Degree Doesn't Matter Quotes

This life is a hospital in which each patient is possessed by the desire to change beds. One wants to suffer in front of the stove and another believes that he will get well near the window. It always seems to me that I will be better off there where I am not, and this question of moving about is one that I discuss endlessly with my soul "Tell me, my soul, my poor chilled soul, what would you think about going to live in Lisbon? It must be warm there, and you'll be able to soak up the sun like a lizard there. That city is on the shore; they say that it is built all out of marble, and that the people there have such a hatred of the vegetable, that they tear down all the trees. There's a country after your own heart -- a landscape made out of light and mineral, and liquid to reflect them!" My soul does not reply. "Because you love rest so much, combined with the spectacle of movement, do you want to come and live in Holland, that beatifying land? Perhaps you will be entertained in that country whose image you have so often admired in museums. What do you think of Rotterdam, you who love forests of masts and ships anchored at the foot of houses?" My soul remains mute. "Does Batavia please you more, perhaps? There we would find, after all, the European spirit married to tropical beauty." Not a word. -- Is my soul dead? Have you then reached such a degree of torpor that you are only happy with your illness? If that's the case, let us flee toward lands that are the analogies of Death. -- I've got it, poor soul! We'll pack our bags for Torneo. Let's go even further, to the far end of the Baltic. Even further from life if that is possible: let's go live at the pole. There the sun only grazes the earth obliquely, and the slow alternation of light and darkness suppresses variety and augments monotony, that half of nothingness. There we could take long baths in the shadows, while, to entertain us, the aurora borealis send us from time to time its pink sheaf of sparkling light, like the reflection of fireworks in Hell!" Finally, my soul explodes, and wisely she shrieks at me: "It doesn't matter where! It doesn't matter where! As long as it's out of this world!

Naive people tend to generalize people as—-good, bad, kind, or evil based on their actions. However, even the smartest person in the world is not the wisest or the most spiritual, in all matters. We are all flawed. Maybe, you didn’t know a few of these things about Einstein, but it puts the notion of perfection to rest. Perfection doesn’t exist in anyone. Nor, does a person’s mistakes make them less valuable to the world. 1. He divorced the mother of his children, which caused Mileva, his wife, to have a break down and be hospitalized. 2.He was a ladies man and was known to have had several affairs; infidelity was listed as a reason for his divorce. 3.He married his cousin. 4.He had an estranged relationship with his son. 5. He had his first child out of wedlock. 6. He urged the FDR to build the Atom bomb, which killed thousands of people. 7. He was Jewish, yet he made many arguments for the possibility of God. Yet, hypocritically he did not believe in the Jewish God or Christianity. He stated, “I believe in Spinoza’s God who reveals himself in the harmony of all that exists, not in a God who concerns himself with the fate and the doings of mankind.

It doesn’t matter what the end looks like—what matters is that it came. Bam, you’re done. But life, Axi? There are degrees of life. You can live it well or half-asleep. You can go sledding down a sand dune, or you can spend your life in front of the TV. And I don’t mean to sound like a stupid after-school special, but you have to keep living the way we did these last weeks. Risk, Axi. That’s the secret. Risk everything.” I nodded, trying not to cry again. “Okay. But I might not keep stealing cars.” “That’s all right,” he said.

Love is the degree to which you are willing to sacrifice your own interests for those of another. It doesn’t matter what sex you are. It doesn’t matter who you are, or were. It only matters that you care more for someone else than you do for yourself. It’s when you eat minlatta with tarragon oil even when you hate pasta because someone with you enjoys it. It’s when you value being alone more than anything but agree to move in with someone because they need you. And believe this, Ellis Rogers, for I am quite certain that love is most certainly when you push away the one person in all the world you want to be with because you think your thoughts would cause them pain.

His laws changed all of physics and astronomy. His laws made it possible to calculate the mass of the sun and planets. The way it's done is immensely beautiful. If you know the orbital period of any planet, say, Jupiter or the Earth and you know its distance to the Sun; you can calculate the mass of the Sun. Doesn't this sound like magic? We can carry this one step further - if you know the orbital period of one of Jupiter's bright moons, discovered by Galileo in 1609, and you know the distance between Jupiter and that moon, you can calculate the mass of Jupiter. Therefore, if you know the orbital period of the moon around the Earth (it's 27.32 days), and you know the mean distance between the Earth and the moon (it's about 200,039 miles), then you can calculate to a high degree of accuracy the mass of the Earth. … But Newton's laws reach far beyond our solar system. They dictate and explain the motion of stars, binary stars, star clusters, galaxies and even clusters of galaxies. And Newton's laws deserve credit for the 20th century discovery of what we call dark matter. His laws are beautiful. Breathtakingly simple and incredibly powerful at the same time. They explain so much and the range of phenomena they clarify is mind boggling. By bringing together the physics of motion, of interaction between objects and of planetary movements, Newton brought a new kind of order to astronomical measurements, showing how, what had been a jumble of confused observations made through the centuries were all interconnected.

For this is the journey that men make: to find themselves. If they fail in this, it doesn't matter much what else they find. Money, position, fame, many loves, revenge are all of little consequence, and when the tickets are collected at the end of the ride they are tossed into the bin marked FAILURE. But if a man happens to find himself—if he knows what he can be depended upon to do, the limits of his courage, the positions from which he will no longer retreat, the degree to which he can surrender his inner life to some woman, the secret reservoirs of his determination, the extent of his dedication, the depth of his feeling for beauty, his honest and unpostured goals—then he has found a mansion which he can inhabit with dignity all the days of his life.

But…” Hazel gripped his shoulders and stared at him in amazement. “Frank, what happened to you?” “To me?” He stood, suddenly self-conscious. “I don’t…” He looked down and realized what she meant. Triptolemus hadn’t gotten shorter. Frank was taller. His gut had shrunk. His chest seemed bulkier. Frank had had growth spurts before. Once he’d woken up two centimeters taller than when he’d gone to sleep. But this was nuts. It was as if some of the dragon and lion had stayed with him when he’d turned back to human. “Uh…I don’t…Maybe I can fix it.” Hazel laughed with delight. “Why? You look amazing!” “I—I do?” “I mean, you were handsome before! But you look older, and taller, and so distinguished—” Triptolemus heaved a dramatic sigh. “Yes, obviously some sort of blessing from Mars. Congratulations, blah, blah, blah. Now, if we’re done here…?” Frank glared at him. “We’re not done. Heal Nico.” The farm god rolled his eyes. He pointed at the corn plant, and BAM! Nico di Angelo appeared in an explosion of corn silk. Nico looked around in a panic. “I—I had the weirdest nightmare about popcorn.” He frowned at Frank. “Why are you taller?” “Everything’s fine,” Frank promised. “Triptolemus was about to tell us how to survive the House of Hades. Weren’t you, Trip?” The farm god raised his eyes to the ceiling, like, Why me, Demeter? “Fine,” Trip said. “When you arrive at Epirus, you will be offered a chalice to drink from.” “Offered by whom?” Nico asked. “Doesn’t matter,” Trip snapped. “Just know that it is filled with deadly poison.” Hazel shuddered. “So you’re saying that we shouldn’t drink it.” “No!” Trip said. “You must drink it, or you’ll never be able to make it through the temple. The poison connects you to the world of the dead, lets you pass into the lower levels. The secret to surviving is”—his eyes twinkled—“barley.” Frank stared at him. “Barley.” “In the front room, take some of my special barley. Make it into little cakes. Eat these before you step into the House of Hades. The barley will absorb the worst of the poison, so it will affect you, but not kill you.” “That’s it?” Nico demanded. “Hecate sent us halfway across Italy so you could tell us to eat barley?” “Good luck!” Triptolemus sprinted across the room and hopped in his chariot. “And, Frank Zhang, I forgive you! You’ve got spunk. If you ever change your mind, my offer is open. I’d love to see you get a degree in farming!” “Yeah,” Frank muttered. “Thanks.” The god pulled a lever on his chariot. The snake-wheels turned. The wings flapped. At the back of the room, the garage doors rolled open. “Oh, to be mobile again!” Trip cried. “So many ignorant lands in need of my knowledge. I will teach them the glories of tilling, irrigation, fertilizing!” The chariot lifted off and zipped out of the house, Triptolemus shouting to the sky, “Away, my serpents! Away!” “That,” Hazel said, “was very strange.” “The glories of fertilizing.” Nico brushed some corn silk off his shoulder. “Can we get out of here now?” Hazel put her hand on Frank’s shoulder. “Are you okay, really? You bartered for our lives. What did Triptolemus make you do?” Frank tried to hold it together. He scolded himself for feeling so weak. He could face an army of monsters, but as soon as Hazel showed him kindness, he wanted to break down and cry. “Those cow monsters…the katoblepones that poisoned you…I had to destroy them.” “That was brave,” Nico said. “There must have been, what, six or seven left in that herd.” “No.” Frank cleared his throat. “All of them. I killed all of them in the city.” Nico and Hazel stared at him in stunned silence. Frank

…he started out with his eyes firmly on the guiding star, his feet planted on the path, but that’s the thing about the life you walk—you start out pointed true North, but you vary one degree off, it doesn’t matter for maybe one year, five years, but as the years stack up you’re just walking farther and farther away from where you started out to go, you don’t even know you’re lost until you’re so far from your original destination you can’t even see it anymore

It doesn’t matter what job you do or what position you obtain; you will have limits. That’s just the way life is. When

...[I]t doesn't take an advanced degree to figure out that this education talk is less a strategy for mitigating inequality than it is a way of rationalizing it. To attribute economic results to school years finished and SAT scores achieved is to remove matters from the realm of, well, economics and to relocate them to the provinces of personal striving and individual intelligence. From this perspective, wages aren't what they are because one party (management) has a certain amount of power over the other (workers); wages are like that because the god of the market, being surpassingly fair, rewards those who show talent and gumption. Good people are those who get a gold star from their teacher in elementary school, a fat acceptance letter from a good college, and a good life when they graduate. All because they are the best. Those who don't pay attention in high school get to spend their days picking up discarded cans by the side of the road. Both outcomes are our own doing.

