Difficult Tasks Quotes

For one human being to love another human being: that is perhaps the most difficult task that has been given to us, the ultimate, the final problem and proof, the work for which all other work is merely preparation.

To love is good, too: love being difficult. For one human being to love another: that is perhaps the most difficult of all our tasks, the ultimate, the last test and proof, the work for which all other work is but preparation.

Be of good cheer. Do not think of today's failures, but of the success that may come tomorrow. You have set yourselves a difficult task, but you will succeed if you persevere; and you will find a joy in overcoming obstacles. Remember, no effort that we make to attain something beautiful is ever lost.

When you have a great and difficult task, something perhaps almost impossible, if you only work a little at a time, every day a little, suddenly the work will finish itself.

To love is good, too: love being difficult. For one human being to love another: that is perhaps the most difficult of all our tasks, the ultimate, the last test and proof, the work for which all other work is but preparation...Love is a high inducement to the individual to ripen, to become something in himself, to become world for himself for another's sake, it is a great exacting claim upon him, something that chooses him out and calls him to vast things.

The most spiritual men, as the strongest, find their happiness where others would find their destruction: in the labyrinth, in hardness against themselves and others, in experiments. Their joy is self-conquest: asceticism becomes in them nature, need, and instinct. Difficult tasks are a privilege to them; to play with burdens that crush others, a recreation. Knowledge–a form of asceticism. They are the most venerable kind of man: that does not preclude their being the most cheerful and the kindliest.

Lorcan had been born from and gifted with darkness. Returning to it was not a difficult task. But letting that glimmering, lovely light before him die out . . . In his ancient, bitter bones, he could not accept it. She had been forgotten—by everyone and everything. And still she had hoped. And still she had been kind to him. And still she had offered him a glimpse of peace in the time he'd known her. She had offered him a home.

The task must be made difficult, for only the difficult inspires the noble-hearted.

If Jesus gives us a task or assigns us to a difficult season, every ounce of our experience is meant for our instruction and completion if only we'll let Him finish the work. I fear, however, that we are so attention-deficit that we settle for bearable when beauty is just around the corner.

For one human being to love another; that is perhaps the most difficult of all our tasks, the ultimate, the last test and proof, the work for which all other work is but preparation. I hold this to be the highest task for a bond between two people: that each protects the solitude of the other.
This is the miracle that happens every time to those who really love: the more they give, the more they possess.

To be enlightened is to be aware, always, of total reality in its immanent otherness - to be aware of it and yet remain in a condition to survive as an animal. Our goal is to discover that we have always been where we ought to be. Unhappily we make the task exceedingly difficult for ourselves.

Learning to trust is one of life's most difficult tasks.

One of the most difficult tasks men can perform, however much others may despise it, is the invention of good games.

What we can do, we must do: we must use what we are given, and we must use it the best we can, however much or little help we have for the task. What you have been given is a hard thing--a very hard thing... But my darling, what if there were no one who could do the difficult things?

The achievement of psychological maturity is an individual task-and so is increasingly difficult today when man's individuality is threatened by widespread conformity.

How teach again, however, what has been taught correctly and incorrectly learned a thousand thousand times, throughout the millenniums of mankind's prudent folly? That is the hero's ultimate difficult task.

If you are facing a difficult task don’t put it off. If you do it will just keep tormenting you.

Unspeakable feelings need to find expression in words. However... verbalization of very intense feelings may be a difficult task.

If you have to eat two frogs, eat the ugliest one first." This is another way of saying that if you have two important tasks before you, start with the biggest, hardest, and most important task first.

Whenever I have endured or accomplished some difficult task -- such as watching television, going out socially or sleeping -- I always look forward to rewarding myself with the small pleasure of getting back to my typewriter and writing something.

Happiness does not come from doing easy work but from the afterglow of satisfaction that comes after the achievement of a difficult task that demanded our best.

To explain all nature is too difficult a task for any one man or even for any one age. Tis much better to do a little with certainty & leave the rest for others that come after than to explain all things by conjecture without making sure of any thing.

To explain all nature is too difficult a task for any one man or even for any one age

You have set yourselves a difficult task, but you will succeed if you persevere, and you will find a joy in overcoming obstacles. Remember, no effort that we make to attain something beautiful is ever lost. What I am looking for is not out there, it is in me.

We want one class of persons to have a liberal education, and we want another class of persons, a very much larger class of necessity in every society, to forgo the privilege of a liberal education and fit themselves to perform specific difficult manual tasks.

Modern man lives under the illusion that he knows 'what he wants,' while he actually wants what he is supposed to want. In order to accept this it is necessary to realize that to know what one really wants is not comparatively easy, as most people think, but one of the most difficult problems any human being has to solve. It is a task we frantically try to avoid by accepting ready-made goals as though they were our own.

The way to deal with an impossible task was to chop it down into a number of merely very difficult tasks, and break each one of them into a group of horribly hard tasks, and each of them into tricky jobs, and each of them...

The most intelligent men, like the strongest, find their happiness where others would find only disaster: in the labyrinth, in being hard with themselves and with others, in effort; their delight is in self-mastery; in them asceticism becomes second nature, a necessity, an instinct. They regard a difficult task as a privilege; it is to them a recreation to play with burdens that would crush all others.

