Disasters Of The World Quotes

The farther you go...the harder it is to return. The world has many edges and it's easy to fall off.

I admire addicts. In a world where everybody is waiting for some blind, random disaster or some sudden disease, the addict has the comfort of knowing what will most likely wait for him down the road. He's taken some control over his ultimate fate, and his addiction keeps the cause of his death from being a total surprise.

Death is the fairest thing in the world. No one's ever gotten out of it. The earth takes everyone - the kind, the cruel, the sinners. Aside from that, there's no fairness on earth.

You don't need another Human Being to make your life complete, but let's be honest. Having your wounds kissed by someone who doesn't see them as disasters In your soul, but cracks to put their love into, Is the most calming thing In this World.

In a world of disorder and disaster and fraud, sometimes only beauty can be trusted. Only artistic excellence is incorruptible. Pleasure cannot be bargained down. And sometimes the meal is the only currency that is real.

To make one person the center of your world is bound to end in disaster. There are too many factors outside your control.

Armaments, universal debt, and planned obsolescence—those are the three pillars of Western prosperity. If war, waste, and moneylenders were abolished, you'd collapse. And while you people are overconsuming the rest of the world sinks more and more deeply into chronic disaster.

All Earthquakes and Disasters are warnings; there’s too much corruption in the world

She is a soft, deadly creature. Kind and timid and terrifying. She's completely out of control and has no idea what she's capable of. And even though she hates me, I can't help but be fascinated by her. I'm enchanted by her pretend-innocence; jealous, even, of the power she wields so unwittingly. I want so much to be a part of her world. I want to know what it's like to be in her mind, to feel what she feels. It seems a tremendous weight to carry. And now she's out there, somewhere, unleashed on society. What a beautiful disaster.

When I was a boy and I would see scary things in the news, my mother would say to me, "Look for the helpers. You will always find people who are helping." To this day, especially in times of "disaster," I remember my mother's words and I am always comforted by realizing that there are still so many helpers – so many caring people in this world.

We've arranged a global civilization in which most crucial elements profoundly depend on science and technology. We have also arranged things so that almost no one understands science and technology. This is a prescription for disaster. We might get away with it for a while, but sooner or later this combustible mixture of ignorance and power is going to blow up in our faces.

The walls of books around him, dense with the past, formed a kind of insulation against the present world and its disasters.

You are beautiful like demolition. Just the thought of you draws my knuckles white. I don’t need a god. I have you and your beautiful mouth, your hands holding onto me, the nails leaving unfelt wounds, your hot breath on my neck. The taste of your saliva. The darkness is ours. The nights belong to us. Everything we do is secret. Nothing we do will ever be understood; we will be feared and kept well away from. It will be the stuff of legend, endless discussion and limitless inspiration for the brave of heart. It’s you and me in this room, on this floor. Beyond life, beyond morality. We are gleaming animals painted in moonlit sweat glow. Our eyes turn to jewels and everything we do is an example of spontaneous perfection. I have been waiting all my life to be with you. My heart slams against my ribs when I think of the slaughtered nights I spent all over the world waiting to feel your touch. The time I annihilated while I waited like a man doing a life sentence. Now you’re here and everything we touch explodes, bursts into bloom or burns to ash. History atomizes and negates itself with our every shared breath. I need you like life needs life. I want you bad like a natural disaster. You are all I see. You are the only one I want to know.

I’m sorry, Shepley,” I called after him. He froze and wheeled around, with the face of a man that had reached his limit. “I wish you and Travis would just get your shit together! You’re a goddamn tornado! When you’re happy, it’s love and peace and butterflies. When you’re pissed, you take the whole fucking world down with you!

Rules for Living by Olivia Joules 1. Never panic. Stop, breathe, think. 2. No one is thinking about you. They're thinking about themselves, just like you. 3. Never change haircut or color before an important event. 4. Nothing is either as bad or good as it seems. 5. Do as you would be done by, e.g. thou shalt not kill. 6. It is better to buy one expensive thing that you really like than several cheap ones that you only quite like. 7. Hardly anything matters: if you get upset, ask yourself, "Does it really matter?" 8. The key to success lies in how you pick yourself up from failure. 9. Be honest and kind. 10. Only buy clothes that make you feel like doing a small dance. 11. Trust your instincts, not your overactive imagination. 12. When overwhelmed by disaster, check if it's really a disaster by doing the following: (a) think, "Oh, fuck it," (b) look on the bright side, and if that doesn't work, look on the funny side. If neither of the above works then maybe it is a disaster so turn to items 1 and 4. 13. Don't expect the world to be safe or life to be fair.

I wish you and Travis would just get your shit together! You're a goddamn tornado! When you're happy, it's love and peace and butterflies. When you're pissed, you take the whole fucking world down with you!

This is the excellent foppery of the world, that when we are sick in fortune (often the surfeits of our own behavior) we make guilty of our disasters the sun, the moon, and stars, as if we were villains on necessity; fools by heavenly compulsion; knaves, thieves, and treachers by spherical predominance; drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on. An admirable evasion of whoremaster man, to lay his goatish disposition on the charge of a star! My father compounded with my mother under the Dragon's tail, and my nativity was under Ursa Major, so that it follows I am rough and lecherous. I should have been that I am, had the maidenliest star in the firmament twinkled on my bastardizing.

Isabelle says the Queen of the Seelie Court has requested an audience with us." "Sure," said Magnus. "And Madonna wants me as a backup dancer on her next world tour." Alec looked puzzled. "Who's Madonna?" "Who's the Queen of the Seelie Court?" said Clary. "She is the Queen of Faerie," said Magnus. "Well, the local one, anyway." Jace put his head in his hands. "Tell Isabelle no." "But she thinks it's a good idea," Alec protested. "Then tell her no twice." Alec frowned. "What's that supposed to mean?" "Oh, just that some of Isabelle's ideas are world-beaters and some are total disasters. Remember that idea she had about using abandoned subway tunnels to get around under the city? Talk about giant rats—" "Let's not," said Simon. "I'd rather not talk about rats at all, in fact.

It was a disaster … It was the most wonderful thing in the world.

Disasters work like alarm clocks to the world, hence God allows them. They are shouting, 'Wake up! Love! Pray!

people had been working for so many years to make the world a safe, organized place. nobody realized how boring it would become. with the whole world property-lined and speed-limited and zoned and taxed and regulated, with everyone tested and registered and addressed and recorded. nobody had left much room for adventure, except maybe the kind you could buy. on a roller coaster. at a movie. still, it would always be that kind of faux excitement. you know the dinosaurs aren't going to eat the kids. the test audiences have outvoted any chance of even a major faux disaster. and because there's no possibility of real disaster, real risk, we're left with no chance for real salvation. real elation. real excitement. Joy. Discovery. Invention. the laws that keep us safe, these same laws condemn us to boredom. without access to true chaos, we'll never have true peace.

In a world of disorder and disaster and fraud, sometimes only beauty can be trusted.

Adrian tipped my face up toward his and kissed me. Like always, the world around me stopped moving. No, the world became Adrian, only Adrian. Kissing him was as mind-blowing as ever, full of that same passion and need I had never believed I’d feel. But today, there was even more to it. I no longer had any doubt about whether this was wrong or right. It was a culmination of a long journey . . . or maybe the beginning of one. I wrapped my arms around his neck and pulled him closer. I didn’t care that we were out in public. I didn’t care that he was Moroi. All that mattered was that he was Adrian, my Adrian. My match. My partner in crime, in the long battle I’d just signed on for to right the wrongs in the Alchemist and Moroi worlds. Maybe Marcus was right that I’d also signed myself up for disaster, but I didn’t care. In that moment, it seemed that as long as Adrian and I were together, there was no challenge too great for us. I don’t know how long we stood there kissing. Like I said, the world around me was gone. Time had stopped. I was awash in the feel of Adrian’s body against mine, in his scent, and in the taste of his lips. That was all that mattered right now.