Don’t take anything personally because by taking things personally you set yourself up to suffer for nothing. Humans are addicted to suffering at different levels and to different degrees, and we support each other in maintaining these addictions. Humans agree to help each other suffer. If you have the need to be abused, you will find it easy to be abused by others. Likewise, if you are with people who need to suffer, something in you makes you abuse them. It is as if they have a note on their back that says, “Please kick me.” They are asking for justification for their suffering. Their addiction to suffering is nothing but an agreement that is reinforced every day. Wherever you go you will find people lying to you, and as your awareness grows, you will notice that you also lie to yourself. Do not expect people to tell you the truth because they also lie to themselves. You have to trust yourself and choose to believe or not to believe what someone says to you. When we really see other people as they are without taking it personally, we can never be hurt by what they say or do. Even if others lie to you, it is okay. They are lying to you because they are afraid. They are afraid you will discover that they are not perfect. It is painful to take that social mask off. If others say one thing, but do another, you are lying to yourself if you don’t listen to their actions. But if you are truthful with yourself, you will save yourself a lot of emotional pain. Telling yourself the truth about it may hurt, but you don’t need to be attached to the pain. Healing is on the way, and it’s just a matter of time before things will be better for you. If someone is not treating you with love and respect, it is a gift if they walk away from you. If that person doesn’t walk away, you will surely endure many years of suffering with him or her. Walking away may hurt for a while, but your heart will eventually heal. Then you can choose what you really want. You will find that you don’t need to trust others as much as you need to trust yourself to make the right choices.

These ideas can be made more concrete with a parable, which I borrow from John Fowles’s wonderful novel, The Magus. Conchis, the principle character in the novel, finds himself Mayor of his home town in Greece when the Nazi occupation begins. One day, three Communist partisans who recently killed some German soldiers are caught. The Nazi commandant gives Conchis, as Mayor, a choice — either Conchis will execute the three partisans himself to set an example of loyalty to the new regime, or the Nazis will execute every male in the town. Should Conchis act as a collaborator with the Nazis and take on himself the direct guilt of killing three men? Or should he refuse and, by default, be responsible for the killing of over 300 men? I often use this moral riddle to determine the degree to which people are hypnotized by Ideology. The totally hypnotized, of course, have an answer at once; they know beyond doubt what is correct, because they have memorized the Rule Book. It doesn’t matter whose Rule Book they rely on — Ayn Rand’s or Joan Baez’s or the Pope’s or Lenin’s or Elephant Doody Comix — the hypnosis is indicated by lack of pause for thought, feeling and evaluation. The response is immediate because it is because mechanical. Those who are not totally hypnotized—those who have some awareness of concrete events of sensory space-time, outside their heads— find the problem terrible and terrifying and admit they don’t know any 'correct' answer. I don’t know the 'correct' answer either, and I doubt that there is one. The universe may not contain 'right' and 'wrong' answers to everything just because Ideologists want to have 'right' and 'wrong' answers in all cases, anymore than it provides hot and cold running water before humans start tinkering with it. I feel sure that, for those awakened from hypnosis, every hour of every day presents choices that are just as puzzling (although fortunately not as monstrous) as this parable. That is why it appears a terrible burden to be aware of who you are, where you are, and what is going on around you, and why most people would prefer to retreat into Ideology, abstraction, myth and self-hypnosis. To come out of our heads, then, also means to come to our senses, literally—to live with awareness of the bottle of beer on the table and the bleeding body in the street. Without polemic intent, I think this involves waking from hypnosis in a very literal sense. Only one individual can do it at a time, and nobody else can do it for you. You have to do it all alone.

She said I should pick the hall and the date and whatever I want, because it really doesn’t matter to her. That isn’t the point at all. Neither is that Dutch guy — I have nothing to be jealous of there. He’s probably dead already from an overdose or else he’s lying drunk on some sidewalk in Amsterdam, or he went and got a master’s degree in something, which sounds even worse. In any case, it’s not about him at all, it’s that time in Mombasa. For three months, a person sits and looks at you, imagining a kiss.

The lower middle class is petty bourgeois. These people seek their security in status; status in an organizational structure. They try to find a place for themselves in an organization which has a hierarchy in which they can count on moving up automatically simply by surviving. Some people still think that most Americans are active, assertive, aggressive, self-reliant people who need no help from anyone, especially the Government, and achieve success as individuals by competing freely with each other. That may have been true 100 years ago. It isn’t true today. Today more and more of us are petty bourgeois who snuggle down in a hierarchical bureaucracy where advancement is assured merely by keeping the body warm and not breaking the rules; it doesn’t matter whether it is education or the Armed Services or a big corporation or the Government. Notice that high school teachers are universally opposed to merit pay. They are paid on the basis of their degrees and years of teaching experience. Or consider the professor. He gets his Ph. D. by writing a large dissertation on a small subject, and he hopes to God he never meets anyone else who knows anything about that subject. If he does, they don’t talk about it; they talk about the weather or baseball. So our society is becoming more and more a society of white-collar clerks on many levels, including full professors. They live for retirement and find their security through status in structures.

It doesn't matter what the end looks like- what matters is that it came. Bam, you're done. But life? There are degrees of life. You can live it well or half-asleep. You can go sledding down a sand dune, or you can spend your life in front of the TV. And i don't mean to sound like a stupid after-school special, but you have to keep living the way we did these last weeks. Risk. That's the secret. Risk everything

Ultimately, it doesn’t matter if ultralearning is a suitable replacement for higher education. In many professions, having a degree isn’t just nice, it’s legally required. Doctors, lawyers, and engineers all require formal credentials to even start doing the job. However, those same professionals don’t stop learning when they leave school, and so the ability to teach oneself new subjects and skills remains essential.

started with his eyes firmly on the guiding star, his feet planted on the path, but that’s the thing about the life you walk—you start out pointed true north, but you vary one degree off, it doesn’t matter for maybe one year, five years, but as the years stack up you’re just walking farther and farther away from where you started out to go, you don’t even know you’re lost until you’re so far from your original destination you can’t even see it anymore.

I want to prove myself, but not to impress others. I want to challenge myself, but not to struggle. I want to matter, but not to feel superior. I have passion, not by degree or benefits, but by spirit. A man's words of wisdom isn't by his tongue, but his heart. A woman's love isn't from comfort, but by her integrity. No one is equal, but that's okay. Being different is our purpose of freewill. We create strength from our journey, not our muscles. I want to be better. Because it doesn't make me stronger, it makes me superhuman.

Adopting a career because it’s lucrative, or because your parents want you to, or because it falls into your lap, can sometimes work out, but often, after you settle in, it starts to feel wrong. It’s like someone else punched the GPS coordinates into your phone. You’re locked onto your course, but you don’t even know where you’re going. When the route doesn’t feel right, when your autopilot is leading you astray, then you must question your destination. Hey! Who put “law degree” in my phone? Zoom out, take a high-altitude view of what’s going on in your life, and start thinking about where you really want to go. See the whole geography—the roads, the traffic, the destination. Do you like where you are? Do you like the end point? Is changing things a matter of replotting your final destination, or are you on the wrong map altogether? A GPS is an awesome tool, but if you aren’t the one inputting the data, you can’t rely on it to guide you. The world is a big place, and you can’t approach it as if it’s been preprogrammed. Give yourself the chance to change the route in search of emotional engagement.

1. All-or-Nothing Thinking The tendency to think in extremes like “always” and “never” without considering nuanced degrees between. “My boyfriend broke up with me; I always ruin my relationships.” 2. Overgeneralization The tendency to make broad assumptions based on limited specifics. “If one person thinks I’m stupid, everyone will.” 3. Mental Filter The tendency to focus on small negative details to the exclusion of the big picture. “My A+ average doesn’t matter; I got a C on an assignment.” 4. Disqualifying the Positive The tendency to dismiss positive aspects of an experience for irrational reasons. “If my friend compliments me, she is probably just saying it out of pity.” 5. Jumping to Conclusions The tendency to make unfounded, negative assumptions, often in the form of attempted mind reading or fortune telling. “If my romantic interest doesn’t text me today, he must not be interested.” 6. Catastrophizing The tendency to magnify or minimize certain details of an experience, painting it as worse or more severe than it is. “If my wife leaves me, then I will never be able to recover from my misery.” 7. Emotional Reasoning The tendency to take one’s emotions as evidence of objective truth. “If I feel offended by someone else’s remark, then he must have wronged me.” 8. Should Statements The tendency to apply rigid rules to how one “should” or “must” behave. “My friend criticized my attitude, and that is something that friends should never do.” 9. Labeling The tendency to describe oneself in the form of absolute labels. “If I make a calculation error, it makes me a total idiot.” 10. Personalization The tendency to attribute negative outcomes to oneself without evidence. “If my wife is in a bad mood, then I must have done something to upset her.

I’ve never seen Klamm, Frieda doesn’t like me very much, as you know, and she would never have let me have a look at him; but of course they know very well what he looks like in the village, some people have seen him, they’ve all heard of him, and from these glimpses and rumours, as well as some deliberately misleading reports, a picture of Klamm has emerged that is probably generally accurate. But only generally; otherwise it varies, and perhaps it doesn’t even vary as much as Klamm’s actual appearance. He is supposed to look quite different when he arrives in the village and when he leaves, different before and after he’s been drinking beer, different when he’s awake and when he’s asleep, different when he’s alone and when he’s talking to someone – and then, as you can imagine, almost completely different up at the Castle. And even when he’s in the village there are reports of quite substantial differences, differences in his height, his shape, his weight, his beard. Fortunately, there’s one thing the descriptions agree about, his clothes – he’s always dressed the same: in a black frock coat with long tails. Of course, all these differences are due to magic, they are quite understandable because they depend on the present mood, the level of excitement, the countless degrees of hope or despair on the part of the observer, who is in any case only able to catch a momentary glimpse of Klamm. I’m telling you all this just as Barnabas has often explained it to me, and on the whole it’s reassuring as long as one’s not directly or personally involved. It doesn’t affect me, but for Barnabas it’s a matter of vital importance whether it’s really Klamm he is talking to or not.’ ‘It’s

And when they start talking, and they always do, you find that each of them has a story they want to tell. Everyone, no matter how old or young, has some lesson they want to teach. And I sit there and listen and learn all about life from people who have no idea how to live it. Nobody knows how to just shut the fuck up and look out the window anymore. The bathrooms are tiny and filthy and you have no choice but to piss all over yourself when the bus swerves, but the streetlights look like blurred stars exploding in the window when it rains at night, and you can sleep knowing that if there’s an accident and everyone on the bus dies it wasn’t your fault. Someone fat and snoring will sometimes sit beside you and sweat on your shoulder even though it’s twelve degrees outside, and someone else with a big head shaped like an onion and dirty hair that smells like fish sticks will sit in front of you and recline their seat into your lap. And you’ll be trapped and sleepless and sad for the entire ride. But then other times you get two whole seats to yourself, and when that becomes your idea of luxury you know you’ve found something that no one else is even looking for, and if you gave it to them for Christmas they’d return it the next morning as soon as the stores opened. And then you get to think of yourself like the little drummer boy, playing for Jesus even though he’s too young to understand, even though nobody in Bethlehem really likes percussion and they think you’re a cheap ass for not bringing gold or frankincense. And it’s a shame when you realize that you won’t get to be in the Bible, and it doesn’t seem right. But then nobody gets to be in the Bible anymore, no matter who they are or what they do, and the sooner you realize that the easier it all becomes. But it’s still a shame.