Be brave. Even if you're not, pretend to be. No one can tell the difference. Don't allow the phone to interrupt important moments. It's there for your convenience, not the callers. Don't be afraid to go out on a limb. That's where the fruit is. Don't burn bridges. You'll be surprised how many times you have to cross the same river. Don't forget, a person's greatest emotional need is to feel appreciated. Don't major in minor things. Don't say you don't have enough time. You have exactly the same number of hours per day that were given to Pasteur, Michaelangelo, Mother Teresa, Helen Keller, Leonardo Da Vinci, Thomas Jefferson, and Albert Einstein. Don't spread yourself too thin. Learn to say no politely and quickly. Don't use time or words carelessly. Neither can be retrieved. Don't waste time grieving over past mistakes Learn from them and move on. Every person needs to have their moment in the sun, when they raise their arms in victory, knowing that on this day, at his hour, they were at their very best. Get your priorities straight. No one ever said on his death bed, 'Gee, if I'd only spent more time at the office'. Give people a second chance, but not a third. Judge your success by the degree that you're enjoying peace, health and love. Learn to listen. Opportunity sometimes knocks very softly. Leave everything a little better than you found it. Live your life as an exclamation, not an explanation. Loosen up. Relax. Except for rare life and death matters, nothing is as important as it first seems. Never cut what can be untied. Never overestimate your power to change others. Never underestimate your power to change yourself. Remember that overnight success usually takes about fifteen years. Remember that winners do what losers don't want to do. Seek opportunity, not security. A boat in harbor is safe, but in time its bottom will rot out. Spend less time worrying who's right, more time deciding what's right. Stop blaming others. Take responsibility for every area of your life. Success is getting what you want. Happiness is liking what you get. The importance of winning is not what we get from it, but what we become because of it. When facing a difficult task, act as though it's impossible to fail.

If you imagine that I have the smallest desire to receive your hand as a reward for having performed a difficult task to your satisfaction you're beside the bridge, my child! I've no fancy for a reluctant wife. I want your love, not your gratitude.

Our challenges may be new. The instruments with which we meet them may be new. But those values upon which our success depends - honesty and hard work, courage and fair play, tolerance and curiosity, loyalty and patriotism - these things are old. These things are true. They have been the quiet force of progress throughout our history. What is demanded then is a return to these truths. What is required of us now is a new era of responsibility - a recognition, on the part of every American, that we have duties to ourselves, our nation, and the world, duties that we do not grudgingly accept but rather seize gladly, firm in the knowledge that there is nothing so satisfying to the spirit, so defining of our character, than giving our all to a difficult task.

What rhymes with insensitive?” I tap my pen on the kitchen table, beyond frustrated with my current task. Who knew rhyming was so fucking difficult? Garrett, who’s dicing onions at the counter, glances over. “Sensitive,” he says helpfully. “Yes, G, I’ll be sure to rhyme insensitive with sensitive. Gold star for you.

It is also good to love: because love is difficult. For one human being to love another human being: that is perhaps the most difficult task that has been entrusted to us, the ultimate task, the final test and proof, the work for which all other work is merely preparation.... Loving does not at first mean merging, surrendering, and uniting with another person (for what would a union be of two people who are unclarified, unfinished, and still incoherent?), it is a high inducement for the individual to ripen, to become something in himself, to become world, to become world in himself for the sake of another person; it is a great, demanding claim on him, something that chooses him and calls him to vast distances... Merging and surrendering and every kind of communion is not for them (who must still, for a long, long time, save and gather themselves); it is the ultimate, is perhaps that for which human lives are as yet barely large enough.

To work and create 'for nothing', to sculpture in clay, to know that one's creation has no future, to see one's work destroyed in a day while being aware that fundamentally this has no more importance than building for centuries- this is the difficult wisdom that absurd thought sanctions. Performing these two tasks simultaneously, negating on one hand and magnifying on the other, is the way open to the absurd creator. He must give the void its colors.

children who are praised for “being smart” often believe that every encounter is a test of whether they really are. So to avoid looking dumb, they resist new challenges and choose the easiest path. By contrast, kids who understand that effort and hard work lead to mastery and growth are more willing to take on new, difficult tasks.

Attempt easy tasks as if they were difficult, and difficult as if they were easy; in the one case that confidence may not fall asleep, in the other that it may not be dismayed.

If you start to revise before you've reached the end, you're likely to begin dawdling with the revisions and putting off the difficult task of writing.

The third answer is the most difficult one to grasp, but it's also the one that can save you. The love you lost, or the love you wished for and never had: That love exists eternally. It shifts its shape, but it's always there. The task is to recognize it in its new form.

It was July of 1867, that confederation was signed It was a long and difficult task, like ore extracted and mined

Any one may mouth out a passage with theatrical cadence or get upon stilts to tell his thoughts. But to write or speak with propriety and simplicity is a more difficult task.

Every morning I offer my body, my mind and any ability that I posses, to be used by Thee, O infinite creator, in whatever way Thou dost choose to express Thyself through me. I know that all work is Thy work, and that no task is too difficult or too menial when offered to Thee in loving service.

Adventure,' then, is what might otherwise be called hardship if it were attempted in a different spirit. Turning a difficult task or a perilous journey into an adventure is largely a matter of telling yourself the right story about it, which is one thing that Lewis's child characters have learned from reading, 'the right books.

as it may be—matters. How you feel about your abilities—your academic “self-concept”—in the context of your classroom shapes your willingness to tackle challenges and finish difficult tasks. It’s a crucial element in your motivation and confidence.

What on earth would make someone a nonlearner? Everyone is born with an intense drive to learn. Infants stretch their skills daily. Not just ordinary skills, but the most difficult tasks of a lifetime, like learning to walk and talk. They never decide it’s too hard or not worth the effort. Babies don’t worry about making mistakes or humiliating themselves. They walk, they fall, they get up. They just barge forward. What could put an end to this exuberant learning? The fixed mindset. As soon as children become able to evaluate themselves, some of them become afraid of challenges. They become afraid of not being smart. I have studied thousands of people from preschoolers on, and it’s breathtaking how many reject an opportunity to learn.

It is always easy to shine in the dark mud! Choose the difficult task: Amongst the pearls under the sun, try to shine more than them!

If one has failed to develop curiosity and interest in the early years, it is a good idea to acquire them now, before it is too late to improve the quality of life. To do so is fairly easy in principle, but more difficult in practice. Yet it is sure worth trying. The first step is to develop the habit of doing whatever needs to be done with concentrated attention, with skill rather than inertia. Even the most routine tasks, like washing dishes, dressing, or mowing the lawn become more rewarding if we approach them with the care it would take to make a work of art. The next step is to transfer some psychic energy each day from tasks that we don’t like doing, or from passive leisure, into something we never did before, or something we enjoy doing but don’t do often enough because it seems too much trouble. There are literally millions of potentially interesting things in the world to see, to do, to learn about. But they don’t become actually interesting until we devote attention to them.