Apologizing is like spring cleaning.

You don't need another human being to make your life complete, but let's be honest. Having your wounds kissed by someone who doesn't see them as disasters in your soul but cracks to put their love into is the most calming thing in this world.

I wake sometimes in the dark terrified by my life's precariousness, its thready breath. Beside me, my husband's pulse beats at his throat; in their beds, my children's skin shows every faintest scratch. A breeze would blow them over, and the world is filled with more than breezes: diseases and disasters, monsters and pain in a thousand variations. I do not forget either my father and his kind hanging over us, bright and sharp as swords, aimed at our tearing flesh. If they do not fall on us in spite and malice, then they will fall by accident or whim. My breath fights in my throat. How can I live on beneath such a burden of doom? I rise then and go to my herbs. I create something, I transform something. My witchcraft is as strong as ever, stronger. This too is good fortune. How many have such power and leisure and defense as I do? Telemachus comes from our bed to find me. He sits with me in the greensmelling darkness, holding my hand. Our faces are both lined now, marked with our years. Circe, he says, it will be all right. It is not the saying of an oracle or a prophet. They are words you might speak to a child. I have heard him say them to our daughters, when he rocked them back to sleep from a nightmare, when he dressed their small cuts, soothed whatever stung. His skin is familiar as my own beneath my fingers. I listen to his breath, warm upon the night air, and somehow I am comforted. He does not mean it does not hurt. He does not mean we are not frightened. Only that: we are here. This is what it means to swim in the tide, to walk the earth and feel it touch your feet. This is what it means to be alive.

All that mattered was that he was Adrian, my Adrian. My match. My partner in crime, in the long battle I’d just signed on for to right the wrongs in the Alchemist and Moroi worlds. Maybe Marcus was right that I’d also signed myself up for disaster, but I didn’t care. In that moment, it seemed that as long as Adrian and I were together, there was no challenge too great for us.

Brightness Markal! What a disaster that hairstyle is; how brave of you to show it to the world

Though the modern world may know a million secrets, the ancient world knew one - and that was greater than the million; for the million secrets breed death, disaster, sorrow, selfishness, lust, and avarice, but the one secret confers life, light, and truth.

No matter how much crap you gotta plow through to stay alive as a photographer, no matter how many bad assignments, bad days, bad clients, snotty subjects, obnoxious handlers, wigged-out art directors, technical disasters, failures of the mind, body, and will, all the shouldas, couldas, and wouldas that befuddle our brains and creep into our dreams, always remember to make room to shoot what you love. It’s the only way to keep your heart beating as a photographer.

As young people we want something to slow us down and keep us trapped in one place long enough to look below the surface of the world. That disaster is a car crash or a war. To make us sit still. It can be getting cancer or getting pregnant. The important part is how it seems to catch us by surprise. That disaster stops us from living the life we'd planned as children - a life of constant dashing around.

That night Demosthenes published a scathing denunciation of the population limitation laws. People should be allowed to have as many children as they like, and the surplus population should be sent to other worlds, to spread mankind so far across the galaxy that no disaster, no invasion could ever threaten the human race with annihilation. "The most noble title any child can have," Demosthenes wrote, "is Third.

London has the trick of making its past, its long indelible past, always a part of its present. And for that reason it will always have meaning for the future, because of all it can teach about disaster, survival, and redemption. It is all there in the streets. It is all there in the books.

My personal belief is that we turn to postapocalyptic fiction not because we’re drawn to disaster, per se, but because we’re drawn to what we imagine might come next. We long secretly for a world with less technology in it.

This,” James said, when he had disappeared. “This is the excellent foppery of the world, that, when we are sick in fortune—often the surfeit of our own behavior—we make guilty of our disasters the sun, the moon, and the stars … as if we were villains on necessity; fools by heavenly compulsion; knaves, thieves, and treachers by spherical predominance; drunkards, liars, and adulterers by an enforc’d obedience of planetary influence; and all that we are evil in, by a divine thrusting-on!

I closed my eyes, put my right hand on top of the book, and passed it lightly across the cover. It was cool and smooth like a stone from the bottom of the brook, and it stilled me. A whole other world is inside there, I thought to myself, and that's where I want to be.

...when your heart changes, you change, and you have to make new plans.

There's more than one way to tell each other things, and there's more than one way to listen, too.

The cruel injustice is that even though the world’s poor are doing essentially nothing to cause climate change, they’re going to suffer the most from it.

These days, in the world of apps and social media and … idiot friends, it is literally impossible to avoid spoilers. If a character dies, it is gonna be the number one trending topic on Twitter, it is gonna be the top trending story on Facebook — and Reddit and Tumblr just turn into a completely uncensored memorial service of memes. This happens all the time with sports results, but — I shit you not — I once got a notification from the BBC News app saying that a character in a show I was watching had just died! I thought that news notifications are supposed to be for impending natural disasters, not for just ruining my bloody afternoon.

Death is the fairest thing in the world. No one's ever gotten out of it. The earth takes everyone- the kind, the cruel, the sinners. Aside from that, there's no fairness on earth.

In the morning I'm like a snake in the spring: I need to lie out on a warm rock and let the sun sink into me before I can start wiggling around and get on with the day.

The whole world is a disaster waiting to happen.

...how do you run and play when you feel like there are bricks of the heaviest sadness weighing down every part of your body? How do you laugh and talk when there are no laughs left inside of you?

We don't own the earth. We are the earth's caretakers...we take care of it and all the things on it. And when we're done with it, it should be left better than we found it.

Your mind creates everything. Your conscious mind has much greater power than you can ever imagine. Your mind can create blessings or disasters, can heal or harm, can bring abundance or absence. It is up to your mind whether the world looks hopeful or hopeless.

On our way to the cafeteria, he took my hand in his, intertwining our fingers as we walked. He seemed so proud to be holding my hand, announcing to the world that we were finally together.

Well, I'll take these pages and move on. Things are happening elsewhere. Things are always happening. It seems wherever I go there is drama. People are like lice - they get under your skin and bury themselves there. You scratch and scratch until the blood comes, but you can't get permanently deloused. Everywhere I go people are making a mess of their lives. Everyone has his private tragedy. It's in the blood now - misfortune, ennui, grief, suicide. The atmosphere is saturated with disaster, frustration, futility. Scratch and scratch, until there's no skin left. However, the effect upon me is exhilarating. Instead of being discouraged or depressed, I enjoy it. I am crying for more and more disasters, for bigger calamities, grander failures. I want the whole world to be out of whack, I want every one to scratch himself to death.

Because the world is so corrupted, misspoken, unstable, exaggerated and unfair, one should trust only what one can experience with one's own senses, and THIS makes the senses stronger in Italy than anywhere in Europe. This is why, Barzini says, Italians will tolerate hideously incompetent generals, presidents, tyrants, professors, bureaucrats, journalists and captain of industry, but will never tolerate incompetent opera singers, conductors, ballerinas, courtesans, actors, film directors, cooks, tailors... In a world of disorder and disaster and fraud, sometimes only beauty can be trusted. Only artistic excellence is incorruptible. Pleasure cannot be bargained down. And sometimes the meal is the only currency that is real.

