Different Style Quotes

Read. Read. Read. Just don't read one type of book. Read different books by various authors so that you develop different style.

make a radical change in your lifestyle and begin to boldly do things which you may previously never have thought of doing, or been too hesitant to attempt. So many people live within unhappy circumstances and yet will not take the initiative to change their situation because they are conditioned to a life of security, conformity, and conservation, all of which may appear to give one peace of mind, but in reality nothing is more damaging to the adventurous spirit within a man than a secure future. The very basic core of a man's living spirit is his passion for adventure. The joy of life comes from our encounters with new experiences, and hence there is no greater joy than to have an endlessly changing horizon, for each day to have a new and different sun. If you want to get more out of life, you must lose your inclination for monotonous security and adopt a helter-skelter style of life that will at first appear to you to be crazy. But once you become accustomed to such a life you will see its full meaning and its incredible beauty.

She said it out loud, the words distributed into a room that was full of cold air and books. Books everywhere! Each wall was armed with overcrowded yet immaculate shelving. It was barely possible to see paintwork. There were all different styles and sizes of lettering on the spines of the black, the red, the gray, the every-colored books. It was one of the most beautiful things Liesel Meminger had ever seen. With wonder, she smiled. That such a room existed!

Style is the answer to everything. A fresh way to approach a dull or dangerous thing To do a dull thing with style is preferable to doing a dangerous thing without it To do a dangerous thing with style is what I call art Bullfighting can be an art Boxing can be an art Loving can be an art Opening a can of sardines can be an art Not many have style Not many can keep style I have seen dogs with more style than men, although not many dogs have style. Cats have it with abundance. When Hemingway put his brains to the wall with a shotgun, that was style. Or sometimes people give you style Joan of Arc had style John the Baptist Jesus Socrates Caesar García Lorca. I have met men in jail with style. I have met more men in jail with style than men out of jail. Style is the difference, a way of doing, a way of being done. Six herons standing quietly in a pool of water, or you, naked, walking out of the bathroom without seeing me.

I'd like to repeat the advice that I gave you before, in that I think you really should make a radical change in your lifestyle and begin to boldly do things which you may previously never have thought of doing, or been too hesitant to attempt. So many people live within unhappy circumstances and yet will not take the initiative to change their situation because they are conditioned to a life of security, conformity, and conservatism, all of which may appear to give one peace of mind, but in reality nothing is more damaging to the adventurous spirit within a man than a secure future. The very basic core of a man's living spirit is his passion for adventure. The joy of life comes from our encounters with new experiences, and hence there is no greater joy than to have an endlessly changing horizon, for each day to have a new and different sun. If you want to get more out of life, Ron, you must lose your inclination for monotonous security and adopt a helter-skelter style of life that will at first appear to you to be crazy. But once you become accustomed to such a life you will see its full meaning and its incredible beauty. And so, Ron, in short, get out of Salton City and hit the Road. I guarantee you will be very glad you did. But I fear that you will ignore my advice. You think that I am stubborn, but you are even more stubborn than me. You had a wonderful chance on your drive back to see one of the greatest sights on earth, the Grand Canyon, something every American should see at least once in his life. But for some reason incomprehensible to me you wanted nothing but to bolt for home as quickly as possible, right back to the same situation which you see day after day after day. I fear you will follow this same inclination in the future and thus fail to discover all the wonderful things that God has placed around us to discover. Don't settle down and sit in one place. Move around, be nomadic, make each day a new horizon. You are still going to live a long time, Ron, and it would be a shame if you did not take the opportunity to revolutionize your life and move into an entirely new realm of experience. You are wrong if you think Joy emanates only or principally from human relationships. God has placed it all around us. It is in everything and anything we might experience. We just have to have the courage to turn against our habitual lifestyle and engage in unconventional living. My point is that you do not need me or anyone else around to bring this new kind of light in your life. It is simply waiting out there for you to grasp it, and all you have to do is reach for it. The only person you are fighting is yourself and your stubbornness to engage in new circumstances.

There's something different about you," he says. "I've started styling my hair differently," I laugh. "Oh. I thought it was that you were three feet taller, a hell of a lot broader, look like a werewolf, and are naked expect for that bit of cloth around your waist. But you're right - it's the hair.

He could wear hats. He could wear an assortment of hats of different shapes and styles. Boater hats, cowboy hats, bowler hats. The list went on. Pork-pie hats, bucket hats, trillbies and panamas. Top hats, straw hats, trapper hats. Wide brim narrow brim, stingy brim. He could wear a fez. Fezzes were cool. Hadn't someone once said that fezzes were cool? He was pretty aur ether had. And they were. They were cool.

My style of writing is very different from yours.

On Yard Work "What are you doing with that rake?... No, that is not raking.... What? Different styles of raking? No there is one style, and then there is bullshit. Guess which one you're doing.

Fashion is only different skins for different flavours of you.

I am a tale, I am a book, written in different languages and styles I can’t be read, can’t be understood, neither by me nor the greatest of minds I am too big, I am too small, to be processed or seen by the naked eye I am too dim, I am too bright, to appear in the shadows or the sunshine.

At the different stages of recognition, reflection, and redress, practicing compassion provides potentially world-saving opportunities which otherwise likely would not exist.

Managers who do not understand people's different thinking styles cannot understand how the people working for them will handle different situations.

There are many kinds of leaders. Too often we confuse a forceful personality with leadership. This is a mistake. Those with different talents and styles can reach the same mountaintop; they just take different paths to get there.

Angry contradiction of the patriarch is not creativity; it's delinquency calling for attention. Difference for the sake of difference is as empty an achievement as slavishly following the commercial imperative.

Sigmund Freud once asserted, "Let one attempt to expose a number of the most diverse people uniformly to hunger. With the increase of the imperative urge of hunger all individual differences will blur, and in their stead will appear the uniform expression of the one unstilled urge." Thank heaven, Sigmund Freud was spared knowing the concentration camps from the inside. His subjects lay on a couch designed in the plush style of Victorian culture, not in the filth of Auschwitz. There, the "individual differences" did not "blur" but, on the contrary, people became more different; people unmasked themselves, both the swine and the saints.

Modern biblical scholars have established that the Bible is a wiki. It was compiled over half a millennium from writers with different styles, dialects, character names, and conceptions of God, and it was subjected to haphazard editing that left it with many contradictions, duplications, and non sequiturs.

People say 'Hofmann has different styles'. I have not. I have different moods; I am not two days the same man.

When you feel that others are lacking and failing .... first assess the skill, style, quality, results, mindset, support, professionalism and spirit with which you yourself play the game.

But people like the doll guy who sells women and the dog guy who buys women, and other guys who, say, rape women, or maybe don’t go as far as violent rape but treat women like objects instead of people—sure, there’s a difference in the level of crime, but it’s all the same thing, where women become a canvas for throwing emotional baggage, Jackson Pollock style.

On Yard Work "What are you doing with that rake?... No, that is not raking.... What? Different styles of raking? No there is one style, and then there's bullshit. Guess which one you're doing.

Flair is what makes the difference between artistry and mere competence. Cmdr. William Riker

I'd expected his style to be exotic and very different from modern dancing, but I hadn't expected that he would be doing a male version of belly dancing.

Families can also be divided into subgroups with different values, perspectives, and and communication styles, even if a subgroup consists of only one individual.

I myself found a fascinating example of this in Nietzsche’s book Thus Spake Zarathustra, where the author reproduces almost word for word an incident reported in a ship’s log for the year 1686. By sheer chance I had read this seaman’s yarn in a book published about 1835 (half a century before Nietzsche wrote); and when I found the similar passage in Thus Spake Zarathustra, I was struck by its peculiar style, which was different from Nietzsche’s usual language. I was convinced that Nietzsche must also have seen the old book, though he made no reference to it. I wrote to his sister, who was still alive, and she confirmed that she and her brother had in fact read the book together when he was 11 years old. I think, from the context, it is inconceivable that Nietzsche had any idea that he was plagiarizing this story. I believe that fifty years later it has unexpectedly slipped into focus in his conscious mind.

You should really stay true to your own style. When I first started writing, everybody said to me, 'Your style just isn't right because you don't use the really flowery language that romances have.' My romances - compared to what's out there - are very strange, very odd, very different. And I think that's one of the reasons they're selling.

A defense [of religion] is needed because none has been forthcoming. The discussion has been ceded to men who regard religious belief with frivolous contempt. Their books have in recent years poured from every press, and although differing widely in their style, they are identical in their message: Because scientific theories are true, religious beliefs must be false.

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

Our evolution depends on our memory. If we keep forgetting the mistakes of the past, only to keep repeating them, then we will never change. And if we keep recycling through the exact same kind of leaders— the kind who do not propel us forward, but only hold us back—then perhaps what we really need now is a completely different style of leadership altogether. We need heart-driven leaders, not strictly mind-driven ones. We need compassionate humanitarians, not greedy businessmen. Peacemakers, not war instigators. We need unity, not division. Angels, not devils.

In the end, Doug Wilson, John Piper, Mark Driscoll, James Dobson, Doug Phillips, and John Eldredge all preached a mutually reinforcing vision of Christian masculinity—of patriarchy and submission, sex and power. It was a vision that promised protection for women but left women without defense, one that worshiped power and turned a blind eye to justice, and one that transformed the Jesus of the Gospels into an image of their own making. Though rooted in different traditions and couched in different styles, their messages blended together to become the dominant chord in the cacophony of evangelical popular culture. And they had been right all along. The militant Christian masculinity they practiced and preached did indelibly shape both family and nation.