To give another person the benefit of the doubt was about as difficult an everyday task as anyone faced.

You can’t make people listen to you. You can’t make them execute. That might be a temporary solution for a simple task. But to implement real change, to drive people to accomplish something truly complex or difficult or dangerous—you can’t make people do those things. You have to lead them.

It is a peculiarity of man that he can only live by looking to the future - sub specie aeternitatis. And this is his salvation in the most difficult moments of his existence, although he sometimes has to force his mind to the task.

I write, she wrote, that memory is fragile and the space of a single life is brief, passing so quickly that we never get a chance to see the relationship between events; we cannot gauge the consequences of our acts, and we believe in the fiction of past, present, and future, but it may also be true that everything happens simultaneously . . . And now I seek my hatred and cannot seem to find it. I feel its flame going out as I come to understand [its] existence . . . It would be difficult for me to avenge all those who should be avenged, because my revenge would be just another part of the same inexorable rite. I have to break that terrible chain. I want to think that my task is life and that my mission is not to prolong hatred but simply fill these pages . . .

How you feel about your abilities—your academic “self-concept”—in the context of your classroom shapes your willingness to tackle challenges and finish difficult tasks. It’s a crucial element in your motivation and confidence.

A statesman in these days has a difficult task. He has to pursue the policy he deems advantageous to his country, but he has at the same time to recognize the force of popular feeling. Popular feeling is very often sentimental, muddleheaded, and eminently unsound, but it cannot be disregarded for all that.

I believe that positive energy and optimism help us to take up any challenge in life and to succeed in even the most difficult tasks. I also believe that positive energy is contagious: we can transmit it to others.

And, perhaps, in the education of both sexes, the most difficult task is so to adjust instruction as not to narrow the understanding, whilst the heart is warmed by the generous juices of spring . . . nor to dry up the feelings by employing the mind in investigations remote from life.

What on earth would make someone a nonlearner? Everyone is born with an intense drive to learn. Infants stretch their skills daily. Not just ordinary skills, but the most difficult tasks of a lifetime, like learning to walk and talk. They never decide it’s too hard or not worth the effort. Babies don’t worry about making mistakes or humiliating themselves. They walk, they fall, they get

Extroverts are more likely to take a quick-and-dirty approach to problem-solving, trading accuracy for speed, making increasing numbers of mistakes as they go, and abandoning ship altogether when the problem seems too difficult or frustrating. Introverts think before they act, digest information thoroughly, stay on task longer, give up less easily, and work more accurately. Introverts and extroverts also direct their attention differently: if you leave them to their own devices, the introverts tend to sit around wondering about things, imagining things, recalling events from their past, and making plans for the future. The extroverts are more likely to focus on what's happening around them. It's as if extroverts are seeing "what is" while their introverted peers are asking "what if.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it. At one point, Frankl writes that a person “may remain brave, dignified and unselfish, or in the bitter Fight for self-preservation he may forget his human dignity and become no more than an animal.

Politics is so difficult, it's generally only people who aren't quite up to the task who feel convinced they are.

So your desire is to do nothing? Well, you shall not have a week, a day, an hour, free from oppression. You shall not be able to lift anything without agony. Every passing minute will make your muscles crack. What is feather to others will be a rock to you. The simplest things will become difficult. Life will become monstrous about you. To come, to go, to breathe, will be so many terrible tasks for you. Your lungs will feel like a hundred-pound weight.

There is nothing in the world so difficult as that task of making up one's mind. Who is there that has not longed that the power and privilege of selection among alternatives should be taken away from him in some important crisis of his life, and that his conduct should be arranged for him, either this way or that, by some divine power if it were possible, - by some patriarchal power in the absence of divinity, - or by chance, even, if nothing better than chance could be found to do it? But no one dares to cast the die, and to go honestly by the hazard. There must be the actual necessity of obeying the die, before even the die can be of any use.

Babies need not to be taught a trade, but to be introduced to a world. To put the matter shortly, woman is generally shut up in a house with a human being at the time when he asks all the questions that there are, and some that there aren't. It would be odd if she retained any of the narrowness of a specialist. Now if anyone says that this duty of general enlightenment (even when freed from modern rules and hours, and exercised more spontaneously by a more protected person) is in itself too exacting and oppressive, I can understand the view. I can only answer that our race has thought it worth while to cast this burden on women in order to keep common-sense in the world. But when people begin to talk about this domestic duty as not merely difficult but trivial and dreary, I simply give up the question. For I cannot with the utmost energy of imagination conceive what they mean. When domesticity, for instance, is called drudgery, all the difficulty arises from a double meaning in the word. If drudgery only means dreadfully hard work, I admit the woman drudges in the home, as a man might drudge at the Cathedral of Amiens or drudge behind a gun at Trafalgar. But if it means that the hard work is more heavy because it is trifling, colorless and of small import to the soul, then as I say, I give it up; I do not know what the words mean. To be Queen Elizabeth within a definite area, deciding sales, banquets, labors and holidays; to be Whiteley within a certain area, providing toys, boots, sheets, cakes. and books, to be Aristotle within a certain area, teaching morals, manners, theology, and hygiene; I can understand how this might exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people's children about the Rule of Three, and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious, but because it is gigantic, not because it is minute. I will pity Mrs. Jones for the hugeness of her task; I will never pity her for its smallness.

We live in a time where it has become difficult to distinguish between the President's words and that of a 19 year old assailant. Society gives women the near impossible task of separating harmlessness from danger, the foresight of knowing what some men are capable of. When we call out assault when we hear it, Trump says, "I don't think you understand. Just words. You are overreacting. Overly offended. Hysterical. Rude. Relax." So we dismiss threatening statements and warning signs, apologizing for our paranoia. We go into a party or a meeting, thinking it's just a party or meeting, but when we are taken advantage of and come crawling back damaged they say, "How could you be so naive? You failed to detect danger, let your guard down. What did you think would happen?" Trump made it clear the game is rigged, the rules keep changing. It doesn't matter what you think is assault because, in the end, he decides.

Sex is difficult; yes. But those tasks that have been entrusted to us are difficult; almost everything serious is difficult; and everything is serious.

