Deception Point Quotes

Above all, don't lie to yourself. The man who lies to himself and listens to his own lie comes to a point that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and for others. And having no respect he ceases to love.

Sooner or later we've all got to let go of our past.

There's that horrible-beautiful moment, that bitter-sweet impasse where you know that somebody is bullshitting you but they're doing it with such panache and conviction...no, it's because they say exactly what you want to hear, at that point in time.

There's just no substitute for the truth.

Nobody tells you what you can and can't do.

When multiple explanations exist, the simplest is usually correct.

Anyone who said power was not addictive had never really experienced it.

Life is filled with difficult decisions, and winners are those who make them.

He announces that lately he keeps losing things. "Like your wife and child," I want to say, but don´t. At fourty, I´ve learned not to say everything clever, not to score every point.

When in doubt, just spit it out. That all challenges can be overcome by speaking the truth, no matter how itcomes out.

Men impose deception on women and punish them for being deceived, force them down to the lowest level and punish them for falling so low, bind them in marriage and then chastise them with menial service for life, or insults, or blows.

It is only when we begin to relax with ourselves that meditation becomes a transformative process. Only when we relate with ourselves without moralizing, without harshness, without deception, can we let go of harmful patterns. Without maitri (metta), renunciation of old habits becomes abusive. This is an important point.

Wars make history seem deceptively simple. They provide clear turning points, easy distinctions.: before and after, winner and loser, right and wrong. True history, the past, is not like that. It isn't flat or linear. It has no outline. It is slippery, like liquid; infinite and unknowable, like space. And it is changeable: just when you think you see a pattern, perspective shifts, an alternate version is proffered, a long-forgotten memory resurfaces.

In my mind, the men and women of NASA are history's modern pioneers. They attempt the impossible, accept failure, and then back to the drawing board while the rest of us stand back and criticize.

I laughed, loud enough that Delia looked up at me. She made motions for me to come over, but I pretended to be looking past her into the food tent. "Hurry. Pretend you're pointing something out so I can pretend not to see her." Luke put a hand on my shoulder and pointed with the other towards the sky. "Look, the moon." "That was the best you could come up with?" I demanded.

I have frequently detected myself in such kind of mistakes... in a total misapprehension of character at some point or other: fancying people so much more gay or grave, or ingenious or stupid than they really are, and I can hardly tell why, or in what the deception originated. Sometimes one is guided by what other people say of them, without giving oneself time to deliberate and judge.

Don't spend...but mend yourself...

Sometimes, circumstances raise impossible decisions. -William Pickering

...Why are all these masks winking?" Jason pointed around the room with his fork. The loremaster dabbed at his mouth with a frilled purple napkin. "One eye is open to all truth, the other closed to all deception.

My life-altering moment would never be a measurement of time. It would never be as simple as marking a few points in the timeline of my life that I could identify as transcendent. It was him. Aaron. He was my moment. And for as long as I had him, my life would constantly be changing, be altered. I’d be challenged, cherished, loved. With him, I’d live.

never disperse your focus unless absolutely necessary. Face one adversary at a time.

[Optimism] is not about providing a recipe for self-deception. The world can be a horrible, cruel place, and at the same time it can be wonderful and abundant. These are both truths. There is not a halfway point; there is only choosing which truth to put in your personal foreground.

If our subject persuades himself to believe contrary to the evidence in order to evade, somehow, the unpleasant truth to which he has already seen that the evidence points, then and only then is he clearly a self-deceiver.

Proof, she knew, was a conclusion built on a pyramid of facts, a broad base of accepted information on which more specific assertions were made. Remove all the base assumptions. Start again.

Find the truth. Act on it.

sighed into his chest. “I’m needy, okay?” I admitted, unashamed. “And I’m not talking just snuggles needy. I’m spider-monkey needy.” I made my point, throwing my leg over his and my arm over his chest, tangling our bodies in a way that I guessed wasn’t anywhere close to being cute.

Few realize that political action offers little solution to the world’s major problems. Few understand that the elite have created political parties in order to prevent real change from ever taking place. The political arena is merely the “sty” in which two or more mutually hostile agencies, created by the same hidden hand, get the chance to pummel one another. As alternative researcher Juri Lina so brilliantly put it: When the left wing Freemason is finished, the right-wing Freemason takes over The point has been emphasized by many an insider: The elementary principle of all deception is to attract the enemy’s attention to what you wish him to see and to distract his attention from what you so not wish him to see – General Sir Archibald Wavel The world’s power structures have always ‘divided to conquer’ and have always ‘kept divided to keep conquered.’ As a consequence the power structure has so divided humanity – not only into special function categories but into religious and language and color categories – that individual humans are now helplessly inarticulate in the face of the present crisis. They consider their political representation to be completely corrupted, therefore, they feel almost utterly helpless

Politics is a desperate business.

Fate had cruel timing.

A successful prostitute was better than a misled saint. All women are victims of deception. Men impose deception on women and punish them for being deceived, force them down to the lowest level and punish them for falling so low, bind them in marriage and then chastise them with menial service for life, or insults, or blows.

I saw sadness when I looked at what was left of them. The demigods who had once controlled the heavens had been brought low, humbled to the point of death. I always imagined I heart their crumbled masterpieces singing an endless mourning dirge. I turned, looking at the wild grass shivering across the plateau. "I see only reminders that nothing lasts forever, not even greatness." "Some things last." I faced him. "Really? And just what would that be?" "The things that matter.

as she spoke, she watched the expressions on the faces go from incredulous shock, to hopeful belief, and finally to awestruck acceptance

If you look at it from the right point of view, lying is just good manners.

As we got older, their mischiefs continued to be shrugged off, but mine were not, and I knew from that point that I was measured from a different stick than my brothers.

مضت سبعة أشهر فقط عندما وجد تولاند نفسه جالسا بجانب زوجته المحتضرة في عناية المشفى المشددة.لم يعد يميز وجهها،فإن قساوة السرطان لا يمكن معالجتها إلا من خلال وحشية المواد الكيميائية. هذا جعلها هيكلا عظميا متلفا. الساعات الأخيرة كانت الأصعب.

Are we going to do this now, brother?” Kade asked, his voice deceptively smooth, though Blane could see a flicker of fear in his eyes. Kade’s hold tightened on Kathleen, as though he was afraid that Blane would take her from him. “You mean talk about the elephant in the room?” Blane said dryly, cocking an eyebrow. “She’d get pretty pissed off if she heard you call her an elephant.

