Debate With A Fool Quotes

Remember our friend Mark?” Wylan winced. “Let’s say the mark is a tourist walking through the Barrel. He’s heard it’s a good place to get rolled, so he keeps patting his wallet, making sure it’s there, congratulating himself on just how alert and cautious he’s being. No fool he. Of course every time he pats his back pocket or the front of his coat, what is he doing? He’s telling every thief on the Stave exactly where he keeps his scrub.” “Saints,” grumbled Nina. “I’ve probably done that.” “Everyone does,” said Inej. Jesper lifted a brow. “Not everyone.” “That’s only because you never have anything in your wallet,” Nina shot back. “Mean.” “Factual.” “Facts are for the unimaginative,” Jesper said with a dismissive wave.

It is still cheating, even if nobody comes.

ONE MORE CHNCE. Words that my mother heard, more than once. Words that women debate. Whether you CAN forgive and whether you SHOULD trust. I think of all the judgment from society, friends, and family, the overwhelming consensus seeming to be that you should not grant someone who betrayed you a second chance. That you should do everything you can to keep the knife out of your back, and to protect your heart and pride. Cowards give second chances. Fools give second chances. And I am no coward, no fool.

If you go about dehumanizing your opponents […] you're never going to convince them to change.

Never argue with a fool. People may realize or remember that you are one.

If you happen to meet a fellow who has a habit of producing imbecile opinions, don't debate or insult him. Just drop an occasional “why” after each of his moronic statements and unapologetically watch his decay…

Besides, we shall want employments for our senses, and subjects for arguments; for were there nothing but truth, and no falsehood, there would be no occasion for to dispute, and by this means we should want the aim and pleasure of our endeavours in confuting and contradicting each other; neither would one man be thought wiser than another, but all would either be alike knowing and wise, or all would be fools...

Don't you miss having a man? Don't you want to get married?" He [Patrick Sonnier] is simple and direct. I'm simple and direct back. I tell him that even as a young woman I didn't want to marry one man and have one family, I always wanted a wider arena for my love. But intimacy means a lot to me, I tell him. "I have close friends - men and women. I couldn't make it without intimacy." "Yeah?" he says. "Yeah," I say. "But there's a costly side to celibacy, too, a deep loneliness sometimes. There are moments, especially on Sunday afternoons, when I smell the smoke in the neighborhood from family barbecues, and feel like a fool not to have pursued a "normal" life. But, then, I've figured out that loneliness is part of everyone's life, part of being human - the private, solitary part of us that no one else can touch." (p. 127)

All sciences have their mysteries and at certain points the apparently most obvious theory will be found in contradiction with experience. Politics, for example, offers several proofs of this truth. In theory, is anything more absurd than hereditary monarchy? We judge it by experience, but if government had never been heard of and we had to choose one, whoever would deliberate between hereditary and elective monarchy would be taken for a fool. Yet we know by experience that the first is, all things considered, the best that can be imagined, while the second is the worst. What arguments could not be amassed to establish that sovereignty comes from the people? However they all amount to nothing. Sovereignty is always taken, never given, and a second more profound theory subsequently discovers why this must be so. Who would not say the best political constitution is that which has been debated and drafted by statesmen perfectly acquainted with the national character, and who have foreseen every circumstance? Nevertheless nothing is more false. The best constituted people is the one that has the fewest written constitutional laws, and every written constitution is WORTHLESS.

One of them confessed to Paul that his tribe had heard stories about the fiercely cannibalistic ways of white men. Paul's first instinct was to laugh him off as a simpleminded fool. But the legend hadn't been conjured from thin air. When Paul tried to assure him that white men didn't eat black men, the man confronted him with a direct challenge: explain why they bought and sold Africans as if they were cattle, not human beings. "Why do you come from nobody knows where, and carry off our men, and women, and children?" the man asked Paul. "Do you not fatten them in your far country and eat them?

A fool holding his own in a debate is sure sign that the topic drifted into metaphysical waters.

Instead the analysts debated whether Kim Jong Un was a brilliant, strategic genius manipulating other countries, including the U.S., or an inexperienced, impulsive fool.