So many times in life we're faced with a choice: when a task becomes super difficult, will we flip out and quit, or will we stay focused and keep fighting?". "With strong faith in God and some serious determination, every dream is possible - especially if your mama refuses to let you fly home, fry chicken, and give up

Well she was bright; and she danced...And my function in life was to keep that bright thing in existence. And it was almost as difficult as trying to catch with your hand that dancing reflection. And the task lasted for years.

He said how love was the sweetest expression of life. The one thing that made life worth living. Love made difficult tasks easy. Raising a family could be a great burden, but if there was love, the sacrifice was a pleasure. And when love matured into devotion then everything you did for your lover was a joy. You would give up your life to save those you loved. On the other hand, if love did not mature it could lead to bondage, to jealousy. If you loved someone, but felt possessive of them, you could end up treating them like an object that belonged to you. Just as bad, with your children, if you showered them with too much love, and never disciplined them, they would grow up weak and spoiled. At times, love had to be tough, or it could end up wrecking those dearest to you.

What is a sigh? That would be another good subject for a field study. Is it just a long, deep, audible exhalation of breath? Rose's sigh was intense but not subdued. It was frustrated but not yet sad. A sigh resets the respiratory system so it was possible that my mother had been holding her breath, which suggests she was more nervous than she appeared to be. A sigh is an emotional response to being set a difficult task.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it.

I had had a feeling of freedom because of the sudden change in my life. By comparison to what had come before, I felt immensely free. But then, once I became used to that freedom, even small tasks became more difficult. I placed constraints on myself, and filled the hours of the day. Or perhaps it was even more complicated than that. Sometimes I did exactly what I wanted to do all day—I lay on the sofa and read a book, or I typed up an old diary—and then the most terrifying sort of despair would descend on me: the very freedom I was enjoying seemed to say that what I did in my day was arbitrary, and that therefore my whole life and how I spent it was arbitrary.

One reason that the task of inventing manners is so difficult is that etiquette is folk custom, and people have emotional ties to the forms of their youth. That is why there is such hostility between generations in times of rapid change; their manners being different, each feels affronted by the other, taking even the most surface choices for challenges.

Being a mother isn’t an easy task. It has its ups and downs, joy and difficult moments. I wish more children could see that a mother’s love should never be undervalued. A mother’s love is priceless and unconditional without asking for anything in return except for appreciation, respect, gratitude, and for them to do well in school.

Specificity refers to the ability of any medicine to discriminate between its intended target and its host. Killing a cancer cell in a test tube is not a particularly difficult task: the chemical world is packed with malevolent poisons that, even in infinitesimal quantities, can dispatch a cancer cell within minutes. The trouble lies in finding a selective poison—a drug that will kill cancer without annihilating the patient. Systemic therapy without specificity is an indiscriminate bomb. For an anticancer poison to become a useful drug, Meyer knew, it needed to be a fantastically nimble knife: sharp enough to kill cancer yet selective enough to spare the patient.

When I was a boy of seven or eight I read a novel untitled "Abafi" — The Son of Aba — a Servian translation from the Hungarian of Josika, a writer of renown. The lessons it teaches are much like those of "Ben Hur," and in this respect it might be viewed as anticipatory of the work of Wallace. The possibilities of will-power and self-control appealed tremendously to my vivid imagination, and I began to discipline myself. Had I a sweet cake or a juicy apple which I was dying to eat I would give it to another boy and go through the tortures of Tantalus, pained but satisfied. Had I some difficult task before me which was exhausting I would attack it again and again until it was done. So I practiced day by day from morning till night. At first it called for a vigorous mental effort directed against disposition and desire, but as years went by the conflict lessened and finally my will and wish became identical.

Overcoming the world. And thus finding it. For we must not only be in it and above it, but of it too. To love it for what it is- how difficult! And yet it's the first, the only task. Evade it, and you are lost. Lose yourself in it and you are free.

it is good to be solitary, for solitude is difficult; that something is difficult must be a reason the more for us to do it. To love is good, too: love being difficult. For one human being to love another: that is perhaps the most difficult of all the tasks, the ultimate, the last test and proof, the work for which all other work is but preparation. For this reason young people, who are beginners at everything, cannot yet know love: they have to learn it. With their whole being, with all their forces, gathered close about their lonely, timid, upward-beating heart, they must learn to love.

People underestimate the importance of dilligence as a virtue. No doubt it has something to do with how supremely mundane it seems. It is defined as "the constant and earnest effort to accomplish what is undertaken."... Understood, however, as the prerequisite of great accomplishment, diligence stands as one of the most difficult challenges facing any group of people who take on tasks of risk and consequence. It sets a high, seemingly impossible, expectation for performance and human behavior.

In places where jobs disappear, society falls apart. The public sector and civic institutions are poorly equipped to do much about it. When a community truly disintegrates, knitting it back together becomes a herculean, perhaps impossible task. Virtue, trust, and cohesion—the stuff of civilization—are difficult to restore. If anything, it’s striking how public corruption seems to often arrive hand-in-hand with economic hardship.

Religious despair is often a defense against boredom and the daily grind of existence. Lacking intensity in our lives, we say that we are distant from God and then seek to make that distance into an intense experience. It is among the most difficult spiritual ailments to heal, because it is usually wholly illusory. There are definitely times when we must suffer God’s absence, when we are called to enter the dark night of the soul in order to pass into some new understanding of God, some deeper communion with him and with all creation. But this is very rare, and for the most part our dark nights of the soul are, in a way this is more pathetic than tragic, wishful thinking. God is not absent. He is everywhere in the world we are too dispirited to love. To feel him — to find him — does not usually require that we renounce all worldly possessions and enter a monastery, or give our lives over to some cause of social justice, or create some sort of sacred art, or begin spontaneously speaking in tongues. All to often the task to which we are called is simply to show a kindness to the irritating person in the cubicle next to us, say, or to touch the face of a spouse from whom we ourselves have been long absent, letting grace wake love from our intense, self-enclosed sleep.