The picture of the world that's presented to the public has only the remotest relation to reality. The truth of the matter is buried under edifice after edifice of lies upon lies. It's all been a marvellous success from the point of view in deterring the threat of democracy, achieved under conditions of freedom, which is extremely interesting.

everything we’ve seen is deeply disturbing, but we cannot ignore these chondrules. The evidence in favor is conclusive, while the evidence against is circumstantial.

smoke is beautiful; weightless and shapeless, it almost appears as deceptively powerless as the person releasing it, yet, it comes from within and rises above us all. Crap,

I love that she loves me a 10, on a 5-point scale. Well, I know it’s a 5-point scale, though I asked her on a 1-100 scale.



There is a sense in which all cognition can be said to be motivated. One is motivated to understand the world, to be in touch with reality, to remove doubt, etc. Alternately one might say that motivation is an aspect of cognition itself. Nevertheless, motives like wanting to find the truth, not wanting to be mistaken, etc., tend to align with epistemic goals in a way that many other commitments do not. As we have begun to see, all reasoning may be inextricable from emotion. But if a person's primary motivation in holding a belief is to hue to a positive state of mind, to mitigate feelings of anxiety, embarrassment, or guilt for instance. This is precisely what we mean by phrases like "wishful thinking", and "self-deception". Such a person will of necessity be less responsive to valid chains of evidence and argument that run counter to the beliefs he is seeking to maintain. To point out non-epistemic motives in an others view of the world, therefore, is always a criticism, as it serves to cast doubt on a persons connection to the world as it is.

Penjelasan paling sederhana biasanya adalah penjelasan yang paling sulit dipahami

Orang yang mengatakan bahwa kekuasaan tidak memunculkan kecanduan pasti belum benar-benar berkuasa

lifers” who had been around long enough to understand the game with some perspective

Because the vast majority of the world is made up of half-wits, the President asked Mike to come onboard and dumb everything down for them.

Iactura paucourm serva multos.

The bloody one?" asked one of the faeries. "Or your lover?" It pointed at its privates, and I rolled my eyes. Definitely like the junior high kids.

You understand it's not a matter of strategy. I'm not talking about secrets or deceptions. I'm talking about being yourself. If you reveal everything, bare every feeling, ask for understanding, you lose something crucial to your sense of yourself. You need to know things the others don't know. It's what no one knows about you that allows you to know yourself.

What are you going to tell them?” Gabrielle asked. Herney sighed, his expression remarkably calm. “Over the years, I’ve learned one thing over and over . . .” He put a hand on her shoulder and smiled. “There’s just no substitute for the truth.

What do you see? People in costumes, horns, false jewels, adorning themselves in tiny layers of illusion. They stand up straighter, suck in their stomachs, say things they don’t mean, indulge in flattery. They commit a thousand small acts of deception, lying to each other, lying to themselves, drinking to the point of delusion to make it easier. This is a night of compacts, between the seers and the seen, a night when people enter false bargains willingly, hoping to be duped and to dupe in turn for the pleasure of feeling brave or sexy or beautiful or simply wanted—no matter how fleetingly.

Both capitalism and Marxism promised to point out the path for the creation of just structures, and they declared that these, once established, would function by themselves; they declared that not only would they have no need of any prior individual morality, but that they would promote a communal morality. And this ideological promise has been proved false. The facts have clearly demonstrated it. The Marxist system, where it found its way into government, not only left a sad heritage of economic and ecological destruction, but also a painful oppression of souls. And we can also see the same thing happening in the West, where the distance between rich and poor is growing constantly, and giving rise to a worrying degradation of personal dignity through drugs, alcohol and deceptive illusions of happiness.

There are any number of reasons to want novels to survive. The way [Jonathan] Franzen thinks about it is that books can do things, socially useful things, that other media can't. He cites -- as one does -- the philosopher Soren Kierkegaard and his idea of busyness: that state of constant distraction that allows people to avoid difficult realities and maintain self-deceptions. With the help of cell phones, e-mail and handheld games, it's easier to stay busy, in the Kierkegaardian sense, than it's ever been. Reading, in its quietness and sustained concentration, is the opposite of busyness. "We are so distracted by and engulfed by the technologies we've created, and by the constant barrage of so-called information that comes our way, that more than ever to immerse yourself in an involving book seems socially useful," Franzen says. "The place of stillness that you have to go to to write, but also to read seriously, is the point where you can actually make responsible decisions, where you can actually engage productively with an otherwise scary and unmanageable world.

An old Russian folk song is like water held back by a dam. It looks as if it were still and were no longer flowing, but in its depths it is ceaselessly rushing through the sluice gates and the stillness of its surface is deceptive. By every possible means, by repetitions and similes, the song slows down the gradual unfolding of its theme. Then at some point it suddenly reveals itself and astounds us. That is how the song’s sorrowing spirit comes to expression. The song is an insane attempt to stop time by means of its words.

Of all the tricks played by storytellers on their willing victims, the cheapest is the deception known in English as The End. An ending is an arbitrary thing, an act of cowardice or fatigue, an expedient disguised as an aesthetic choice or, worse, a moral commentary on the finitude of life. Endings are as imaginary as the equator or the poles. They draw a line, mark a point, that is present nowhere in the creation they purport to reflect and explain. Sure, death ties off our little subplot more or less neatly, but it is in no sense he end of the greater tale.

My mother, in the style of the times, told me I could do anything I set my sights on. She said I could be the president, an astronaut, or the next Charles Schulz. I believed her because at that point in my life I hadn’t yet noticed the pattern of her deceptions.

Nobody tells you what you can and can’t do.

The one most valuable lesson humanity ought to have learned from philosophy is that it is impossible to make sense of truth without acknowledging God as the necessary starting point.