There was a time when a new deputy tried to teach Mr. Fruit about the difference between a red and a green light, but Mr. Fruit had resisted all efforts to reorder what he had been doing perfectly well for many years. He had not only monitored the comings and goings of the town, his presence softened the ingrained evil that flourished along the invisible margins of the town’s consciousness. Any community can be judged in its humanity or corruption by how it manages to accommodate the Mr. Fruits of the world. Colleton simply adjusted itself to Mr. Fruit’s harmonies and ordinations. He did whatever he felt was needed and he did it with style. “That’s the Southern way” my grandmother said. “That’s the nice way.

Manga is a very entertaining cultural form, made of many totally different genres. Don’t restrict yourself with a single style of manga. I would be delighted to be your springboard, but try to read as much as you can in order to branch out!

We rose from our chairs and bowed at each other, Japanese-style. The eight of them sat on the opposite side of the table to us, leaving the middle chair empty. All looking at us, no-one speaking a word. A long minute later, a very short, rather elderly lady – also dressed in funereal black – waddled in and seated herself in the empty chair in the middle of the row, directly facing us. She smiled; well, she attempted to twist her mouth. Too much effort. Her expression reverted to seriousness. Lin, sitting next to her, now spoke and introduced her as the Managing Director. She didn’t speak any English. Nor, it transpired, did any of the others – or if they did, we would never know, as either they weren’t brave enough to try or were inhibited by the business hierarchy. A scene that could have come out of Kafka.

Let us dedicate this new era to mothers around the world, and also to the mother of all mothers -- Mother Earth. It is up to us to keep building bridges to bring the world closer together, and not destroy them to divide us further apart. We can pave new roads towards peace simply by understanding other cultures. This can be achieved through traveling, learning other languages, and interacting with others from outside our borders. Only then will one truly discover how we are more alike than different. Never allow language or cultural traditions to come between brothers and sisters. The same way one brother may not like his sister's choice of fashion or hairstyle, he will never hate her for her personal style or music preference. If you judge a man, judge only his heart. And if you should do so, make sure you use the truth in your conscience when weighing one's character. Do not measure anybody strictly based on the bad you see in them and ignore all the good.

Natsu: This is my personal Fairy Tail style send-off party. People who leave Fairy Tail must understand three rules. One: Never release information that gives a disadvantage to Fairy Tail to anyone. Two: What was it again? Mystgun: Never meet a previous costumer for personal gain. Natsu: Right, right. Three: even if our paths differ, you must live life, as long as you are still strong. Never look at your life as something insignificant, never forget... Mystgun: Those friends of yours that you loved... Natsu: Did it reach you? If you have the spirit of the guild with you, there's nothing you can't do! I hope we can meet again, Mystgun.

Time is always new, for dreams to come true Destiny is yours, to do what you do Change is different, but only for awhile Free will it always, brings in a whole new style Competition makes, the fight all worth your while

I wanted to explore this part of myself for me, not in spite of or because of another person. If I was going to change my style or add to it, I wanted to do it because of how it made me feel. Not because I wanted to make someone else feel better or view me differently.

Never listen to a leftist who does not give away his fortune or does not live the exact lifestyle he wants others to follow. What the French call “the caviar left,” la gauche caviar, or what Anglo-Saxons call champagne socialists, are people who advocate socialism, sometimes even communism, or some political system with sumptuary limitations, while overtly leading a lavish lifestyle, often financed by inheritance—not realizing the contradiction that they want others to avoid just such a lifestyle. It is not too different from the womanizing popes, such as John XII, or the Borgias. The contradiction can exceed the ludicrous as with French president François Mitterrand of France who, coming in on a socialist platform, emulated the pomp of French monarchs. Even more ironic, his traditional archenemy, the conservative General de Gaulle, led a life of old-style austerity and had his wife sew his socks.

We see the illusion of individual predilection being maintained, for example, in the array of different styles of iPhone cases available to us. We wonder which of the provided range of colourful or sophisticated sheaths best communicates to the world our unique character. Thus we lean towards the wood effect, or the Batman one (ironically sported, of course), or the vintage Union Jack. Meanwhile, it is much harder to honestly ask ourselves whether our lives would be improved were we not to be attached to our devices quite as umbilically, and how much misery they bring us alongside the various conveniences and amusements. Whether we might be more authentically ourselves if, with a pioneering and curious spirit, we occasionally left them at home. It

I believe that any form of writing exercise is good for you. I also believe that any form of tuition which helps develop your awareness of the different properties, styles, and effects of writing is good for you. It helps you become a better reader, more sensitive to nuance, and a better writer, more sensitive to audience. Texting language is no different from other innovative forms of written expression that have emerged in the past. It is a type of language whose communicative strengths and weaknesses need to be appreciated.

Style is a very simple matter: it is all rhythm. Once you get that, you can't use the wrong words. But on the other hand here am I sitting after half the morning, crammed with ideas, and visions, and so on, and can't dislodge them, for lack of the right rhythm. Now this is very profound, what rhythm is, and goes far deeper than words. A sight, an emotion, creates this wave in the mind, long before it makes words to fit it; and in writing (such is my present belief) one has to recapture this, and set this working (which has nothing apparently to do with words) and then, as it breaks and tumbles in the mind, it makes words to fit it. But no doubt I shall think differently next year.

We arrive and depart this life alone. Every moment in-between is a unique opportunity to experience as much love and belonging as we can possibly muster. Instead we obsess over petty differences and turn our backs on those we are supposed to love.

A part is not just a temporary emotional state or habitual thought pattern. Instead, it is a discrete and autonomous mental system that has an idiosyncratic range of emotion, style of expression, set of abilities, desires, and view of the world. In other words, it is as if we each contain a society of people, each of whom is at a different age and has different interests, talents, and temperaments. In

The unity of style not only of the Christian Middle Ages but of the Renaissance expresses in each case the different structure of social power, and not the obscure experience of the oppressed in which the general was enclosed. The great artists were never those who embodied a wholly flawless and perfect style, but those who used style as a way of hardening themselves against the chaotic expression of suffering, as a negative truth. The style of their works gave what was expressed that force without which life goes unheard

Since this often seems to come up in discussions of the radical style, I'll mention one other gleaning from my voyages. Beware of Identity politics. I'll rephrase that: have nothing to do with identity politics. I remember very well the first time I heard the saying "The Personal Is Political." It began as a sort of reaction to defeats and downturns that followed 1968: a consolation prize, as you might say, for people who had missed that year. I knew in my bones that a truly Bad Idea had entered the discourse. Nor was I wrong. People began to stand up at meetings and orate about how they 'felt', not about what or how they thought, and about who they were rather than what (if anything) they had done or stood for. It became the replication in even less interesting form of the narcissism of the small difference, because each identity group begat its sub-groups and "specificities." This tendency has often been satirised—the overweight caucus of the Cherokee transgender disabled lesbian faction demands a hearing on its needs—but never satirised enough. You have to have seen it really happen. From a way of being radical it very swiftly became a way of being reactionary; the Clarence Thomas hearings demonstrated this to all but the most dense and boring and selfish, but then, it was the dense and boring and selfish who had always seen identity politics as their big chance. Anyway, what you swiftly realise if you peek over the wall of your own immediate neighbourhood or environment, and travel beyond it, is, first, that we have a huge surplus of people who wouldn't change anything about the way they were born, or the group they were born into, but second that "humanity" (and the idea of change) is best represented by those who have the wit not to think, or should I say feel, in this way.

Being swayed by people playing a different game can also throw off how you think you’re supposed to spend your money. So much consumer spending, particularly in developed countries, is socially driven: subtly influenced by people you admire, and done because you subtly want people to admire you. But while we can see how much money other people spend on cars, homes, clothes, and vacations, we don’t get to see their goals, worries, and aspirations. A young lawyer aiming to be a partner at a prestigious law firm might need to maintain an appearance that I, a writer who can work in sweatpants, have no need for. But when his purchases set my own expectations, I’m wandering down a path of potential disappointment because I’m spending the money without the career boost he’s getting. We might not even have different styles. We’re just playing a different game. It took me years to figure this out. A takeaway here is that few things matter more with money than understanding your own time horizon and not being persuaded by the actions and behaviors of people playing different games than you are.

Rappers, as a class, are not engaged in anything criminal. They're musicians. Some rappers and friends of rappers commit crimes. Some bus drivers commit crimes. Some accountants commit crimes. But there aren't task forces devoted to bus drivers or accountants. Bus drivers don't have to work under the preemptive suspicion of law enforcement. The difference is obvious, of course: Rappers are young black men telling stories that the police, among others, don't want to hear. Rappers tend to come from places where police are accustomed to treating everybody like a suspect. The general style of rappers is offensive to a lot of people. But being offensive is not acrime, at least not one that's on the books. The fact that law enforcement treats rap like organized crime tells you a lot about just how deeply rap offends some people--they'd love for rap itself to be a crime, but until they get that law passed, they come after us however they can.

The difference is as basic as between a professional football player and a rabid fan. One is a performer in a harsh, unique corner of reality; the other is a cultist, a passive worshiper, and occasionally a sloppy emulator of a style that fascinates him because it is so hopelessly remote from the reality he wakes up to every morning.

Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded.

I've got to know that I'm singing something with truth to it. My songs are different than anybody else's songs. Other artists can get by on their voices and their style, but my songs speak volumes, and all I have to to is lay them down correctly, lyrically, and they'll do what they need to do.

With every clash, the anxious person loses more ground: During bitter fights between anxious and avoidant partners, when there are no secure checks and balances in place, people with anxious attachment style tend to get overwhelmed by negative emotions. When they feel hurt, they talk, think, and act in an extreme manner, even to the point of threatening to leave (protest behavior). However, once they calm down, they become flooded with positive memories and are then overcome with regret. They reach out to their partner in an attempt to reconcile. But they are often met with a hostile response, because avoidants react differently to a fight. They

It has an edge because it is so different. Soon imitators pop up everywhere. It becomes a fashion, something to conform to, even if the comformity appears to be rebellious and edgy. This can drag on for ten, twenty years; it eventually becomes a cliche, ppure style without any real emotion or need.

I can’t spend time with people I don’t enjoy. I can’t do it anymore as theater. I make choices, and that’s a beautiful thing about growing up, learning to say no, in a nice way, just say no. I have this friend…we just went different ways in life. Once he came to me and said, “Francis, you don’t like me anymore.” and I said “No, it’s not that I don’t like you, we’ve chosen different styles of life. I still have beautiful souvenirs of all the things we did together and how close we were, but the truth is it’s not that you bore me, but I don’t enjoy talking to you anymore and I don’t want to fight with you but there’s nothing in common between your life and mine nowadays”. I would have never said that but he asked me. So what could I say? I said the truth. Growing up has a bit to do with that, to be able to tell the truth, to show who you are, even if it hurts.

Why must we be put down when we try to get away? Why must we all grow up when we could just play and play? Good things in life are free, can't buy everything, that's true Only one thing wrong with that, what it don't buy I don't use " "A change of speed, a change of style. A change of scene, with no regrets, A chance to watch, admire the distance, Still occupied, though you forget. Different colours, different shades, Over each mistakes were made. I took the blame." "It's just second nature, It's what we've been shown, We're living by your rules

I had no songs in my repertoire for commercial radio anyway. Songs about debauched bootleggers, mothers that drowned their own children, Cadillacs that only got five miles to the gallon, floods, union hall fires, darkness and cadavers at the bottom of rivers weren't for radiophiles. There was nothing easygoing about the folk songs I sang. They weren't friendly or ripe with mellowness. They didn't come gently to the shore. I guess you could say they weren't commercial. Not only that, my style was too erratic and hard to pigeonhole for the radio, and songs, to me, were more important that just light entertainment. They were my preceptor and guide into some altered consciousness of reality, some different republic, some liberated republic. Greil Marcus, the music historian, would some thirty years later call it "the invisible republic." Whatever the case, it wasn't that I was anti-popular culture or anything and I had no ambitions to stir things up. i just thought of popular culture as lame as hell and a big trick. It was like the unbroken sea of frost that lay outside the window and you had to have awkward footgear to walk on it. I didn't know what age of history we were in nor what the truth of it was. Nobody bothered with that. If you told the truth, that was all well and good and if you told the un-truth, well, that's still well and good. Folk songs taught me that.

My father nodded. His nod was for me. Different. But not different at all. My father understood. Maybe he had known. Maybe he hadn't. It didn't matter anymore. He understood. I knew he understood, just from his nod, just from his eyes on mine, making his eyes kind for me, and the wave of pain went away for a moment.

Aravis immediately began, sitting quite still and using a rather different tone and style from her usual one. For in Calormen, story-telling (whether the stories are true or made up) is a thing you're taught, just as English boys and girls are taught essay-writing. The difference is that people want to hear the stories, whereas I never heard of anyone who wanted to read the essays.

This has been a novel about some people who were punished entirely too much for what they did. They wanted to have a good time, but they were like children playing in the street; they could see one after another of them being killed--run over, maimed, destroyed--but they continued to play anyhow. We really all were very happy for a while, sitting around not toiling but just bullshitting and playing, but it was for such a terrible brief time, and then the punishment was beyond belief: even when we could see it, we could not believe it. For example, while I was writing this I learned that the person on whom the character Jerry Fabin is based killed himself. My friend on whom I based the character Ernie Luckman died before I began the novel. For a while I myself was one of these children playing in the street; I was, like the rest of them, trying to play instead of being grown up, and I was punished. I am on the list below, which is a list of those to whom this novel is dedicated, and what became of each. Drug misuse is not a disease, it is a decision, like the decision to step out in front of a moving car. You would call that not a disease but an error in judgment. When a bunch of people begin to do it, it is a social error,a life-style. In this particular life-style the motto is "Be happy now because tomorrow you are dying," but the dying begins almost at once, and the happiness is a memory. It is, then, only a speeding up, an intensifying, of the ordinary human existence. It is not different from your life-style, it is only faster. It all takes place in days or weeks or months instead of years. "Take the cash and let the credit go," as Villon said in 1460. But that is a mistake if the cash is a penny and the credit a whole lifetime. There is no moral in this novel; it is not bourgeois; it does not say they were wrong to play when they should have toiled;it just tells what the consequences were. In Greek drama they were beginning, as a society, to discover science, which means causal law. Here in this novel there is Nemesis: not fate, because any one of us could have chosen to stop playing in the street, but, as I narrate from the deepest part of my life and heart, a dreadful Nemesis for those who kept on playing. I myself,I am not a character in this novel; I am the novel. So, though, was our entire nation at this time. This novel is about more people than I knew personally. Some we all read about in the newspapers. It was, this sitting around with our buddies and bullshitting while making tape recordings, the bad decision of the decade, the sixties, both in and out of the establishment. And nature cracked down on us. We were forced to stop by things dreadful. If there was any "sin," it was that these people wanted to keep on having a good time forever, and were punished for that, but, as I say, I feel that, if so, the punishment was far too great, and I prefer to think of it only in a Greek or morally neutral way, as mere science, as deterministic impartial cause-and-effect. I loved them all. Here is the list, to whom I dedicate my love: To Gaylene deceased To Ray deceased To Francy permanent psychosis To Kathy permanent brain damage To Jim deceased To Val massive permanent brain damage To Nancy permanent psychosis To Joanne permanent brain damage To Maren deceased To Nick deceased To Terry deceased To Dennis deceased To Phil permanent pancreatic damage To Sue permanent vascular damage To Jerri permanent psychosis and vascular damage . . . and so forth. In Memoriam. These were comrades whom I had; there are no better. They remain in my mind, and the enemy will never be forgiven. The "enemy" was their mistake in playing. Let them all play again, in some other way, and let them be happy.

In a world where we spend ever more of our time staring at screens, blocking out even our most intimate and proximate human contacts, public institutions with open-door policies compel us to pay close attention to people nearby. After all, places like libraries are saturated with strangers, people whose bodies are different, whose styles are different, who make different sounds, speak different languages, give off different, sometimes noxious, smells. Spending time in public social infrastructures requires learning to deal with these differences in a civil manner.

WONDER WITHOUT WILLPOWER Love’s way becomes a pen sometimes writing g-sounds like gold or r-sounds like tomorrow in different calligraphy styles sliding by, darkening the paper Now it’s held upside down, now beside the head, now down and on to something else, figuring. One sentence saves an illustrious man from disaster, but fame does not matter to the split tongue of a pen. Hippocrates knows how the cure must go. His pen does not. This one I am calling pen, or sometimes flag, has no mind. You, the pen, are most sanely insane. You cannot be spoken of rationally. Opposites are drawn into your presence but not to be resolved. You are not whole or ever complete. You are the wonder without willpower going where you want.

We have often heard that beauty is in the eye of the beholder. This is usually taken to mean that the sense of beauty is utterly subjective; there is no accounting for taste because each person's taste is different. The statement has another, more subtle meaning: if our style of looking become beautiful, then beauty will become visible and shine forth for us. We will be surprised to discover beauty in unexpected places where the ungraceful eye would never linger. The graced eye can glimpse beauty anywhere, for beauty does not reserve itself for special elite moments or instances; it does not wait for perfection but is present already secretly in everything. When we beautify our gaze, the grace of hidden beauty becomes our joy and our sanctuary.

I should point out, creating one's own style, as much as is required to illustrate one of the aspects, the golden seam of language, involves beginning again at once, in a different manner, adopting the guise of a pupil when one risked becoming pedantic - thus by a shrugging of one's shoulders, disconcerting some with their genuflecting stance, and immortalizing oneself in multiple, impersonal, or even anonymous forms in response to the gesture of arms raised in stupefaction.

Do you have a leather jacket? One for a ten-year-old boy?" I asked the man selling leather jackets and gloves in Covent Garden, London. "Yes, I have one right here!" And the man dug out a fine leather jacket that looked styled and tailored for a young boy. "I'm buying this for my son" I said to him. "I love this jacket, it's perfect, I think I will just come back for it tomorrow, though! I'll be back tomorrow, okay?" And the man reached his arms above his head, and said with a big smile upon his face "You only have one life to live! What is the difference if you do something today, or if you do it tomorrow?" I thought about the man's words. And I bought the jacket. He was right, there is no difference, really, between doing something today and doing something tomorrow, when you only have one life to live! Afterall, tomorrow may never come! All you really have is today!