A human being is a part of the whole called by us “the universe,” a part limited in time and space. He experiences himself, his thoughts and feelings, as something separate from the rest—a kind of optical delusion of consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening the circle of understanding and compassion to embrace all living creatures and the whole of nature in its beauty. —ALBERT EINSTEIN

So if you have to live amongst men, you must allow everyone the right to exist in accordance with the character he has, whatever it turns out to be: and all you should strive to do is to make use of this character in such a way as its kind and nature permit, rather than to hope for any alteration in it, or to condemn it off-hand for what it is. This is the true sense of the maxim--Live and let live. That, however, is a task which is difficult in proportion as it is right; and he is a happy man who can once for all avoid having to do with a great many of his fellow creatures.

For my present purpose I require a word which shall embrace both the Sub-Creative Art in itself, and a quality of strangeness and wonder in the Expression, derived from the Image: a quality essential to fairy-story. I propose, therefore, to arrogate to myself the powers of Humpty-Dumpty, and to use Fantasy for this purpose: in a sense, that is, which combines with its older and higher use as an equivalent of Imagination the derived notions of 'unreality' (that is, of unlikeness to the Primary World), of freedom from the dominion of 'observed fact,' in short of the fantastic. I am thus not only aware but glad of the etymological and semantic connexions of fantasy with fantastic: with images of things that are not only 'not actually present,' but which are indeed not to be found in our primary world at all, or are generally believed not to be found there. But while admitting that, I do not assent to the depreciative tone. That the images are of things not in the primary world (if that indeed is possible) is, I think, not a lower but a higher form of Art, indeed the most nearly pure form, and so (when achieved) the most Potent. Fantasy, of course, starts out with an advantage: arresting strangeness. But that advantage has been turned against it, and has contributed to its disrepute. Many people dislike being 'arrested.' They dislike any meddling with the Primary World, or such small glimpses of it as are familiar to them. They, therefore, stupidly and even maliciously confound Fantasy with Dreaming, in which there is no Art; and with mental disorders, in which there is not even control; with delusion and hallucination. But the error or malice, engendered by disquiet and consequent dislike, is not the only cause of this confusion. Fantasy has also an essential drawback: it is difficult to achieve. . . . Anyone inheriting the fantastic device of human language can say the green sun. Many can then imagine or picture it. But that is not enough -- though it may already be a more potent thing than many a 'thumbnail sketch' or 'transcript of life' that receives literary praise. To make a Secondary World inside which the green sun will be credible, commanding Secondary Belief, will probably require labour and thought, and will certainly demand a special skill, a kind of elvish craft. Few attempt such difficult tasks. But when they are attempted and in any degree accomplished then we have a rare achievement of Art: indeed narrative art, story-making in its primary and most potent mode.

Stay Stupid The three dumbest guys I can think of: Charles Lindbergh, Steve Jobs, Winston Churchill. Why? Because any smart person who understood how impossibly arduous were the tasks they had set themselves would have pulled the plug before he even began. Ignorance and arrogance are the artist and entrepreneur’s indispensable allies. She must be clueless enough to have no idea how difficult her enterprise is going to be—and cocky enough to believe she can pull it off anyway. How do we achieve this state of mind? By staying stupid. By not allowing ourselves to think. A child has no trouble believing the unbelievable, nor does the genius or the madman. It’s only you and I, with our big brains and our tiny hearts, who doubt and overthink and hesitate. Don’t think. Act.

History is a narrative enterprise, and the telling of stories that are true, that affirm and explain our existence, is the fundamental task of the historian. But truth is delicate, and it has many enemies. Perhaps that is why, although we academics are supposedly in the business of pursuing the truth, the word “truth” is rarely uttered without hedges, adornments, and qualifications. Every time we tell a story about a great atrocity, like the Holocaust or Pingfang, the forces of denial are always ready to pounce, to erase, to silence, to forget. History has always been difficult because of the delicacy of the truth, and denialists have always been able to resort to labeling the truth as fiction. One has to be careful, whenever one tells a story about a great injustice. We are a species that loves narrative, but we have also been taught not to trust an individual speaker. Yes, it is true that no nation, and no historian, can tell a story that completely encompasses every aspect of the truth. But it is not true that just because all narratives are constructed, that they are equally far from the truth. The Earth is neither a perfect sphere nor a flat disk, but the model of the sphere is much closer to the truth. Similarly, there are some narratives that are closer to the truth than others, and we must always try to tell a story that comes as close to the truth as is humanly possible. The fact that we can never have complete, perfect knowledge does not absolve us of the moral duty to judge and to take a stand against evil.

The tape measures and weighing scales of the Victorian brain scientists have been supplanted by powerful neuroimaging technologies, but there is still a lesson to be learned from historical examples such as these. State-of-the-art brain scanners offer us unprecedented information about the structure and working of the brain. But don't forget that, once, wrapping a tape measure around the head was considered modern and sophisticated, and it's important not to fall into the same old traps. As we'll see in later chapters, although certain popular commentators make it seem effortlessly easy, the sheer complexity of the brain makes interpreting and understanding the meaning of any sex differences we find in the brain a very difficult task. But the first, and perhaps surprising, issue in sex differences research is that of knowing which differences are real and which, like the intially promising cephalic index, are flukes or spurious.

Yet all this bespeaks a dim realization of the truth—the truth that modern man lives under the illusion that he knows what he wants, while he actually wants what he is supposed to want. In order to accept this it is necessary to realize that to know what one really wants is not comparatively easy, as most people think, but one of the most difficult problems any human being has to solve. It is a task we frantically try to avoid by accepting ready-made goals as though they were our own.

From: mavenger@gmail.com To: jworthington90@yahoo.com Subject: You, Me, Becca Arrington's House, Your Penis, Etc. Dear Mr. Worthington, 1.$200 in cash should be provided to each of the 12 people whose bikes your collegues destroyed via Chevy Tahoe. This shouldn't be a problem, given your magnificent wealth. 2.This graffiti situation in the girls' bathroom has to stop. 3.Water guns? With pee? Really? Grow up. 4.You should treat your fellow students with respect, particularly those less socially fortunate than you. 5.You should probably instruct members of your clan to behave in similarly considerate ways. "I realize that it will be very difficult to accomplish some of these task. But then again, It will also be very difficult not to share the attached photograph with the world.