NINA Your life is beautiful. TRIGORIN I see nothing especially lovely about it. [He looks at his watch] Excuse me, I must go at once, and begin writing again. I am in a hurry. [He laughs] You have stepped on my pet corn, as they say, and I am getting excited, and a little cross. Let us discuss this bright and beautiful life of mine, though. [After a few moments' thought] Violent obsessions sometimes lay hold of a man: he may, for instance, think day and night of nothing but the moon. I have such a moon. Day and night I am held in the grip of one besetting thought, to write, write, write! Hardly have I finished one book than something urges me to write another, and then a third, and then a fourth--I write ceaselessly. I am, as it were, on a treadmill. I hurry for ever from one story to another, and can't help myself. Do you see anything bright and beautiful in that? Oh, it is a wild life! Even now, thrilled as I am by talking to you, I do not forget for an instant that an unfinished story is awaiting me. My eye falls on that cloud there, which has the shape of a grand piano; I instantly make a mental note that I must remember to mention in my story a cloud floating by that looked like a grand piano. I smell heliotrope; I mutter to myself: a sickly smell, the colour worn by widows; I must remember that in writing my next description of a summer evening. I catch an idea in every sentence of yours or of my own, and hasten to lock all these treasures in my literary store-room, thinking that some day they may be useful to me. As soon as I stop working I rush off to the theatre or go fishing, in the hope that I may find oblivion there, but no! Some new subject for a story is sure to come rolling through my brain like an iron cannonball. I hear my desk calling, and have to go back to it and begin to write, write, write, once more. And so it goes for everlasting. I cannot escape myself, though I feel that I am consuming my life. To prepare the honey I feed to unknown crowds, I am doomed to brush the bloom from my dearest flowers, to tear them from their stems, and trample the roots that bore them under foot. Am I not a madman? Should I not be treated by those who know me as one mentally diseased? Yet it is always the same, same old story, till I begin to think that all this praise and admiration must be a deception, that I am being hoodwinked because they know I am crazy, and I sometimes tremble lest I should be grabbed from behind and whisked off to a lunatic asylum. The best years of my youth were made one continual agony for me by my writing. A young author, especially if at first he does not make a success, feels clumsy, ill-at-ease, and superfluous in the world. His nerves are all on edge and stretched to the point of breaking; he is irresistibly attracted to literary and artistic people, and hovers about them unknown and unnoticed, fearing to look them bravely in the eye, like a man with a passion for gambling, whose money is all gone. I did not know my readers, but for some reason I imagined they were distrustful and unfriendly; I was mortally afraid of the public, and when my first play appeared, it seemed to me as if all the dark eyes in the audience were looking at it with enmity, and all the blue ones with cold indifference. Oh, how terrible it was! What agony!

The second point I want to make is that you are right; the boy does indeed have to learn human customs. He must be taught to take off his shoes in a mosque and to wear his hat in a synagogue and to cover his nakedness when taboo requires it, or our tribal shamans will burn him for deviationism. But, child, by the myriad deceptive aspects of Ahriman, don’t brainwash him in the process. Make sure he is cynical about each part of it.

Conversation! Supple sentences, with first and second meanings and overtones beyond, outrageous challenges with cleverly planned slip-points, rebuttals of elegant brevity; deceptions and guiles, patient explanations of the obvious, fleeting allusions to the unthinkable. As a preliminary, the conversationalist must gauge the mood, the intelligence and the verbal facility of the company. To this end, a few words of pedantic exposition often prove invaluable.

Yes. Do not look at me like that,” I told him, pointing my finger at his frown. “In Spain, cousins and second cousins are immediate family too, okay? Same goes for uncles, aunts, and great-uncles and great-aunts. Sometimes, neighbors too.

In a total misapprehension of character in some point or other; fancying people so much more gay or grave, or ingenious or stupid than they really are, and I can hardly tell why, or in what the deception originated. Sometimes one is guided by what they say of themselves, and very frequently by what other people say of them, without giving oneself time to deliberate and judge.

He had long observed with disapprobation and contempt the superstition which governed Madrid's inhabitants. His good sense had pointed out to him the artifices of the monks, and the gross absurdity of their miracles, wonders, and suppositious relics. He blushed to see his countrymen, the dupes of deceptions, so ridiculous, and only wished for an opportunity to free them from their monkish fetters. That opportunity, so long desired in vain, was at length presented to him. He resolved not to let it slip, but to set before the people, in glaring colours, how enormous were the abuses but too frequently practised in monasteries, and how unjustly public esteem was bestowed indiscriminately upon all who wore a religious habit. He longed for the moment destined to unmask the hypocrites, and convince his countrymen, that a sanctified exterior does not always hide a virtuous heart.

The social dimension of reticence and nonacknowledgment is most developed in forms of politeness and deference. We don't want to tell people what we think of them, and we don't want to hear from them what they think of us, though we are happy to surmise their thoughts and feelings, and to have them surmise ours, at least up to a point. We don't, if we are reasonable, worry too much what they may say about us behind our backs, just as we often say things about a third party that we wouldn't say to his face. Since everyone participates in these practices, they aren't, or shouldn't be, deceptive. Deception is another matter, and sometimes we have reason to object to it, though sometimes we have no business knowing the truth, even about how someone really feels about us.

The Point of Honor in Deception.—In all great deceivers one thing is noteworthy, to which they owe their power. In the actual act of deception, with all their preparations, the dreadful voice, expression, and mien, in the midst of their effective scenery they are overcome by their belief in themselves; it is this, then, which speaks so wonderfully and persuasively to the spectators. The

And how does my aide come by this information before I do?" "Well, you know . . . pillow talk. See, sex—in this case—is an advantage to you. McNab said they'd get through faster, but at data clubs like that, the units are totally clogged. But he's on it and it's his top priority." She cleared her throat when Eve made no comment. "Should I still contact Captain Feeney?" "Oh, Feeney and I appear to be superfluous at this point. You and McPecker can fill us in whenever you feel it's appropriate." "McPecker." Peabody snorted. "That's a good one. I'm going to use it on him." "Happy to help." She shot Peabody a deceptively friendly look. "Perhaps I'm wasting my time going to the lab. Have you and Dickie also had a liaison?" " Eeeuw." "My faith in you is, at least, partially restored.

The hostility to art shown by all revolutionary reformers must, however, be pointed out. Plato is moderately reasonable. He only calls in question the deceptive function of language and exiles only poets from his republic. Apart from that, he considers beauty more important than the world.

It’s what we wrestle with every single day. The intersection of comfort, danger, and safety. The balancing act between vulnerability and shame. The opportunity (or the risk) to do art. The willingness to take responsibility for caring enough to make a difference and to have a point of view.

