me. "Because they'll know you're a dhampir the instant they see you. They'll probably smell it first. No Strigoi would have a dhampir working for him-only humans." There was an uncomfortable silence in the car. "No!" said Sydney. "I am not doing that!

The nerves of the skin send pain signals to the brain to warn us of the danger from and impending injury. In the case of self-inflicted wounding, this pain acts as the body's own defense mechanism to stop one from proceeding in the effort at physical injury. If a person proceeds despite the pain, that means that he or she is motivated by something stronger than the pain, something that makes him or her capable of ignoring or enduring it.

Intensive mothering is the ultimate female Olympics: We are all in powerful competition with each other, in constant danger of being trumped by the mom down the street, or in the magazine we're reading. The competition isn't just over who's a good mother--it's over who's the best. We compete with each other; we compete with ourselves. The best mothers always put their kids' needs before their own, period. The best mothers are the main caregivers. For the best mothers, their kids are the center of the universe. The best mothers always smile. They always understand. They are never tired. They never lose their temper. They never say, "Go to the neighbor's house and play while Mommy has a beer." Their love for their children is boundless, unflagging, flawless, total. Mothers today cannot just respond to their kids' needs, they must predict them--and with the telepathic accuracy of Houdini. They must memorize verbatim the books of all the child-care experts and know which approaches are developmentally appropriate at different ages. They are supposed to treat their two-year-olds with "respect." If mothers screw up and fail to do this on any given day, they should apologize to their kids, because any misstep leads to permanent psychological and/or physical damage. Anyone who questions whether this is the best and the necessary way to raise kids is an insensitive, ignorant brute. This is just common sense, right?

I want to do what little I can to make my country truly free, to broaden the intellectual horizon of our people, to destroy the prejudices born of ignorance and fear, to do away with the blind worship of the ignoble past, with the idea that all the great and good are dead, that the living are totally depraved, that all pleasures are sins, that sighs and groans are alone pleasing to God, that thought is dangerous, that intellectual courage is a crime, that cowardice is a virtue, that a certain belief is necessary to secure salvation, that to carry a cross in this world will give us a palm in the next, and that we must allow some priest to be the pilot of our souls.

refers to the many branches of the vagus nerve—Darwin’s “pneumogastric nerve”—which connects numerous organs, including the brain, lungs, heart, stomach, and intestines.) The Polyvagal Theory provided us with a more sophisticated understanding of the biology of safety and danger, one based on the subtle interplay between the visceral experiences of our own bodies and the voices and faces of the people around us. It explained why a kind face or a soothing tone of voice can dramatically alter the way we feel. It clarified why knowing that we are seen and heard by the important people in our lives can make us feel calm and safe, and why being ignored or dismissed can precipitate rage reactions or mental collapse. It helped us understand why focused attunement with another person can shift us out of disorganized and fearful states.

I’m such a negative person, and always have been. Was I born that way? I don’t know. I am constantly disgusted by reality, horrified and afraid. I cling desperately to the few things that give me some solace, that make me feel good. I hate most of humanity. Though I might be very fond of particular individuals, humanity in general fills me with contempt and despair. I hate most of what passes for civilization. I hate the modern world. For one thing there are just too Goddamn many people. I hate the hordes, the crowds in their vast cities, with all their hateful vehicles, their noise and their constant meaningless comings and goings. I hate cars. I hate modern architecture. Every building built after 1955 should be torn down! I despise modern music. Words cannot express how much it gets on my nerves – the false, pretentious, smug assertiveness of it. I hate business, having to deal with money. Money is one of the most hateful inventions of the human race. I hate the commodity culture, in which everything is bought and sold. No stone is left unturned. I hate the mass media, and how passively people suck up to it. I hate having to get up in the morning and face another day of this insanity. I hate having to eat, shit, maintain the body – I hate my body. The thought of my internal functions, the organs, digestion, the brain, the nervous system, horrify me. Nature is horrible. It’s not cute and loveable. It’s kill or be killed. It’s very dangerous out there. The natural world is filled with scary, murderous creatures and forces. I hate the whole way that nature functions. Sex is especially hateful and horrifying, the male penetrating the female, his dick goes into her hole, she’s impregnated, another being grows inside her, and then she must go through a painful ordeal as the new being pushes out of her, only to repeat the whole process in time. Reproduction – what could be more existentially repulsive? How I hate the courting ritual. I was always repelled by my own sex drive, which in my youth never left me alone. I was constantly driven by frustrated desires to do bizarre and unacceptable things with and to women. My soul was in constant conflict about it. I never was able to resolve it. Old age is the only relief. I hate the way the human psyche works, the way we are traumatized and stupidly imprinted in early childhood and have to spend the rest of our lives trying to overcome these infantile mental fixations. And we never ever fully succeed in this endeavor. I hate organized religions. I hate governments. It’s all a lot of power games played out by ambition-driven people, and foisted on the weak, the poor, and on children. Most humans are bullies. Adults pick on children. Older children pick on younger children. Men bully women. The rich bully the poor. People love to dominate. I hate the way humans worship power – one of the most disgusting of all human traits. I hate the human tendency towards revenge and vindictiveness. I hate the way humans are constantly trying to trick and deceive one another, to swindle, to cheat, and take unfair advantage of the innocent, the naïve and the ignorant. I hate the vacuous, false, banal conversation that goes on among people. Sometimes I feel suffocated; I want to flee from it. For me, to be human is, for the most part, to hate what I am. When I suddenly realize that I am one of them, I want to scream in horror.