Our great philosophers, our greatest poets, shrivel down to a single successful sentence, he said, I thought, that’s the truth, often we remember only a so-called philosophical hue, he said, I thought. We study a monumental work, for example Kant’s work, and in time it shrivels down to Kant’s little East Prussian head and to a thoroughly amorphous world of night and fog, which winds up in the same state of helplessness as all the others, he said, I thought. He wanted it to be a monumental world and only a single ridiculous detail is left, he said, I thought, that’s how it always is. Even Shakespeare shrivels down to something ridiculous for us in a clearheaded moment, he said, I thought. For a long time now the gods appear to us only in the heads on our beer steins, he said, I thought. Only a stupid person is amazed, he said, I thought. The so-called intellectual consumes himself in what he considers pathbreaking work and in the end has only succeeded in making himself ridiculous, whether he’s called Schopenhauer or Nietzsche, it doesn’t matter, even if he was Kleist or Voltaire we still see a pitiful being who has misused his head and finally driven himself into nonsense. Who’s been rolled over and passed over by history. We’ve locked up the great thinkers in our bookcases, from which they keep staring at us, sentenced to eternal ridicule, he said, I thought. Day and night I hear the chatter of the great thinkers we’ve locked up in our bookcases, these ridiculous intellectual giants as shrunken heads behind glass, he said, I thought. All these people have sinned against nature, he said, they’ve committed first-degree murders of the intellect, that’s why they’ve been punished and stuck in our bookcases for eternity. For they’re choking to death in our bookcases, that’s the truth. Our libraries are so to speak prisons where we’ve locked up our intellectual giants, naturally Kant has been put in solitary confinement, like Nietzsche, like Schopenhauer, like Pascal, like Voltaire, like Montaigne, all the real giants have been put in solitary confinement, all the others in mass confinement, but everyone for ever and ever, my friend, for all time and unto eternity, my friend, that’s the truth.

I find it hard to talk about myself. I'm always tripped up by the eternal who am I? paradox. Sure, no one knows as much pure data about me as me. But when I talk about myself, all sorts of other factors - values, standards, my own limitations as an observer - make me, the narrator, select and eliminate things about me, the narratee. I've always been disturbed by the thought that I'm not painting a very objective picture of myself. This kind of things doesn't seem to bother most people. Given the chance, people are surprisingly frank when they talk about themselves. "I'm honest and open to a ridiculous degree," they'll say, or "I'm thin-skinned and not the type who gets along easily in the world." Or "I'm very good at sensing others' true feelings." But any number of times I've seen people who say they're easily hurt or hurt other people for no apparent reason. Self-styled honest and open people, without realizing what they're doing, blithely use some self-serving excuse to get what they want. And those "good at sensing others' true feelings" are taken in by the most transparent flattery. It's enough to make me ask the question: how well do really know ourselves? The more I think about it, the more I'd like to take a rain check on the topic of me. What I'd like to know more about is the objective reality of things outside myself. How important the world outside is to me, how I maintain a sense of equilibrium by coming to terms with it. That's how I'd grasp a clearer sense of who I am. These are the kind of ideas I had running through my head when I was a teenager. Like a master builder stretches taut his string and lays one brick after another, I constructed this viewpoint - or philosophy of life, to put a bigger spin on it. Logic and speculation played a part in formulating this viewpoint, but for the most part it was based on my own experiences. And speaking of experience, a number of painful episodes taught me that getting this viewpoint of mine across to other people wasn't the easiest thing in the world. The upshot of all this is that when I was young I began to draw an invisible boundary between myself and other people. No matter who I was dealing with, I maintained a set distance, carefully monitoring the person's attitude so that they wouldn't get any closer. I didn't easily swallow what other people told me. My only passions were books and music. As you might guess, I led a lonely life.

If you’re going to give me the third degree,” she tells him, “let’s get it over with. Best to withhold food or water; water is probably best. I’ll get thirsty before I get hungry.” He shakes his head in disbelief. “Do you really think I’m like that? Why would you think that?” “I was taken by force, and you’re keeping me here against my will,” she says, leaning across the table toward him. She considers spitting in his face, but decides to save that gesture as punctuation for a more appropriate moment. “Imprisonment is still imprisonment, no matter how many layers of cotton you wrap it in.” That makes him lean farther away, and she knows she’s pushed a button. She remembers seeing those pictures of him back when he was all over the news, wrapped in cotton and kept in a bombproof cell. “I really don’t get you,” he says, a bit of anger in his voice this time. “We saved your life. You could at least be a little grateful.” “You have robbed me, and everyone here, of their purpose. That’s not salvation, that’s damnation.” “I’m sorry you feel that way.” Now it’s her turn to get angry. “Yes, you’re sorry I feel that way, everyone’s sorry I feel that way. Are you going to keep this up until I don’t feel that way anymore?” He stands up suddenly, pushing his chair back, and paces, fern leaves brushing his clothes. She knows she’s gotten to him. He seems like he’s about to storm out, but instead takes a deep breath and turns back to her. “I know what you’re going through,” he says. “I was brainwashed by my family to actually want to be unwound—and not just by my family, but by my friends, my church, everyone I looked up to. The only voice who spoke sense was my brother Marcus, but I was too blind to hear him until the day I got kidnapped.” “You mean see,” she says, putting a nice speed bump in his way. “Huh?” “Too blind to see him, too deaf to hear him. Get your senses straight. Or maybe you can’t, because you’re senseless.” He smiles. “You’re good.” “And anyway, I don’t need to hear your life story. I already know it. You got caught in a freeway pileup, and the Akron AWOL used you as a human shield—very noble. Then he turned you, like cheese gone bad.” “He didn’t turn me. It was getting away from my tithing, and seeing unwinding for what it is. That’s what turned me.” “Because being a murderer is better than being a tithe, isn’t that right, clapper?” He sits back down again, calmer, and it frustrates her that he is becoming immune to her snipes. “When you live a life without questions, you’re unprepared for the questions when they come,” he says. “You get angry and you totally lack the skills to deal with the anger. So yes, I became a clapper, but only because I was too innocent to know how guilty I was becoming.” ... “You think I’m like you, but I’m not,” Miracolina says. “I’m not part of a religious order that tithes. My parents did it in spite of our beliefs, not because of ii.” “But you were still raised to believe it was your purpose, weren’t you?” “My purpose was to save my brother’s life by being a marrow donor, so my purpose was served before I was six months old.” “And doesn’t that make you angry that the only reason you’re here was to help someone else?” “Not at all,” she says a little too quickly. She purses her lips and leans back in her chair, squirming a bit. The chair feels a little too hard beneath her. “All right, so maybe I do feel angry once in a while, but I understand why they did it. If I were them, I would have done the same thing.” “Agreed,” he says. “But once your purpose was served, shouldn’t your life be your own?” “Miracles are the property of God,” she answers. “No,” he says, “miracles are gifts from God. To calthem his property insults the spirit in which they are given.” She opens her mouth to reply but finds she has no response, because he’s right. Damn him for being right—nothing about him should be right! “We’ll talk again when you’re over yourself,” he says.

The onset of catastrophe is not signaled by the sense of falling through the dark to an accidental death: everything, including a catastrophe, has a moment-by-moment structure - a structure that is beyond measurement or comprehension, one that is maddeningly complex or must be conceived in quite another manner, in which the degree of complexity can be articulated only in terms of images that seem impossible to conjure - visible only if time has slowed down to the point that we see the world as indifferent owing to the available circumstances and having doomed preconditions that arrive at a perfect universal conclusion, if only because they are composed of individual intentions - because the moment is the result of unconscious choices, because a key doesn't automatically fit into the ignition, because we do not start into third gear and move down to second but we start in second and move into third, rolling down the hill then turning onto a highway above the village, because the distance before us is like looking down a tunnel, because the greenery on the boughs still smells of morning dew, because of the death of a dog and someone's badly executed maneuver when turning left, that is to say because of one choice or another, of more choices and still more choices ad infinitum, those maddening had-we-but-known choices impossible to conceptualize because the situation we find ourselves in is complicated, determined by something that is in the nature of neither God nor the devil, something whose ways are impenetrable to us and are doomed to remain so because chance is simply a matter of choosing, but the result of that which might have happened anyway.

[...] The West, having destroyed its own values, finds itself back at the zero degree of symbolic power, and in a turnabout, it wants to impose the zero degree on everyone. lt challenges the rest of the world to annihilate itself symbolically as well. lt demands that the rest of the world enter into its game, participate in the generalized, planetary exchange and fall into its trap. Then an extraordinary potlatch comes into play between global power and the powers opposing it, between those who wager their own death and those who cannot wager it because they no longer control it.The game does not end there. There is a moral and philosophical confrontation, almost a metaphysical one, beyond Good and Evil. Islam? The United States? lt doesn't matter! There is a confrontation between two powers. lt is an asymmetrical potlatch between terrorism and global power, and each side fights with its own weapons. Terrorism wagers the death of terrorists, which is a gesture with tremendous symbolic power and the West responds with its complete powerlessness. But this powerlessness is also a challenge. Challenge versus challenge. When people make fun of the carnival, the masquerade of the elections in America every four years, they are being too hasty. In the name of critical thought, of very European, very French thought, we do a contemptuous analysis of this kind of parody and self-denial. But we are wrong, because the empire of simulation, of simulacra, of parody, but also of networks, constitutes the true global power. It is more founded on this than on economic control. The essential is in the extraordinary trap set for the rest of the world so that everyone goes to the zero degree of value, a trap that fascinates the rest of the world.