Geographically speaking, you can't get to where you want to be unless you know where you are the begin with. You need a reference point. Similarly, you can't get to where you want to be in life until you are willing to admit where you are to begin with. Self-deception makes that next to impossible.

Wars make history seem deceptively simple. They provide clear turning points, easy distinctions: before and after, winner and loser, right and wrong. True history, the past, is not like that. It isn’t flat or linear. It has no outline. It is slippery, like liquid; infinite and unknowable, like space. And it is changeable: just when you think you see a pattern, perspective shifts, an alternative version is proffered, a long-forgotten memory resurfaces.

For every group, malevolence is always somewhere else. Maybe we understand at this point in history that it can occur at night in darkened rooms where small children sleep. However, surely not in academia. Surely lying and deception do not occur among people who go to conferences, who write books, who testify in court, and who have PhDs. At one point I complained to a Florida judge that I was astonished to an expert witness lying on the stand [about child sexual abuse research]. I thought one had to tell the truth in court. I thought if someone didn't, she didn't get her milk and cookies. I thought God came down and plucked someone right out of the witness stand if he lied in court. I thought a lying expert witness would step out of court and get hit by a bus. A wiser woman than I, the judge's answer was, “Silly you." Confessions of a Whistle-Blower: Lessons Learned Author: Anna C. Salter. Ethics & Behavior, Volume 8, Issue 2 June 1998

Natural selection,” in the Darwinian sense, could not explain the miraculous coincidence of imitative aspect and imitative behavior, nor could one appeal to the theory of “the struggle for life” when a protective device was carried to a point of mimetic subtlety, exuberance, and luxury far in excess of a predator’s power of appreciation. I discovered in nature the nonutilitarian delights that I sought in art. Both were a form of magic, both were a game of intricate enchantment and deception.

Yakında hipotermi başlayacaktı. Kan önemli iç organları korumak için vücudun içlerine çekilirken kollar ve bacaklarda hafif bir uyuşukluk şeklinde kendini gösterecekti. Nabız ve solunum yavaşlayıp, beyni oksijensiz bırakırken çılgınca halüsinasyonlar baş gösterecekti. Ardından vücut geri kalan ısıyı koruyabilmek için son bir gayretle kalp ve solunum hariç tüm organların çalışmasını durduracaktı. Bunu bilinçsizlik takip edecekti. Sonunda, beyindeki kalp ve solunum merkezleri aynı anda fonksiyonlarını kesecekti.

This daily experience of our self is so familiar, and yet the brain science shows that this sense of our self is an illusion. Psychologist Susan Blackmore makes the point that the word “illusion” does not mean that it does not exist—rather, an illusion is not what it seems. We all certainly experience some form of self, but what we experience is a powerful deception generated by our brains for our own benefit.

The point is, our minds aren't as private as we like to imagine. Other people have partial visibility into what we're thinking. Faced with the translucency of our own minds, then, self-deception is often the most robust way to mislead others. It's not technically a lie (because it's not conscious or deliberate), but it has a similar effect. "We hide reality from our conscious minds," says Trivers, "the better to hide it from onlookers.

He was part of the night, the creatures known to him, the restless, untamed land matching his hungry soul. Beau watched him,observing the utter stillness marking the dangerous predator, the merciless eyes moving constantly,missing nothing.The powerful, well-muscled body was deceptively relaxed but ready for anything. The face,harshy sensual, beautifully cruel, was etched with hardship and knowledge,rish and peril. Gregori stayed in the shadows,but the silver menace of his gaze glowed with a strange iridescent light in the dark of the night. Beau took the opportunity to study Savannah. She was everything up close that she had been on the stage, even more. Ethereal, mysterious, sexy. They very stuff of men's fantasies. Her face was flawless, lit up with joy, her eyes clear,like beautiful blue star sapphires. Her laughter was musical and infectious. She was small and innocent beside the predator in his boat. She would touch Gregori's arm, point to something on the embankment, her body brushing his lightly,and each time it happened,those pale eyes would warm to molten mercury and caress fer face intimately,hungrily.

Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. “In all things it behooved Him to be made like unto His brethren.” Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was “in all points tempted like as we are.” Hebrews 4:15.

Martel seems to point to the fact that most people are engaged in forms of self-deception or revisionist history, reworking the narrative of their lives in order to see actions that were motivated by self-interest instead of motivated out of concern for others. ... So what is the “truth”? Martel's message is that it is impossible to ascertain. There is no neat binary. It is always just beyond our grasp—we are all capable of being both victims and victimizers, innocent and guilty, good and bad simultaneously

Things are as they are, and no amount of self-deception makes them otherwise. The friend who is incapable of depression depresses us as surely as the friend who is incapable of boredom bores us. Somewhere in our hearts is a strong, though dimly understood, desire to face realities, and to measure consequences, to have done with the fatigue of pretending. It is not optimism to enjoy the view when one is treed by a bull; it is philosophy. The optimist would say that being treed was a valuable experience. The disciple of gladness would say it was a pleasurable sensation. The Christian Scientist would say there was no bull, though remaining–if he were wise–on the tree-top. The philosopher would make the best of a bad job, and seek what compensation he could find.

Time present and time past Are both perhaps present in time future And time future contained in time past. If all time is eternally present All time is unredeemable. What might have been is an abstraction Remaining a perpetual possibility Only in a world of speculation. What might have been and what has been Point to one end, which is always present. Footfalls echo in the memory Down the passage which we did not take Towards the door we never opened Into the rose-garden. My words echo Thus, in your mind. But to what purpose Disturbing the dust on a bowl of rose-leaves I do not know. Other echoes Inhabit the garden. Shall we follow? Quick, said the bird, find them, find them, Round the corner. Through the first gate, Into our first world, shall we follow The deception of the thrush? Into our first world. There they were, dignified, invisible, Moving without pressure, over the dead leaves, In the autumn heat, through the vibrant air, And the bird called, in response to The unheard music hidden in the shrubbery, And the unseen eyebeam crossed, for the roses Had the look of flowers that are looked at. There they were as our guests, accepted and accepting. So we moved, and they, in a formal pattern, Along the empty alley, into the box circle, To look down into the drained pool. Dry the pool, dry concrete, brown edged, And the pool was filled with water out of sunlight, And the lotos rose, quietly, quietly, The surface glittered out of heart of light, And they were behind us, reflected in the pool. Then a cloud passed, and the pool was empty. Go, said the bird, for the leaves were full of children, Hidden excitedly, containing laughter. Go, go, go, said the bird: human kind Cannot bear very much reality. Time past and time future What might have been and what has been Point to one end, which is always present.