Like Russia's gangsterism and Bush's cronyism, contemporary Iraq is a creation of the fifty-year crusade to privatize the world. Rather than being disowned by its creators, it deserves to be seen as the purest incarnation yet of the ideology that gave it birth.

I was saying the right things, but not the really true things.

Tell Isabelle no.” “But she thinks it’s a good idea,” Alec protested. “Then tell her no twice.” Alec frowned. “What’s that supposed to mean?” “Oh, just that some of Isabelle’s ideas are world-beaters and some are total disasters. Remember that idea she had about using abandoned subway tunnels to get around under the city? Talk about giant rats-” “Lets not,” said Simon. “I‘d rather not talk about rats at all, in fact.” “This is different,” said Alec. “She wants us to go to the Seelie Court.” “You‘re right, this is different,” said Jace. “This is her worst idea ever.” -Jace, Alec, & Simon, pg.145-

I believe good plans are the best way to maximize fun, avoid disaster, and possibly, save the world. I spend a lot of my time making them.

I just loved making words into stories by the sound of my voice.

I closed my eyes, took a deep breath, and filled myself up with the breeze from the valley. Then I let it out slow so it could get back to its travels, with a little bit of me added to it.

Every cataclysm is welcomed by somebody; there is always someone to rejoice at disaster and see in it the prospect of a new beginning and a better world.

Look at the world and think about a catastrophic disaster where the cell phone towers went dead. How would you ever be able to 'TEXT" your next door neighbor to see if they were okay

We do not rush toward death, we flee the catastrophe of birth, survivors struggling to forget it. Fear of death is merely the projection into the future of a fear which dates back to our first moment of life. We are reluctant, of course, to treat birth as a scourge: has it not been inculcated as the sovereign good—have we not been told that the worst came at the end, not at the outset of our lives? Yet evil, the real evil, is behind, not ahead of us. What escaped Jesus did not escape Buddha: “If three things did not exist in the world, O disciples, the Perfect One would not appear in the world. …” And ahead of old age and death he places the fact of birth, source of every infirmity, every disaster.

Sometimes Dustfinger thought Basta's constant fear of curses and sudden disaster probably arose from his terror of the darkness within himself, which made him assume that the rest of the world must be exactly the same.

Can I borrow your phone?" she asked. I frowned, unsure what she would do. "Sure." I pulled my phone from my pocket, handing it to her. She fingered the buttons for a moment, and then dialed, closing her eyes as she waited. "I'm sorry for calling you so early," she stammered, "but this couldn't wait. I . . . can't go to dinner with you on Wednesday." She had called Parker. My hands trembled with apprehension, wondering if she was going to ask him to pick her up - to save her - or something else. She continue, "I can't see you at all, actually. I'm . . . pretty sure I'm in love with Travis." My whole world stopped. I tried to replay her words over. Had I heard them correctly? Did she really just say what I thought she had, or was it just wishful thinking? Abby handed the phone back to me, and then reluctantly peered up into my eyes. "He hung up," she said with a frown. "You love me?" "It's the tattoos," she said, flippant and shrugging, as if she hadn't just said the one thing I'd ever wanted to hear. Pigeon loved me.

I didn’t care that we were out in public. I didn’t care that he was Moroi. All that mattered was that he was Adrian, my Adrian. My match. My partner in crime, in the long battle I’d just signed on for to right the wrongs in the Alchemist and Moroi worlds. Maybe Marcus was right that I’d also signed myself up for disaster, but I didn’t care. In that moment, it seemed that as long as Adrian and I were together, there was no challenge too great for us

Reality has always attracted me like a magnet, tortured and hypnotized me, and I wanted to capture it on paper. So I immediately appropriated this genre of actual human voices and confessions, witness evidences and documents. This is how I hear and see the world—as a chorus of individual voices and a collage of everyday details. In this way all my mental and emotional potential is realized to the full. In this way I can be simultaneously a writer, reporter, sociologist, psychologist and preacher.

There are some Questions, some battles, some Hiccups that are worth losing a world for. And perhaps even when all ends in disaster, you cannot do the wrong thing, if you do it out of love.

...sadness is a powerful foe, maybe harder to keep down than happiness...

I know it's hard to not do well at something, and I know it's hard to need help.

In memory yet green, in joy still felt, The scenes of life rise sharply into view. We triumph; Life's disasters are undealt, And while all else is old, the world is new.

And it's like some tiny nothing that sets off a natural disaster halfway across the world, only this was the opposite of disaster, how by accident she saved me with that thoughtless act of grace, and she never knew, and how that, too, is the part of the history of love.

It seems more than a little patronizing for Westerners to lament the loss of the good old days when life in the Khumbu was so much simpler and more picturesque. Most of the people who live in this rugged country seem to have no desire to be severed from the modern world or the untidy flow of human progress. The last thing Sherpas want is to be preserved as specimens in an anthropological museum.

Glory may be everlasting, yet it is fleeting as well—soon forgotten in the aftermath of even the most famous of victories if they lead to greater disasters.

Garbage in, garbage out. Or rather more felicitously: the tree of nonsense is watered with error, and from its branches swing the pumpkins of disaster.

There is never enough time for fun.

We're often silent. We don't yell and we don't complain. We're patient, as always. Because we don't have the words yet. We're afraid to talk about it. We don't know how. It's not an ordinary experience, and the questions it raises are not ordinary. The world has been split in two: there's us, the Chernobylites, and then there's you, the others. Have you noticed? No one here points out that they're Russian or Belarussian or Ukrainian. We all call ourselves Chernobylites. "We're from Chernobyl." "I'm a Chernobylite." As if this is a separate people. A new nation.

Everywhere, the destruction is the same. The fire is raining down. People are panicking. There’s worse than that too, because other natural disasters are rising up.", FADE by Kailin Gow

The recent spate of disasters has translated into such spectacular profits that many people around the world have come to the same conclusion: the rich and powerful must be deliberately causing the catastrophes so that they can exploit them.

GRIEF IS LIKE falling in love; it is always narcissistic. Some catastrophe cuts through your life and immediately you reshape the world to make this disaster the secret heartbeat of all things, the buried truth of the universe.

1. The Industrial Revolution and its consequences have been a disaster for the human race. They have greatly increased the life-expectancy of those of us who live in “advanced” countries, but they have destabilized society, have made life unfulfilling, have subjected human beings to indignities, have led to widespread psychological suffering (in the Third World to physical suffering as well) and have inflicted severe damage on the natural world. The continued development of technology will worsen the situation. It will certainly subject human beings to greater indignities and inflict greater damage on the natural world, it will probably lead to greater social disruption and psychological suffering, and it may lead to increased physical suffering even in “advanced” countries.

People generally don’t suffer high rates of PTSD after natural disasters. Instead, people suffer from PTSD after moral atrocities. Soldiers who’ve endured the depraved world of combat experience their own symptoms. Trauma is an expulsive cataclysm of the soul. The Moral Injury, New York Times. Feb 17, 2015

A cultured society that has fallen away from its religious traditions expects more from art than the aesthetic consciousness and the 'standpoint of art' can deliver. The Romantic desire for a new mythology... gives the artist and his task in the world the consciousness of a new consecration. He is something like a 'secular saviour' for his creations are expected to achieve on a small scale the propitiation of disaster for which an unsaved world hopes.