The culture of science is based on the opposite belief. Its signature practices, including open debate, peer review, and double-blind methods, are designed to circumvent the sins to which scientists, being human, are vulnerable. As Richard Feynman put it, the first principle of science is “that you must not fool yourself—and you are the easiest person to fool.

Museums alone cannot ease the tensions that come from the debates surrounding the fluidity of national identity in the twenty-first century. Nor can any cultural institution solve the problems of poverty, racial injustice, and police violence. But museums can contribute to understanding by creating spaces where debates are spirited but reasoned. Where contemporary challenges are addressed through contextualization and education.

Evening,” Zane said. It was a pretty wordy opening for him. Phoebe debated inviting him in, then decided it would be too much like an offer to sleep with him. Instead of stepping back and pointing to the bed, which was really what she wanted to do, she moved down the hallway, shutting the door behind her, and did her best to look unimpressed. “Hi, Zane. How are the preparations coming?” He gave her one of his grunts, then shrugged. She took that to mean, “Great. And thanks so much for asking.

The Laxdæla Saga tells the story of Olaf the Peacock who got hopelessly lost in a fog and drifted for days. When it finally lifted, there was a heated debate about what direction to go. The crew voted for a particular direction and informed Olaf of their choice. The grizzled captain ignored them and told his veteran navigator to pick the direction. 'I want only the shrewdest one to decide', he said, 'because in my opinion, the council of fools is all the more dangerous the more of them there are.

An endorsement of scientific thinking must first of all be distinguished from any belief that members of the occupational guild called 'science' are particularly wise or noble. The culture of science is based on the opposite belief -- its signature practices (including open debate, peer review, and double-blind methods) are designed to circumvent the sins to which scientists, being human, are vulnerable. As Richard Feynman put it, 'the first principle (of science) is that you must not fool yourself and you are the easiest person to fool.

Both Jew and Gentile enjoyed complexities, especially the Greeks with their philosophical systems. They loved mental gymnastics and intellectual labyrinths. They believed the truth was knowable, but only to those with elevated minds. This system later became known as gnosticism, a belief that certain people, by virtue of their enhanced reasoning powers, could move beyond the hoi polloi and ascend to the level of enlightenment. At the time of Paul, we can trace at least fifty different philosophies rattling around in the Roman and Greek world. And the gospel came along and said, “None of it matters. We’ll destroy it all. Take all the wisdom of the wise, get the best, get the elite, the most educated, the most capable, the smartest, the most clever, the best at rhetoric, oratory, logic; get all the wise, all the scribes, the legal experts, the great debaters, and they’re all going to be designated fools.” The gospel says they are all foolish. Paul’s quotation of Isaiah 29:14 in verse 19, “I will destroy the wisdom of the wise,” had to be an offensive statement to his audience.

However, resentment can be transformed into a governing emotion and a social cause, and thereby gain release from the constraints that normally contain it. This happens when resentment loses the specificity of its target, and becomes directed to society as a whole. That, it seems to me, is what happens when left-wing movements take over. In such cases resentment ceases to be a response to another’s unmerited success and becomes instead an existential posture: the posture of the one whom the world has betrayed. Such a person does not seek to negotiate within existing structures, but to gain total power, so as to abolish the structures themselves. He will set himself against all forms of mediation, compromise and debate, and against the legal and moral norms that give a voice to the dissenter and sovereignty to the ordinary person. He will set about destroying the enemy, whom he will conceive in collective terms, as the class, group or race that hitherto controlled the world and which must now in turn be controlled. And all institutions that grant protection to that class or a voice in the political process will be targets for his destructive rage. That posture is, in my view, the core of a serious social disorder.