I’m sorry for making you feel bad when I should’ve done the opposite. I lost the ability to feel love when I was a boy, but you’ve slowly but surely yanked those feelings out of me. You didn’t only yank them out, you also held tight to a part of me I thought was long gone. For you, I want to go back in time and keep that part alive for the moment I met you. In the past, I thought people were destined to leave, so being attached to anyone was useless. And I thought that at some point, you would leave, too. I fought the pull to you. I fought the lure of your rose scent and your breakable softness. But I couldn’t fucking last. Not when I craved your presence the moment you were out of sight. Not when my thoughts of breaking your purity turned to a need to protect it. I told you how different my love is, how dark it can get, but I do love you, more than I’ve ever loved anyone in my life. I don’t only need you; I also genuinely cannot live without you and the light you bring to my darkness. I know you deserve better, but I’m unable to let you go, so I’ll try my best to be worthy of you, Lenochka.

While altering the saga of Odysseus’s Return to make my Elyman suitors serve as Penelope’s lovers, I had to protect myself against scandal. What if someone recognized the story and supposed that I, Nausicaa the irreproachable, had played the promiscuous harlot in my father’s absence? So, according to my poem, Penelope must have remained faithful to Odysseus throughout those twenty years. And because this change meant that Aphrodite had failed to take her traditional revenge, I must make Poseidon, not her, the enemy who delayed him on his homeward voyage after the Fall of Troy. I should therefore have to omit the stories of Penelope’s banishment and the oar mistaken for a flail, and Odysseus’s death from Telemachus’s sting-ray spear. When I told Phemius of these decisions, he pointed out, rather nastily, that since Poseidon had fought for the Greeks against the Trojans, and since Odysseus had never failed to honour him, I must justify this enmity by some anecdote. “Very well,” I answered. “Odysseus blinded a Cyclops who, happening to be Poseidon’s son, prayed to him for vengeance.” “My dear Princess, every Cyclops in the smithies of Etna was born to Uranus, Poseidon’s grandfather, by Mother Earth.” “Mine was an exceptional Cyclops,” I snapped. “He claimed Poseidon as his father and kept sheep in a Sican cave, like Conturanus. I shall call him Polyphemus—that is, ‘famous’—to make my hearers think him a more important character than he really was.” “Such deceptions tangle the web of poetry.” “But if I offer Penelope as a shining example for wives to follow when their husbands are absent on long journeys, that will excuse the deception.

I suspect that self-deception is similar to its cousins, overconfidence and optimism, and as with these other biases, it has both benefits and disadvantages. On the positive side, an unjustifiably elevated belief in ourselves can increase our general well-being by helping us cope with stress; it can increase our persistence while doing difficult or tedious tasks; and it can get us to try new and different experiences. We persist in deceiving ourselves in part to maintain a positive self-image. We gloss over our failures, highlight our successes (even when they’re not entirely our own), and love to blame other people and outside circumstances when our failures are undeniable. Like our friend the crab, we can use self-deception to boost our confidence when we might not otherwise feel bold. Positioning ourselves on the basis of our finer points can help us snag a date, finish a big project, or land a job. (I am not suggesting that you puff up your résumé, of course, but a little extra confidence can often work in our favor.) On the negative side, to the extent that an overly optimistic view of ourselves can form the basis of our actions, we may wrongly assume that things will turn out for the best and as a consequence not actively make the best decisions. Self-deception can also cause us to “enhance” our life stories with, say, a degree from a prestigious university, which can lead us to suffer a great deal when the truth is ultimately revealed. And, of course, there is the general cost of deception. When we and those around us are dishonest, we start suspecting everyone, and without trust our lives become more difficult in almost every way.

Some survivors have found small metallic “implants” in their teeth or ears, and believe these were designed to monitor their location or to broadcast their words or thoughts to the abusers. Such technology has been developed recently for keeping task of animals or persons with dementia. But to what extent it was used years ago by mind controllers is unknown at this point. At least some of it may be similar to the “bombs” in the stomach, a trick to convince survivors that their abusers monitor them continuously. The presence of an object does not mean it is capable of collecting complex information and sending it back to abusers, or even sending them signals, for twenty or more years as some survivors believe. As with other apparently bizarre beliefs of our survivor clients, we must acknowledge that something happened, and remain open both to the possibility that there was such technology and the possibility that it is yet another deception to convince survivors they cannot escape the grip of their abusers. p205

I immersed myself in my relationship with my husband, in little ways at first. Dutch would come home from his morning workout and I’d bring him coffee as he stepped out of the shower. He’d slip into a crisp white shirt and dark slacks and run a little goop through his hair, and I’d eye him in the mirror with desire and a sultry smile that he couldn’t miss. He’d head to work and I’d put a love note in his bag—just a line about how proud I was of him. How beautiful he was. How happy I was as his wife. He’d come home and cook dinner and instead of camping out in front of the TV while he fussed in the kitchen, I’d keep him company at the kitchen table and we’d talk about our days, about our future, about whatever came to mind. After dinner, he’d clear the table and I’d do the dishes, making sure to compliment him on the meal. On those weekends when he’d head outside to mow the lawn, I’d bring him an ice-cold beer. And, in those times when Dutch was in the mood and maybe I wasn’t, well, I got in the mood and we had fun. As the weeks passed and I kept discovering little ways to open myself up to him, the most amazing thing happened. I found myself falling madly, deeply, passionately, head-over-heels in love with my husband. I’d loved him as much as I thought I could love anybody before I’d married him, but in treating him like my own personal Superman, I discovered how much of a superhero he actually was. How giving he was. How generous. How kind, caring, and considerate. How passionate. How loving. How genuinely good. And whatever wounds had never fully healed from my childhood finally, at long last, formed scar tissue. It was like being able to take a full breath of air for the first time in my life. It was transformative. And it likely would save our marriage, because, at some point, all that withholding would’ve turned a loving man bitter. On some level I think I’d known that and yet I’d needed my sister to point it out to me and help me change. Sometimes it’s good to have people in your life that know you better than you know yourself.