Flags are blossoming now where little else is blossoming and I am bent on fathoming what it means to love my country. The history of this earth and the bones within it? Minerals, traces, rumors I am made from, morsel, minuscule fibre, one woman like and unlike so many, fooled as to her destiny, the scope of her task? One citizen like and unlike so many, touched and untouched in passing… A patriot is not a weapon. A patriot us one who wrestles for the soul of her country as she wrestles for her own being, for the soul of his country…

The personality is seldom, in the beginning, what it will be later on. For this reason the possibility of enlarging it exists, at least during the first half of life. The enlargement may be effected through an accretion from without, by new vital contents finding their way into the personality from outside and being assimilated. In this way a considerable increase of personality may be experienced. We therefore tend to assume that this increase comes only from without, thus justifying the prejudice that one becomes a personality by stuffing into oneself as much as possible from outside. But the more assiduously we follow this recipe, and the more stubbornly we believe that all increase has to come from without, the greater becomes our inner poverty. Therefore, if some great idea takes hold of us from outside, we must understand that it takes hold of us only because something in us responds to it and goes out to meet it. Richness of mind consists in mental receptivity, not in the accumulation of possessions. What comes to us from outside, and, for that matter, everything that rises up from within, can only be made our own if we are capable of an inner amplitude equal to that of the incoming content. Real increase of personality means consciousness of an enlargement that flows from inner sources. Without psychic depth we can never be adequately related to the magnitude of our object. It has therefore been said quite truly that a man grows with the greatness of his task. But he must have within himself the capacity to grow; otherwise even the most difficult task is of no benefit to him. More likely he will be shattered by it…

Early on a difficult climb, especially a difficult solo climb, you constantly feel the abyss pulling at your back. To resist takes a tremendous conscious effort; you don’t dare let your guard down for an instant. The siren song of the void puts you on edge; it makes your movements tentative, clumsy, herky-jerky. But as the climb goes on, you grow accustomed to the exposure, you get used to rubbing shoulders with doom, you come to believe in the reliability of your hands and feet and head. You learn to trust your self-control. By and by your attention becomes so intensely focused that you no longer notice the raw knuckles, the cramping thighs, the strain of maintaining nonstop concentration. A trancelike state settles over your efforts; the climb becomes a clear-eyed dream. Hours slide by like minutes. The accumulated clutter of day-to-day existence—the lapses of conscience, the unpaid bills, the bungled opportunities, the dust under the couch, the inescapable prison of your genes—all of it is temporarily forgotten, crowded from your thoughts by an overpowering clarity of purpose and by the seriousness of the task at hand.

But I'm afraid it can't be done." "Certainly not; it can't be done," repeated the Humbug. "Why not?" asked Milo. "Why not indeed?" exclaimed the bug, who seemed equally at home on either side of an argument. "Much too difficult," replied the king. "Of course," emphasized the bug, "much too difficult." "You could if you really wanted to," insisted Milo. "By all means, if you really wanted to, you could," the Humbug agreed. "How?" asked Azaz, glaring at the bug. "How?" inquired Milo, looking the same way. "A simple task," began the Humbug, suddenly wishing he were somewhere else, "for a brave lad with a stout heart, a steadfast dog, and a serviceable small automobile.

There are many, many types of books in the world, which makes good sense, because there are many, many types of people, and everybody wants to read something diferent. For instance, people who hate stories in which terrible things happen to small children should put this book down immediately. But one type of book that practically no one likes to read is a book about the law. Books about the law are notorious for being very long, very dull, and very difficult to read. This is one reason many lawyers make heaps of money. The money is an incentive - the word "incentive" here means "an offered reward to persuade you to do something you don't want to do" - to read long, dull, and difficult books. The Baudelaire children had a slightly different incentive for reading these books, of course. Their incentive was not heaps of money, but preventing Count Olaf from doing something horrible to them in order to get heaps of money. But even with this incentive, getting through the law books in Justice Strauss's private library was a very, very, very hard task. "Goodness," Justice Strauss said, when she came into the library and saw what they were reading. [...] "I thought you were interested in mechanical engineering, animals of North America, and teeth. Are you sure you want to read those enormous law books? Even I don't like reading them, and I work in law.

The whole tendency of modern life is towards scientific planning and organisation, central control, standardisation, and specialisation. If this tendency was left to work itself out to its extreme conclusion, one might expect to see the state transformed into an immense social machine, all the individual components of which are strictly limited to the performance of a definite and specialised function, where there could be no freedom because the machine could only work smoothly as long as every wheel and cog performed its task with unvarying regularity. Now the nearer modern society comes to the state of total organisation, the more difficult it is to find any place for spiritual freedom and personal responsibility. Education itself becomes an essential part of the machine, for the mind has to be as completely measured and controlled by the techniques of the scientific expert as the task which it is being trained to perform.

Keep his mind on the inner life. He thinks his conversion is something inside him, and his attention is therefore chiefly turned at present to the state of his own mind--or rather to that very expurgated version of them which is all you should allow him to see. Encourage this. Keep his mind off the most elementary duties of directing it to the most advanced and spiritual ones. Aggravate the most useful human characteristics, the horror and neglect of the obvious. You must bring him to a condition in which he can practise self-examination for an hour without discovering any of those facts about himself which are perfectly clear to anyone who has ever lived in the same house with him or worked in the same office. 2. It is, no doubt, impossible to prevent his praying for his mother, but we have means of rendering the prayers innocuous. Make sure that they are always very 'spiritual', that is is always concerned with the state of her soul and never with her rhuematism. Two advantages will follow. In the first place, his attention will be kept on what he regards are her sins, by which, with a little guidance from you, he can be induced to mean any of her actions which are inconvenient or irritating to himself. Thus you can keep rubbing the wounds of the day a little sorer even while he is on his knees; the operation is not at all difficult and you will find it very entertaining. In the second place, since his ideas about her soul will be very crude and often erroneous, he will, in some degree, be praying for an imaginary person, and it will be your task to make that imaginary person daily less and less like the real mother--the sharp-tongued old lady at the breakfast table. In time you may get the cleavage so wide that no thought or feeling from his prayers for the imagined mother will ever flow over into his treatment of the real one. I have had patients of my own so well in hand that they could be turned at a moment's notice from impassioned prayer for a wife's or son's soul to beating or insulting the real wife or son without any qualm. 3. When two humans have lived together for many years it usually happens that each has tones of voice and expressions of face whice are almost unedurably irritating to the other. Work on that. Bring fully into the consciousness of your patient that particular lift of his mother's eyebrows which he learned to dislike in the nursery, and let him think how much he dislikes it. Let him assume that she knows how annoying it is and does it to annoy--if you know your job he will not notice the immense improbablity of the assumption. And, of course, never let him suspect that he has tones and looks which similarly annoy her. As he cannot see or hear himself, this is easily managed.