The only righteous thing on the face of the earth is death. No one has ever bribed their way out of that. The earth takes us all: the good, the evil and the sinners. And that's all the justice you'll find in this world.

Disaster shocks us out of slumber, but only skillful efforts keeps us awake.

Good fortune will elevate even petty minds, and gives them the appearance of a certain greatness and stateliness, as from their high place they look down upon the world; but the truly noble and resolved spirit raises itself, and becomes more conspicuous in times of disaster and ill fortune...

President Franklin D. Roosevelt spoke out strongly against war profiteers, saying, “I don’t want to see a single war millionaire created in the United States as a result of this world disaster.

Israel's demonstration of its military prowess in 1967 confirmed its status as a 'strategic asset,' as did its moves to prevent Syrian intervention in Jordan in 1970 in support of the PLO. Under the Nixon doctrine, Israel and Iran were to be 'the guardians of the Gulf,' and after the fall of the Shah, Israel's perceived role was enhanced. Meanwhile, Israel has provided subsidiary services elsewhere, including Latin America, where direct US support for the most murderous regimes has been impeded by Congress. While there has been internal debate and some fluctuation in US policy, much exaggerated in discussion here, it has been generally true that US support for Israel's militarization and expansion reflected the estimate of its power in the region. The effect has been to turn Israel into a militarized state completely dependent on US aid, willing to undertake tasks that few can endure, such as participation in Guatemalan genocide. For Israel, this is a moral disaster and will eventually become a physical disaster as well. For the Palestinians and many others, it has been a catastrophe, as it may sooner or later be for the entire world, with the growing danger of superpower confrontation.

The American Society of Civil Engineers said in 2007 that the U.S. had fallen so far behind in maintaining its public infrastructure -- roads, bridges, schools, dams -- that it would take more than a trillion and half dollars over five years to bring it back up to standard. Instead, these types of expenditures are being cut back. At the same time, public infrastructure around the world is facing unprecedented stress, with hurricanes, cyclones, floods and forest fires all increasing in frequency and intensity. It's easy to imagine a future in which growing numbers of cities have their frail and long-neglected infrastructures knocked out by disasters and then are left to rot, their core services never repaired or rehabilitated. The well-off, meanwhile, will withdraw into gated communities, their needs met by privatized providers.

The sinking of the Gustloff is the largest maritime disaster, yet the world still knows nothing of it. I often wonder, will that ever change or will it remain just another secret swallowed by war? You

You presume to name those who have no name. We are pandemonium and disaster. We are the dancing, gibbering horror of the world.

When she'd read, her voice wrapped around my head and my heart, and it softened and lightened everything up. It put a pain in my hear that felt good.

There are men in the world who derive as stern an exaltation from the proximity of disaster and ruin, as others from success.

The usual state of nature is recovering from the last disaster,” she said. It was a truism of ecological biologists, and she said it the way a religious person might pray. To make sense of what she saw. To comfort herself. To give the world some sense of purpose or meaning. Species rose in an environment, and that environment changed. It was the nature of the universe, as true here as it had been on Earth.

I need to start thinking more like an engineer and less like a scientist: I need to think about what works, not about why. The problem was me. I was it. That's what I believed. I believed I was the everything. The largeness of my disaster dragged others- frankly, everyone- down with me. I was certain that entire rooms of people became vertiginously joyous when I was high and having fun, and that anyone who got near me when I was morose and coming down would have to feel my pain as potently as I did. Whether I was high or low, the intensity was so great and the world became so small- no larger than the size of me and my mood of the moment- that it was hard to imagine that anything else was going on. It was hard to believe that there were things happening in the world that were not about me.

....I understood why those who had lived through war or economic disasters, and who had built for themselves a good life and a high standard of living, were rightly proud to be able to provide for their children those things which they themselves had not had. And why their children, inevitably, took those things for granted. It meant that new values and new expectations had crept into our societies along with new standards of living. Hence the materialistic and often greedy and selfish lifestyle of so many young people in the Western world, especially in the United States.

It thought about the magic that happens when you tell a story right, and everybody who hears it not only loves the story, but they love you a little bit, too, for telling it so well. Like I love Ms. Washington, in spite of myself, the first time I heard her. When you hear somebody read a story well, you can't help but think there's some good inside them, even if you don't know them.

a society where the cult of science had supplanted religion, the nuclear chiefs were among its most sanctified icons—pillars of the Soviet state. To permit them to be pulled down would undermine the integrity of the entire system on which the USSR was built. They could not be found guilty.

gods are for stories and heavens and other realms; they are not to be seen by men. But when we encroach on their world, when we see what we are not meant to see, how can anything but disaster follow?

There's no guarantee of disaster-free in any world religion, but love, faith and knowledge give men hope and willpower.

Clean energy might help deal with emissions, but it does nothing to reverse deforestation, overfishing, soil depletion and mass extinction. A growth-obsessed economy powered by clean energy will still tip us into ecological disaster.

There are two numbers you need to know about climate change. The first is 51 billion. The other is zero. Fifty-one billion is how many tons of greenhouse gases the world typically adds to the atmosphere every year.

The Apocalypse. Millions… billions of people dying. And that’s just the first phase of it. The initial disaster has knock on effects. It kills so many people, but it isn’t quite the end of the world. In our time though it looks like we are heading for that.”, FADE by Kailin Gow

The most traumatic aspects of all disasters involve the shattering of human connections. And this is especially true for children. Being harmed by the people who are supposed to love you, being abandoned by them, being robbed of the one-on-one relationships that allow you to feel safe and valued and to become humane—these are profoundly destructive experiences. Because humans are inescapably social beings, the worst catastrophes that can befall us inevitably involve relational loss. As a result, recovery from trauma and neglect is also all about relationships—rebuilding trust, regaining confidence, returning to a sense of security and reconnecting to love. Of course, medications can help relieve symptoms and talking to a therapist can be incredibly useful. But healing and recovery are impossible—even with the best medications and therapy in the world—without lasting, caring connections to others.

We do not engage in idle or intentional gossip which undermines someone else's integrity or which spreads the seeds of fear by talking unthinkingly about illness, disasters, and all the other fears which run rampant in the world.

...all of a sudden I felt filled up again, so that my heart might come up my throat. And I was thinking how that can come over you, out of nowhere, and if it wasn't such a fine feeling, it might almost be frightening. Like there's more love and good thoughts and powerful things inside of you than one body can hold.

The fatigue I've gathered year after year and stored inside now heaves a muted cry of helplessness. Nothing but fatigue, rounding my shoulders, heavier than ever on this late autumn day with a useless sun, a world of unforgiving disasters. So many struggles and tragedies, so much sorrow and egotism in this dark, in this rotting century of hate.

When Dick Cheney and Donald Rumsfeld conflate what is good for Lockheed, Halliburton, Carlyle and Gilead with what is good for the United States and indeed the world, it is a form of projection with uniquely dangerous consequences.

Present global culture is a kind of arrogant newcomer. It arrives on the planetary stage following four and a half billion years of other acts, and after looking about for a few thousand years declares itself in possession of eternal truths. But in a world that is changing as fast as ours, this is a prescription for disaster. No nation, no religion, no economic system, no body of knowledge, is likely to have all the answers for our survival. There must be many social systems that would work far better than any now in existence. In the scientific tradition, our task is to find them.