Jesus, Mary …” She said it out loud, the words distributed into a room that was full of cold air and books. Books everywhere! Each wall was armed with overcrowded yet immaculate shelving. It was barely possible to see the paintwork. There were all different styles and sizes of lettering on the spines of the black, the red, the gray, the every-colored books. It was one of the most beautiful things Liesel Meminger had ever seen. With wonder, she smiled. That such a room existed! Even when she tried to wipe the smile away with her forearm, she realized instantly that it was a pointless exercise. She could feel the eyes of the woman traveling her body, and when she looked at her, they had rested on her face. There was more silence than she ever thought possible. It extended like an elastic, dying to break. The girl broke it. “Can I?” The two words stood among acres and acres of vacant, wooden-floored land. The books were miles away. The woman nodded. Yes, you can

The cognitive difference between believing that a proposition is true (which requires no work beyond understanding it) and believing that it is false (which requires adding and remembering a mental tag) has enormous implications for a writer. The most obvious is that a negative statement such as The king is not dead is harder on the reader than an affirmative one like The king is alive.20 Every negation requires mental homework, and when a sentence contains many of them the reader can be overwhelmed. Even worse, a sentence can have more negations than you think it does.

The acquisition of knowledge from books provides an experience different from the Internet. Reading is relatively time-consuming; to ease the process, style is important. Because it is not possible to read all books on a given subject, much less the totality of books, or to organize easily everything one has read, learning from books places a premium on conceptual thinking - the ability to recognize comparable data and events and project patterns into the future. And style propels the reader into a relationship with the author, or with the subject matter, by fusing substance and aesthetics.

My favorite style, though, is the way you were wearing it earlier when you had it draped across both of your arms loosely. That way, I get the full effect of your exquisite hair tumbling down your back.” Wrapping the filmy fabric around my shoulders, he pulled the shawl and gently tugged me closer. He reached out, captured a curl, and wrapped the hair around his finger. “This life is so different from what I know. So many things have changed.” He let go of the shawl, but he kept hold of the curl. “But some things are much, much better.” He let go of the curl, trailing a finger down my cheek, and gave me a little nudge back toward my room. “Goodnight, Kelsey. We have a busy day tomorrow.

The acquisition of knowledge from books provides an experience different from the Internet. Reading is relatively time-consuming; to ease the process, style is important. Because it is not possible to read all books on a given subject, much less the totality of all books, or to organize easily everything one has read, learning from books places a premium on conceptual thinking—the ability to recognize comparable data and events and project patterns into the future. And style propels the reader into a relationship with the author, or with the subject matter, by fusing substance and aesthetics. Traditionally, another way of acquiring knowledge has been through personal conversations. The discussion and exchange of ideas has for millennia provided an emotional and psychological dimension in addition to the factual content of the information exchanged. It supplies intangibles of conviction and personality. Now the culture of texting produces a curious reluctance to engage in face-to-face interaction, especially on a one-to-one basis.

The all-powerful Zahir seemed to be born with every human being and to gain full strength in childhood, imposing rules that would thereafter always be respected: People who are different are dangerous; they belong to another tribe; they want our lands and our women. We must marry, have children, reproduce the species. Love is only a small thing, enough for one person, and any suggestion that the heart might be larger than this may seem perverse. When we are married we are authorised to take possession of the other person, body and soul. We must do jobs we detest because we are part of an organised society, and if everyone did what they wanted to do, the world would come to a standstill. We must buy jewelry; it identifies us with our tribe. We must be amusing at all times and sneer at those who express their real feelings; it's dangerous for a tribe to allow its members to show their feelings. We must at all costs avoid saying no because people prefer those who always say yes, and this allows us to survive in hostile territory. What other people think is more important than what we feel. Never make a fuss--it might attract the attention of an enemy tribe. If you behave differently you will be expelled from the tribe because you could infect others and destroy something that was extremely difficult to organise in the first place. We must always consider the look of our new cave, and if we don't have a clear idea of our own, then we must call a decorator who will do his best to show others what good taste we have. We must eat three meals a day, even if we're not hungry, and when we fail to fit the current ideal of beauty we must fast, even if we're starving. We must dress according to the dictates of fashion, make love whether we feel like it or not, kill in the name of our country, wish time away so that retirement comes more quickly, elect politicians, complain about the cost of living, change our hair-style, criticise anyone who is different, go to a religious service on Sunday, Saturday or Friday, depending on our religion, and there beg forgiveness for our sins and puff ourselves up with pride because we know the truth and despise he other tribe, who worship false gods. Our children must follow in our footsteps; after all we are older and know more about the world. We must have a university degree even if we never get a job in the area of knowledge we were forced to study. We must never make our parents sad, even if this means giving up everything that makes us happy. We must play music quietly, talk quietly, weep in private, because I am the all-powerful Zahir, who lays down the rules and determines the meaning of success, the best way to love, the importance of rewards.

Home is the first point of investment. The first and most important thing to invest in is your home. Make sure your house is in good condition physically and energetically, make sure you’re paid up on the household bills, make sure you’re stocked up on supplies and food, make sure your home is furnished to your style and comfort, make sure you’ve got nice plants to clean the air, nice art, nice crystals and essential oils, nice things that promote your wellbeing…. Make sure your garden is growing nutritious plants. Invest in your household and your family because they have the greatest Return on Investment. And your investment in your home will be a magnet for many other different kinds of investments.

Chronic body monitoring is a ridiculous price to pay for fashion, but as women, we pay it all the time in dozens of different ways. I don’t want young women to feel shame about their bodies. I don’t want them to be called sluts when they wear what fashion moguls have decided to be the in style of the season. They should be able to wear whatever they are comfortable wearing. But how comfortable are they? We should have the freedom to dress how we see fit, but we should also have the freedom to be present in the moment. If we are to monitor ourselves, I want us to be able to monitor our thoughts and feelings, our desires and goals, not our appearance.

Most children abhor difference. They want to look, talk, dress, and act exactly like all of the others. If the style of dress is an absurdity, it is pain and sorrow to a child not to wear that absurdity. If necklaces of pork chops were accepted, it would be a sad child who could not wear pork chops. And this slavishness to the group normally extends into every game, every practice, social or otherwise. It is a protective coloration children utilize for their safety.

You are born into a family and those are your people, and they know you and they love you, and if you are lucky they even on occasion manage to understand you. And that ought to be enough. But it is never enough. Abe had not been dressing up, styling himself, for all these years because he was trying to prove how different he was from everyone else. He did it in the hope of attracting the attention of somebody else—somewhere, someday—who was the same. He was not flying his freak flag; he was sending up a flare, hoping for rescue, for company in the solitude of his passion. “You were with your people. You found them,” I said. He nodded. “That’s good,” I said. “You’re early.

Richard Felder is co-developer of the Index of Learning Styles. He suggests that there are eight different learning styles. Active learners absorb material best by applying it in some fashion or explaining it to others. Reflective learners prefer to consider the material before doing anything with it. Sensing learners like learning facts and tend to be good with details. Intuitive learners like to identify the relationships between things and are comfortable with abstract concepts. Visual learners remember best what they see, while verbal learners do better with written and spoken explanations. Sequential learners like to learn by following a process from one logical step to the next, while global learners tend to make cognitive leaps, continuously taking in information until they “get it.

The many Asian-American success stories have forced developmental psychologists to revise their theories about proper parenting. They used to warn against the “authoritarian” style, in which parents set rigid goals and enforced strict rules without much overt concern for the child’s feelings. Parents were advised to adopt a different style, called “authoritative,” in which they still set limits but gave more autonomy and paid more attention to the child’s desires. This warmer, more nurturing style was supposed to produce well-adjusted, selfconfident children who would do better academically and socially than those from authoritarian homes. But then, as Ruth Chao and other psychologists studied Asian-American families, they noticed that many of the parents set quite strict rules and goals. These immigrants, and often their children, too, considered their style of parenting to be a form of devotion, not oppression. Chinese-American parents were determined to instill self-control by following the Confucian concepts of chiao shun, which means “to train,” and guan, which means both “to govern” and “to love.” These parents might have seemed cold and rigid by American standards, but their children were flourishing both in and out of school. The

It’s just how it is. Not everybody was born to be inherently ‘good’. The world is going to be filled with different characters, different flavours, different levels of respectability and whatnot, and Louis just so happens to be on the lower ranks. He’s not good, he’s not brave, and he’s not out to save anyone except himself. Even fairytales have their villains — it’s a part of life. And it’s always been that way. Louis’ always been a bit harsher around the edges. He certainly isn’t going to be winning any “Humanitarian of the Year” awards, that’s for sure. And he doesn’t mind it so much, being thoroughly unaffected by anything and everything and totally removed from his peers and their very trivial lives. Because he’s not like the rest of them. That’s the thing. They’re all the fucking same. With their money and their uppity attitudes and twattiness and their preconceived notions and recycled sentences that disappear as quickly as they come. The same.