That’s the thing. The people you’re controlling don’t have a voice in how you control them. As long as everyone’s on the same page, things may be great, but when there’s a question, you win. Right?” “There has to be a way to come to a final decision.” “No, there doesn’t. Every time someone starts talking about final anythings in politics, that means the atrocities are warming up. Humanity has done amazing things by just muddling through, arguing and complaining and fighting and negotiating. It’s messy and undignified, but it’s when we’re at our best, because everyone gets to have a voice in it. Even if everyone else is trying to shout it down. Whenever there’s just one voice that matters, something terrible comes out of it.” “And yet, I understand from Ms. Fisk that the Transport Union was condemning whole colonies that didn’t follow its rule.” “Right?” Holden said. “And so I disobeyed that order and I quit working for them. I was all set to go retire in Sol system. Can you do that?” “Can I do what?” “If you are given an immoral order, can you resign and walk away? Because everything I’ve seen about how you’re running this place tells me that isn’t an option for you.” Singh crossed his arms. He had the sense that the interrogation was getting away from him. “The high consul is a very wise, very thoughtful man,” he said. “I have perfect faith that—” “No. Stop. ‘Perfect faith’ really tells me everything I need to know,” Holden said. “You think this is a gentle, bloodless conquest, don’t you?” “It is, to the degree that you allow it to be.” “I was there for the war Duarte started to cover his tracks. I was there for the starving years afterward. Your empire’s hands look a lot cleaner when you get to dictate where history begins and what parts of it don’t count.

You certainly don’t “need” to evangelize. You can rest assured that God is perfectly capable of bringing people to himself in His own good time and in His own good way. That said, though, it’s very likely you will be galvanized by your own joy in the Lord to share that joy with others. It’s only natural to want to share something wonderful you’ve found with everyone around you – and especially with those in your life for whom you have affection or care about. And if that life-enhancing, life-saving something you’ve found is absolutely free to anyone who will but ask for it, well.. Well then it’s a wonder, isn’t it, that every bible sold doesn’t come with a bullhorn. The question of exactly when and how it’s best for you to personally share your faith with others is one that the Holy Spirit stands ever ready to help you answer. Primarily, it’s a matter of simply paying attention to the signals you get from non-christians about the degree to which they’re ready to have a conversation in which it would be natural to talk about the value and nature of personal beliefs. Forcing that conversation is unlikely to prove productive to you or to the other person. You don’t want to alienate someone by too zealously pushing Christ on them before they’re optn to that sort of interaction with you. The best rule of thumb when wondering how and when you should go about evangelizing is to just be yourself and relax about it. When it’s time to talk to someone about Jesus, Jesus by His spirit will let you know. Trust in this. God’s ultimate purpose is to bring every person on earth to the realization that his son died so they might have eternal life. And as a Christian you do have a role in that inspiring mission. Trust God to let you know when it’s time for you to step into it – how and with whom.

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

When I threw the stick at Jamie, I hadn't intended to hit him with it. But the moment it left my hand, I knew that's what was going to happen. I didn't yet know any calculus or geometry, but I was able to plot, with some degree of certainty, the trajectory of that stick. The initial velocity, the acceleration, the impact. The mathematical likelihood of Jamie's bloody cheek. It had good weight and heft, that stick. It felt nice to throw. And it looked damn fine in the overcast sky, too, flying end over end, spinning like a heavy, two-pronged pinwheel and (finally, indifferently, like math) connecting with Jamie's face. Jamie's older sister took me by the arm and she shook me. Why did you do that? What were you thinking? The anger I saw in her eyes. Heard in her voice. The kid I became to her then, who was not the kid I thought I was. The burdensome regret. I knew the word "accident" was wrong, but I used it anyway. If you throw a baseball at a wall and it goes through a window, that is an accident. If you throw a stick directly at your friend and it hits your friend in the face, that is something else. My throw had been something of a lob and there had been a good distance between us. There had been ample time for Jamie to move, but he hadn't moved. There had been time for him to lift a hand and protect his face from the stick, but he hadn't done that either. He just stood impotent and watched it hit him. And it made me angry: That he hadn't tried harder at a defense. That he hadn't made any effort to protect himself from me. What was I thinking? What was he thinking? I am not a kid who throws sticks at his friends. But sometimes, that's who I've been. And when I've been that kid, it's like I'm watching myself act in a movie, reciting somebody else's damaging lines. Like this morning, over breakfast. Your eyes asking mine to forget last night's exchange. You were holding your favorite tea mug. I don't remember what we were fighting about. It doesn't seem to matter any more. The words that came out of my mouth then, deliberate and measured, temporarily satisfying to throw at the bored space between us. The slow, beautiful arc. The spin and the calculated impact. The downward turn of your face. The heavy drop in my chest. The word "accident" was wrong. I used it anyway.

No Big Deal or the End of the World? Here’s something that should be obvious: People don’t like to have their grievances downplayed or dismissed. When that happens, even the smallest irritation can turn into an obsessive crusade. Imagine you’re staying at a hotel, and the air-conditioning isn’t working right. You call the front desk to mention it, and they say, oh yeah, they know about that, and someone is going to come fix that next week (after you’ve left). In the meantime, could you just open a window (down to that noisy, busy street)? Not a word of apology, no tone of contrition. Now what was a mild annoyance—that it’s 74F degrees when you like to sleep at 69F—is suddenly the end of the world! You swell with righteous fury, swear you’ll write a letter to management, and savage the hotel in your online review. Jean-Louis Gassée, who used to run Apple France, describes this situation as the choice between two tokens. When you deal with people who have trouble, you can either choose to take the token that says “It’s no big deal” or the token that says “It’s the end of the world.” Whichever token you pick, they’ll take the other. The hotel staff in the example above clearly took the “It’s no big deal” token and as a result forced you to take the “It’s the end of the world” token. But they could just as well have made the opposite choice. Imagine the staff answering something like this: “We’re so sorry. That’s clearly unacceptable! I can completely understand how it must be almost impossible to sleep when it’s so hot in your room. If I can’t fix this problem for you tonight, would you like me to refund your stay and help you find a different hotel room nearby? In any case, while we’re figuring out the solution, allow me to send up a bottle of ice water and some ice cream. We’re terribly sorry for this ordeal and we’ll do everything to make it right.” With an answer like that, you’re almost forced to pick the “It’s no big deal” token. Yeah, sure, some water and ice cream would be great! Everyone wants to be heard and respected. It usually doesn’t cost much to do, either. And it doesn’t really matter all that much whether you ultimately think you’re right and they’re wrong. Arguing with heated feelings will just increase the burn. Keep that in mind the next time you take a token. Which one are you leaving for the customer?

No matter what philosophical standpoint people may adopt nowadays, from every point of view the falsity of the world in which we think we live is the most certain and firmest thing which our eyes are still capable of apprehending: - for that we find reason after reason, which would like to entice us into conjectures about a fraudulent principle in the "essence of things." But anyone who makes our very thinking, that is, "the spirit," responsible for the falsity of the world - an honourable solution which every conscious or unconscious advocatus dei [pleader for god] uses -: whoever takes this world, together with space, time, form, and movement as a false inference, such a person would at least have good ground finally to learn to be distrustful of all thinking itself. Wouldn’t it be the case that thinking has played the greatest of all tricks on us up to this point? And what guarantee would there be that thinking would not continue to do what it has always done? In all seriousness: the innocence of thinkers has something touching, something inspiring reverence, which permits them even today still to present themselves before consciousness with the request that it give them honest answers: for example, to the question whether it is "real," and why it really keeps itself so absolutely separate from the outer world, and similar sorts of questions. The belief in "immediate certainties" is a moral naivete which brings honour to us philosophers - but we should not be "merely moral" men! Setting aside morality, this belief is a stupidity, which brings us little honour! It may be the case that in bourgeois life the constant willingness to suspect is considered a sign of a "bad character" and thus belongs among those things thought unwise. Here among us, beyond the bourgeois world and its affirmations and denials - what is there to stop us from being unwise and saying the philosopher has an absolute right to a "bad character," as the being who up to this point on earth has always been fooled the best - today he has the duty to be suspicious, to glance around maliciously from every depth of suspicion. Forgive me the joke of this gloomy grimace and way of expressing myself. For a long time ago I myself learned to think very differently about and make different evaluations of deceiving and being deceived, and I keep ready at least a couple of digs in the ribs for the blind anger with which philosophers themselves resist being deceived. Why not? It is nothing more than a moral prejudice that truth is worth more than appearance. That claim is even the most poorly demonstrated assumption there is in the world. People should at least concede this much: there would be no life at all if not on the basis of appearances and assessments from perspectives. And if people, with the virtuous enthusiasm and foolishness of some philosophers, wanted to do away entirely with the "apparent world," assuming, of course, you could do that, well then at least nothing would remain any more of your "truth" either! In fact, what compels us generally to the assumption that there is an essential opposition between "true" and "false"? Is it not enough to assume degrees of appearance and, as it were, lighter and darker shadows and tones for the way things appear - different valeurs [values], to use the language of painters? Why could the world about which we have some concern - not be a fiction? And if someone then asks "But doesn’t an author belong to a fiction?" could he not be fully answered with Why? Doesn’t this "belong to" perhaps belong to the fiction? Is it then forbidden to be a little ironic about the subject as well as about the predicate and the object? Is the philosopher not permitted to rise above a faith in grammar? All due respect to governesses, but might it not be time for philosophy to renounce faith in governesses?-

My darling son: depression at your age is more common than you might think. I remember it very strongly in Minneapolis, Minnesota, when I was about twenty-six and felt like killing myself. I think the winter, the cold, the lack of sunshine, for us tropical creatures, is a trigger. And to tell you the truth, the idea that you might soon unpack your bags here, having chucked in all your European plans, makes your mother and me as happy as could be. You have more than earned the equivalent of any university 'degree' and you have used your time so well to educate yourself culturally and personally that if university bores you, it is only natural. Whatever you do from here on in, whether you write or don't write, whether you get a degree or not, whether you work for your mother, or at El Mundo, or at La Ines, or teaching at a high school, or giving lectures like Estanislao Zuleta, or as a psychoanalyst to your parents, sisters and relatives, or simply being Hector Abad Faciolince, will be fine. What matters is that you don't stop being what you have been up till now, a person, who simply by virtue of being the way you are, not for what you write or don't write, or for being brilliant or prominent, but just for being the way you are, has earned the affection, the respect, the acceptance, the trust, the love, of the vast majority of those who know you. So we want to keep seeing you in this way, not as a future great author, or journalist or communicator or professor or poet, but as the son, brother, relative, friend, humanist, who understands others and does not aspire to be understood. It does not matter what people think of you, and gaudy decoration doesn't matter, for those of us who know you are. For goodness' sake, dear Quinquin, how can you think 'we support you (...) because 'that boy could go far'? You have already gone very far, further than all our dreams, better than everything we imagined for any of our children. You should know very well that your mother's and my ambitions are not for glory, or for money, or even for happiness, that word that sounds so pretty but is attained so infrequently and for such short intervals (and maybe for that very reason is so valued), for all our children, but that they might at least achieve well-being, that more solid, more durable, more possible, more attainable word. We have often talked of the anguish of Carlos Castro Saavedra, Manuel Meija Vallejo, Rodrigo Arenas Betancourt, and so many quasi-geniuses we know. Or Sabato or Rulfo, or even Garcia Marquez. That does not matter. Remember Goethe: 'All theory (I would add, and all art), dear friend, is grey, but only the golden tree of life springs ever green.' What we want for you is to 'live'. And living means many better things than being famous, gaining qualifications or winning prizes. I think I too had boundless political ambitions when I was young and that's why I wasn't happy. I think I too had boundless political ambitions when I was young and that's why I wasn't happy. Only now, when all that has passed, have I felt really happy. And part of that happiness is Cecilia, you, and all my children and grandchildren. Only the memory of Marta Cecilia tarnishes it. I believe things are that simple, after having gone round and round in circles, complicating them so much. We should do away with this love for things as ethereal as fame, glory, success... Well, my Quinquin, now you know what I think of you and your future. There's no need for you to worry. You are doing just fine and you'll do better, and when you get to my age or your grandfather's age and you can enjoy the scenery around La Ines that I intend to leave to all of you, with the sunshine, heat and lush greenery, and you'll see I was right. Don't stay there longer than you feel you can. If you want to come back I'll welcome you with open arms. And if you regret it and want to go back again, we can buy you another return flight. A kiss from your father.