Think about the world. War, violence, natural disasters, man-made disasters, corruption. Things are bad, and it feels like they are getting worse, right? The rich are getting richer and the poor are getting poorer; and the number of poor just keeps increasing; and we will soon run out of resources unless we do something drastic. At least that’s the picture that most Westerners see in the media and carry around in their heads. I call it the overdramatic worldview. It’s stressful and misleading. In fact, the vast majority of the world’s population lives somewhere in the middle of the income scale. Perhaps they are not what we think of as middle class, but they are not living in extreme poverty. Their girls go to school, their children get vaccinated, they live in two-child families, and they want to go abroad on holiday, not as refugees. Step-by-step, year-by-year, the world is improving. Not on every single measure every single year, but as a rule. Though the world faces huge challenges, we have made tremendous progress. This is the fact-based worldview.

I guess every disaster, every tragedy in the world, my lad, is caused by someone’s selfishness and refusal to recognize the rights of others.

So much for the movement of the world! It could have been perfection and it was a disaster. It should be experienced in reality and it is pleasure by proxy, like always.

It will be alright.

So, are you shitting your pants?” Scherbina asked. “Not yet,” Sklyarov said. “But I think things are going that way.

The deep roar of the ocean. The break of waves on farther shores that thought can find. The silent thunders of the deep. And from among it, voices calling, and yet not voices, humming trillings, wordlings, and half-articulated songs of thought. Greetings, waves of greetings, sliding back down into the inarticulate, words breaking together. A crash of sorrow on the shores of Earth. Waves of joy on--where? A world indescribably found, indescribably arrived at, indescribably wet, a song of water. A fugue of voices now, clamoring explanations, of a disaster unavertable, a world to be destroyed, a surge of helplessness, a spasm of despair, a dying fall, again the break of words. And then the fling of hope, the finding of a shadow Earth in the implications of enfolded time, submerged dimensions, the pull of parallels, the deep pull, the spin of will, the hurl and split of it, the fight. A new Earth pulled into replacement, the dolphins gone. Then stunningly a single voice, quite clear. "This bowl was brought to you by the Campaign to Save the Humans. We bid you farewell." And then the sound of long, heavy, perfectly gray bodies rolling away into an unknown fathomless deep, quietly giggling.

Centuries ago human knowledge increased slowly, so politics and economics changed at a leisurely pace too. Today our knowledge is increasing at breakneck speed, and theoretically we should understand the world better and better. But the very opposite is happening. Our new-found knowledge leads to faster economic, social and political changes; in an attempt to understand what is happening, we accelerate the accumulation of knowledge, which leads only to faster and greater upheavals. Consequently we are less and less able to make sense of the present or forecast the future. In 1016 it was relatively easy to predict how Europe would look in 1050. Sure, dynasties might fall, unknown raiders might invade, and natural disasters might strike; yet it was clear that in 1050 Europe would still be ruled by kings and priests, that it would be an agricultural society, that most of its inhabitants would be peasants, and that it would continue to suffer greatly from famines, plagues and wars. In contrast, in 2016 we have no idea how Europe will look in 2050. We cannot say what kind of political system it will have, how its job market will be structured, or even what kind of bodies its inhabitants will possess.

You understand quite completely that the main lesson of history is: humans don’t learn from history. The twenty-first century could still turn out to be a bad cover version of the twentieth, but what could we do? People’s minds across the world were filling with utopias that could never overlap. It was a recipe for disaster, but, alas, a familiar one. Empathy was waning, as it often had. Peace was made of porcelain, as it always was.

If some volcano in the Alleghanies threatens North Carolina with a disaster similar to that of Martinique, buried beneath the outpourings of Mont Pelee, then these people must leave their homes.

It was in fact the ordinary nature of everything preceding the event that prevented me from truly believing it had happened, absorbing it, incorporating it, getting past it. I recognize now that there was nothing unusual in this: confronted with sudden disaster we all focus on how unremarkable the circumstances were in which the unthinkable occurred, the clear blue sky from which the plane fell, the routine errand that ended on the shoulder with the car in flames, the swings where the children were playing as usual when the rattlesnake struck from the ivy. "He was on his way home from work — happy, successful, healthy — and then, gone," I read in the account of a psychiatric nurse whose husband was killed in a highway accident. In 1966 I happened to interview many people who had been living in Honolulu on the morning of December 7, 1941; without exception, these people began their accounts of Pearl Harbor by telling me what an "ordinary Sunday morning" it had been. "It was just an ordinary beautiful September day," people still say when asked to describe the morning in New York when American Airlines 11 and United Airlines 175 got flown into the World Trade towers. Even the report of the 9/11 Commission opened on this insistently premonitory and yet still dumbstruck narrative note: "Tuesday, September 11, 2001, dawned temperate and nearly cloudless in the eastern United States.

We shall see how the counsels of prudence and restraint may become the prime agents of mortal danger; how the middle course adopted from desires for safety and a quiet life may be found to lead direct to the bull's-eye of disaster.

In the last analysis it seems likely that they were wiser than I, all those friends in Vienna, because they suffered everything only when it really happened, whereas I had already suffered the disaster in advance in my fantasy, and then again when it became reality.

If we can't prevent nuclear disaster that will be not just a political failure, but be the highest spiritual failure of mankind. Whether we are Hindu, Christian, Buddhist, Muslim, Sikh, Jewish or others we must work to prevent that failure.

Authoritarian Communism is, and should be, forever tainted by those real-world laboratories. But what of the contemporary crusade to liberate world markets? The coups, wars and slaughters to instill and maintain pro-corporate regimes have never been treated as capitalist crimes but have instead been written off as the excess of overzealous dictators, as hot fronts in the Cold War, and now of the War on Terror. If the most committed opponents of the corporatist economic model are systematically eliminated, whether in Argentina in the seventies or in Iraq today, that suppression is explained as part of the dirty fight against Communism or terrorism - almost never as the fight for the advancement of pure capitalism.

The map of the world is always changing; sometimes it happens overnight. All it takes is the blink of an eye, the squeeze of a trigger, a sudden gust of wind. Wake up and your life is perched on a precipice; fall asleep, it swallows you whole.

Indeed, the sort of crimes and even the amount of delinquency that fill the prophets of Israel with dismay do not go beyond that which we regard as normal, as typical ingredients of social dynamics. To us a single act of injustice--cheating in business, exploitation of the poor--is slight; to the prophets, a disaster. To us injustice is injurious to the welfare of the people; to the prophets it is a deathblow to existence: to us, an episode; to them, a catastrophe, a threat to the world.

I can’t see you at all, actually. I’m . . . pretty sure I’m in love with Travis.” My whole world stopped. I tried to replay her words over. Had I heard them correctly? Did she really just say what I thought she had, or was it just wishful thinking?

A few years ago I heard Jerome Kagan, a distinguished emeritus professor of child psychology at Harvard, say to the Dalai Lama that for every act of cruelty in this world there are hundreds of small acts of kindness and connection. His conclusion: "To be benevolent rather than malevolent is probably a true feature of our species." Being able to feel safe with other people is probably the single most important aspect of mental health; safe connections are fundamental to meaningful and satisfying lives. Numerous studies of disaster response around the globe have shown that social support is the most powerful protection against becoming overwhelmed by stress and trauma. Social support is not the same as merely being in the presence of others. The critical issue is reciprocity: being truly heard and seen by the people around us, feeling that we are held in someone else's mind and heart. For our physiology to calm down, heal, and grow we need a visceral feeling of safety. No doctor can write a prescription for friendship and love: These are complex and hard-earned capacities. You don't need a history of trauma to feel self-conscious and even panicked at a party with strangers - but trauma can turn the whole world into a gathering of aliens.