It is not that the historian can avoid emphasis of some facts and not of others. This is as natural to him as to the mapmaker, who, in order to produce a usable drawing for practical purposes, must first flatten and distort the shape of the earth, then choose out of the bewildering mass of geographic information those things needed for the purpose of this or that particular map. My argument cannot be against selection, simplification, emphasis, which are inevitable for both cartographers and historians. But the map-maker's distortion is a technical necessity for a common purpose shared by all people who need maps. The historian's distortion is more than technical, it is ideological; it is released into a world of contending interests, where any chosen emphasis supports (whether the historian means to or not) some kind of interest, whether economic or political or racial or national or sexual. Furthermore, this ideological interest is not openly expressed in the way a mapmaker's technical interest is obvious ("This is a Mercator projection for long-range navigation-for short-range, you'd better use a different projection"). No, it is presented as if all readers of history had a common interest which historians serve to the best of their ability. This is not intentional deception; the historian has been trained in a society in which education and knowledge are put forward as technical problems of excellence and not as tools for contending social classes, races, nations. To emphasize the heroism of Columbus and his successors as navigators and discoverers, and to de-emphasize their genocide, is not a technical necessity but an ideological choice. It serves- unwittingly-to justify what was done. My point is not that we must, in telling history, accuse, judge, condemn Columbus in absentia. It is too late for that; it would be a useless scholarly exercise in morality. But the easy acceptance of atrocities as a deplorable but necessary price to pay for progress (Hiroshima and Vietnam, to save Western civilization; Kronstadt and Hungary, to save socialism; nuclear proliferation, to save us all)-that is still with us. One reason these atrocities are still with us is that we have learned to bury them in a mass of other facts, as radioactive wastes are buried in containers in the earth. We have learned to give them exactly the same proportion of attention that teachers and writers often give them in the most respectable of classrooms and textbooks. This learned sense of moral proportion, coming from the apparent objectivity of the scholar, is accepted more easily than when it comes from politicians at press conferences. It is therefore more deadly. The treatment of heroes (Columbus) and their victims (the Arawaks)-the quiet acceptance of conquest and murder in the name of progress-is only one aspect of a certain approach to history, in which the past is told from the point of view of governments, conquerors, diplomats, leaders. It is as if they, like Columbus, deserve universal acceptance, as if they-the Founding Fathers, Jackson, Lincoln, Wilson, Roosevelt, Kennedy, the leading members of Congress, the famous Justices of the Supreme Court-represent the nation as a whole. The pretense is that there really is such a thing as "the United States," subject to occasional conflicts and quarrels, but fundamentally a community of people with common interests. It is as if there really is a "national interest" represented in the Constitution, in territorial expansion, in the laws passed by Congress, the decisions of the courts, the development of capitalism, the culture of education and the mass media.

My dear lady,’ he was saying, ‘what is madness? I can assure you that the more we study the subject, the more difficult we find it to pronounce. We all practise a certain amount of self-deception, and when we carry it so far as to believe we are the Czar of Russia, we are shut up or restrained. But there is a long road before we reach that point. At what particular spot on it shall we erect a post and say, “On this side sanity, on the other madness?” It can’t be done, you know. And I will tell you this, if the man suffering from a delusion happened to hold his tongue about it, in all probability we should never be able to distinguish him from a normal individual. The extraordinary sanity of the insane is a most interesting subject.

I am worried Leon might be a serial killer,’ I announce. ‘Why? Has he tried to kill you or something?’ Rachel sounds a bit distracted. I am concerned that she’s not taking this seriously enough. ‘No, no, I’ve not met him yet.’ ‘You’ve met his girlfriend, though, right?’ ‘Yeah, why?’ ‘Well, do you think she knows?’ ‘What?’ ‘About the murdering.’ ‘Umm. No? I suppose not?’ Kay does seem very normal. ‘She’s a pretty unobservant sort of woman, then. You managed to spot the signs in just one evening alone in his flat. Think how much time she must have spent there, and seen the very same signs, and not followed them through to their only logical conclusion!’ There is a pause. Rachel’s point is deceptively simple but very well made. ‘You are an excellent friend,’ I tell her eventually.

Imagine, if you will: A bright yellow star lit the darkness somewhere in deep space, accompanied by its rather dysfunctional family of nine deceptively ordinary-looking planets. During its enormously long lifetime many beings had named it from the far ends of distant telescopes, including it into numerous star clusters and constellations as they were perceived from their vantage points. Once, or maybe twice, creatures simply looked up into their own skies to name it from their own now long dead and deserted worlds. In more recent times, beings from a world that orbited a different sun far away gave it a name too – creatures that called themselves Human, who travelled here and settled on one of its inner planets. The planet they chose to make a new home on? They called that Deanna. They called the star Ramalama.

Thank you, for creating this vast and flexible playground. Thank you for creating one of the twentieth century's most popular myths, a gift that has brought billions of happy viewing hours at a critical time in world history, a time when perhaps, we need more than ever to blieve in honor, sacrifice, heart, and that special magic called life itself. As long as I live I will never forget The Moment when Luke Skywalker flew so desperately into the Death Star's trench, John William's score soaring magnificently, and the audience overwhelmed by Industrial Light and Magic's mind-bending inaugural. At that pulse-pounding moment, a moment when it seemed the individual human being could have no point or purpose, no meaning in a universe so vast and cybernetic, we heard Obi-Wan Kenobi whisper that we should trust our feelings. The Force flows through us. It controls us. We control it. Life creates it. It is more powerful than any Death Star. Hundreds of millions of people said yes, and sighed, and applauded, and went home or turned off their videos feeling just a little more empowered than they did before the lights went down and the Twentieth Century-Fox fanfare came up. No small feat. May the Force be with you, Mr. Lucas. And with us all. Always".