Evening,” Zane said. It was a pretty wordy opening for him. Phoebe debated inviting him in, then decided it would be too much like an offer to sleep with him. Instead of stepping back and pointing to the bed, which was really what she wanted to do, she moved down the hallway, shutting the door behind her, and did her best to look unimpressed. “Hi, Zane. How are the preparations coming?” He gave her one of his grunts, then shrugged. She took that to mean, “Great. And thanks so much for asking.” They weren’t standing all that close, but she was intensely aware of him. Despite the fact that he’d probably been up at dawn and that it was now close to ten, he still smelled good. He wasn’t wearing his cowboy hat, so she could see his dark hair. Stubble defined his jaw. She wanted to rub her hands over the roughness, then maybe hook her leg around his hip and slide against him like the sex-starved fool she was turning out to be.

Condom,” she gasped. A movement stopped. “What?” Phoebe felt the earth open up in preparation of swallowing her. How could she have not mentioned this before? “I’m not on anything right now,” she whispered. “Birth control. I’m not on the Pill.” She gestured helplessly. “Shit, fuck, damn.” Disappointment tied her in knots. “I was really only interested in that middle part,” she joked. There was a second of silence, followed by a low chuckle. “You’re never predictable, Phoebe. I’ll give you that. Cross your fingers.” “What?” “Cross your fingers. I might have a condom in my shaving kit.” There was movement and rustling, then the sound of a zipper being opened. “I’m going to have to put on the light.” She briefly debated being polite and closing her eyes, but who was she kidding? She wanted to see Zane naked. In preparation, she raised up on one elbow and stared in his general direction. When the light came on, she saw all she wanted and more. He was kneeling at the end of the sleeping bag. Naked, aroused and more physically perfect than any man had a right to be. She saw the definition in his arms, the broad strength of his chest and his flat stomach before lowering her attention to his large, hard penis. The physical proof of his desire for her made her so happy, she nearly cried. Her other instinct was to part her legs, tell him never mind with birth control and protection and demand he take her right there. As that last bit was only ever going to happen in her fantasies, she contended herself with stretching out her arm and lightly grazing the tip of him with her fingers. He stiffened instantly, then turned to look at her. If she’d had any doubts about his willingness to participate, they were put to rest by the fire in his eyes and the tightness of his expression. He was a man on the sexual edge, and she couldn’t wait to push him over. He shook his head and forced his attention back to the shaving kit. At first he set the various items on the foot of the sleeping bag, but after a couple of seconds, he simply turned the container over and dumped out the contents. “Be here, be here, be here,” he muttered as he pawed through everything. Then he grabbed a square packet in triumph. “Got one.” She couldn’t help smiling. “Only one?” He grinned. “We’ll have to be creative after that.” He handed her the condom, then clicked off the light. “Where was I?” he asked. “You can pretty much be anywhere you want to be,” she told him. “Good. Then I want to be here.” He pulled off her panties in one smooth move. Then there was nothing.

You've a perfect right to call me as impractical as a dormouse, and to feel I'm out of touch with life. But this is the point where we simply can't see eye to eye. We've nothing whatever in common. Don't you see. . . it's not an accident that's drawn me from Blake to Whitehead, it's a certain line of thought which is fundamental to my whole approach. You see, there's something about them both. . . They trusted the universe. You say I don't know what the modern world's like, but that's obviously untrue. Anyone who's spent a week in London knows just what it's like. . . if you mean neurosis and boredom and the rest of it. And I do read a modern novel occasionally, in spite of what you say. I've read Joyce and Sartre and Beckett and the rest, and every atom in me rejects what they say. They strike me as liars and fools. I don't think they're dishonest so much as hopelessly tired and defeated." Lewis had lit his pipe. He did it as if Reade were speaking to someone else. Now he said, smiling faintly, "I don't think we're discussing modern literature." Reade had an impulse to call the debater's trick, but he repressed it. Instead he said quietly, "We're discussing modern life, and you brought up the subject. And I'm trying to explain why I don't think that murders and wars prove your point. I'm writing about Whitehead because his fundamental intuition of the universe is the same as my own. I believe like Whitehead that the universe is a single organism that somehow takes account of us. I don't believe that modern man is a stranded fragment of life in an empty universe. I've an instinct that tells me that there's a purpose, and that I can understand that purpose more deeply by trusting my instinct. I can't believe the world is meaningless. I don't expect life to explode in my face at any moment. When I walk back to my cottage, I don't feel like a meaningless fragment of life walking over a lot of dead hills. I feel a part of the landscape, as if it's somehow aware of me, and friendly.