[T]he normal and the everyday are often amazingly unstoppable, and what is unimaginable is the cessation of them. The world is resilient, and, no matter what interruptions occur, people so badly want to return to their lives and get on with them. A veneer of civilization descends quickly, like a shining rain. Dust is settled.

And thanks to increasing press freedom and improving technology, we hear more, about more disasters, than ever before. When Europeans slaughtered indigenous peoples across America a few centuries ago, it didn’t make the news back in the old world. When central planning resulted in mass famine in rural China, millions starved to death while the youngsters in Europe waving communist red flags knew nothing about it. When in the past whole species or ecosystems were destroyed, no one realized or even cared. Alongside all the other improvements, our surveillance of suffering has improved tremendously. This improved reporting is itself a sign of human progress, but it creates the impression of the exact opposite.

Do you believe a man must be hard?” she asked. She was taking a chance. “Or strong?” By her tone, she left no doubt she saw a difference. Again Sorilea touched the tray; the smallest of smiles might have quirked her lips for an instant. Or not. “Most men see the two as one and the same, Cadsuane Melaidhrin. Strong endures; hard shatters.” Cadsuane drew breath. A chance she would have scoured anyone else for taking. But she was not anyone else, and sometimes chances had to be taken. “The boy confuses them,” she said. “He needs to be strong, and makes himself harder. Too hard, already, and he will not stop until he is stopped. He has forgotten how to laugh except in bitterness; there are no tears left in him. Unless he finds laughter and tears again, the world faces disaster. He must learn that even the Dragon Reborn is flesh. If he goes to Tarmon Gai’don as he is, even his victory may be as dark as his defeat.

I have met only a very few people - and most of these were not Americans - who had any real desire to be free. Freedom is hard to bear. It can be objected that I am speaking of political freedom in spiritual terms, but the political institutions of any nation are always menaced and are ultimately controlled by the spiritual state of that nation. We are controlled here by our confusion, far more than we know, and the American dream has therefore become something much more closely resembling a nightmare, on the private, domestic, and international levels. Privately, we cannot stand our lives and dare not examine them; domestically, we take no responsibility for (and no pride in) what goes on in our country; and, internationally, for many millions of people, we are an unmitigated disaster. Whoever doubts this last statement has only to open his ears, his heart, his mind, to the testimony of - for example - any Cuban peasant or any Spanish poet, and ask himself what he would feel about us if he were the victim of our performance in pre-Castro Cuba or in Spain. We defend our curious role in Spain by referring to the Russian menace and the necessity of protecting the free world. It has not occurred to us that we have simply been mesmerized by Russia, and that the only real advantage Russia has in what we think of as a struggle between the East and the West is the moral history of the Western world. Russia's secret weapon is the bewilderment and despair and hunger of millions of people of whose existence we are scarecely aware. The Russian Communists are not in the least concerned about these people. But our ignorance and indecision have had the effect, if not of delivering them into Russian hands, of plunging them very deeply in the Russian shadow, for which effect - and it is hard to blame them - the most articulate among them, and the most oppressed as well, distrust us all the more... We are capable of bearing a great burden, once we discover that the burden is reality and arrive where reality is. Anyway, the point here is that we are living in an age of revolution, whether we will or no, and that America is the only Western nation with both the power, and, as I hope to suggest, the experience that may help to make these revolutions real and minimize the human damage.

Every man has his own world. He dwells in the midst of his little universe as the lord and ruler of the constituent parts of himself. Sometimes he is a wise king, devoting his life to the needs of his subjects, but more often he is a tyrant, imposing many forms of injustice upon his vassals, either through ignorance of their needs or thoughtlessness concerning the ultimate disaster that he is bringing upon himself. Man's body is a living temple and he is a high priest, placed there to keep the House of the Lord in order.

But in truth, the world is constantly shifting: shape and size, location in space. It's got edges and chasms, too many to count. They open up, close, reappear somewhere else. Geologists nay have mapped out the planet's tectonic plates -hidden shelves of rock that grind, one against the other, forming mountains, creating continents - but thy can't plot the fault lines that run through our heads, divide out hearts. The map of the world is always changing; sometimes it happens overnight. All it takes is the blink of an eye, the squeeze of a trigger, a sudden gust of wind. Wake up and your life is perched on a precipice; fall asleep, it swallows you whole

Each person entering our world brings either a contribution or destruction. Trying to be “always nice” is to invite certain disaster. Those with poisonous attitudes, strange opinions, and caustic conversations love to look for someone nice who will listen to them. They love to dump their verbal garbage into the mental factory of anyone willing to listen. A major challenge in life is for each person to learn the art of standing guard at the doorway of their mind. Carefully examine the credentials and authority of those seeking to enter within that place where your attitudes are formed.

history is the history of ideas, not of the mechanical effects of biogeography. Strategies to prevent foreseeable disasters are bound to fail eventually, and cannot even address the unforeseeable. To prepare for those, we need rapid progress in science and technology and as much wealth as possible.

It’s so easy to place your hope in people. To think that the world can change overnight. We demonstrate after an attack, we donate money after a disaster, we lay our hearts bare online. But for every step forward we take, we take an almost equally large step back. Seen over time, every change is so slow that it’s barely visible when it’s happening.

I've always been proud of how much my daughter cared about the world. After school she’d study the news, comb the internet for disasters, wars and hate and injustice, write it all down in these color-coded journals. Once, I asked her what she was doing, and she said she was just trying to keep track of it all because it didn’t seem like anybody else noticed or cared that we kept making the same mistakes, that hate in a neighborhood or injustice in a state ran like poison through veins, until another ice shelf collapsed or another animal went extinct. Everything is connected, she’d say. And I’d tell her, You’re only one person and you only have one life.

Are you seeking to know what is wrong with the world? All the disasters that have wrecked your world, came from your leaders’ attempt to evade the fact that A is A. All the secret evil you dread to face within you and all the pain you have ever endured, came from your own attempt to evade the fact that A is A.

Walter Mittys with Everest dreams need to bear in mind that when things go wrong up in the Death Zone--and sooner or later they always do--the strongest guides in the world may be powerless to save a client's life; indeed, as the events of 1996 demonstrated, the strongest guides in the world are sometimes powerless to save even their own lives. Four of my teammates died not so much because Rob Hall's systems were faulty--indeed, nobody's were better--but because on Everest it is the nature of systems to break down with a vengeance.

People are cast in the underclass because they are seen as totally useless; as a nuisance pure and simple, something the rest of us could do nicely without. In a society of consumers - a world that evaluates anyone and anything by their commodity value - they are people with no market value; they are the uncommoditised men and women, and their failure to obtain the status of proper commodity coincides with (indeed, stems from) their failure to engage in a fully fledged consumer activity. They are failed consumers, walking symbols of the disasters awaiting fallen consumers, and of the ultimate destiny of anyone failing to acquit herself or himself in the consumer’s duties. All in all, they are the ‘end is nigh’ or the ‘memento mori’ sandwich men walking the streets to alert or frighten the bona fide consumers.