Sigmund Freud once asserted, "Let one attempt to expose a number of the most diverse people uniformly to hunger. With the increase of the imperative urge of hunger all individual differences will blur, and in their stead will appear the uniform expression of the one unstilled urge." Thank heaven, Sigmund Freud was spared knowing the concentration camps from the inside. His subjects lay on a couch designed in the plush style of Victorian culture, not in the filth of Auschwitz. There, the "individual differences" did not "blur" but, on the contrary, people became more different; people unmasked themselves, both the swine and the saints. And today you need no longer hesitate to use the word "saints": think of Father Maximilian Kolbe who was starved and finally murdered by an injection of carbolic acid at Auschwitz and who in 1983 was canonized. You may be prone to blame for invoking examples that are the exceptions ot the rule. "Sed omnia praeclara tam difficilia quam rara sunt" (but everything great is just as difficult to realize as it is rare to find) reads the last sentence of the Ethics of Spinoza. You may of course ask whether we really need to refer to "saints." Wouldn't it suffice just to refer to decent people? It is true that they form a minority . More than that, they always will remain a minority. And yet I see therein the very challenge to join the minority. For the world is in a bad state, but everything will become still worse unless each of us does his best. So let us be alert-alert in a twofold sense: Since Auschwitz we know what man is capable of. And since Hiroshima we know what is at stake.

He is all my art to me now," said the painter gravely. "I sometimes think, Harry, that there are only two eras of any importance in the world's history. The first is the appearance of a new medium for art, and the second is the appearance of a new personality for art also. What the invention of oil-painting was to the Venetians, the face of Antinous was to late Greek sculpture, and the face of Dorian Gray will some day be to me. It is not merely that I paint from him, draw from him, sketch from him. Of course, I have done all that. But he is much more to me than a model or a sitter. I won't tell you that I am dissatisfied with what I have done of him, or that his beauty is such that art cannot express it. There is nothing that art cannot express, and I know that the work I have done, since I met Dorian Gray, is good work, is the best work of my life. But in some curious way—I wonder will you understand me?—his personality has suggested to me an entirely new manner in art, an entirely new mode of style. I see things differently, I think of them differently. I can now recreate life in a way that was hidden from me before. 'A dream of form in days of thought'—who is it who says that? I forget; but it is what Dorian Gray has been to me. The merely visible presence of this lad—for he seems to me little more than a lad, though he is really over twenty— his merely visible presence—ah! I wonder can you realize all that that means? Unconsciously he defines for me the lines of a fresh school, a school that is to have in it all the passion of the romantic spirit, all the perfection of the spirit that is Greek. The harmony of soul and body— how much that is! We in our madness have separated the two, and have invented a realism that is vulgar, an ideality that is void. Harry! if you only knew what Dorian Gray is to me! You remember that landscape of mine, for which Agnew offered me such a huge price but which I would not part with? It is one of the best things I have ever done. And why is it so? Because, while I was painting it, Dorian Gray sat beside me. Some subtle influence passed from him to me, and for the first time in my life I saw in the plain woodland the wonder I had always looked for and always missed.

■    Identify your counterpart’s negotiating style. Once you know whether they are Accommodator, Assertive, or Analyst, you’ll know the correct way to approach them.         ■    Prepare, prepare, prepare. When the pressure is on, you don’t rise to the occasion; you fall to your highest level of preparation. So design an ambitious but legitimate goal and then game out the labels, calibrated questions, and responses you’ll use to get there. That way, once you’re at the bargaining table, you won’t have to wing it.         ■    Get ready to take a punch. Kick-ass negotiators usually lead with an extreme anchor to knock you off your game. If you’re not ready, you’ll flee to your maximum without a fight. So prepare your dodging tactics to avoid getting sucked into the compromise trap.         ■    Set boundaries, and learn to take a punch or punch back, without anger. The guy across the table is not the problem; the situation is.         ■    Prepare an Ackerman plan. Before you head into the weeds of bargaining, you’ll need a plan of extreme anchor, calibrated questions, and well-defined offers. Remember: 65, 85, 95, 100 percent. Decreasing raises and ending on nonround numbers will get your counterpart to believe that he’s squeezing you for all you’re worth when you’re really getting to the number you want.

I believe that a new philosophy will be created by those who were born after Hiroshima which will dramatically change the human condition. It will have these characteristics: (1) It will be scientific in essence and science-fiction in style. (2) It will be based on the expansion of consciousness, understanding and control of the nervous system, producing a quantum leap in intellectual efficiency and emotional equilibrium. (3) Politically it will stress individualism, decentralization of authority, a Iive-and-let-Iive tolerance of difference, local option and a mind-your-own-business libertarianism. (4) It will continue the trend towards open sexual expression and a more honest, realistic acceptance of both the equality of and the magnetic difference between the sexes. The mythic religious symbol will not be a man on a cross but a man-woman pair united in higher love communion. (5) It will seek revelation and Higher Intelligence not in formal rituals addressed to an anthropomorphic deity, but within natural processes, the nervous system, the genetic code, and without, in attempts to effect extra-planetary communication. (6) It will include practical, technical neurological psychological procedures for understanding and managing the intimations of union-immortality implicit in the dying process. (7) The emotional tone of the new philosophy will be hedonic, aesthetic, fearless, optimistic, humorous, practical, skeptical, hip. We are now experiencing a quiescent preparatory waiting period. Everyone knows something is going to happen. The seeds of the Sixties have taken root underground. The blossoming is to come.

They found security in letting go rather than in holding on and, in so doing, developed an attitude toward life that might be called psychophysical judo. Nearly twenty-five centuries ago, the Chinese sages Lao-tzu and Chuang-tzu had called it wu-wei, which is perhaps best translated as “action without forcing.” It is sailing in the stream of the Tao, or course of nature, and navigating the currents of li (organic pattern)—a word that originally signified the natural markings in jade or the grain in wood. As this attitude spread and prevailed in the wake of Vibration Training, people became more and more indulgent about eccentricity in life-style, tolerant of racial and religious differences, and adventurous in exploring unusual ways of loving.

Nowhere is the hostility of the Anglo-American tradition toward the dialectical more apparent, however, than in the widespread notion that the style of these works is obscure and cumbersome, indigestible, abstract-or, to sum it all up in a convenient catchword, Germanic. It can be admitted that it does not conform to the canons of clear and fluid journalistic writing taught in the schools. But what if those ideals of clarity and simplicity have come to serve a very different ideological purpose, in our present context, from the one Descartes had in mind? What if, in this period of the overproduction of printed matter and the proliferation of methods of quick reading, they were intended to speed the reader across a sentence in such a way that he can salute a readymade idea effortlessly in passing, without suspecting that real thought demands a descent into the materiality of language and a consent to time itself in the form of the sentence?

Of students’ papers: ‘I am generally very benevolent [said Shade]. But there are certain trifles I do not forgive.’ Kinbote: ‘For instance?’ ‘Not having read the required book. Having read it like an idiot. Looking in it for symbols; example: “The author uses the striking image green leaves because green is the symbol of happiness and frustration.” I am also in the habit of lowering a student’s mark catastrophically if he uses “simple” and “sincere” in a commendatory sense; examples: “Shelley’s style is always very simple and good”; or “Yeats is always sincere.” This is widespread, and when I hear a critic speaking of an author’s sincerity I know that either the critic or the author is a fool.’ Kinbote: ‘But I am told this manner of thinking is taught in high school?’ ‘That’s where the broom should begin to sweep. A child should have thirty specialists to teach him thirty subjects, and not one harassed schoolmarm to show him a picture of a rice field and tell him this is China because she knows nothing about China, or anything else, and cannot tell the difference between longitude and latitude.’ Kinbote: ‘Yes. I agree.

Einstein, twenty-six years old, only three years away from crude privation, still a patent examiner, published in the Annalen der Physik in 1905 five papers on entirely different subjects. Three of them were among the greatest in the history of physics. One, very simple, gave the quantum explanation of the photoelectric effect—it was this work for which, sixteen years later, he was awarded the Nobel prize. Another dealt with the phenomenon of Brownian motion, the apparently erratic movement of tiny particles suspended in a liquid: Einstein showed that these movements satisfied a clear statistical law. This was like a conjuring trick, easy when explained: before it, decent scientists could still doubt the concrete existence of atoms and molecules: this paper was as near to a direct proof of their concreteness as a theoretician could give. The third paper was the special theory of relativity, which quietly amalgamated space, time, and matter into one fundamental unity. This last paper contains no references and quotes to authority. All of them are written in a style unlike any other theoretical physicist's. They contain very little mathematics. There is a good deal of verbal commentary. The conclusions, the bizarre conclusions, emerge as though with the greatest of ease: the reasoning is unbreakable. It looks as though he had reached the conclusions by pure thought, unaided, without listening to the opinions of others. To a surprisingly large extent, that is precisely what he had done.

For while they'd stayed close during the absurd years of his sharp rise, having children had knocked it all into a different arrangement. The minute you had children you closed ranks. You didn't plan this in advance, but it happened. Families were like individual, discrete, moated island nations. The little group of citizens on the slab of rock gathered together instinctively, almost defensively, and everyone who was outside the walls--even if you'd once been best friends--was now just that, outsiders. Families had their ways. You took note of how other people raised their kids, even other people you loved, and it seemed all wrong. The culture and practices of one's own family were the only way, for better or worse. Who could say why a family decided to have a certain style, to tell the jokes it did, to put up its particular refrigerator magnets?