Romans 1: 8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; 10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 That is, that I may be comforted together with you by the mutual faith both of you and me. 13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are

Evening,” Zane said. It was a pretty wordy opening for him. Phoebe debated inviting him in, then decided it would be too much like an offer to sleep with him. Instead of stepping back and pointing to the bed, which was really what she wanted to do, she moved down the hallway, shutting the door behind her, and did her best to look unimpressed. “Hi, Zane. How are the preparations coming?” He gave her one of his grunts, then shrugged. She took that to mean, “Great. And thanks so much for asking.” They weren’t standing all that close, but she was intensely aware of him. Despite the fact that he’d probably been up at dawn and that it was now close to ten, he still smelled good. He wasn’t wearing his cowboy hat, so she could see his dark hair. Stubble defined his jaw. She wanted to rub her hands over the roughness, then maybe hook her leg around his hip and slide against him like the sex-starved fool she was turning out to be. “Maya’ll be here tomorrow,” he said. “Elaine Mitchell is bringing her out to the ranch with all of the greenhorns in her tourist bus.” She had to clear her throat before speaking. “Maya called me about an hour ago to let me know she’d be getting here about three.” He folded his arms across his broad chest, then leaned sideways against the doorjamb beside her. So very close. Her attention fixed on the strong column of his neck, and a certain spot just behind his jaw that she had a sudden urge to kiss. Would it be warm? Would she feel his pulse against her lips? “She doesn’t need to know what happened,” Zane said. Phoebe couldn’t quite make sense of his words, and he must have read the confusion in her eyes. They were alone, it was night and the man seemed to be looming above her in the hallway. She’d never thought she would enjoy being loomed over, but it was actually very nice. She had the feeling that if she suddenly saw a mouse or something, she could shriek and jump, and he would catch her. Of course he would think she was an idiot, but that was beside the point. “Between us,” he explained. “Outside. She doesn’t need to know about the kiss.” A flood of warmth rushed to her face as she understood that he regretted kissing her. She instinctively stepped backward, only to bump her head against the closed bedroom door. Before she had time to be embarrassed about her lack of grace or sophistication, he groaned, reached for her hips and drew her toward him. “She doesn’t need to know about this one, either.” His lips took hers with a gentle but commanding confidence. Her hands settled on either side of the strong neck she’d been eyeing only seconds ago. His skin was as warm as she’d imagined it would be. The cords of his muscles moved against her fingers as he lifted his head to a better angle. His hands were still, except his thumbs, which brushed her hip bones, slow and steady. His fingers splayed over the narrowest part of her waist and nearly met at the small of her back. She wished she could feel his fingertips against her skin, but her thin cotton top got in the way. He kept her body at a frustrating distance from his. In fact, when she tried to move closer, he held her away even as he continued the kiss. Lips on lips. Hot and yielding. She waited for him to deepen the kiss, but he didn’t. And she couldn’t summon the courage to do it herself. Finally, he drew back and rested his forehead against hers for a long moment. “Do me a favor,” he said. “Try to be a little more resistible. I don’t think I can take a week of this.” Then he turned on his heel, walked to a door at the end of the long hallway, and went inside. She stood in place, her fingers pressed against her still-tingling lips. More than a minute passed before she realized she was smiling.

But why?” “You goddamn fool, do you think I consider their question debatable?

I have found that nothing is more dangerous to one’s own faith than the work of an apologist. No doctrine of that Faith seems to me so spectral, so unreal as one that I have just successfully defended in a public debate. For a moment, you see, it has seemed to rest on oneself: as a result, when you go away from that debate, it seems no stronger than that weak pillar. That is why we apologists take our lives in our own hands and can be saved only by falling back continually from the web of our own arguments . . . from Christian apologetics into Christ Himself.10

above all the temptation to think that God is no more certain than our best arguments for him. As C. S. Lewis admitted, I have found that nothing is more dangerous to one’s own faith than the work of an apologist. No doctrine of that Faith seems to me so spectral, so unreal as one that I have just successfully defended in a public debate. For a moment, you see, it has seemed to rest on oneself: as a result, when you go away from that debate, it seems no stronger than that weak pillar. That is why we apologists take our lives in our own hands and can be saved only by falling back continually from the web of our own arguments . . . from Christian apologetics into Christ Himself.