Then the real fear began. With the baby outside me and vulnerable, I suddenly saw the world as hostile and dangerous. Anything, including my own ignorance, could hurt her, kill her, snatch her from me. I wanted to cram her back inside where she'd be safe. I was too weak to protect her. I needed the family. Arty had to care about her. Iphy had to help me. Papa had to be sober and brave, and Mama had to lay off the pills and be wise. But there was really only Chick, and I was terrified whenever he was out of sight. I scared him with my clinging but couldn't trust the baby to anyone else.

But I also realized that around the world, in places like Yemen and Afghanistan, Pakistan and Iraq, the lives of millions of young men like those three dead Somalis (some of them boys, really, since the oldest pirate was believed to be nineteen) had been warped and stunted by desperation, ignorance, dreams of religious glory, the violence of their surroundings, or the schemes of older men. They were dangerous, these young men, often deliberately and casually cruel. Still, in the aggregate, at least, I wanted somehow to save them—send them to school, give them a trade, drain them of the hate that had been filling their heads. And yet the world they were a part of, and the machinery I commanded, more often had me killing them instead.

I know you kids are angry, because the world isn't fair. Well, get over it, because it's never going to be fair. The white boys have all the money and all the power and that's the way it is. And they aren't going to give it up - to you or to me. And you can't blame them for it because if you had it, you wouldn't give it to them, either. But fighting each other isn't going to fix anything. All it's going to do is let everybody go on insisting that black and Hispanic kids are ignorant and violent. That's perfect. It's easy. If you're ignorant and violent, people who don't like you can kick you out of school or put you in jail. And it's you own fault.

I closed what little distance was left between us, one hand sliding through his soft hair, the other gathering the back of his shirt into my fist. When my lips finally pressed against his, I felt something coil deep inside of me. There was nothing outside of him, not even the grating of cicadas, not even the gray-bodied trees. My heart thundered in my chest. More, more, more—a steady beat. His body relaxed under my hands, shuddering at my touch. Breathing him in wasn’t enough, I wanted to inhale him. The leather, the smoke, the sweetness. I felt his fingers counting up my bare ribs. Liam shifted his legs around mine to draw me closer. I was off-balance on my toes; the world swaying dangerously under me as his lips traveled to my cheek, to my jaw, to where my pulse throbbed in my neck. He seemed so sure of himself, like he had already plotted out this course. I didn’t feel it happen, the slip. Even if I had, I was so wrapped up in him that I couldn’t imagine pulling back or letting go of his warm skin or that moment. His touch was feather-light, stroking my skin with a kind of reverence, but the instant his lips found mine again, a single thought was enough to rocket me out of the honey-sweet haze. The memory of Clancy’s face as he had leaned in to do exactly what Liam was doing now suddenly flooded my mind, twisting its way through me until I couldn’t ignore it. Until I was seeing it play out glossy and burning like it was someone else’s memory and not mine. And then I realized—I wasn’t the only one seeing it. Liam was seeing it, too. How, how, how? That wasn’t possible, was it? Memories flowed to me, not from me. But I felt him grow still, then pull back. And I knew, I knew by the look on his face, that he had seen it. Air filled my chest. “Oh my God, I’m sorry, I didn’t want—he—” Liam caught one of my wrists and pulled me back to him, his hands cupping my cheeks. I wondered which one of us was breathing harder as he brushed my hair from my face. I tried to squirm away, ashamed of what he’d seen, and afraid of what he’d think of me. When Liam spoke, it was in a measured, would-be-calm voice. “What did he do?” “Nothing—” “Don’t lie,” he begged. “Please don’t lie to me. I felt it…my whole body. God, it was like being turned to stone. You were scared—I felt it, you were scared!” His fingers came up and wove through my hair, bringing my face close to his again. “He…” I started. “He asked to see a memory, and I let him, but when I tried to move away…I couldn’t get out, I couldn’t move, and then I blacked out. I don’t know what he did, but it hurt—it hurt so much.” Liam pulled back and pressed his lips to my forehead. I felt the muscles in his arms strain, shake. “Go to the cabin.” He didn’t let me protest. “Start packing.” “Lee—” “I’m going to find Chubs,” he said. “And the three of us are getting the hell out of here. Tonight.” “We can’t,” I said. “You know we can’t.” But he was already crashing back through the dark path. “Lee!