Time, Liam has learned, is not an arrow. Neither is it a road. It goes in no particular direction. It simply accumulates—in the body, in the world—like wood does. Layer upon layer. Light, then dark. Each one dependent upon the last. Each year impossible without the one preceding it. Each triumph and each disaster written forever in its structure. His own life, he can admit now, will never be clear, will never be unblemished, will never be reclaimed. Because it is impossible to ungrow what has already grown, to undo what is already done. Still, people trust the things he’s built, and there is something to that. It’s not enough, but it’s what he’ll take with him.

Yet the economists in Moscow had no reliable index of what was going on in the vast empire they notionally maintained; the false accounting was so endemic that at one point the KGB resorted to turning the cameras of its spy satellites onto Soviet Uzbekistan in an attempt to gather accurate information about the state’s own cotton harvest.

It's certainly true that Chernobyl, while an accident in the sense that no one intentionally set it off, was also the deliberate product of a culture of cronyism, laziness, and a deep-seated indifference toward the general population. The literature on the subject is pretty unanimous in its opinion that the Soviet system had taken a poorly designed reactor and then staffed it with a group of incompetents. It then proceeded, as the interviews in this book attest, to lie about the disaster in the most criminal way. In the crucial first ten days, when the reactor core was burning and releasing a steady stream of highly radioactive material into the surrounding areas, the authorities repeatedly claimed that the situation was under control. . . In the week after the accident, while refusing to admit to the world that anything really serious had gone wrong, the Soviets poured thousands of men into the breach. . . The machines they brought broke down because of the radiation. The humans wouldn't break down until weeks or months later, at which point they'd die horribly.

They share another long look. This one is reserved for ill-fated observers in the moments before impending, inescapable calamity, whether it be natural disaster or violent failure of humanity; a look of resigned melancholy and awe, unblinking in the face of a revealed, horrific, sacred truth. And they realize again, in this darkest hour of the darkest day, they remain alone, fundamentally alone.

Disaster is rarely as pervasive as it seems from recorded accounts. The fact of being on the record makes it appear continuous and ubiquitous whereas it is more likely to have been sporadic both in time and place. Besides, persistence of the normal is usually greater than the effect of the disturbance, as we know from our own times. After absorbing the news of today, one expects to face a world consisting entirely of strikes, crimes, power failures, broken water mains, stalled trains, school shutdowns, muggers, drug addicts, neo-Nazis, and rapists. The fact is that one can come home in the evening--on a lucky day--without having encountered more than one or two of these phenomena. This has led me to formulate Tuchman's Law, as follows: "The fact of being reported multiplies the apparent extent of any deplorable development by five- to tenfold" (or any figure the reader would care to supply).

Reasons aren't really things that make you do other things. Reasons are things that you make up, much later, to reassure everyone that we are all logical and that the world makes sense. We do unreasonable things, because we want to, at the time. No reason. Much later we sit in the wreckage, building reasons out of little bits of wreckage, so we'll have something to show the crash investigators. Look, this is what caused it. So the whole mess at least appears reasonable. So we can convince ourselves that at least there was a reason for the disaster, something we can prevent or avoid, so it'll never happen again. But a lot of the time there's no reason. We just flew it to the ground. Because we felt like it. And we're still dangerous. And it could happen again anytime. Its easier to live with each other afterwards if we give each other reasons.

People are like lice - they get under your skin and bury themselves there. You scratch and scratch until the blood comes out, but you can’t permanently get deloused. Everywhere I go, people are making a mess of their lives. Everyone has his private tragedy. It’s in the blood now - misfortune, ennui, grief, suicide. The atmosphere is saturated with disaster, frustration, futility. Scratch and scratch - until there is no skin left. However, the effect upon me is exhilarating. Instead of being discouraged or depressed, I enjoy it. I am crying for more and more disasters, for bigger calamaties, for grader failures. I want the whole world to be out of wack, I want everyone to scratch himself to death.

When I asked the mayor if flood insurance rates had gone up after Sandy, he said, “Not really.” This is how disaster relief works in America. There are lots of incentives to rebuild but few incentives to rebuild differently, much less to rethink the long-term future of cities and towns along the coast.

He is like a superhero, practicing living a normal life before starting his career as a defender of libraries, books, and the all-important art of reading. When elections come, and the town realizes the threat it is facing, he will fight for what is good and right in the world, and protect us from disaster.

Confronted with the twin disasters of climate change and an impending oil peak, it is hard to see how anyone could justify the assertion that the need to drive a car which can accelerate from 0 to 60 miles an hour in 4.5 seconds (the Audi S4 for example) overrides the Ethiopians' need to avoid recurrent famines, or the whole world's need to avoid the economic catastrophe we'll suffer if petroleum peaks too soon.

When the great ship containing the hopes and aspirations of the world, when the great ship freighted with mankind goes down in the night of death, chaos and disaster, I am willing to go down with the ship. I will not be guilty of the ineffable meanness of paddling away in some orthodox canoe. I will go down with the ship, with those who love me, and with those whom I have loved. If there is a God who will damn his children forever, I would rather go to hell than to go to heaven and keep the society of such an infamous tyrant. I make my choice now. I despise that doctrine. It has covered the cheeks of this world with tears. It has polluted the hearts of children, and poisoned the imaginations of men. It has been a constant pain, a perpetual terror to every good man and woman and child. It has filled the good with horror and with fear; but it has had no effect upon the infamous and base. It has wrung the hearts of the tender; it has furrowed the cheeks of the good. This doctrine never should be preached again. What right have you, sir, Mr. clergyman, you, minister of the gospel, to stand at the portals of the tomb, at the vestibule of eternity, and fill the future with horror and with fear? I do not believe this doctrine: neither do you. If you did, you could not sleep one moment. Any man who believes it, and has within his breast a decent, throbbing heart, will go insane. A man who believes that doctrine and does not go insane has the heart of a snake and the conscience of a hyena.

This world, in which reason is more and more at home, is not habitable. It is hard and cold like those depots in which are piled up goods that cannot satisfy: neither clothe those who are naked, nor feed those who are hungry; it is as impersonal as factory hangars and industrial cities in which manufactured things remain abstract, true with statistical truth and borne on the anonymous circuit of the economy, resulting from skilful planning decisions which cannot prevent, but prepare disasters. There it is, the mind in its masculine essence, living on the outside, exposed to the violent, blinding sun, to the trade winds that beat against it and beat it down, on a land without folds, rootless, solitary and wandering and thus already alienated by the very things which it caused to be produced and which remain untameable and hostile.

The foreign correspondent is frequently the only means of getting an important story told, or of drawing the world's attention to disasters in the making or being covered up. Such an important role is risky in more ways than one. It can expose the correspondent to actual physical danger; but there is also the moral danger of indulging in sensationalism and dehumanizing the sufferer. This danger immediately raises the question of the character and attitude of the correspondent, because the same qualities of mind which in the past separated a Conrad from a Livingstone, or a Gainsborough from the anonymous painter of Francis Williams, are still present and active in the world today. Perhaps this difference can best be put in one phrase: the presence or absence of respect for the human person.

The inflated ego of the tyrant is a curse to himself and his world – no matter how his affairs may prosper. Self-terrorized, fear-haunted, alert at every hand to meet and battle back the anticipated aggressions of his environment, which are primarily the reflections of the uncontrollable impulses to acquisition within himself. The giant of self-achieved independence is the world’s messenger of disaster, even though, in his mind, he may entertain himself with humane intentions.

life expectancy among working-class white Americans had been decreasing since the early 2000s. In modern history the only obvious parallel was with Russia in the desperate aftermath of the fall of the Soviet Union. One journalistic essay and academic research paper after another confirmed the disaster, until the narrative was capped in 2015 by Anne Case and Angus Deaton’s famous account of “deaths of despair.