It is not enough for a population or a section of the population to have Christian faith and be docile to the ministers of religion in order to be in a position properly to judge political matters. If this population has no political experience, no taste for seeing clearly for itself nor a tradition of initiative and critical judgment, its position with respect to politics grows more complicated, for nothing is easier for political counterfeiters than to exploit good principles for purposes of deception, and nothing is more disastrous than good principles badly applied. And moreover nothing is easier for human weakness than to merge religion with prejudices of race, family or class, collective hatreds, passions of a clan and political phantoms which compensate for the rigors of individual discipline in a pious but insufficiently purified soul. Politics deal with matters and interests of the world and they depend upon passions natural to man and upon reason. But the point I wish to make here is that without goodness, love and charity, all that is best in us—even divine faith, but passions and reason much more so—turns in our hands to an unhappy use. The point is that right political experience cannot develop in people unless passions and reason are oriented by a solid basis of collective virtues, by faith and honor and thirst for justice. The point is that, without the evangelical instinct and the spiritual potential of a living Christianity, political judgment and political experience are ill protected against the illusions of selfishness and fear; without courage, compassion for mankind and the spirit of sacrifice, the ever-thwarted advance toward an historical ideal of generosity and fraternity is not conceivable.

We tend to judge people’s honesty based on their demeanor. Well-spoken, confident people with a firm handshake who are friendly and engaging are seen as believable. Nervous, shifty, stammering, uncomfortable people who give windy, convoluted explanations aren’t. In a survey of attitudes toward deception conducted a few years ago, which involved thousands of people in fifty-eight countries around the world, 63 percent of those asked said the cue they most used to spot a liar was “gaze aversion.” We think liars in real life behave like liars would on Friends—telegraphing their internal states with squirming and darting eyes. This is—to put it mildly—nonsense. Liars don’t look away. But Levine’s point is that our stubborn belief in some set of nonverbal behaviors associated with deception explains the pattern he finds with his lying tapes. The people we all get right are the ones who match—whose level of truthfulness happens to correspond with the way they look.

What a sight! This infinitely proceeding division of society into the most manifold races opposed to one another by petty antipathies, uneasy consciences and brutal mediocrity, and which, precisely because of their reciprocal ambiguous and distrustful attitude, are all, without exception although with various formalities, treated by their rulers as conceded existences. And they must recognize and acknowledge as a concession of heaven the very fact that they are mastered, ruled, possessed! And on the other side are the rulers themselves, whose greatness is in inverse proportion to their number! Criticism dealing with this content is criticism in a hand-to-hand fight, and in such a fight the point is not whether the opponent is a noble, equal, interesting opponent, the point is to strike him. The point is not to let the Germans have a minute for self-deception and resignation. The actual pressure must be made more pressing by adding to it consciousness of pressure, the shame must be made more shameful by publicizing it.

[S]in in popular Christianity is often understood individualistically, obscuring the reality of “social sin.” An emphasis upon sin most often leads to introspection about what I have done wrong. Of course, such introspection can be helpful, but it clouds the fact that much of human suffering and misery is not because of our individual sins, but because of collective sin. For example, when it is emphasized that Jesus “died for our sins” (and thus for your sins and my sins), our sins are seen as responsible for Jesus’ death. But it wasn’t individual sins that caused Jesus’ death. He wasn’t killed because of the impure thoughts of adolescents or our everyday deceptions or our selfishness. The point is not that these don’t matter. The point, rather, is that these were not what caused Jesus’ death. Rather, Jesus was killed because of what might be called “social sin,” namely, the domination system of his day. The common individualistic understanding of sin typically domesticates the political passion of the Bible and Jesus.

My ideal man," Malak said ponderingly. "I'm not sure what that means. I don't want the ideal. I want complexity. I want passion. I want imperfection. "My ideal man is not ideal. But," she said, leaning forward, "I'll tell you about him." "I want him to have lunch at home. I want him to help me with my own mind. I want him to be bookish, wise, cunning, and exemplary. I want him to be a good storyteller, and always on my side." "Yes, I want him to be near me. A good conversationalist, proud, not afraid of the lofty heights." "I want him to be a singer, one who knows and loves a good song, can play an instrument, the oud or the ney, and preferably both. I want him to be a good mourner, know how to attend to the pain of others, a consoler who could assuage the grief I have for all those I loved and befriended and who are no longer here. I want him to be a healer, an expert in all that troubles me. I want him to be a fire that annihilates all danger that lies ahead and behind me and that which I have, somehow, without his help, found a way to avoid. I want him to be faithful---" "Incapable of deception. I want him to be constant__" "Constant in his love and in his prayers and, when those prayers are not answered, I want him to change reality with his own hands. I want him to be my lord-" "For all the world to see. I want him to make me proud, to make vanish old and fresh longings, new and unremembered regrets. I want him to be vigilant-" "To protect me from sorrows even once their great heights have passed. I want him to know how to deal with the past. I want him to be occasionally gripped by fear-" "The fear of losing me. I want him to be patient, to help me to endure the injustices visited upon the houses of those I love. But I also want him to be impatient-" "To lose all reason and hurry off, forgetting his shoes and hat, and ride-" "His horse flanked by wings of angry dust, galloping, if need be, all night to find the traitorous, to change my fortunes and avenge me." "And then I want him to return to me, to prosper by my side. I want to take him to the clearest stream, one only I know the way to, and there quench his thirst. I want him to look at me sometimes as if he does not know who I am. But I want to be forever recognized by him, come what may, to point me out in a crowd when, after the passage, we are reunited." "I want him to see me when I cannot see myself.

Now sensitiveness to the state of mind of the public is a difficult thing to achieve or maintain. Any man can tell you with more or less accuracy and clearness his own reactions on any particular issue. But few men have the time or the interest or the training to develop a sense of what other persons think or feel about the same issue. In his own profession the skilled practitioner is sensitive and understanding. lhe lawyer can tell what argument will appeal to court or jury. “The salesman can tell what points to stress to his prospective buyers. The politician can tell what to emphasize to his audience, but the ability to estimate group reactions on a large scale over a wide geographic and psychological area is a specialized ability which must be developed with the same painstaking self-criticism and with the same dependence on experience that are required for the development of the clinical sense in the doctor or the surgeon. The significant revolution of modern times is not industrial or economic or political, but the revolution which is taking place in the art of creating consent among the governed. Within the life of the new generation now in control of affairs, persuasion has become a self-conscious art and a regular organ of popular government. None of us begins to understand the consequences, but it is no daring prophecy to say that the knowledge of how to create consent will alter every political premise. Under the impact of propaganda, not necessarily in the sinister meaning of the world alone, the only constants of our thinking have become variables. It is no longer possible, for example, to believe in the cardinal dogma of democracy that the knowledge needed for the management of human affairs comes up spontaneously from the human heart. Where we act on that theory we expose ourselves to self-deception and to farms of persuasion that we cannot verify. It has been demonstrated that we cannot rely upon intuition, conscience or the accidents of casual opinion if we are to deal with the world beyond our reach.