One reader of an early draft of this chapter complained at this point, saying that by treating the hypothesis of God as just one more scientific hypothesis, to be evaluated by the standards of science in particular and rational thought in general, Dawkins and I are ignoring the very widespread claim by believers in God that their faith is quite beyond reason, not a matter to which such mundane methods of testing applies. It is not just unsympathetic, he claimed, but strictly unwarranted for me simply to assume that the scientific method continues to apply with full force in this domain of truth. Very well, let's consider the objection. I doubt that the defender of religion will find it attractive, once we explore it carefully. The philosopher Ronaldo de Souza once memorably described philosophical theology as "intellectual tennis without a net," and I readily allow that I have indeed been assuming without comment or question up to now that the net of rational judgement was up. But we can lower it if you really want to. It's your serve. Whatever you serve, suppose I return service rudely as follows: "What you say implies that God is a ham sandwich wrapped in tin foil. That's not much of a God to worship!". If you then volley back, demanding to know how I can logically justify my claim that your serve has such a preposterous implication, I will reply: "oh, do you want the net up for my returns, but not for your serves? Either way the net stays up, or it stays down. If the net is down there are no rules and anybody can say anything, a mug's game if there ever was one. I have been giving you the benefit of the assumption that you would not waste your own time or mine by playing with the net down.

Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of the world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods on facts which they themselves have learnt from experience and the light of reason? Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion [quoting 1 Tim 1:7].

My own acid-eating experience is limited in terms of total consumption, but widely varied as to company and circumstances ... and if I had a choice of repeating any one of the half dozen bouts I recall, I would choose one of those Hell's Angels parties in La Honda, complete with all the mad lighting, cops on the road, a Ron Boise sculpture looming out of the woods, and all the big speakers vibrating with Bob Dylan's "Mr. Tambourine Man." It was a very electric atmosphere. If the Angels lent a feeling of menace, they also made it more interesting ... and far more alive than anything likely to come out of a controlled experiment or a politely brittle gathering of well-educated truth-seekers looking for wisdom in a capsule. Dropping acid with the Angels was an adventure; they were too ignorant to know what to expect, and too wild to care. They just swallowed the stuff and hung on ... which is probably just as dangerous as the experts say, but a far, far nuttier trip than sitting in some sterile chamber with a condescending guide and a handful of nervous, would-be hipsters.

Christians must show that misery fits the good for heaven, while happiness prepares the bad for hell; that the wicked get all their good things in this life, and the good all their evil; that in this world God punishes the people he loves, and in the next, the ones he hates; that happiness makes us bad here, but not in heaven; that pain makes us good here, but not in hell. No matter how absurd these things may appear to the carnal mind, they must be preached and they must be believed. If they were reasonable, there would be no virtue in believing. Even the publicans and sinners believe reasonable things. To believe without evidence, or in spite of it, is accounted as righteousness to the sincere and humble christian. In short, Christians are expected to denounce all pleasant paths and rustling trees, to curse the grass and flowers, and glorify the dust and weeds. They are expected to malign the wicked people in the green and happy fields, who sit and laugh beside the gurgling springs or climb the hills and wander as they will. They are expected to point out the dangers of freedom, the safety of implicit obedience, and to show the wickedness of philosophy, the goodness of faith, the immorality of science and the purity of ignorance.

What do you have to say for yourself, boy?" Cgerise "Sorry, Ma, I'm a sexy demon magnet?" Nick "Cherise!" Bubba "Don't you even take that tone with me, Mr. Triple-Threat-I-don't-have-to-listen-to-anyone-because-I'm-the-size-of-a-tabk. You're in the doghouse, buster. You might as well pack a bag 'cause you're going to be in there so long your name's going to be engraved on the mailbox." Cherise "Ah, what'd I do, cher?" Bubba "You dragged my baby into danger, and you-- Are you one of them?" Cherise "I'm going with whatever answer doesn't get me swatted with that bat." Savitar "Cherise, calm down. What are you doing here?" Bubba "What do you think? I'm protecting my boys. Both of you ... Because Mark values his own life and inparticular his male body parts, he called me after he got off the phone with you to tell me what the two of you were doing. You didn't honestly believe that I've been ignorant of what you and Mark do at night all these years? Did you?" Cherise "Um, yeah." Bubba "Well then you're a fool,Michael Burdette. And I'm not." Cherise