What rules, then, can one follow if one is dedicated to the truth? First, never speak falsehood. Second, bear in mind that the act of withholding the truth is always potentially a lie, and that in each instance in which the truth is withheld a significant moral decision is required. Third, the decision to withhold the truth should never be based on personal needs, such as a need for power, a need to be liked or a need to protect one’s map from challenge. Fourth, and conversely, the decision to withhold the truth must always be based entirely upon the needs of the person or people from whom the truth is being withheld. Fifth, the assessment of another’s needs is an act of responsibility which is so complex that it can only be executed wisely when one operates with genuine love for the other. Sixth, the primary factor in the assessment of another’s needs is the assessment of that person’s capacity to utilize the truth for his or her own spiritual growth. Finally, in assessing the capacity of another to utilize the truth for personal spiritual growth, it should be borne in mind that our tendency is generally to underestimate rather than overestimate this capacity. All this might seem like an extraordinary task, impossible to ever perfectly complete, a chronic and never-ending burden, a real drag. And it is indeed a never-ending burden of self-discipline, which is why most people opt for a life of very limited honesty and openness and relative closedness, hiding themselves and their maps from the world. It is easier that way. Yet the rewards of the difficult life of honesty and dedication to the truth are more than commensurate with the demands. By virtue of the fact that their maps are continually being challenged, open people are continually growing people. Through their openness they can establish and maintain intimate relationships far more effectively than more closed people. Because they never speak falsely they can be secure and proud in the knowledge that they have done nothing to contribute to the confusion of the world, but have served as sources of

We not only do not believe that man is punished for his 'sins,' but emphatically state that there is no such thing as sin. There are wrongs and injustices, but no sin. Sin, like purgatory and hell, was invented by priests, first to frighten, and then to rob the living. We do not fear these myths and curses, and that is why we devote our time and energies to help our fellow man. That is why we build educational institutions and seek, by a slow and painful process, to teach man the true nature of the universe and a proper understanding of his place as a member in society. At the same time we try to fortify his mind with courage to withstand the rebuffs, the trials and tribulations of life. That it is a difficult and arduous task no one can deny because we cannot correct all of 'God's mistakes' in one life time. As Ingersoll so succinctly states: 'Nature cannot pardon.' Remember this: You are not a depraved human being. You have no sins to atone for. There is no need for fear. There are no ghosts—holy or otherwise. Stop making yourself miserable for 'the love of God.' Drive this monster of tyrannic fear from your mind, and enjoy the inestimable freedom of an emancipated human being.

What rhymes with insensitive?” I tap my pen on the kitchen table, beyond frustrated with my current task. Who knew rhyming was so fucking difficult? Garrett, who’s dicing onions at the counter, glances over. “Sensitive,” he says helpfully. “Yes, G, I’ll be sure to rhyme insensitive with sensitive. Gold star for you.” On the other side of the kitchen, Tucker finishes loading the dishwasher and turns to frown at me. “What the hell are you doing over there, anyway? You’ve been scribbling on that notepad for the past hour.” “I’m writing a love poem,” I answer without thinking. Then I slam my lips together, realizing what I’ve done. Dead silence crashes over the kitchen. Garrett and Tucker exchange a look. An extremely long look. Then, perfectly synchronized, their heads shift in my direction, and they stare at me as if I’ve just escaped from a mental institution. I may as well have. There’s no other reason for why I’m voluntarily writing poetry right now. And that’s not even the craziest item on Grace’s list. That’s right. I said it. List. The little brat texted me not one, not two, but six tasks to complete before she agrees to a date. Or maybe gestures is a better way to phrase it... “I just have one question,” Garrett starts. “Really?” Tuck says. “Because I have many.” Sighing, I put my pen down. “Go ahead. Get it out of your systems.” Garrett crosses his arms. “This is for a chick, right? Because if you’re doing it for funsies, then that’s just plain weird.” “It’s for Grace,” I reply through clenched teeth. My best friend nods solemnly. Then he keels over. Asshole. I scowl as he clutches his side, his broad back shuddering with each bellowing laugh. And even while racked with laughter, he manages to pull his phone from his pocket and start typing. “What are you doing?” I demand. “Texting Wellsy. She needs to know this.” “I hate you.” I’m so busy glaring at Garrett that I don’t notice what Tucker’s up to until it’s too late. He snatches the notepad from the table, studies it, and hoots loudly. “Holy shit. G, he rhymed jackass with Cutlass.” “Cutlass?” Garrett wheezes. “Like the sword?” “The car,” I mutter. “I was comparing her lips to this cherry-red Cutlass I fixed up when I was a kid. Drawing on my own experience, that kind of thing.” Tucker shakes his head in exasperation. “You should have compared them to cherries, dumbass.” He’s right. I should have. I’m a terrible poet and I do know it. “Hey,” I say as inspiration strikes. “What if I steal the words to “Amazing Grace”? I can change it to…um…Terrific Grace.” “Yup,” Garrett cracks. “Pure gold right there. Terrific Grace.” I ponder the next line. “How sweet…” “Your ass,” Tucker supplies. Garrett snorts. “Brilliant minds at work. Terrific Grace, how sweet your ass.” He types on his phone again. “Jesus Christ, will you quit dictating this conversation to Hannah?” I grumble. “Bros before hos, dude.” “Call my girlfriend a ho one more time and you won’t have a bro.” Tucker chuckles. “Seriously, why are you writing poetry for this chick?” “Because I’m trying to win her back. This is one of her requirements.” That gets Garrett’s attention. He perks up, phone poised in hand as he asks, “What are the other ones?” “None of your fucking business.” “Golly gee, if you do half as good a job on those as you’re doing with this epic poem, then you’ll get her back in no time!” I give him the finger. “Sarcasm not appreciated.” Then I swipe the notepad from Tuck’s hand and head for the doorway. “PS? Next time either of you need to score points with your ladies? Don’t ask me for help. Jackasses.” Their wild laughter follows me all the way upstairs. I duck into my room and kick the door shut, then spend the next hour typing up the sorriest excuse for poetry on my laptop. Jesus. I’m putting more effort into this damn poem than for my actual classes.