The internet itself led him from one word to the next, giving links, pointing out. When it didn’t know something it tactfully kept quiet or stubbornly showed him the same pages, ad nauseam. Then Kunicki had the impression that he had just landed at the border of the known world, at the wall, at the membrane of the heavenly firmament. There wasn’t any way to break through it with his head and look through. The internet is a fraud. It promises so much—that it will execute your every command, that it will find you what you’re looking for; execution, fulfillment, reward. But in essence that promise is a kind of bait, because you immediately fall into a trance, into hypnosis. The paths quickly diverge, double and multiply, and you go down them, still chasing an aim that will now get blurry and undergo some transformations. You lose the ground beneath your feet, the place where you started from just gets forgotten, and your aim finally vanishes from sight, disappears in the passage of more and more pages, businesses that always promise more than they can give, shamelessly pretending that under the flat plane of the screen there is some cosmos. But nothing could be more deceptive, dear Kunicki. What are you, Kunicki, looking for? What are you aiming at? You feel like spreading out your arms and plunging into it, into that abyss, but there is nothing more deceptive: the landscape turns out to be a wallpaper, you can’t go any farther.

To recognize Christ as God is to recognize him as the only being capable of rising above the violence that had, up to that point, absolutely transcended mankind. Violence is the controlling agent in every form of mythic or cultural structure, and Christ is the only agent who is capable of escaping from these structures and freeing us from their dominance. This is the only hypothesis that enables us to account for the revelation in the Gospel of what violence does to us and the accompanying power of that revelation to deconstruct the whole range of cultural texts, without exception. We do not have to adopt the hypothesis of Christ’s divinity because it has always been accepted by orthodox Christians. Instead, this hypothesis is orthodox because in the first years of Christianity there existed a rigorous (though not yet explicit) intuition of the logic determining the gospel text. A non-violent deity can only signal his existence to mankind by having himself driven out by violence – by demonstrating that he is not able to establish himself in the Kingdom of Violence. But this very demonstration is bound to remain ambiguous for a long time, and it is not capable of achieving a decisive result, since it looks like total impotence to those who live under the regime of violence. That is why at first it can only have some effect under a guise, deceptive through the admixture of some sacrificial elements, through the surreptitious re-insertion of some violence into the conception of the divine.

On Monday morning, she called me into her bedroom. Her dark hair was tousled, her light robe very feminine against the soft blue of her bed. Her eyes were full of mischief. “Oh, Mr. West,” she whispered in her beguiling child’s voice. “I’ve gotten myself into something. Can you help me get out of it?” “What can I do?” I asked, wondering who was next in line to be fired. “I’ve invited someone to stay here,” she said, “but now we’ve changed our minds.” She cast a glance in the direction of the President’s bedroom. “Could you help us cook up something so we can get out of having her as a houseguest?” Without waiting for a reply, she rushed on, her request becoming a command in mid-breath. “Would you fix up the Queen’s Room and the Lincoln Room so that it looks like we’re still decorating them, and I’ll show her that our guest rooms are not available.” Her eyes twinkled, imagining the elaborate deception. “The guest rooms will be redecorated immediately,” I said, and almost clicked my heels. I called Bonner Arrington in the carpenter’s shop. “Bring drop-cloths up to the Queen’s Room and Lincoln Bedroom. Roll up the rugs and cover the draperies and chandeliers, and all the furniture,” I instructed. “Oh yes, and bring a stepladder.” I called the paint shop. “I need six paint buckets each for the Queen’s Room and the Lincoln Room. Two of the buckets in each room should be empty—off-white—and I need four or five dirty brushes.” I met the crews on the second floor. “Now proceed to make these two rooms look as if they’re being redecorated,” I directed. “You mean you don’t want us to paint?” said the painters. “No,” I said. “Just make it look as if you are.” The crew had a good time, even though they didn’t know what it was all about. As I brought in the finishing touches, ashtrays filled with cigarette butts, Bonner shook his head. “Mr. West, all I can say is that this place has finally got to you,” he said. That evening the President and Mrs. Kennedy entertained a Princess for dinner upstairs in the President’s Dining Room. Before dinner, though, President Kennedy strolled down to the East Hall with his wife’s guest. He pointed out the bedraped Queen’s Room. “… And you see, this is where you would have spent the night if Jackie hadn’t been redecorating again,” he told the unsuspecting lady. The next morning, Mrs. Kennedy phoned me. “Mr. West, you outdid yourself,” she exclaimed. “The President almost broke up when he saw those ashtrays.

The liar is a person who uses the valid designations, the words, in order to make something which is unreal appear to be real. He says, for example, "I am rich," when the proper designation for his condition would be "poor." He misuses fixed conventions by means of arbitrary substitutions or even reversals of names. If he does this in a selfish and moreover harmful manner, society will cease to trust him and will thereby exclude him. What men avoid by excluding the liar is not so much being defrauded as it is being harmed by means of fraud. Thus, even at this stage, what they hate is basically not deception itself, but rather the unpleasant, hated consequences of certain sorts of deception. It is in a similarly restricted sense that man now wants nothing but truth: he desires the pleasant, life-preserving consequences of truth. He is indifferent toward pure knowledge which has no consequences; toward those truths which are possibly harmful and destructive he is even hostilely inclined. And besides, what about these linguistic conventions themselves? Are they perhaps products of knowledge, that is, of the sense of truth? Are designations congruent with things? Is language the adequate expression of all realities? It is only by means of forgetfulness that man can ever reach the point of fancying himself to possess a "truth" of the grade just indicated. If he will not be satisfied with truth in the form of tautology, that is to say, if he will not be content with empty husks, then he will always exchange truths for illusions. What is a word? It is the copy in sound of a nerve stimulus. But the further inference from the nerve stimulus to a cause outside of us is already the result of a false and unjustifiable application of the principle of sufficient reason. If truth alone had been the deciding factor in the genesis of language, and if the standpoint of certainty had been decisive for designations, then how could we still dare to say "the stone is hard," as if "hard" were something otherwise familiar to us, and not merely a totally subjective stimulation! We separate