So long as we have wage slavery," answered Schliemann, "it matters not in the least how debasing and repulsive a task may be, it is easy to find people to perform it. But just as soon as labor is set free, then the price of such work will begin to rise. So one by one the old, dingy, and unsanitary factories will come down— it will be cheaper to build new; and so the steamships will be provided with stoking machinery , and so the dangerous trades will be made safe, or substitutes will be found for their products. In exactly the same way, as the citizens of our Industrial Republic become refined, year by year the cost of slaughterhouse products will increase; until eventually those who want to eat meat will have to do their own killing— and how long do you think the custom would survive then?— To go on to another item— one of the necessary accompaniments of capitalism in a democracy is political corruption; and one of the consequences of civic administration by ignorant and vicious politicians, is that preventable diseases kill off half our population. And even if science were allowed to try, it could do little, because the majority of human beings are not yet human beings at all, but simply machines for the creating of wealth for others. They are penned up in filthy houses and left to rot and stew in misery, and the conditions of their life make them ill faster than all the doctors in the world could heal them; and so, of course, they remain as centers of contagion , poisoning the lives of all of us, and making happiness impossible for even the most selfish. For this reason I would seriously maintain that all the medical and surgical discoveries that science can make in the future will be of less importance than the application of the knowledge we already possess, when the disinherited of the earth have established their right to a human existence.

You know the drill "don't wear revealing clothes,don't drink too much, in fact don't drink at all. Don't talk to strange men, but don't ignore men who are probably just trying to have a conversation with you. Can't a man even have a conversation with a woman these days without being accused of being a rapist? How dare you unfairly malign all men with your paranoia and man hating, don't you know that 99% of men are good and decent and would never harm a woman? What do you mean you let him walk you home? What were you thinking? Don't you know how dangerous that is? You girls have to learn to take better care of yourselves. You can't just go walking around with strange men it's not safe. You never know what might happen. You'll give them the wrong idea. What do you mean you won't let me walk you home? But I'm just trying to get you home safely, I'm not a threat to you. How dare you make me feel like I might be a threat to you. You know you're the reason men are giving up on even trying to be polite to women anymore. . . .

Fine, I’ll pick ‘Sleeping Beauty,’” he decided. “Interesting selection,” Alex said, intrigued. “What do you suppose the moral of that story is?” “Don’t piss off your neighbors, I guess,” Conner said. Alex grunted disapprovingly. “Be serious, Conner! That is not the moral of ‘Sleeping Beauty,’” she reprimanded. “Sure it is,” Conner explained. “If the king and queen had just invited that crazy enchantress to their daughter’s party in the first place, none of that stuff ever would have happened.” “They couldn’t have stopped it from happening,” said Alex. “That enchantress was evil and probably would have cursed the baby princess anyway. ‘Sleeping Beauty’ is about trying to prevent the unpreventable. Her parents tried protecting her and had all the spinning wheels in the kingdom destroyed. She was so sheltered, she didn’t even know what the danger was, and she still pricked her finger on the first spindle she ever saw.” Conner thought about this possibility and shook his head. He liked his version much better. “I disagree,” Conner told her. “I’ve seen how upset you get when people don’t invite you places, and you usually look like you would curse a baby, too.” Alex gave Conner a dirty look Mrs. Peters would have been proud of. “While there’s no such thing as a wrong interpretation, I have to say that is definitely a misread,” Alex said. “I’m just saying to be careful who you ignore,” Conner clarified. “I always thought Sleeping Beauty’s parents had it coming.” “Oh?

Man's inhumanity to man will continue as long as man loves God more than he loves his fellow man. The love of God means wasted love. 'For God and Country' means a divided allegiance—a 50 per cent patriot. The most abused word in the language of man is the word 'God.' The reason for this is that it is subject to so much abuse. There is no other word in the human language that is as meaningless and incapable of explanation as is the word 'God.' It is the beginning and end of nothing. It is the Alpha and Omega of Ignorance. It has as many meanings as there are minds. And as each person has an opinion of what the word God ought to mean, it is a word without premise, without foundation, and without substance. It is without validity. It is all things to all people, and is as meaningless as it is indefinable. It is the most dangerous in the hands of the unscrupulous, and is the joker that trumps the ace. It is the poisoned word that has paralyzed the brain of man. 'The fear of the Lord' is not the beginning of wisdom; on the contrary, it has made man a groveling slave; it has made raving lunatics of those who have attempted to interpret what God 'is' and what is supposed to be our 'duty' to God. It has made man prostitute the most precious things of life—it has made him sacrifice wife, and child, and home. 'In the name of God' means in the name of nothing—it has caused man to be a wastrel with the precious elixir of life, because there is no God.