Everyone is talking about what’s going on with sales, and Sergey was paying no attention, just pushing buttons on the AV system and trying to unscrew a panel to understand it,” says Levick. “And I remember thinking, this man does not give a rat’s ass about this part of the business. He doesn’t get what we do. He never will. That set the tone for me very early in terms of the two Googles—the engineering Google and this other Google, the sales and business side.” No matter how much you exceeded your sales quota, a salesperson wouldn’t be coddled as much as a guy with a computer science degree who spent all day creating code. And some tried-and-true sales methods were verboten. For instance, golf outings. “Larry and Sergey hate golf,” says Levick. “Google has never sponsored a golf event and never will.” There would be days when Google salespeople would call agencies and discover that everybody was off on a golf retreat with Yahoo. But Tim Armstrong would tell his troops, “They have to take people on golf outings because they have nothing else.

They think they’re there to get good grades,” he continued, “so they can get their degrees, which will help them get good jobs, careers. Most of them don’t really understand what the purpose of a college education is. And it has only one purpose… to teach them how to think. It doesn’t matter what they want to do. If they want to become lawyers, they need to learn to think like lawyers. Or if they want to become doctors, or adepts, or engineers, they need to know how to think like doctors, adepts, and engineers, how to think logically and systematically. Even creatively. Natural creativity cannot be taught, of course, but even if you possess it, you still need to learn how to organize your thoughts and how to communicate them effectively. Of course,” he added with a smile, “they all believe they know how to do that already. After all, they’re young adults. It’s great fun to watch them realize they’re wrong. And then become motivated because they don’t like being wrong. Or because they’ve suddenly discovered that learning how to think is fun and stimulating. Or both. It’s very rewarding to see them grow intellectually and realize you’ve had something to do with that. It’s a form of satisfaction you really can’t find anywhere else.

Whether you want to be a better mother or a better CEO, to find the love of your life or make a million dollars, to finish a marathon or lose twenty pounds or get your degree or finally find your true passion in life, it doesn’t matter. You can turn any piece of clay into a masterpiece, and you are the piece of clay. If your path is to get healthy or be a better citizen or love your family more or just gain a certain degree of self-awareness, come from a place of yes and you can do it.

Even if it were right, third-degree doesn’t work as well as scientific methods.” His approach was to get the suspect to talk about anything. “It doesn’t matter what. Ask him about the weather, his favorite food, anything. If you get him to say something, you can pry the truth out of him eventually.

We are all sinners to one degree or another. God doesn't love one of us more than another. We are all precious in His eyes, no matter how many times we fall under the weight of sin.' John squeezed Adam's shoulders and gently led him back to his seat. 'What's important is how we seek His forgiveness, how we pick ourselves up and carry on again.

As I’ve said, I feel there is only one God, no matter what your faith is. And though God and religion are typically seen as being intertwined, they really aren’t the same thing. God is a positive, pure, and good entity, and religion is a set of beliefs and practices created to serve and worship God. You can use religion to follow God’s ways, but I don’t feel that God aligns Himself with one faith over another. I love that many religions provide important ethical and spiritual guidance to their communities and encourage charity to those who need it. What I’m not crazy about is how some people think God prefers one religion over another, which, to an extreme degree, has triggered violence, hate, and condemnation between those who claim to be “right” about whose God is The God. It’s our egos that cause us to believe our group or values are the only acceptable ones out there, and that’s not the case. Bloated self-worth doesn’t just shape some religions either; it affects the way we talk about politics, race, and even our favorite sports teams.

went after the Captain’s Table?” “Sure. I went with everybody else to the Top Hat.” “And what time did you leave?” “I don’t know what time it was,” Joe said, looking at the floor. “Do you remember who you left with?” “No, damn it, I don’t. You know where I just came from. I don’t remember anything after going to the Top Hat.” “Where did you sleep last night, Mr. Garrett?” Julie interrupted; she didn’t like the way this interview was going. “He slept here, Officer Williams. I can testify to that.” “I’m afraid you can only place him here at five this morning, Ms. O’Hara. That’s when Miguel, your cabin steward, says you came back.” Joe turned to her, puzzled. “You weren’t here?” “I was angry,” said Julie. “I slept on a chaise by the spa. It doesn’t matter now.” “I’m afraid it does matter, Ms. O’Hara,” Clyde Williams said, looking at Julie with sympathy. “We have a three-hundred-sixty degree camera in the Top Hat.  Mr. Garrett and Adrienne Paradis were the last guests to leave the club shortly after two o’clock and, as far as we know, that was the last time she was seen on this ship. “So my question, Mr. Garrett, is: What happened between two and five?” * * * * *     CHAPTER 13 A longer question and answer period with Clyde Williams, sans the muscle, followed in the Mystral’s security office. The parrying back and forth produced no results, and finally Williams got down to his real concern. “Mr. Garrett.

I admit the idea of sex with a digient bothered me initially, but I guess I’m not opposed to the idea in principle. It’s not something I can imagine doing myself, but I don’t have a problem if other people want to, so long as it’s not exploitative. If there’s some degree of give-and-take, then maybe it could be like Derek said: good for the digient as well as the human. But if the human is free to customize the digient’s reward map, or keep rolling him back until he finds a perfectly tweaked instantiation, then where’s the give-and-take? Binary Desire is telling its customers that they don’t have to accommodate their digients’ preferences in any way. It doesn’t matter whether it involves sex or not; that’s not a real relationship.

Physically, to any degree you can, do something. These are the baby steps. They always seem futile. You may be dreaming of champagne and caviar, yet you have to ride the bus to your interview at the mall. Do it anyway. It doesn’t matter that you aren’t sure if you’re on the right path; chances are you’re not. Do it anyway. If you have absolutely no idea of which direction to move in, move in any direction.

I honestly don’t believe that design is the most important matter today. Instead, I believe we should focus first on understanding computation. Because when we combine design with computation, a kind of magic results; when we combine business with computation, great financial opportunities can emerge. What is computation? That’s the question I would get asked anytime I stepped off the MIT campus when I was in my twenties and thirties, and then whenever I left any technology company I worked with in my forties and fifties. Computation is an invisible, alien universe that is infinitely large and infinitesimally detailed. It’s a kind of raw material that doesn’t obey the laws of physics, and it’s what powers the internet at a level that far transcends the power of electricity. It’s a ubiquitous medium that experienced software developers and the tech industry control to a degree that threatens the sovereignty of existing nation-states. Computation is not something you can fully grasp after training in a “learn to code” boot camp, where the mechanics of programming can be easily learned. It’s more like a foreign country with its own culture, its own set of problems, and its own language—but where knowing the language is not enough, let alone if you have only a minimal understanding of it.

According to the book of Genesis, “God created man in his own image.” According to Aristotle, “men create the gods after their own image.” As should be clear by now, Aristotle seems to have been onto something, especially when it comes to the minds of gods. So, in theory, some of the more basic features of the human mind should be fairly standard equipment in gods, especially the gods of “primitive” religions. That seems to be the case, and one of these features deserves special consideration: the part of the human mind shaped by the evolutionary dynamic known as “reciprocal altruism.” In light of this dynamic, much about the origin of religion, and for that matter much about contemporary religion, makes a new kind of sense. Thanks to reciprocal altruism, people are “designed” to settle into mutually beneficial relationships with other people, people whom they can count on for things ranging from food to valuable gossip to social support, and who in turn can count on them. We enter these alliances almost without thinking about it, because our genetically based emotions draw us in. We feel gratitude for a favor received, along with a sense of obligation, which may lead us to return the favor. We feel growing trust of and affection for people who prove reliable reciprocators (aka “friends”), which keeps us entwined in beneficial relationships. This is what feelings like gratitude and trust are for—the reason they’re part of human nature. But of course, not everyone merits our trust. Some people accept our gifts of food and never reciprocate, or try to steal our mates, or exhibit disrespect in some other fashion. And if we let people thus take advantage of us day after day, the losses add up. In the environment of our evolution, these losses could have made the difference between surviving and not surviving, between prolifically procreating and barely procreating. So natural selection gave us emotions that lead us to punish the untrustworthy—people who violate our expectations of exchange, people who seem to lack the respect that a mutually beneficial relationship demands. They fill us with outrage, with moral indignation, and that outrage—working as “designed” —impels us to punish them in one way or another, whether by actually harming them or just by withholding future altruism. That will teach them! (Perhaps more important, it will also teach anyone else who is watching, and in the ancestral hunter-gatherer environment, pretty much everyone in your social universe was watching.) This is the social context in which the human mind evolved: a world full of neighbors who, to varying degrees, are watching you for signs of betrayal or disrespect or dishonesty—and who, should they see strong evidence of such things, will punish you. In such a social universe, when misfortune comes your way, when someone hits you or ridicules you or suddenly gives you the cold shoulder, there’s a good chance it’s because they feel you’ve violated the rules of exchange. Maybe you’ve failed to do them some favor they think they were due, or maybe you’ve shown them disrespect by doing something that annoys them. Surely it is no coincidence that this generic explanation of why misfortune might emanate from a human being is also the generic explanation of why misfortune emanates from gods. In hunter-gatherer religions—and lots of other religions—when bad things happen, the root cause is almost always that people in one sense or another fail to respect the gods. They either fail to give gods their due (fail, say, to make adequate sacrifices to ancestral spirits), or they do things that annoy gods (like, say, making a noise while cicadas are singing). And the way to make amends to the aggrieved gods is exactly the way you’d make amends to aggrieved people: either give them something (hence ritual sacrifice), or correct future behavior so that it doesn’t annoy them (quit making noises while cicadas are singing).