The first Vikings to reach Iceland, therefore, did so purely by accident. Viking sailors reckoned through careful observation, and trial and error, not sophisticated navigational tools. Land was found by noting changes in the color of water, differences in the flight patterns of birds, and the presence of driftwood. The Vikings calculated latitude by the midday sun during the day, and by the stars at night. If neither of those two options were available, they relied on instinct. Skippers were notoriously pragmatic. The Laxdæla Saga tells the story of Olaf the Peacock who got hopelessly lost in a fog and drifted for days. When it finally lifted, there was a heated debate about what direction to go. The crew voted for a particular direction and informed Olaf of their choice. The grizzled captain ignored them and told his veteran navigator to pick the direction. 'I want only the shrewdest one to decide', he said, 'because in my opinion, the council of fools is all the more dangerous the more of them there are.

If you debate the wise, no matter how poor, they will hearken to wisdom. If you debate the foolish, no matter how rich, they will mock wisdom.

The chief preoccupation of a man of action when he takes over an “arrived” movement is to fix and perpetuate its unity and readiness for self-sacrifice. His ideal is a compact, invincible whole that functions automatically. To achieve this he cannot rely on enthusiasm, for enthusiasm is ephemeral. Persuasion, too, is unpredictable. He inclines, therefore, to rely mainly on drill and coercion. He finds the assertion that all men are cowards less debatable than that all men are fools, and, in the words of Sir John Maynard, inclines to found the new order on the necks of the people rather than in their hearts.2 The genuine man of action is not a man of faith but a man of law. Still,

Are fools egoistic or are egoists fools? This is debatable, but there is no doubt that if the person is both a fool and an egoist, he is a threat.

People love to argue minor points, partially because they feel it absolves them from actually having to do anything. You know what? Let the fools debate the details. I

Whoever he or she was, ‘Shakespeare’ would have enjoyed the debate.” It was true. Shakespeare reveled in parodies of patronizing scholars, puffed up on their own authority; in fools who turn out to be fonts of wisdom; in disguises and mistaken identities and things not being what they seem.

Edison discs would fool anyone today, but the differing aspirations and ideals regarding recording still hold. This debate has not confined itself to sound recording. Film and other media are sometimes discussed with regard to their “accuracy,” their ability to capture and reproduce what is true. The idea that somewhere out there exists one absolute truth implies a suspension of belief, which is an ideal for some, while for others admitting artificiality is more honest. Flashing back to the previous chapter, this reminds me of the difference between Eastern theater (more artificial and presentational) and Western (with its effort to be naturalistic

Avrana had skimmed dispassionately over the riots, the furious debates, the demonstrations and violence, thinking only, 'How did we ever get so far with so many fools in the gene pool?

This is quite an early proverb in the English language and, as such, might be thought to contain the wisdom of the ancients. The notion was known by the late 16th century, when it was expressed in rhyme by Thomas Tusser in Five Hundreth Pointes of Good Husbandrie, 1573: A foole & his money, be soone at debate: which after with sorow, repents him to late. The precise wording of the expression comes just a little later, in Dr. John Bridges' Defence of the Government of the Church of England, 1587: If they pay a penie or two pence more for the reddinesse of them..let them looke to that, a foole and his money is soone parted.