The story of the rapper and the story of the hustler are like rap itself, two kinds of rhythm working together, having a conversation with each other, doing more together than they could do apart. It's been said that the thing that makes rap special, that makes it different both from pop music and from written poetry, is that it's built around two kinds of rhythm. The first kind of rhythm is the meter. In poetry, the meter is abstract, but in rap, the meter is something you literally hear: it's the beat. The beat in a song never stops, it never varies. No matter what other sounds are on the track, even if it's a Timbaland production with all kinds of offbeat fills and electronics, a rap song is usually built bar by bar, four-beat measure by four-beat measure. It's like time itself, ticking off relentlessly in a rhythm that never varies and never stops. When you think about it like that, you realize the beat is everywhere, you just have to tap into it. You can bang it out on a project wall or an 808 drum machine or just use your hands. You can beatbox it with your mouth. But the beat is only one half of a rap song's rhythm. The other is the flow. When a rapper jumps on a beat, he adds his own rhythm. Sometimes you stay in the pocket of the beat and just let the rhymes land on the square so that the beat and flow become one. But sometimes the flow cops up the beat, breaks the beat into smaller units, forces in multiple syllables and repeated sounds and internal rhymes, or hangs a drunken leg over the last bap and keeps going, sneaks out of that bitch. The flow isn't like time, it's like life. It's like a heartbeat or the way you breathe, it can jump, speed up, slow down, stop, or pound right through like a machine. If the beat is time, flow is what we do with that time, how we live through it. The beat is everywhere, but every life has to find its own flow. Just like beats and flows work together, rapping and hustling, for me at least, live through each other. Those early raps were beautiful in their way and a whole generation of us felt represented for the first time when we heard them. But there's a reason the culture evolved beyond that playful, partying lyrical style. Even when we recognized the voices, and recognized the style, and even personally knew the cats who were on the records, the content didn't always reflect the lives we were leading. There was a distance between what was becoming rap's signature style - the relentlessness, the swagger, the complex wordplay - and the substance of the songs. The culture had to go somewhere else to grow. It had to come home.

There are some themes, some subjects, too large for adult fiction; they can only be dealt with adequately in a children's book. The reason for that is that in adult literary fiction, stories are there on sufferance. Other things are felt to be more important: technique, style, literary knowingness. Adult writers who deal in straightforward stories find themselves sidelined into a genre such as crime or science fiction, where no one expects literary craftsmanship. But stories are vital. Stories never fail us because, as Isaac Bashevis Singer says, "events never grow stale." There's more wisdom in a story than in volumes of philosophy. And by a story I mean not only Little Red Riding Hood and Cinderella and Jack and the Beanstalk but also the great novels of the nineteenth century, Jane Eyre, Middlemarch, Bleak House and many others: novels where the story is at the center of the writer's attention, where the plot actually matters. The present-day would-be George Eliots take up their stories as if with a pair of tongs. They're embarrassed by them. If they could write novels without stories in them, they would. Sometimes they do. But what characterizes the best of children's authors is that they're not embarrassed to tell stories. They know how important stories are, and they know, too, that if you start telling a story you've got to carry on till you get to the end. And you can't provide two ends, either, and invite the reader to choose between them. Or as in a highly praised recent adult novel I'm about to stop reading, three different beginnings. In a book for children you can't put the plot on hold while you cut artistic capers for the amusement of your sophisticated readers, because, thank God, your readers are not sophisticated. They've got more important things in mind than your dazzling skill with wordplay. They want to know what happens next.

The tired intellectual sums up the deformities and the vices of a world adrift. He does not act, he suffers; if he favors the notion of tolerance, he does not find in it the stimulant he needs. Tyranny furnishes that, as do the doctrines of which it is the outcome. If he is the first of its victims, he will not complain: only the strength that grinds him into the dust seduces him. To want to be free is to want to be oneself; but he is tired of being himself, of blazing a trail into uncertainty, of stumbling through truths. “Bind me with the chains of Illusion,” he sighs, even as he says farewell to the peregrinations of Knowledge. Thus he will fling himself, eyes closed, into any mythology which will assure him the protection and the peace of the yoke. Declining the honor of assuming his own anxieties, he will engage in enterprises from which he anticipates sensations he could not derive from himself, so that the excesses of his lassitude will confirm the tyrannies. Churches, ideologies, police—seek out their origin in the horror he feels for his own lucidity, rather than in the stupidity of the masses. This weakling transforms himself, in the name of a know-nothing utopia, into a gravedigger of the intellect; convinced of doing something useful, he prostitutes Pascal’s old “abêtissezvous,” the Solitary’s tragic device. A routed iconoclast, disillusioned with paradox and provocation, in search of impersonality and routine, half prostrated, ripe for the stereotype, the tired intellectual abdicates his singularity and rejoins the rabble. Nothing more to overturn, if not himself: the last idol to smash … His own debris lures him on. While he contemplates it, he shapes the idol of new gods or restores the old ones by baptizing them with new names. Unable to sustain the dignity of being fastidious, less and less inclined to winnow truths, he is content with those he is offered. By-product of his ego, he proceeds—a wrecker gone to seed—to crawl before the altars, or before what takes their place. In the temple or on the tribunal, his place is where there is singing, or shouting—no longer a chance to hear one’s own voice. A parody of belief? It matters little to him, since all he aspires to is to desist from himself. All his philosophy has concluded in a refrain, all his pride foundered on a Hosanna! Let us be fair: as things stand now, what else could he do? Europe’s charm, her originality resided in the acuity of her critical spirit, in her militant, aggressive skepticism; this skepticism has had its day. Hence the intellectual, frustrated in his doubts, seeks out the compensations of dogma. Having reached the confines of analysis, struck down by the void he discovers there, he turns on his heel and attempts to seize the first certainty to come along; but he lacks the naiveté to hold onto it; henceforth, a fanatic without convictions, he is no more than an ideologist, a hybrid thinker, such as we find in all transitional periods. Participating in two different styles, he is, by the form of his intelligence, a tributary of the one of the one which is vanishing, and by the ideas he defends, of the one which is appearing. To understand him better, let us imagine an Augustine half-converted, drifting and tacking, and borrowing from Christianity only its hatred of the ancient world. Are we not in a period symmetrical with the one which saw the birth of The City of God? It is difficult to conceive of a book more timely. Today as then, men’s minds need a simple truth, an answer which delivers them from their questions, a gospel, a tomb.

For example, in order to identify these schemas or clarify faulty relational expectations, therapists working from an object relations, attachment, or cognitive behavioral framework often ask themselves (and their clients) questions like these: 1. What does the client tend to want from me or others? (For example, clients who repeatedly were ignored, dismissed, or even rejected might wish to be responded to emotionally, reached out to when they have a problem, or to be taken seriously when they express a concern.) 2. What does the client usually expect from others? (Different clients might expect others to diminish or compete with them, to take advantage and try to exploit them, or to admire and idealize them as special.) 3. What is the client’s experience of self in relationship to others? (For example, they might think of themselves as being unimportant or unwanted, burdensome to others, or responsible for handling everything.) 4. What are the emotional reactions that keep recurring? (In relationships, the client may repeatedly find himself feeling insecure or worried, self-conscious or ashamed, or—for those who have enjoyed better developmental experiences—perhaps confident and appreciated.) 5. As a result of these core beliefs, what are the client’s interpersonal strategies for coping with his relational problems? (Common strategies include seeking approval or trying to please others, complying and going along with what others want them to do, emotionally disengaging or physically withdrawing from others, or trying to dominate others through intimidation or control others via criticism and disapproval.) 6. Finally, what kind of reactions do these interpersonal styles tend to elicit from the therapist and others? (For example, when interacting together, others often may feel boredom, disinterest, or irritation; a press to rescue or take care of them in some way; or a helpless feeling that no matter how hard we try, whatever we do to help disappoints them and fails to meet their need.)

Personally I think that grammar is a way to attain Beauty. When you speak, or read, or write, you can tell if you’ve said or read or written a fine sentence. You can recognize a well-turned phrase or an elegant style. But when you are applying the rules of grammar skillfully, you ascend to another level of the beauty of language. When you use grammar you peel back the layers, to see how it is all put together, see it quite naked, in a way. And that’s where it becomes wonderful, because you say to yourself, 'Look how well made this is, how well constructed it is!' 'How solid and ingenious, rich and subtle!' I get completely carried away just knowing there are words of all different natures, and that you have to know them in order to be able to infer their potential usage and compatibility. I find there is nothing more beautiful, for example, than the very basic components of language, nouns and verbs. When you've grasped this, you've grasped the core of any statement. It's magnificent, don't you think? Nouns, verbs...

I take the comb from a pocket of my new dress and then hesitate. If I begin to untangle my nimbus of snarls, he will see how badly my hair is matted and be reminded of where he found me. He stands. Good. He will leave, and then I will be able to wrangle my hair alone. But instead he steps behind me and takes the comb from my hands. 'Let me do that,' he says, taking strands of my hair in his fingers. 'It's the colour of primroses.' My shoulders tense. I am unused to people touching me. 'You don't need to-' I start. 'It's no trouble,' he says. 'I had three older sisters brushing and braiding mine, no matter how I howled. I had to learn to do theirs, in self-defence. And my mother...' His fingers are clever. He holds each lock at the base, slowly teasing out the knots at the very end and then working backward to the scalp. Under his hands, it becomes smooth ribbons. If I had done this, I would have yanked half of it out in frustration. 'Your mother...,' I echo, prompting him to continue in a voice that shakes only a little. He begins to braid, sweeping my hair up so that thick plaits become something like his circlet, wrapping around my head. 'When we were in the mortal world, away from her servants, she needed help arranging it.' His voice is soft. This, along with the slightly painful pull against my scalp, the brush of his fingertips against my neck as he separates a section, the slight frown of concentration on his face, is overwhelming. I am not accustomed to someone being this close. When I look up, his smile is all invitation. We are no longer children, playing games and hiding beneath his bed, but I feel as though this is a different kind of game, one where I do not understand the rules. With a shiver, I take up the mirror from the dresser. In this hair, and with this dress, I look pretty. The kind of pretty that allows monsters to deceive people into forests, into dances where they will find their doom.