I think about all my patients who've died. Older people, most of them. But not all. Looking back, I try to remember if the young ones were marked somehow. Whether they might have done something to bring their fates down on themselves. But they didn't, Danny. One day God or Fate just said, 'I will not let you be happy. I will not give you children. I will not let you breathe another day. I will take away your ability to move."'" "Warren-" "No, listen. This is important. I've tried to believe, all my life. To have faith that there was justice in life, some larger plan or meaning. But I can't do it any more. I've watched some of the best people I ever met get crippled or taken before they reached thirty, forty, whatever. Babies, too. I've watched babies die of leuke mia. I've watched infants die from infections, bleeding from their eyes and ears. Terrible birth defects...I look for a reason, a pattern, anything that might justify all that. But nothing does. Nothing does. Until I got sick myself, I played the same game of denial that all doctors do. But, Danny, my cancer ripped the scales from my eyes. I go to these funerals and listen to smug preachers telling grieving people that God has a plan. Well, that's a lie. All my life I've followed the rules. I've toed the line, given to the less fortunate, followed the Commandments . . . and it hasn't mattered one bit. And don't tell me about Job, okay? If you tell me God is testing me by killing me... that's like saying we had to destroy a village in order to save it. It's a cruel joke that we play on ourselves. And don't tell me it's all made right in the afterlife, because you know what? The agony of one infant dying senselessly mocks all the golden trumpets of heaven. I don't want to sit at the right hand of a God who can torture children, or even one who sits by and allows them to be tortured. Free will, my ass. I made no choice to die at thirty seven. This one's on God's account, Major. We look for meaning where there is none, because we're too afraid to accept randomness. Well, I've accepted it. Embraced it, even. And once you do that, the world just doesn't look the same anymore.

You’ve probably experienced the phenomenon when someone close to you (maybe your spouse, child, parent, friend, etc.) revealed something that you didn’t know when the two of you were talking to someone else. You might have even said, “I didn’t know that!” This likely occurred because the other person was listening differently than you previously had. Maybe that person showed more interest, asked the right questions, was less judging, or was less apt to interrupt. Think of how you, yourself, might tell different people different things. It doesn’t necessarily have to do with the type of relationship you have with them or degree of closeness. You might have once told a stranger something you hadn’t told anyone else. What you tell, and how much you tell, depends on how you perceive the listener at that moment. And if someone is listening superficially, listening to find fault, or only listening to jump in with an opinion, then you’re unlikely to make any kind of meaningful disclosure and vice versa.

To get a sense of their exchange, you should know a little about how the system functioned, or rather how it still does, because in this particular matter, I believe that little to nothing has changed. The peasant who cannot write, and needs something written, goes looking for a person who knows the art, and chooses someone, as best he can, from among members of his own class, since he is intimidated by others or doesn’t trust them. He explains the background, with some degree of order and clarity, and in the same fashion, he dictates what needs to be put down on paper. The writer, in equal parts understanding and misunderstanding, offers some advice, proposes a few changes, and says, “Leave it to me.” He picks up his pen, puts down the other person’s thoughts in written form as best he can, corrects them, improves them, emphasizes some parts, and softens or leaves out others, depending on what he thinks sounds best; because—there’s no escaping it—a man who knows more than others does not want to be a tool in their hands. When he delves into their business, he wants to do things slightly in his own way. Still, the writer does not always manage to say everything he means. Sometimes he even ends up saying the opposite; the same thing also happens to me when I write for the press. When a letter composed in such a manner reaches the addressee, who, like the sender, is also unschooled in the ABC’s, he or she must turn to another learned man of similar status to read and explain the message. Questions over interpretation arise since the recipient, who is familiar with the background, claims that certain words mean one thing, while the reader, based on his experience with composition, claims that they mean something else. In the end, the one who cannot write must submit to the one who can and entrust him with the reply; a reply that, following the pattern of the previous letter, is subject to the same style of interpretation. And if, moreover, the subject of the correspondence is a little delicate, and involves secret matters that should be indecipherable to a third person if the letter happens to go astray; and if, in this regard, there is also a deliberate intention not to say things clearly, then, no matter how brief the correspondence, the two parties will end up understanding each other as well as two medieval scholars might have, in the olden days, after debating the meaning of Aristotle’s entelechy for four hours (I have shied away from using a more modern example to avoid getting my ears boxed!).

It is from the point of view of how does a culture meet the needs of human beings and how does it promote healthy or unhealthy development that we have to judge any society. Now we have the Gross Domestic Product (GDP), this is how we measure success and wealth. In a materialistic society we measure success by the possession or the control or the production of matter, of materials. That's what it means to be materialistic, it is materials that matter. Well, is that really the true measure of a human society? It is one measure, but is it a true measure of a successful society? Can a society be called "successful" because it produces more matter or controls or owns more matter than some other society? I would suggest that an equally important measure of a society and a culture and a system is to what degree does it meet human needs and how well does it promote healthy human development and to what degree or in what ways does it undermine it. So what is the nature of human nature? Well.. again, in this system, it is believed and often thought that human nature is essentially selfish, individualistic, aggressive and competitive. That's human nature. And so when somebody behaves that way, you say "oh well.. what can you do.. it is human nature.." But I believe that to speak of that is to make a rather elementary mistake. Which is to take this society as the standard over how human beings are supposed to be. It's true that we are taught to behave that way, as a matter of fact, not only we are taught to behave that way, the most successful people in this society do behave that way. That's how they become successful. But what if that is not human nature? What if that is a distortion of human nature? What if, in fact, our nature demands something else entirely? To look at human nature, we need to look at how human beings developed through aeons and then we have to look at what are the needs of the human child and what needs does the human being actually have. And rather than trying to determine the nature of human nature from our human behavior in certain situations, let's look at it from the point of view of their needs. And then, what I think we will find, it is not so much that there is human nature that predicts certain behaviors, because there are so many different human behaviors.. I mean you can have a Hitler or you can have a Jesus or a Martin Luther King. These are all human beings. So what then is human nature? What if we understood that there isn't so much a human nature that predicts human behavior, but what there actually is, is a human nature that means that we have certain needs. And if those needs are met, we are going to behave in predictable ways. And if those needs are not met, we are also going to behave in predictable ways. So it is not our behavior that defines our nature, but our needs that define our nature. And the behavior reflects the degree to which those needs are met or they are not met. What if we look from that point of view? Well.. what do we find from that point of view? And how would it looking at human nature from that angle lead us to understand what we call physical or mental pathology? And I say "what we call" because diagnoses and pathology and so on are just a certain way of looking at something. It doesn't necessarily reflect reality. Or it might describe a certain reality but it doesn't necessarily explain reality. And we have to make a distinction between descriptions and explanations.

Any movement toward wholeness begins with the acknowledgment of our own suffering, and of the suffering in the world. This doesn’t mean getting caught in a never-ending vortex of pain, melancholy, and, especially, victimhood; a new and rigid identity founded on “trauma”—or, for that matter, “healing”—can be its own kind of trap. True healing simply means opening ourselves to the truth of our lives, past and present, as plainly and objectively as we can. We acknowledge where we were wounded and, as we are able, perform an honest audit of the impacts of those injuries as they have touched both our own lives and those of others around us. This can be exceptionally difficult, for myriad understandable reasons. No matter what degree of discomfort our illusions cover over, the truth hurts, and we don’t like hurting if we can help it—even if we sense that something better could lie on the far side of the pain. As Nadezhda Mandelstam wrote in her searing memoir of life under Stalinism, Hope Against Hope, “It is very difficult to look life in the face.” Many of us will be ready to seek the truth only once we have concluded that the cost of not doing so is too high, or once we become sufficiently acquainted with our own ache of longing for the real. The Greek playwright Aeschylus was exquisitely on point when he had his chorus declare: Zeus has led us on to know the Helmsman lays it down as law that we must suffer, suffer into truth.[1] There are exceptions, but I myself have never encountered anyone who was not spurred along their path of growth and change by some setback or loss, some illness, anguish, or alienation. Fortunately—or unfortunately, depending on how we choose to see it—life has a way of delivering the requisite suffering right to our doorstep.

Do you suppose it ever occurs to an angel to worry because he is not an archangel? or to think that if he works a little harder or makes the right angelic friends he’ll get elevated in the heavenly hierarchy? That’s nonsense. My guardian angel is equal, as far as rank goes, to any archangel. It’s we earthlings who’ve lost sight of the fact that it’s a difference in kind, not in degree. And anyhow it doesn’t matter, because my guardian angel is fully what he is, performing wholly the function for which God has created him. At the moment, this function is to watch over me. After I die, he might be assigned to sweeping stardust out of a corner of the sky. But because he is doing what he is created to do, radiantly, joyfully, no matter how difficult I make it for him, I can catch some of his joy. Without my angel’s joy, where would I be?”)

If it is nearly impossible for entrepreneurs to create jobs, then it really doesn’t matter how much we pour into education. The NGOs and governments can absorb only so many university graduates. Without an ecosystem that allows for the creation and growth of businesses, we have tens of millions of frustrated university graduates who are underemployed and poor. A university degree on its own, in the absence of a vibrant economy, does not feed the holder.

So let’s say you’re an AIS baby and your little undescended baby balls start making testosterone, right? A person with AIS would be, like, Nah, I’m good. Their body would not respond to the testosterone. Instead, it would say, Abracadabra, and—poof!—it would convert the testosterone into estrogen. And since an AIS person’s genitalia started in a sex-neutral state, like all embryos, and their body isn’t responding to androgens, instead converting them to estrogens, which it can respond to, an XY AIS infant is often born looking virtually indistinguishable from XX female infants. To make matters a bit more complicated, AIS is an umbrella category for two subdiagnoses: complete androgen insensitivity (CAIS) and partial androgen insensitivity (PAIS). PAIS is just like CAIS, except there is only a partial insensitivity to androgens, and thus, PAIS babies usually come out of the womb with genitalia that has more ambiguity than their CAIS counterparts. The PAIS embryo almost masculinizes but doesn’t quite do so completely, so the infant is often born with genitalia that is visibly neither completely feminine nor completely masculine in appearance. Genital sex traits like swollen labia, partially fused labia, bifurcated scrotums, enlarged clitorises, and/or different degrees of hypospadias—a term that describes when the urethra doesn’t open at the tip of a penis/phallus—can all be apparent in PAIS individuals. Because PAIS traits aren’t hidden from plain view like those of CAIS, which often goes undiagnosed for years, an individual with PAIS is usually diagnosed at birth or very soon after.