When I got to school the next morning I had stepped only one foot in the quad when he spotted me and nearly tackled me to the ground. “Jamie!” he hollered, rushing across the lawn without caring the least bit about the scene he was creating. The next thing I knew, my feet were off the ground and I was squished so tightly in Ryan’s arms that I could barely breathe. “Okay, Ryan?” I coughed in a hushed tone. “This is exactly the kind of thing that can get you killed.” “I don’t care, I’m not letting go. Don’t ever disappear like that again!” he scolded, but his voice was more relieved than angry. “It’s been days! You had your mother worried sick!” “My mother?” I questioned sarcastically. Ryan laughed as he finally set me back on my feet. “Okay, fine, me too.” He still wouldn’t let go of me, though. He was gripping my arms while he looked at me with those eyes, and that smile… You know, being all Ryan-ish. And then, when I got lost in the moment, he totally took advantage of how whipped I was and he kissed me. The jerk. He just pulled my face to his right then and there, in the middle of a crowded quad full of students, where I could have accidentally unleashed an electrical storm at any moment. And okay, maybe I liked it, and maybe I even needed it, but still! You can’t just go kissing Jamie Baker whenever you want, even if you are Ryan Miller! “Ryan!” I yelled as soon as I was able to pull away from him—which admittedly took a minute. “I’m sorry.” Ryan laughed with this big dopey grin on his face and then kissed me some more. I had to push him away from me. “Don’t be sorry, just stop!” I realized I was screaming at him when I felt a hundred different pairs of eyes on me. I tried to ignore the audience that Ryan seemed oblivious to and dropped the audio a few decibels. “I wasn’t kidding when I said this has to stop. Look, I will be your friend. I want to be your friend. But that’s it. We can’t be anything more. It’ll never work.” Ryan watched me for a minute and then whispered, “Don’t do that.” I was shocked to hear the sudden emotion in his voice. “Don’t give up.” It was hopeless. “Fine!” I snapped. “I’ll be your stupid girlfriend!” Big shocker, me giving Ryan his way, I know. But let’s face it—it’s just what I do best. I had to at least act a little tough, though. “But!” I said in the harshest voice I was capable of. “You can’t ever touch me unless I say. No more tackling me, and especially no more surprise kissing.” He actually laughed at my request. “No promises.” Stupid, cocky boyfriend. “You’re crazy. You know that, right?” Ryan got this big cheesy smile on his face and said, “Crazy about you.” “Ugh,” I groaned. “Would you be serious for a minute? Why do you insist on putting your life in danger?” “Because I like you.” His stupid grin was infectious. I wanted to be angry, but how could I with him looking at me like that? “I’m not worth it, you know,” I said stubbornly. “I have issues. I’m unstable.” “You’re cute when you’re unstable,” Ryan said, “and I like your issues.” The stupid boy was straight-up giddy now. But he was so cute that I cracked a smile despite myself. “You really are crazy,” I muttered.

The problem is that moderates of all faiths are committed to reinterpreting, or ignoring outright, the most dangerous and absurd parts of their scripture—and this commitment is precisely what makes them moderates. But it also requires some degree of intellectual dishonesty, because moderates can’t acknowledge that their moderation comes from outside the faith. The doors leading out of the prison of scriptural literalism simply do not open from the inside. In the twenty-first century, the moderate’s commitment to scientific rationality, human rights, gender equality, and every other modern value—values that, as you say, are potentially universal for human beings—comes from the past thousand years of human progress, much of which was accomplished in spite of religion, not because of it. So when moderates claim to find their modern, ethical commitments within scripture, it looks like an exercise in self-deception. The truth is that most of our modern values are antithetical to the specific teachings of Judaism, Christianity, and Islam. And where we do find these values expressed in our holy books, they are almost never best expressed there. Moderates seem unwilling to grapple with the fact that all scriptures contain an extraordinary amount of stupidity and barbarism that can always be rediscovered and made holy anew by fundamentalists—and there’s no principle of moderation internal to the faith that prevents this. These fundamentalist readings are, almost by definition, more complete and consistent—and, therefore, more honest. The fundamentalist picks up the book and says, “Okay, I’m just going to read every word of this and do my best to understand what God wants from me. I’ll leave my personal biases completely out of it.” Conversely, every moderate seems to believe that his interpretation and selective reading of scripture is more accurate than God’s literal words. Presumably, God could have written these books any way He wanted. And if He wanted them to be understood in the spirit of twenty-first-century secular rationality, He could have left out all those bits about stoning people to death for adultery or witchcraft. It really isn’t hard to write a book that prohibits sexual slavery—you just put in a few lines like “Don’t take sex slaves!” and “When you fight a war and take prisoners, as you inevitably will, don’t rape any of them!” And yet God couldn’t seem to manage it. This is why the approach of a group like the Islamic State holds a certain intellectual appeal (which, admittedly, sounds strange to say) because the most straightforward reading of scripture suggests that Allah advises jihadists to take sex slaves from among the conquered, decapitate their enemies, and so forth.