His heart stilled at the mere thought of her hurting herself. 'He was a fool.' Of course this debate harkened back to her recent capture. To her near rape. What she must have thought when she'd been kidnapped? When she'd been hooded and dragged before the Lords of Chaos and made to kneel in front of a sacrificial stone? She must have been out of her mind with terror. And yet she'd controlled her fear. More, despite her firsthand near experience, she now passionately argued that a woman ravaged and raped should never give up hope. Should fight to stay alive despite all odds. He was amazed by her perception. Awed by her bravery. He turned his hand over and gripped her fingers. "Your pardon." It wasn't naivete that had driven her argument. It was something far nobler. "I would never blame you, my duchess, if you were thus abused, and I would never wish for you to take your own life." He lifted her hand and pressed his mouth to her palm, and as he did so he had a sharp, visceral memory: He'd kissed her before the fever had overtaken him. Her lips had been soft and yielding to the invasion of his tongue. She'd tasted of tea. He wanted to taste her again. To lick across her prim little lips, make her open her mouth and moan.

them out if they make dumb choices. Let them struggle; let them learn; let them take responsibility. They need to figure out the importance of working hard, saving money, being smart. For God’s sake, don’t be a damned fool and then go begging the government to save you.” This is not a stupid argument. I come at the issues differently, of course, as someone who supports a strong social safety net. But this more conservative view represents a considered and consistent position, worthy of respect. Lower-income conservatives are making the same kind of argument that rich liberals are making. They are willing to make monetary sacrifices to answer the call of their fundamental values. For liberals, those values are more about the common good and enlightened self-interest. For conservatives, those values are more about the importance of independence and personal responsibility. But both sides rightfully see their voting behavior as needing to reflect more than just a vulgar calculation about their immediate pocketbook needs. If one side deserves respect, then so does the other.*1 Of course, respecting our opponent’s argument doesn’t mean we have to just accept it and give in. It doesn’t mean we shouldn’t argue passionately about the best approach to taxes or spending—especially in a society as complex as ours, with the stakes as high as they are. In fact, we should disagree and debate. Debate is the lifeblood of democracy, after all. Disagreement is a good thing—even heated disagreement. Only in a dictatorship does everybody have to agree. In a democracy, nobody has to agree. That’s called freedom. It’s the whole point of America. But at the base of too many of our public discussions sits the same destructive assumption: I’m right. And you’re wrong. We proceed on both sides as if our side is grounded in “the Truth” and the other side is always insane and delusional. And some version of this flawed concept has become the default setting throughout American political discourse. It is one thing to say, “I disagree with you because we have different values and priorities.” It’s quite another to say, “I disagree with you because you are an uneducated idiot—a pawn—and a dupe.” The prevalence of the latter set of arguments is why the Democratic Party stinks of elitism. Here’s another liberal favorite: “How can we argue with conservatives? They don’t believe in facts anymore—only ‘alternative facts.’ At least, liberals believe in science. Right-wingers don’t!” I understand the source of liberal exasperation here. Even though any high school student can reproduce the greenhouse-gas effect in a laboratory beaker,

continue polluting while trying to offset the damage through some face-saving corporate philanthropy exercises. We would be fools to assume that we can simply pay our way out of this mess. Nature cannot be bailed out, as if it were a financial market. We need to stop breaking things in the first place. But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature. The most industrialised nations, which we often describe in dubious terms like ‘wealthy’ or ‘developed’, are at a crossroads. The mess they have created is fast outpacing any other gain, even in terms of education and life expectancy. Their economic growth has come at a huge cost for the rest of the world and the planet as a whole. Not only should they commit to realising a wellbeing economy out of self-interest, but also as a moral obligation to the billions of people who had to suffer wars, environmental destruction and other calamities so that a few, mostly white human beings could go on

What on earth is that?” “My wedding crown.” “You’re getting married?” Bran asked and he looked even more amused than Mithala, as if he had not had this much fun in a long, long time. Shea debated hitting him. “Not if I can help it,” she said, “I don’t think Rook would approve the groom.” Rook turned to give her a stern look. “If he lives under the water, I most certainly will not. I’m not prejudiced, normaly, but I don’t wish to have a fish as a son-in-law. It would ruin the holidays, what with him dripping water al over the floor.” There was a moment of startled silence, then Bran, Mithala, and Shea burst into laughter. Galen was glaring at them al. “Fools, this is not the time for jest.” Bran choked back his laughter for a moment.“Sir elf, if now is not the time, then there will never be one; running over dry land from the wrath of fishes is nothing but a jest.” “Mercenaries,” Galen spat with disgust, leaping onto his mare.