That night at the Brooklyn party, I was playing the girl who was in style, the girl a man like Nick wants: the Cool Girl. Men always say that as the defining compliment, don’t they? She’s a cool girl. Being the Cool Girl means I am a hot, brilliant, funny woman who adores football, poker, dirty jokes, and burping, who plays video games, drinks cheap beer, loves threesomes and anal sex, and jams hot dogs and hamburgers into her mouth like she’s hosting the world’s biggest culinary gang bang while somehow maintaining a size 2, because Cool Girls are above all hot. Hot and understanding. Cool Girls never get angry; they only smile in a chagrined, loving manner and let their men do whatever they want. Go ahead, shit on me, I don’t mind, I’m the Cool Girl. Men actually think this girl exists. Maybe they’re fooled because so many women are willing to pretend to be this girl. For a long time Cool Girl offended me. I used to see men—friends, coworkers, strangers—giddy over these awful pretender women, and I’d want to sit these men down and calmly say: You are not dating a woman, you are dating a woman who has watched too many movies written by socially awkward men who’d like to believe that this kind of woman exists and might kiss them. I’d want to grab the poor guy by his lapels or messenger bag and say: The bitch doesn’t really love chili dogs that much—no one loves chili dogs that much! And the Cool Girls are even more pathetic: They’re not even pretending to be the woman they want to be, they’re pretending to be the woman a man wants them to be. Oh, and if you’re not a Cool Girl, I beg you not to believe that your man doesn’t want the Cool Girl. It may be a slightly different version—maybe he’s a vegetarian, so Cool Girl loves seitan and is great with dogs; or maybe he’s a hipster artist, so Cool Girl is a tattooed, bespectacled nerd who loves comics. There are variations to the window dressing, but believe me, he wants Cool Girl, who is basically the girl who likes every fucking thing he likes and doesn’t ever complain. (How do you know you’re not Cool Girl? Because he says things like: “I like strong women.” If he says that to you, he will at some point fuck someone else. Because “I like strong women” is code for “I hate strong women.”) I waited patiently—years—for the pendulum to swing the other way, for men to start reading Jane Austen, learn how to knit, pretend to love cosmos, organize scrapbook parties, and make out with each other while we leer. And then we’d say, Yeah, he’s a Cool Guy. But it never happened. Instead, women across the nation colluded in our degradation! Pretty soon Cool Girl became the standard girl. Men believed she existed—she wasn’t just a dreamgirl one in a million. Every girl was supposed to be this girl, and if you weren’t, then there was something wrong with you. But it’s tempting to be Cool Girl. For someone like me, who likes to win, it’s tempting to want to be the girl every guy wants. When I met Nick, I knew immediately that was what he wanted, and for him, I guess I was willing to try. I will accept my portion of blame. The thing is, I was crazy about him at first. I found him perversely exotic, a good ole Missouri boy. He was so damn nice to be around. He teased things out in me that I didn’t know existed: a lightness, a humor, an ease. It was as if he hollowed me out and filled me with feathers. He helped me be Cool

Much of what it takes to succeed in school, at work, and in one’s community consists of cultural habits acquired by adaptation to the social environment. Such cultural adaptations are known as “cultural capital.” Segregation leads social groups to form different codes of conduct and communication. Some habits that help individuals in intensely segregated, disadvantaged environments undermine their ability to succeed in integrated, more advantaged environments. At Strive, a job training organization, Gyasi Headen teaches young black and Latino men how to drop their “game face” at work. The “game face” is the angry, menacing demeanor these men adopt to ward off attacks in their crime-ridden, segregated neighborhoods. As one trainee described it, it is the face you wear “at 12 o’clock at night, you’re in the ‘hood and they’re going to try to get you.”102 But the habit may freeze it into place, frightening people from outside the ghetto, who mistake the defensive posture for an aggressive one. It may be so entrenched that black men may be unaware that they are glowering at others. This reduces their chance of getting hired. The “game face” is a form of cultural capital that circulates in segregated underclass communities, helping its members survive. Outside these communities, it burdens its possessors with severe disadvantages. Urban ethnographer Elijah Anderson highlights the cruel dilemma this poses for ghetto residents who aspire to mainstream values and seek responsible positions in mainstream society.103 If they manifest their “decent” values in their neighborhoods, they become targets for merciless harassment by those committed to “street” values, who win esteem from their peers by demonstrating their ability and willingness to insult and physically intimidate others with impunity. To protect themselves against their tormentors, and to gain esteem among their peers, they adopt the game face, wear “gangster” clothing, and engage in the posturing style that signals that they are “bad.” This survival strategy makes them pariahs in the wider community. Police target them for questioning, searches, and arrests.104 Store owners refuse to serve them, or serve them brusquely, while shadowing them to make sure they are not shoplifting. Employers refuse to employ them.105 Or they employ them in inferior, segregated jobs. A restaurant owner may hire blacks as dishwashers, but not as wait staff, where they could earn tips.

Coming home is terrible whether the dogs lick your face or not; whether you have a wife or just a wife-shaped loneliness waiting for you. Coming home is terribly lonely, so that you think of the oppressive barometric pressure back where you have just come from with fondness, because everything's worse once you're home. You think of the vermin clinging to the grass stalks, long hours on the road, roadside assistance and ice creams, and the peculiar shapes of certain clouds and silences with longing because you did not want to return. Coming home is just awful. And the home-style silences and clouds contribute to nothing but the general malaise. Clouds, such as they are, are in fact suspect, and made from a different material than those you left behind. You yourself were cut from a different cloudy cloth, returned, remaindered, ill-met by moonlight, unhappy to be back, slack in all the wrong spots, seamy suit of clothes dishrag-ratty, worn. You return home moon-landed, foreign; the Earth's gravitational pull an effort now redoubled, dragging your shoelaces loose and your shoulders etching deeper the stanza of worry on your forehead. You return home deepened, a parched well linked to tomorrow by a frail strand of… Anyway . . . You sigh into the onslaught of identical days. One might as well, at a time . . . Well . . . Anyway . . . You're back. The sun goes up and down like a tired whore, the weather immobile like a broken limb while you just keep getting older. Nothing moves but the shifting tides of salt in your body. Your vision blears. You carry your weather with you, the big blue whale, a skeletal darkness. You come back with X-ray vision. Your eyes have become a hunger. You come home with your mutant gifts to a house of bone. Everything you see now, all of it: bone." A poem by - Eva H.D.

She sorted through the clothes. “Do you mind wearing Emilio’s underwear?” She turned back to him with the two different styles that she’d found. “You’re about the same size. And they’re clean. They were wrapped in a paper package, like from a laundry service.” Max gave her a look, because along with the very nice, very expensive pair of black silk boxers she’d pilfered from Emilio, she’d also borrowed one of his thongs. “What?” Gina said. It was definitely a man-thong. It had all that extra room for various non-female body parts. “Don’t be ridiculous.” “I’m not,” she said, trying to play it as serious. “One, it’s been a while, maybe your tastes have changed. And two, these might actually be more comfortable, considering the placement of your bandage and—” He took the boxers from her. “Apparently I was wrong.” She turned away and started sorting through the pairs of pants and Bermuda shorts she’d grabbed, trying not to be too obvious about the fact that she was watching him out of the corner of her eye. To make sure he didn’t fall over. Right. After he got the boxers on, he took off the bathrobe and . . . Okay, he definitely wasn’t as skinny as he’d been after his lengthy stint in the hospital. Emilio’s pants probably weren’t going to fit him, after all. Although, there was one pair that looked like they’d be nice and loose . . . There they were. The Kelly green Bermuda shorts. Max gave her another one of those you’ve-got-to-be-kidding glances as he put the bathrobe over the back of another chair. “Do I really look as if I’ve ever worn shorts that color in my entire life?” She tried not to smile. “I honestly don’t think you have much choice.” She let herself look at him. “You know, you could just go with the boxers. At least until your pants dry. You know what would really work with that, though? A bowtie.” She turned, as if to go back to the closet. “I’m sure Emilio has a tux. Judging from his other clothes, it’s probably polyester and chartreuse, but maybe the bowtie is—” “Gina.” Max stopped her before she reached the door. He motioned for her to come back. She held out the green shorts, but instead of taking them, he took her arm, pulled her close. “I love you,” Max said, as if he were dispatching some terrible, dire news that somehow still managed to amuse him at least a little. Gina had been hoping that he’d say it, praying even, but the fact that he’d managed to smile, even just a bit while he did, was a miracle. And then, before her heart even had a chance to start beating again, he kissed her. And oh, she was also beyond ready for that particular marvel, for the sweet softness of his mouth, for the solidness of his arms around her. There was more of him to hold her since he’d regained his fighting weight—and that was amazing, too. She skimmed her hands across the muscular smoothness of his back, his shoulders, as his kiss changed from tender to heated. And, God. That was a miracle, too. Except she couldn’t help but wonder about those words, wrenched from him, as if it cost him his soul to speak them aloud. Why tell her this right now? Yes, she’d been waiting for years for him to say that he loved her, but . . . Max laughed his surprise. “No. Why do you . . .?” He figured it out himself. “No, no, Gina, just . . . I should’ve said it before. I should have said it years ago, but I really should have said it, you know, instead of hi.” He laughed again, clearly disgusted with himself. “God, I’m an idiot. I mean, hi? I should have walked in and said, ‘Gina, I need you. I love you, don’t ever leave me again.’” She stared at him. It was probably a good thing that he hadn’t said that at the time, because she might’ve fainted. It was obvious that he wanted her to say something, but she was completely speechless.