Birthdays are a time when one stock takes, which means, I suppose, a good spineless mope: I scan my horizon and can discern no sail of hope along my own particular ambition. I tell you what it is: I'm quite in accord with the people who enquire 'What is the matter with the man?' because I don't seem to be producing anything as the years pass but rank self indulgence. You know that my sole ambition, officially at any rate, was to write poems & novels, an activity I never found any difficulty fulfilling between the (dangerous) ages of 17-24: I can't very well ignore the fact that this seems to have died a natural death. On the other hand I feel regretful that what talents I have in this direction are not being used. Then again, if I am not going to produce anything in the literary line, the justification for my selfish life is removed - but since I go on living it, the suspicion arises that the writing existed to produce the life, & not vice versa. And as a life it has very little to recommend it: I spend my days footling in a job I care nothing about, a curate among lady-clerks; I evade all responsibility, familial, professional, emotional, social, not even saving much money or helping my mother. I look around me & I see people getting on, or doing things, or bringing up children - and here I am in a kind of vacuum. If I were writing, I would even risk the fearful old age of the Henry-James hero: not fearful in circumstance but in realisation: because to me to catch, render, preserve, pickle, distil or otherwise secure life-as-it-seemed for the future seems to me infinitely worth doing; but as I'm not the entire morality of it collapses. And when I ask why I'm not, well, I'm not because I don't want to: every novel I attempt stops at a point where I awake from the impulse as one might awake from a particularly-sickening nightmare - I don't want to 'create character', I don't want to be vivid or memorable or precise, I neither wish to bathe each scene in the lambency of the 'love that accepts' or be excoriatingly cruel, smart, vicious, 'penetrating' (ugh), or any of the other recoil qualities. In fact, like the man in St Mawr, I want nothing. Nothing, I want. And so it becomes quite impossible for me to carry on. This failure of impulse seems to me suspiciously like a failure of sexual impulse: people conceive novels and dash away at them & finish them in the same way as they fall in love & will not be satisfied till they're married - another point on which I seem to be out of step. There's something cold & heavy sitting on me somewhere, & until something budges it I am no good.

You sometimes hear people say, with a certain pride in their clerical resistance to the myth, that the nineteenth century really ended not in 1900 but in 1914. But there are different ways of measuring an epoch. 1914 has obvious qualifications; but if you wanted to defend the neater, more mythical date, you could do very well. In 1900 Nietzsche died; Freud published The Interpretation of Dreams; 1900 was the date of Husserl Logic, and of Russell's Critical Exposition of the Philosophy of Leibniz. With an exquisite sense of timing Planck published his quantum hypothesis in the very last days of the century, December 1900. Thus, within a few months, were published works which transformed or transvalued spirituality, the relation of language to knowing, and the very locus of human uncertainty, henceforth to be thought of not as an imperfection of the human apparatus but part of the nature of things, a condition of what we may know. 1900, like 1400 and 1600 and 1000, has the look of a year that ends a saeculum. The mood of fin de siècle is confronted by a harsh historical finis saeculi. There is something satisfying about it, some confirmation of the rightness of the patterns we impose. But as Focillon observed, the anxiety reflected by the fin de siècle is perpetual, and people don't wait for centuries to end before they express it. Any date can be justified on some calculation or other. And of course we have it now, the sense of an ending. It has not diminished, and is as endemic to what we call modernism as apocalyptic utopianism is to political revolution. When we live in the mood of end-dominated crisis, certain now-familiar patterns of assumption become evident. Yeats will help me to illustrate them. For Yeats, an age would end in 1927; the year passed without apocalypse, as end-years do; but this is hardly material. 'When I was writing A Vision,' he said, 'I had constantly the word "terror" impressed upon me, and once the old Stoic prophecy of earthquake, fire and flood at the end of an age, but this I did not take literally.' Yeats is certainly an apocalyptic poet, but he does not take it literally, and this, I think, is characteristic of the attitude not only of modern poets but of the modern literary public to the apocalyptic elements. All the same, like us, he believed them in some fashion, and associated apocalypse with war. At the turning point of time he filled his poems with images of decadence, and praised war because he saw in it, ignorantly we may think, the means of renewal. 'The danger is that there will be no war.... Love war because of its horror, that belief may be changed, civilization renewed.' He saw his time as a time of transition, the last moment before a new annunciation, a new gyre. There was horror to come: 'thunder of feet, tumult of images.' But out of a desolate reality would come renewal. In short, we can find in Yeats all the elements of the apocalyptic paradigm that concern us.