I believe that self-worth is where you find it and that the most beautiful form of self-worth occurs when you maximize the amount of love you share with the world, no matter how mundane or humble the circumstances may be. I believe that just because you have a college degree doesn’t mean you need a job with a BlackBerry. And most important, I believe in lemonade.

The best way to enter the game of listening to data is simply to develop extreme curiosity. Brands that are falling behind are not challenging themselves to change their businesses in kind or in degree with the massive shifts in marketing and communications today. Category context of a product or service doesn’t matter nearly as much as the cultural context of the consumer.

The Connecticut River March 2, 1704 Temperature 10 degrees “Listen to Sarah Hoyt!” cried Ruth. Her long bony face was twisted with anger and hunger. “She’s actually laughing. I despise her! It dishonors the dead to make friends with their murderers.” Eben’s heart broke for Ruth. Was that how she believed her mother had behaved? Dishonoring her dead? Ruth stormed over the snow to holler at Sarah, and Eben hoped Sarah would answer gently. But Ruth was caught by her Indian, who did not want the children’s play interrupted. Ruth attempted suicide. She lunged at the Indian, grabbing his knife from his belt. Eben ran forward, crying, “No! Ruth! No, she doesn’t mean it!” he shouted to the Indians. “Don’t--” But her Indian simply caught Ruth’s wrist in what must have been a painful grip and retrieved his knife. Ruth was willing to hate her own as much as she hated the Indians. But the Indians did not accept her hate. They respected her. No matter what Ruth did, they thought more of her. They had even named Ruth, using a special word to call her. (She didn’t come.) “Mahakemo,” they called her, and they enjoyed saying the word. It just made Ruth madder. It was amazing that Ruth would survive to kick and scream, she whose lungs had seemingly destined her for an early grave, while many who would be useful to the Indians, who would lift and carry and obey, were killed. It came to Eben that the Indians were not deciding who deserved life. They were deciding who deserved captivity. Being the property of an Indian was an honor. He just wished they were worthy of being fed.

Montreal October 1704 Temperature 55 degrees “Remember how in Deerfield there was nobody to marry? Remember how Eliza married an Indian? Remember how Abigail even had to go and marry a French fur trader without teeth?” Mercy had to laugh again. It was such a treat to laugh with English friends. “Your man doesn’t have teeth?” “Pierre has all his teeth. In fact, he’s handsome, rich and an army officer. But what am I to do about the marriage?” Sarah was not laughing. She was shivering. “I do not want that life or that language, Mercy, and above all, I do not want that man. If I repeat wedding vows, they will count. If I have a wedding night, it will be real. I will have French babies and they will be Catholic and I will live here all my life.” Sarah rearranged her French scarf in a very French way and Mercy thought how much clothing mattered; how changed they were by what they put on their bodies. “The Catholic church won’t make you,” said Mercy. “You can refuse.” “How? Pierre has brought his fellow officers to see me. His family has met me and they like me. They know I have no dowry, but they are being very generous about their son’s choice. If I refuse to marry Pierre, he and the French family with whom I live will be publicly humiliated. I won’t get a second offer of marriage after mistreating this one. The French family will make me a servant. I will spend my life waiting on them, curtseying to them, and saying ‘Oui, madame.’” “But surely ransom will come,” said Mercy. “Maybe it will. But what if it does not?” Mercy stared at her feet. Her leggings. Her moccasins. What if it does not? she thought. What if I spend my life in Kahnawake? “What if I stay in Montreal all my life?” demanded Sarah. “A servant girl to enemies of England.” The world asks too much of us, thought Mercy. But because she was practical and because there seemed no way out, she said, “Would this Frenchman treat you well?” Sarah shrugged as Eben had over the gauntlet, except that when Eben shrugged, he looked Indian, and when Sarah shrugged, she looked French. “He thinks I am beautiful.” “You are beautiful,” said Eben. He drew a deep breath to say something else, but Nistenha and Snow Walker arrived beside them. How reproachfully they looked at the captives. “The language of the people,” said Nistenha in Mohawk, “is sweeter to the ear when it does not mix with the language of the English.” Mercy flushed. This was why she had not been taken to Montreal before. She would flee to the English and be homesick again. And it was so. How she wanted to stay with Eben and Sarah! They were older and would take care of her…but no. None of the captives possessed the freedom to choose anything or take care of anyone. It turned out that Eben Nims believed otherwise. Eben was looking at Sarah in the way every girl prays some boy will one day look at her. “I will marry you, Sarah,” said Eben. “I will be a good husband. A Puritan husband. Who will one day take us both back home.” Wind shifted the lace of Sarah’s gown and the auburn of one loose curl. “I love you, Sarah,” said Eben. “I’ve always loved you.” Tears came to Sarah’s eyes: she who had not wept over her own family. She stood as if it had not occurred to her that she could be loved; that an English boy could adore her. “Oh, Eben!” she whispered. “Oh, yes, oh, thank you, I will marry you. But will they let us, Eben? We will need permission.” “I’ll ask my father,” said Eben. “I’ll ask Father Meriel.” They were not touching. They were yearning to touch, they were leaning forward, but they were holding back. Because it is wrong? wondered Mercy. Or because they know they will never get permission? “My French family will put up a terrible fuss,” said Sarah anxiously. “Pierre might even summon his fellow officers and do something violent.” Eben grinned. “Not if I have Huron warriors behind me.

In an odd way you can compare the social enviroment of any online game to that of a skate park or to a lesser degree sports avenue. I know, I know, it seems like an insane comparision to make, but similarities really do exist. The most prevalent of which is the equality presented. In the previously mentioned spaces age/social status/economic background, etc... have little to no effect (depending upon the sport you don't want a 20 year old lined up across a 10 year old). The determining factors regarding inclusion or friendship revolve around talent and social skills. In a skate park or pick up soccer game where you come from doesn't matter. What matters is how you perform and more importantly if it is fun playing on your team or rolling with you. Same rules apply to online gaming, but to an even more significant degree. In the wow user interface guidez online world other people have no idea what you look like. They have no idea what you do for a living or how old you are. All they know is whether or not you are worth playing with. And being a worthwhile teammate does not just correlate to level of skill. As mentioned previously, it correlates very strongly to your social presence. In short do you make the game more fun to play? Now, you certainly do not want to be on polar opposites of each spectrum. Even if you are the most charming individual to even grace the planet earth, if you think soccer is played with your hands guess who is not getting on the field. In the same token if you think the main goal of battlegrounds in World of Warcraft is to dance on the stump guess who is not getting invited to next week's Rated Battlegrounds. On the other side of the coin there have been gigantic jack asses that just so happen to be the best player I have ever seen. Unfortunately for them despite their abilities no one wants to play with someone who makes everyone around them worse via their poisonous attitude. It is both difficult and important to find a balance between the two. There are so many opportunities waiting for you. Whether it be through sports or online gaming. Do not think for a minute that because you are XX years old or XXX pounds or from a certain background you can't fit in somewhere. One of the most amazing aspects of online gaming is that you can truly present yourself to others as you want. Physical and economic factors are completely removed from the equation. It becomes you, your voice, and who you are as a person that shines through.

The goal of gerrymandering to this degree is not just to make your vote count less; it’s to make you know your vote doesn’t count in the hope that you won’t vote again. Because why put in the effort if it doesn’t matter anyway? Cynicism is the ally of conservatism.

Old people vote. You know who votes in the swing states where this election will be fought? Really old people. Instead of high-profile videos with Cardi B (no disrespect to Cardi, who famously once threatened to dog-walk the egregious Tomi Lahren), maybe focus on registering and reaching more of those old-fart voters in counties in swing states. If your celebrity and music-industry friends want to flood social media with GOTV messages, let them. It makes them feel important and it’s the cheapest outsourcing you can get. Just don’t build your models on the idea that you’re going to spike young voter turnout beyond 20 percent. The problem with chasing the youth vote is threefold: First, they’re unlikely to be registered. You have to devote a lot of work to going out, grabbing them, registering them, educating them, and motivating them to go out and vote. If they were established but less active voters, you’d have voter history and other data to work with. There are lower-effort, lower-cost ways to make this work. Second, they’re not conditioned to vote; that November morning is much more likely to involve regret at not finishing a paper than missing a vote. Third, and finally, a meaningful fraction of the national youth vote overall is located in California. Its gigantic population skews the number, and since the Golden State’s Electoral College outcome is never in doubt, it doesn’t matter. What’s our motto, kids? “The Electoral College is the only game in town.” This year, the Democrats have been racing to win the Free Shit election with young voters by promising to make college “free” (a word that makes any economic conservative lower their glasses, put down the brandy snifter, and arch an eyebrow) and to forgive $1.53 trillion gazillion dollars of student loan debt. Set aside that the rising price of college is what happens to everything subsidized or guaranteed by the government.17 Set aside that those subsidies cause college costs to wildly exceed the rate of inflation across the board, and that it sucks to have $200k in student loan debt for your degree in Intersectional Yodeling. Set aside that the college loan system is run by predatory asswipes. The big miss here is a massive policy disconnect—a student-loan jubilee would be a massive subsidy to white, upper-middle-class people in their mid-thirties to late forties. I’m not saying Democrats shouldn’t try to appeal to young voters on some level, but I want them to have a realistic expectation about just how hard it is to move those numbers in sufficient volume in the key Electoral College states. When I asked one of the smartest electoral modeling brains in the business about this issue, he flooded me with an inbox of spreadsheets and data points. But the key answer he gave me was this: “The EC states in play are mostly old as fuck. If your models assume young voter magic, you’re gonna have a bad day.