I think about Rilke, who said that it's the questions that move us, not the answers. As a writer I believe it is our task, our responsibility, to hold the mirror up to social injustices that we see and to create a prayer of beauty. The questions serve us in that capacity. Pico Iyer describes his writing as "intimate letters to a stranger," and I think that is what the writing process is. It begins with a question, and then you follow this path of exploration. ... I write out of my questions. Hopefully, if we write out of our humanity, our vulnerable nature, then some chord is struck with a reader and we touch on the page. I know that is why I read, to find those parts of myself in a story that I cannot turn away from. The writers who move me are the ones who create beauty and truth out of their sufferings, their yearnings, their discoveries. It is what I call the patience of words born out of the search. ... Perhaps as writers we are really storytellers, finding that golden thread that connects us to the past, present, and future at once. I love language and landscape. For me, writing is the correspondence between these two passions. It is difficult to ever see yourself. I don't know how I've developed or grown as a writer. I hope I am continuing to take risks on the page. I hope I am continuing to ask the hard questions of myself. If we are attentive to the world and to those around us, I believe we will be attentive on the page. Writing is about presence. I want to be fully present wherever I am, alive to the pulse just beneath the skin. I want to dare to speak "the language women speak when there's no one around to correct them".

In my utopia, human solidarity would be seen not as a fact to be recognised by clearing away "prejudice" or burrowing down to previously hidden depths but, rather, as a goal to be achieved. It is to be achieved not by inquiry but by imagination, the imaginative ability to see strange people as fellow sufferers. Solidarity is not discovered by reflection but created. It is created by increasing our sensitivity to the particular details of the pain and humiliation of other, unfamiliar sorts of people. Such increased sensitivity makes it more difficult to marginalise people different from ourselves by thinking, "They do not feel as 'we' would," or "There must always be suffering, so why not let 'them' suffer?" This process of coming to see other human beings as "one of us" rather than as "them" is a matter of detailed description of what unfamiliar people are like and of redescription of what we ourselves are like. This is a task not for theory but for genres such as ethnography, the journalist's report, the comic book, the docudrama, and, especially, the novel. Fiction like that of Dickens, Olive Schreiner, or Richard Wright give us the details about kinds of suffering being endured by people to whom we had previously not attended. Fiction like that of Choderlos de Laclos, Henry James, or Nabokov gives us the details about what sorts of cruelty we ourselves are capable of, and thereby lets us redescribe ourselves. That is why the novel, the movie, and the TV program have, gradually but steadily, replaced the sermon and the treatise as the principal vehicles of moral change and progress.

We are committed to involving as many people as possible, as young as possible, as soon as possible. Sometimes too young and too soon! But we intentionally err on the side of too fast rather than too slow. We don’t wait until people feel “prepared” or “fully equipped.” Seriously, when is anyone ever completely prepared for ministry? Ministry makes people’s faith bigger. If you want to increase someone’s confidence in God, put him in a ministry position before he feels fully equipped. The messages your environments communicate have the potential to trump your primary message. If you don’t see a mess, if you aren’t bothered by clutter, you need to make sure there is someone around you who does see it and is bothered by it. An uncomfortable or distracting setting can derail ministry before it begins. The sermon begins in the parking lot. Assign responsibility, not tasks. At the end of the day, it’s application that makes all the difference. Truth isn’t helpful if no one understands or remembers it. If you want a church full of biblically educated believers, just teach what the Bible says. If you want to make a difference in your community and possibly the world, give people handles, next steps, and specific applications. Challenge them to do something. As we’ve all seen, it’s not safe to assume that people automatically know what to do with what they’ve been taught. They need specific direction. This is hard. This requires an extra step in preparation. But this is how you grow people. Your current template is perfectly designed to produce the results you are currently getting. We must remove every possible obstacle from the path of the disinterested, suspicious, here-against-my-will, would-rather-be-somewhere-else, unchurched guests. The parking lot, hallways, auditorium, and stage must be obstacle-free zones. As a preacher, it’s my responsibility to offend people with the gospel. That’s one reason we work so hard not to offend them in the parking lot, the hallway, at check-in, or in the early portions of our service. We want people to come back the following week for another round of offending! Present the gospel in uncompromising terms, preach hard against sin, and tackle the most emotionally charged topics in culture, while providing an environment where unchurched people feel comfortable. The approach a church chooses trumps its purpose every time. Nothing says hypocrite faster than Christians expecting non-Christians to behave like Christians when half the Christians don’t act like it half the time. When you give non-Christians an out, they respond by leaning in. Especially if you invite them rather than expect them. There’s a big difference between being expected to do something and being invited to try something. There is an inexorable link between an organization’s vision and its appetite for improvement. Vision exposes what has yet to be accomplished. In this way, vision has the power to create a healthy sense of organizational discontent. A leader who continually keeps the vision out in front of his or her staff creates a thirst for improvement. Vision-centric churches expect change. Change is a means to an end. Change is critical to making what could and should be a reality. Write your vision in ink; everything else should be penciled in. Plans change. Vision remains the same. It is natural to assume that what worked in the past will always work. But, of course, that way of thinking is lethal. And the longer it goes unchallenged, the more difficult it is to identify and eradicate. Every innovation has an expiration date. The primary reason churches cling to outdated models and programs is that they lack leadership.

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