Lorsque j’ai commencé à voyager en Gwendalavir aux côtés d'Ewìlan et de Salim, je savais que, au fil de mon écriture, ma route croiserait celle d'une multitude de personnages. Personnages attachants ou irritants, discrets ou hauts en couleurs, pertinents ou impertinents, sympathiques ou maléfiques... Je savais cela et je m'en réjouissais. Rien, en revanche, ne m'avait préparé à une rencontre qui allait bouleverser ma vie. Rien ne m'avait préparé à Ellana. Elle est arrivée dans la Quête à sa manière, tout en finesse tonitruante, en délicatesse remarquable, en discrétion étincelante. Elle est arrivée à un moment clef, elle qui se moque des serrures, à un moment charnière, elle qui se rit des portes, au sein d’un groupe constitué, elle pourtant pétrie d’indépendance, son caractère forgé au feu de la solitude. Elle est arrivée, s'est glissée dans la confiance d'Ewilan avec l'aisance d'un songe, a capté le regard d’Edwin et son respect, a séduit Salim, conquis maître Duom... Je l’ai regardée agir, admiratif ; sans me douter un instant de la toile que sa présence, son charisme, sa beauté tissaient autour de moi. Aucun calcul de sa part. Ellana vit, elle ne calcule pas. Elle s'est contentée d'être et, ce faisant, elle a tranquillement troqué son statut de personnage secondaire pour celui de figure emblématique d'une double trilogie qui ne portait pourtant pas son nom. Convaincue du pouvoir de l'ombre, elle n'a pas cherché la lumière, a épaulé Ewilan dans sa quête d'identité puis dans sa recherche d'une parade au danger qui menaçait l'Empire. Sans elle, Ewilan n'aurait pas retrouvé ses parents, sans elle, l'Empire aurait succombé à la soif de pouvoir des Valinguites, mais elle n’en a tiré aucune gloire, trop équilibrée pour ignorer que la victoire s'appuyait sur les épaules d'un groupe de compagnons soudés par une indéfectible amitié. Lorsque j'ai posé le dernier mot du dernier tome de la saga d'Ewilan, je pensais que chacun de ses compagnons avait mérité le repos. Que chacun d'eux allait suivre son chemin, chercher son bonheur, vivre sa vie de personnage libéré par l'auteur après une éprouvante aventure littéraire. Chacun ? Pas Ellana. Impossible de la quitter. Elle hante mes rêves, se promène dans mon quotidien, fluide et insaisissable, transforme ma vision des choses et ma perception des autres, crochète mes pensées intimes, escalade mes désirs secrets... Un auteur peut-il tomber amoureux de l'un de ses personnages ? Est-ce moi qui ai créé Ellana ou n'ai-je vraiment commencé à exister que le jour où elle est apparue ? Nos routes sont-elles liées à jamais ? — Il y a deux réponses à ces questions, souffle le vent à mon oreille. Comme à toutes les questions. Celle du savant et celle du poète. — Celle du savant ? Celle du poète ? Qu'est-ce que... — Chut... Écris.