Imagine that you have to break someone’s arm. Right or left, doesn’t matter. The point is that you have to break it, because if you don’t…well, that doesn’t matter either. Let’s just say bad things will happen if you don’t. Now, my question goes like this: do you break the arm quickly — snap, whoops, sorry, here let me help you with that improvised splint — or do you drag the whole business out for a good eight minutes, every now and then increasing the pressure in the tiniest of increments, until the pain becomes pink and green and hot and cold and altogether howlingly unbearable? Well exactly. Of course. The right thing to do, the only thing to do, is to get it over with as quickly as possible. Break the arm, ply the brandy, be a good citizen. There can be no other answer. Unless. Unless unless unless. What if you were to hate the person on the other end of the arm? I mean really, really hate them. This was a thing I now had to consider. I say now, meaning then, meaning the moment I am describing; the moment fractionally, oh so bloody fractionally, before my wrist reached the back of my neck and my left humerus broke into at least two, very possibly more, floppily joined-together pieces. The arm we’ve been discussing, you see, is mine. It’s not an abstract, philosopher’s arm. The bone, the skin, the hairs, the small white scar on the point of the elbow, won from the corner of a storage heater at Gateshill Primary School — they all belong to me. And now is the moment when I must consider the possibility that the man standingbehind me, gripping my wrist and driving it up my spine with an almost sexual degree of care, hates me. I mean, really, really hates me. He is taking for ever. His name was Rayner. First name unknown. By me, at any rate, and therefore, presumably, by you too. I suppose someone, somewhere, must have known his first name — must have baptised him with it, called him down to breakfast with it, taught him how to spell it — and someone else must have shouted it across a bar with an offer of a drink, or murmured it during sex, or written it in a box on a life insurance application form. I know they must have done all these things. Just hard to picture, that’s all. Rayner, I estimated, was ten years older than me. Which was fine. Nothing wrong with that. I have good, warm, non-arm-breaking relationships with plenty of people who are ten years older than me. People who are ten years older than me are, by and large, admirable. But Rayner was also three inches taller than me, four stones heavier, and at least eight however-you-measure-violence units more violent. He was uglier than a car park, with a big, hairless skull that dipped and bulged like a balloon full of spanners, and his flattened, fighter’s nose, apparently drawn on his face by someone using their left hand, or perhaps even their left foot, spread out in a meandering, lopsided delta under the rough slab of his forehead.

And this is Pearson's formula, in geometric language. The correlation between the two variables is determined by the angle between the two vectors. If you want to get all trigonometric about it, the correlation is the cosine of the angle. It doesn't matter if you remember what cosine means; you just need to know that the cosine of an angle is 1 when the angle is 0 (i.e. when the two vectors are pointing in the same direction) and -1 when the angle is 180 degrees (vectors pointing in opposite directions). Two variables are positively correlated when the corresponding vectors are separated by an acute angle-that is, an angle smaller than 90 degrees- and negatively correlated when the angle between the vectors is larger than 90 degrees, or obtuse. It makes sense: vectors at an acute angle to one another are, in some loose sense, "Pointed in the same direction," while vectors that form an obtuse angle seem to be working at cross purposes.

In its first ten months of operation, the Eighth lost 188 heavy bombers and some 1,900 crewmen; those numbers would skyrocket over the next year and a half. By the end of the conflict, the U.S. air operations in Europe would suffer more fatalities—26,000—than the entire Marine Corps in its protracted bloody campaigns in the Pacific. “To fly in the Eighth Air Force in those days,” recalled Harrison Salisbury, “was to hold a ticket to a funeral. Your own.” The savagery of the air war was not due solely to the ferocity of German defenses. Early in the war, when the Air Force brass in Washington were touting the advantages of high-altitude flying, they failed to realize that the extreme atmospheric conditions experienced by the crews could kill as effectively as a Messerschmitt or Focke-Wulf. “There are apparently little things that one doesn’t think about prior to getting into operations,” commented Dr. Malcolm Grow, the Eighth’s chief medical officer. Little things like oxygen deprivation, which could cause unconsciousness and death in a matter of minutes, or extensive frostbite, caused by several hours of exposure to temperatures of 50 to 60 degrees below zero. Until early 1944, more airmen were hospitalized for frostbite than for combat injuries. As

dressed… oddly. He nodded hello but pecked at a terminal behind the counter like he was wrapping something up. Jason examined Pierre with an eagerness that matched Pierre’s inspection of him, once he turned his full attention away from the terminal. He looked so pleased to see Pierre that for the first time he regretted dressing up to travel. He hadn’t considered that an affluent appearance might hamper his ability to negotiate terms of a financial transaction. Most of the time dressing well led to a degree of deference and better treatment. Jason however was regarding him like a prize steer that would soon be select cuts of beef. “Good day,” Pierre said, and tried to keep a pleasant face and made an attempt at humor. “Are you the Jason of fame, heralded by your establishment’s signage?” “I wouldn’t hire another Jason,” the fellow said bluntly. “If one wanted to hire on I suppose I might, if he let me call him George. Life’s perplexing enough without feeling like I’ve slipped into speaking in the third person every day. Fortunately there’s little enough to distract me on ISSII to make it a burden to keep the doors open without help. It’s like a very quiet little town.” “Indeed, I noticed the lack of a crowd in the corridor,” Pierre agreed. “Been that way since the war, and it’s been slow to come back all the way. But I figure in another five years, maybe six years it’ll be hopping again.” Pierre nodded politely. He’d really like to know why the fellow thought so, but he’d leave it for another time rather than neglect his business. “I wonder, if you might do currency exchanges among your services? I find the shuttle service I wish to take to Home doesn’t take EuroMarks. I’d like something they take, preferably Solars to facilitate other payments when I reach Home or beyond.” “I wouldn’t mind a bucket of them myself,” Jason allowed. “But for most transactions they’re a bit unwieldy. A full Solar is twenty five grams of gold or platinum. Most folks use the smaller coins and bits or a credit card that can shave transactions down to the milligram.” “What would you suggest? I have EuroMark credit, banknotes, and a small amount of Suisse Credit bars. What would be easiest?” “Not that I don’t want the business, but I’m too little a fish to risk handling a large sum of EuroMarks with currency fluctuations being what they are. EMs are depreciating assets anyway. Now, I’d take your gold if you were staying here, but the banks on Home will give you a much better conversion rate, and I’d rather you not be pissed off at me and tell everybody to avoid the scoundrel on ISSII after you found that out. I know the exchange rate looks bad but go back to the Russians and tell them you want to convert your EuroMarks to Australian dollars - they’ll do that. The gold, it don’t matter, it’s not going to fluctuate in value very much. If you finish up your business and want to take any of it back to France you can’t take it as Solars and you’d have to pay for a second exchange.” “I never said I was French, nor did I mention speaking with the Russians.” “I hear your vowels and can place your province if not your town under that fancy Parisian accent. It’s five hundred and twenty of my steps from here to the bank and Peter called and told me you were on your way. As I said, it’s like a small town here. If you sneeze

THE LEWINSKY PROCEDURE: A STRATEGY GUIDE FOR MINIMIZING POLITICAL SCANDAL Deny -The necessary first stage, where you question the accuracy of the facts. It will take time for all the scandalous details to come out, and if you’re careful or lucky, they may never come out. Deny everything until the point that the facts against you can be substantiated. Delay -Take every action possible to stall, postpone, impede, procrastinate, and filibuster. The longer the time between the initial news of the scandal and the resolution of the scandal, the better. Diminish -Once the facts against you have been substantiated, either minimize the nature of the scandal or its impact against you. “At this point, what difference does it make?” Debunk -Have a helpful news organization or advocacy group develop a useful counter-narrative that explains away the scandal or contradicts the facts or generally does something to get progressives back on your side. “Explanatory journalism” is a great help here. Distract -Change the conversation by talking about something else. It doesn’t matter what that might be, because there’s always something else more important, even if it’s reminding people to drink more water. Suggest that the scandal itself is a distraction from the real issues. Deflect -When in doubt, blame the Republicans. All administrative failures can be blamed on the failures of the prior administration. All political failures can be blamed on Republican legislation or Republican intransigence in not passing progressive legislation which would have fixed the problem. All personal failures can be excused by either bringing up the example of a Republican who did something similar, or by pointing out that whatever was done wasn’t as bad as serving divorce papers on your wife when she’s in the hospital with cancer, or invading Iraq. Divide -Point out that the scandal is being driven by the most extreme Republicans, and that moderates aren’t to blame. This won’t help you with moderates that much, but it will give the moderates another reason not to like the extremists, and vice versa, and this can only be positive. Deploy -Get friends and allies to talk about your positive virtues in public, without reference to the scandal. If the scandal comes up, have them complain about the politics of personal destruction. Demonize -Attribute malign intentions to the conservatives trying to promote the scandal. This approach should also include special prosecutors, judges, and anyone else who is involved in the scandal to one degree or another. Defenestrate -When necessary, shove someone under the bus. Try not to make this a habit, or you won’t have anyone around to deploy. The target for defenestration can be small (rogue employees in the Cincinnati regional office) or large (Cabinet secretary) but it needs to be someone who won’t scream overly much as they sail out the window. ❄ ❄ ❄

That’s why I don’t like the word dysphoria. I refuse to be confused about this. It’s confusing, but I am trying to be not confused. Which is why I made up my own terminology—being in “girl mode” or “boy mode”—it’s how I describe where I am on any given day on that nonbinary continuum of gender identity, a concept that psychiatrists and sociologists and politicians and religious types don’t seem able to explain with any degree of medical or biological certainty why I wish to wear skirts and heels on certain days and trousers on others. I don’t know why, and neither do they. And I suppose, in the end, the why of it really doesn’t matter. It’s just who I am and the way I was born. That’s who a lot of us are and the way a lot of us were born.

As they continued, Humboldt also investigated the cinchona forests in Loja (in today’s Ecuador) and once again recognized how humankind devastated the environment. The bark of the cinchona tree contains quinine which was used to treat malaria, but once the bark was removed, the trees died. The Spanish had stripped huge swathes of wild forest. Older and thicker trees, Humboldt noted, had now become scarce. Humboldt’s enquiring mind seemed inexhaustible. He studied layers of rocks, climate patterns and the ruins of Inca temples, and was also fascinated with geomagnetism – the study of the magnetic fields of the earth. As they climbed across mountain chains and descended into valleys, he set up his instruments. Humboldt’s curiosity originated in his urge to understand nature globally, as a network of forces and interrelationships – just as he had been interested in vegetation zones across continents and the occurrences of earthquakes. Since the seventeenth century scientists had known that the earth is itself a gigantic magnet. They also knew that the needle of a compass doesn’t show the true north, because the magnetic North Pole is not the same as the geographic North Pole. To make matters even more confusing, the magnetic north and south move, which caused great navigational problems. What scientists didn’t know was whether the intensity of magnetic fields across the world varied randomly, or systematically, from location to location. As Humboldt had moved south along the Andes from Bogotá to Quito, coming closer to the Equator, he had measured how the earth’s magnetic field decreased. To his surprise, even after they had crossed the Equator near Quito the intensity of the magnetic field had continued to drop, until they reached the barren Cajamarca Plateau in Peru which was more than 7 degrees and about 500 miles south of the geographic Equator. It was only here that the dip of the needle turned from north to south: Humboldt had discovered the magnetic equator. They

The inherent nature of time dictates that everything it penetrates will be frozen into history and cannot be changed. No matter how strong the degree of regret is, it doesn't help.