Nothing! thou elder brother even to Shade: That hadst a being ere the world was made, And well fixed, art alone of ending not afraid. Ere Time and Place were, Time and Place were not, When primitive Nothing Something straight begot; Then all proceeded from the great united What. Something, the general attribute of all, Severed from thee, its sole original, Into thy boundless self must undistinguished fall; Yet Something did thy mighty power command, And from fruitful Emptiness’s hand Snatched men, beasts, birds, fire, air, and land. Matter the wicked’st offspring of thy race, By Form assisted, flew from thy embrace, And rebel Light obscured thy reverend dusky face. With Form and Matter, Time and Place did join; Body, thy foe, with these did leagues combine To spoil thy peaceful realm, and ruin all thy line; But turncoat Time assists the foe in vain, And bribed by thee, destroys their short-lived reign, And to thy hungry womb drives back thy slaves again. Though mysteries are barred from laic eyes, And the divine alone with warrant pries Into thy bosom, where truth in private lies, Yet this of thee the wise may truly say, Thou from the virtuous nothing dost delay, And to be part with thee the wicked wisely pray. Great Negative, how vainly would the wise Inquire, define, distinguish, teach, devise, Didst thou not stand to point their blind philosophies! Is, or Is Not, the two great ends of Fate, And True or False, the subject of debate, That perfect or destroy the vast designs of state— When they have racked the politician’s breast, Within thy Bosom most securely rest, And when reduced to thee, are least unsafe and best. But Nothing, why does Something still permit That sacred monarchs should at council sit With persons highly thought at best for nothing fit, While weighty Something modestly abstains From princes’ coffers, and from statemen’s brains, And Nothing there like stately Nothing reigns? Nothing! who dwell’st with fools in grave disguise For whom they reverend shapes and forms devise, Lawn sleeves, and furs, and gowns, when they like thee look wise: French truth, Dutch prowess, British policy, Hibernian learning, Scotch civility, Spaniards’ dispatch, Danes’ wit are mainly seen in thee. The great man’s gratitude to his best friend, Kings’ promises, whores’ vows—towards thee may bend, Flow swiftly into thee, and in thee ever end.

Unfortunately, fools think that shouting makes their arguments convincing, or more convincing.

Just then a rat passed between my feet. I jumped, putting my hands to my mouth. But I soon realized my mistake. The bedroom door creaked. The prince turned to see me for the first time. My heart skipped a beat. My gaze met his, like that of a prey caught. His gaze seemed to gain even more fury. I backed against the door. Marchal approached. His hand ran through his hair. My presence annoyed him. "I'm not afraid of you," I said, trying to calm my pounding heart. "You should," he said sharply, mere inches from my face. His eyes were distant and cold reminiscent of endless winters, merciless battles, loss and suffering. I felt a huge, heavy hand wrap around my thin arm. He would break my bones this way. I fought back tears, would not give him the pleasure of seeing me suffer. He couldn't kill me, I repeated, trying to assure myself. I had the stone. Marchal dragged me into the dim room. "Stop! What you think you are doing! Drop me! ”I tried unsuccessfully to break free. “You have no right…”, any punch was indifferent to that Viking. “I have no right? You are not worthy of the academy or my time! But I won't rest until I find out who you are! You can not fool me! I saw you down there with the stone, its power almost killed you. No one can use the magic of the stone. How can you? ”He said, dropping me sharply on the bed. His fist hit the mattress mere millimeters from my hip. “The stone almost killed me? Daphne almost killed me! I could be dead now and this stupid stone wouldn't have stopped her! ” “You were shining. Colder than the coldest night I've ever lived.” Marchal paused, looking at me for a long time as if trying to see in me something he had not seen before, something that had escaped him. His hand ran through his hair once more and the wizard stepped back. Moving to the window in silence. He seemed to be debating any idea he didn't like. “In fact... No one can use the stone magic except… could it be? Everything makes sense now. How could I not understand it right away? But… how can you be human if you are… a stone witch? ” "A what?