Religion, then, is far from "useless." It humanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor. Religious misinterpretation is a truly constructive force, for it purges man of the suspicions that would poison his existence if he were to remain conscious of the crisis as it actually took place. To think religiously is to envision the city's destiny in terms of that violence whose mastery over man increases as man believes he has gained mastery over it. To think religiously (in the primitive sense) is to see violence as something superhuman, to be kept always at a distance and ultimately renounced. When the fearful adoration of this power begins to diminish and all distinctions begin to disappear, the ritual sacrifices lose their force; their potency is not longer recognized by the entire community. Each member tries to correct the situation individually, and none succeeds. The withering away of the transcendental influence means that there is no longer the slightest difference between a desire to save the city and unbridled ambition, between genuine piety and the desire to claim divine status for oneself. Everyone looks on a rival enterprise as evidence of blasphemous designs. Men set to quarreling about the gods, and their skepticism leads to a new sacrificial crisis that will appear - retrospectively, in the light of a new manifestation of unanimous violence - as a new act of divine intervention and divine revenge. Men would not be able to shake loose the violence between them, to make of it a separate entity both sovereign and redemptory, without the surrogate victim. Also, violence itself offers a sort of respite, the fresh beginning of a cycle of ritual after a cycle of violence. Violence will come to an end only after it has had the last word and that word has been accepted as divine. The meaning of this word must remain hidden, the mechanism of unanimity remain concealed. For religion protects man as long as its ultimate foundations are not revealed. To drive the monster from its secret lair is to risk loosing it on mankind. To remove men's ignorance is only to risk exposing them to an even greater peril. The only barrier against human violence is raised on misconception. In fact, the sacrificial crisis is simply another form of that knowledge which grows grater as the reciprocal violence grows more intense but which never leads to the whole truth. It is the knowledge of violence, along with the violence itself, that the act of expulsion succeeds in shunting outside the realm of consciousness. From the very fact that it belies the overt mythological messages, tragic drama opens a vast abyss before the poet; but he always draws back at the last moment. He is exposed to a form of hubris more dangerous than any contracted by his characters; it has to do with a truth that is felt to be infinitely destructive, even if it is not fully understood - and its destructiveness is as obvious to ancient religious thought as it is to modern philosophers. Thus we are dealing with an interdiction that still applies to ourselves and that modern thought has not yet invalidated. The fact that this secret has been subjected to exceptional pressure in the play [Bacchae] must prompt the following lines: May our thoughts never aspire to anything higher than laws! What does it cost man to acknowledge the full sovereignty of the gods? That which has always been held as true owes its strength to Nature.

As Christians we face two tasks in our evangelism: saving the soul and saving the mind, that is to say, not only converting people spiritually, but converting them intellectually as well. And the Church is lagging dangerously behind with regard to this second task. If the church loses the intellectual battle in one generation, then evangelism will become immeasurably more difficult in the next. The war is not yet lost, and it is one which we must not lose: souls of men and women hang in the balance. For the sake of greater effectiveness in witnessing to Jesus Christ Himself, as well as for their own sakes, evangelicals cannot afford to keep on living on the periphery of responsible intellectual existence. Thinking about your faith is indeed a virtue, for it helps you to better understand and defend your faith. But thinking about your faith is not equivalent to doubting your faith. Doubt is never a purely intellectual problem. There is a spiritual dimension to the problem that must be recognized. Never lose sight of the fact that you are involved in spiritual warfare and there is an enemy of your soul who hates you intensely, whose goal is your destruction, and who will stop at nothing to destroy you. Reason can be used to defend our faith by formulating arguments for the existence of God or by refuting objections. But though the arguments so developed serve to confirm the truth of our faith, they are not properly the basis of our faith, for that is supplied by the witness of the Holy Spirit Himself. Even if there were no arguments in defense of the faith, our faith would still have its firm foundation. The more I learn, the more desperately ignorant I feel. Further study only serves to open up to one's consciousness all the endless vistas of knowledge, even in one's own field, about which one knows absolutely nothing. Don't let your doubts just sit there: pursue them and keep after them until you drive them into the ground. We should be cautious, indeed, about thinking that we have come upon the decisive disproof of our faith. It is pretty unlikely that we have found the irrefutable objection. The history of philosophy is littered with the wrecks of such objections. Given the confidence that the Holy Spirit inspires, we should esteem lightly the arguments and objections that generate our doubts. These, then, are some of the obstacles to answered prayer: sin in our lives, wrong motives, lack of faith, lack of earnestness, lack of perseverance, lack of accordance with God’s will. If any of those obstacles hinders our prayers, then we cannot claim with confidence Jesus’ promise, “Whatever you ask in my name, I will do it”. And so I was led to what was for me a radical new insight into the will of God, namely, that God’s will for our lives can include failure. In other words, God’s will may be that you fail, and He may lead you into failure! For there are things that God has to teach you through failure that He could never teach you through success. So many in our day seem to have been distracted from what was, is and always will be the true priority for every human being — that is, learning to know God in Christ. My greatest fear is that I should some day stand before the Lord and see all my works go up in smoke like so much “wood, hay, and stubble”. The chief purpose of life is not happiness, but knowledge of God. People tend naturally to assume that if God exists, then His purpose for human life is happiness in this life. God’s role is to provide a comfortable environment for His human pets. But on the Christian view, this is false. We are not God’s pets, and the goal of human life is not happiness per se, but the knowledge of God—which in the end will bring true and everlasting human fulfilment. Many evils occur in life which may be utterly pointless with respect to the goal of producing human happiness; but they may not be pointless with respect to producing a deeper knowledge of God.