I'd like to repeat the advice that I gave you before, in that I think you really should make a radical change in your lifestyle and begin to boldly do things which you may previously never have thought of doing, or been too hesitant to attempt. So many people live within unhappy circumstances and yet will not take the initiative to change their situation because they are conditioned to a life of security, conformity, and conservatism, all of which may appear to give one peace of mind, but in reality nothing is more damaging to the adventurous spirit within a man than a secure future. The very basic core of a man's living spirit is his passion for adventure. The joy of life comes from our encounters with new experiences, and hence there is no greater joy than to have an endlessly changing horizon, for each day to have a new and different sun. If you want to get more out of life, Ron, you must lose your inclination for monotonous security and adopt a helter-skelter style of life that will at first appear to you to be crazy. But once you become accustomed to such a life you will see its full meaning and its incredible beauty. And so, Ron, in short, get out of Salton City and hit the Road. I guarantee you will be very glad you did. But I fear that you will ignore my advice. You think that I am stubborn, but you are even more stubborn than me. You had a wonderful chance on your drive back to see one of the greatest sights on earth, the Grand Canyon, something every American should see at least once in his life. But for some reason incomprehensible to me you wanted nothing but to bolt for home as quickly as possible, right back to the same situation which you see day after day after day. I fear you will follow this same inclination in the future and thus fail to discover all the wonderful things that God has placed around us to discover. Don't settle down and sit in one place. Move around, be nomadic, make each day a new horizon. You are still going to live a long time, Ron, and it would be a shame if you did not take the opportunity to revolutionize your life and move into an entirely new realm of experience. You are wrong if you think Joy emanates only or principally from human relationships. God has placed it all around us. It is in everything and anything we might experience. We just have to have the courage to turn against our habitual lifestyle and engage in unconventional living. My point is that you do not need me or anyone else around to bring this new kind of light in your life. It is simply waiting out there for you to grasp it, and all you have to do is reach for it. The only person you are fighting is yourself and your stubbornness to engage in new circumstances.

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

Alex here. (...) Ron, I really enjoy all the help you have given me and the times we spent together. I hope that you will not be too depressed by our parting. It may be a very long time before we see each other again. But providing that I get through the Alaskan Deal in one piece you will be hearing form me again in the future. I’d like to repeat the advice I gave you before, in that I think you really should make a radical change in your lifestyle and begin to boldly do things which you may previously never have thought of doing or been to hesitant to attempt. So many people live within unhappy circumstances and yet will not take the initiative to change their situation because they are conditioned to a life of security, conformity, and conservatism, all of which may appear to give one piece of mind, but in reality nothing is more damaging to the adventurous spirit within a man than a secure future. The very basic core of a man’s living spirit is his passion for adventure. The joy of life comes from our encounters with new experiences, and hence there is no greater joy than to have an endlessly changing horizon, for each day to have a new and different sun. (...) Once you become accustomed to such a life you will see its full meaning and its incredible beauty. (...) Don’t settle down and sit in one place. Move around, be nomadic, make each day a new horizon. (...) You are wrong if you think joy emanates only or principally from human relationships. God has placed it all around us. It is in everything and anything we might experience. We just have to have the courage to turn against our habitual lifestyle and engage in unconventional living. Ron, I really hope that as soon as you can you will get out of Salton City, put a little camper on the back of your pickup, and start seeing some of the great work that God has done here in the American West. you will see things and meet people and there is much to learn from them. And you must do it economy style, no motels, do your own cooking, as a general rule spend as little as possible and you will enjoy it much more immensely. I hope that the next time I see you, you will be a new man with a vast array of new adventures and experiences behind you. Don’t hesitate or allow yourself to make excuses. Just get out and do it. Just get out and do it. You will be very, very glad that you did. Take care Ron, Alex

Even without world wars, revolutions and emigration, siblings growing up in the same home almost never share the same environment. More accurately, brothers and sisters share some environments — usually the less important ones — but they rarely share the one single environment that has the most powerful impact on personality formation. They may live in the same house, eat the same kinds of food, partake in many of the same activities. These are environments of secondary importance. Of all environments, the one that most profoundly shapes the human personality is the invisible one: the emotional atmosphere in which the child lives during the critical early years of brain development. The invisible environment has little to do with parenting philosophies or parenting style. It is a matter of intangibles, foremost among them being the parents’ relationship with each other and their emotional balance as individuals. These, too, can vary significantly from the birth of one child to the arrival of another. Psychological tension in the parents’ lives during the child’s infancy is, I am convinced, a major and universal influence on the subsequent emergence of ADD. A hidden factor of great importance is a parent’s unconscious attitude toward a child: what, or whom, on the deepest level, the child represents for the parents; the degree to which the parents see themselves in the child; the needs parents may have that they subliminally hope the child will meet. For the infant there exists no abstract, “out-there” reality. The emotional milieu with which we surround the child is the world as he experiences it. In the words of the child psychiatrist and researcher Margaret Mahler, for the newborn, the parent is “the principal representative of the world.” To the infant and toddler, the world reveals itself in the image of the parent: in eye contact, intensity of glance, body language, tone of voice and, above all, in the day-today joy or emotional fatigue exhibited in the presence of the child. Whatever a parent’s intention, these are the means by which the child receives his or her most formative communications. Although they will be of paramount importance for development of the child’s personality, these subtle and often unconscious influences will be missed on psychological questionnaires or observations of parents in clinical settings. There is no way to measure a softening or an edge of anxiety in the voice, the warmth of a smile or the depth of furrows on a brow. We have no instruments to gauge the tension in a father’s body as he holds his infant or to record whether a mother’s gaze is clouded by worry or clear with calm anticipation. It may be said that no two children have exactly the same parents, in that the parenting they each receive may vary in highly significant ways. Whatever the hopes, wishes or intentions of the parent, the child does not experience the parent directly: the child experiences the parenting. I have known two siblings to disagree vehemently about their father’s personality during their childhood. Neither has to be wrong if we understand that they did not receive the same fathering, which is what formed their experience of the father. I have even seen subtly but significantly different mothering given to a pair of identical twins.

Any true definition of preaching must say that that man is there to deliver the message of God, a message from God to those people. If you prefer the language of Paul, he is 'an ambassador for Christ'. That is what he is. He has been sent, he is a commissioned person, and he is standing there as the mouthpiece of God and of Christ to address these people. In other words he is not there merely to talk to them, he is not there to entertain them. He is there - and I want to emphasize this - to do something to those people; he is there to produce results of various kinds, he is there to influence people. He is not merely to influence a part of them; he is not only to influence their minds, not only their emotions, or merely to bring pressure to bear upon their wills and to induce them to some kind of activity. He is there to deal with the whole person; and his preaching is meant to affect the whole person at the very centre of life. Preaching should make such a difference to a man who is listening that he is never the same again. Preaching, in other words, is a transaction between the preacher and the listener. It does something for the soul of man, for the whole of the person, the entire man; it deals with him in a vital and radical manner. I remember a remark made to me a few years back about some studies of mine on “The Sermon on the Mount.” I had deliberately published them in sermonic form. There were many who advised me not to do that on the grounds that people no longer like sermons. The days for sermons, I was told, were past, and I was pressed to turn my sermons into essays and to give them a different form. I was most interested therefore when this man to whom I was talking, and he is a very well-known Christian layman in Britain, said, "I like these studies of yours on “The Sermon on the Mount” because they speak to me.” Then he went on to say, “I have been recommended many books by learned preachers and professors but,” he said, “what I feel about those books is that it always seems to be professors writing to professors; they do not speak to me. But,” he said, “your stuff speaks to me.” Now he was an able man, and a man in a prominent position, but that is how he put it. I think there is a great deal of truth in this. He felt that so much that he had been recommended to read was very learned and very clever and scholarly, but as he put it, it was “professors writing to professors.” This is, I believe, is a most important point for us to bear in mind when we read sermons. I have referred already to the danger of giving the literary style too much prominence. I remember reading an article in a literary journal some five or six years ago which I thought was most illuminating because the writer was making the selfsame point in his own field. His case was that the trouble today is that far too often instead of getting true literature we tend to get “reviewers writing books for reviewers.” These men review one another's books, with the result that when they write, what they have in their mind too often is the reviewer and not the reading public to whom the book should be addressed, at any rate in the first instance. The same thing tends to happen in connection with preaching. This ruins preaching, which should always be a transaction between preacher and listener with something vital and living taking place. It is not the mere imparting of knowledge, there is something much bigger involved. The total person is engaged on both sides; and if we fail to realize this our preaching will be a failure.