The whole discussion now underway on revolutionary forms in Russia and in China boils down to the judgement to be made of the historical phenomenon of the "appearance" of industrialism and mechanisation in huge areas of the world previously dominated by landed and precapitalist forms of production. Constructing industrialism and mechanising things is supposedly the same as building socialism whenever central and "national" plans are made. This is the mistaken thesis.

Each of us experiences the perpetual revival of the self. We constantly recast our connate emotional index by perceiving each encounter in life as a marvel, impedance, problem, disaster, or nothing at all. Living in the moment allows us to escape the lonely landscape of self-interest and be part of a larger world filled with beauty, reverence, and adoration.

There are many shades in the danger of adventures and gales, and it is only now and then that there appears on the face of facts a sinister violence of intention- that indefinable something which forces it upon the mind and the heart of a man, that this complication of accidents or these elemental furies are coming at him with a purpose of malice, with a strength beyond control, with an unbridled cruelty that means to tear out of him his hope and his fear, the pain of his fatigue and his longing for rest: which means to smash, to destroy, to annihilate all he has seen, known, loved, enjoyed, or hated; all that is priceless and necessary- the sunshine, the memories, the future,- which means to sweep the whole precious world utterly away from his sight by the simple and appalling act of taking his life.

Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connection with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. He would, I imagine, first of all, express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in general. And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity, as if no such accident had happened. The most frivolous disaster which could befall himself would occasion a more real disturbance. If he was to lose his little finger to-morrow, he would not sleep to-night; but, provided he never saw them, he will snore with the most profound security over the ruin of a hundred millions of his brethren, and the destruction of that immense multitude seems plainly an object less interesting to him, than this paltry misfortune of his own. To prevent, therefore, this paltry misfortune to himself, would a man of humanity be willing to sacrifice the lives of a hundred millions of his brethren, provided he had never seen them? Human nature startles with horror at the thought, and the world, in its greatest depravity and corruption, never produced such a villain as could be capable of entertaining it. But what makes this difference? When our passive feelings are almost always so sordid and so selfish, how comes it that our active principles should often be so generous and so noble? When we are always so much more deeply affected by whatever concerns ourselves, than by whatever concerns other men; what is it which prompts the generous, upon all occasions, and the mean upon many, to sacrifice their own interests to the greater interests of others? It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impulses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct.

Likewise, civilizations have throughout history marched blindly toward disaster, because humans are wired to believe that tomorrow will be much like today — it is unnatural for us to think that this way of life, this present moment, this order of things is not stable and permanent. Across the world today, our actions testify to our belief that we can go on like this forever, burning oil, poisoning the seas, killing off other species, pumping carbon into the air, ignoring the ominous silence of our coal mine canaries in favor of the unending robotic tweets of our new digital imaginarium. Yet the reality of global climate change is going to keep intruding on our fantasies of perpetual growth, permanent innovation and endless energy, just as the reality of mortality shocks our casual faith in permanence.

You must understand something, George. The world's leaders create catastrophes and resolve them-- all at their own whimsy-- every single day. It is how the world runs. Lacking anything else to believe in, common people need to believe in their leaders' abilities to save them. It's true! Their emotional well-being-- and yes, their fate-- depends on the intelligence and skill of those who manipulate the days' disasters. And it should go without saying that the one who succeeds in taking the reins of leadership-- by whatever means-- is the most intelligent and skillful, and therefore most qualified to lead.

We’ve arranged a global civilization in which most crucial elements—transportation, communications, and all other industries; agriculture, medicine, education, entertainment, protecting the environment; and even the key democratic institution of voting—profoundly depend on science and technology. We have also arranged things so that almost no one understands science and technology. This is a prescription for disaster. We might get away with it for a while, but sooner or later this combustible mixture of ignorance and power is going to blow up in our faces.

Then I looked right at Mama, for the first time in what seemed like forever, and she wasn't looking at me, but into me. She was pulling me to her with her eyes, like she used to do. All of a sudden I could see the light that was Mama's shining out of her eyes. I couldn't help smiling at it. 'Be careful,' my heart warned me. But I was having a hard time remembering that there as anything to be careful about. Because if I just looked at Mama's eyes...I could tell that the part of her I thought had gone away forever was still there and glowing, only from deep down inside her.

It is worse, much worse, than you think. The slowness of climate change is a fairy tale, perhaps as pernicious as the one that says it isn’t happening at all, and comes to us bundled with several others in an anthology of comforting delusions: that global warming is an Arctic saga, unfolding remotely; that it is strictly a matter of sea level and coastlines, not an enveloping crisis sparing no place and leaving no life undeformed; that it is a crisis of the “natural” world, not the human one; that those two are distinct, and that we live today somehow outside or beyond or at the very least defended against nature, not inescapably within and literally overwhelmed by it; that wealth can be a shield against the ravages of warming; that the burning of fossil fuels is the price of continued economic growth; that growth, and the technology it produces, will allow us to engineer our way out of environmental disaster; that there is any analogue to the scale or scope of this threat, in the long span of human history, that might give us confidence in staring it down. None of this is true. But let’s begin with the speed of change. The earth has experienced five mass extinctions before the one we are living through now, each so complete a wiping of the fossil record that it functioned as an evolutionary reset, the planet’s phylogenetic tree first expanding, then collapsing, at intervals, like a lung: 86 percent of all species dead, 450 million years ago; 70 million years later, 75 percent; 125 million years later, 96 percent; 50 million years later, 80 percent; 135 million years after that, 75 percent again. Unless you are a teenager, you probably read in your high school textbooks that these extinctions were the result of asteroids. In fact, all but the one that killed the dinosaurs involved climate change produced by greenhouse gas. The most notorious was 250 million years ago; it began when carbon dioxide warmed the planet by five degrees Celsius, accelerated when that warming triggered the release of methane, another greenhouse gas, and ended with all but a sliver of life on Earth dead. We are currently adding carbon to the atmosphere at a considerably faster rate; by most estimates, at least ten times faster. The rate is one hundred times faster than at any point in human history before the beginning of industrialization. And there is already, right now, fully a third more carbon in the atmosphere than at any point in the last 800,000 years—perhaps in as long as 15 million years. There were no humans then. The oceans were more than a hundred feet higher.

It was strange to us that none of these three victims made any attempt to resist the attack. Indeed, not one inhabitant in any of these worlds considered for a moment the possibility of resistance. In every case the attitude to disaster seemed to express itself in such terms as these: "To retaliate would be to wound our communal spirit beyond cure. We choose rather to die. The theme of spirit that we have created must inevitably be broken short, whether by the ruthlessness of the invader or by our own resort to arms. It is better to be destroyed than to triumph in slaying the spirit. Such as it is, the spirit that we have achieved is fair; and it is indestructibly woven into the tissue of the cosmos. We die praising the universe in which at least such an achievement as ours can be. We die knowing that the promise of further glory outlives us in other galaxies. We die praising the Star Maker, the Star Destroyer.

The world is increasingly unthinkable – a world of planetary disasters, emerging pandemics, tectonic shifts, strange weather, oil-drenched seascapes, and the furtive, always-looming threat of extinction. In spite of our daily concerns, wants, and desires, it is increasingly difficult to comprehend the world in which we live and of which we are a part. To confront this idea is to confront an absolute limit to our ability to adequately understand the world at all – an idea that has been a central motif of the horror genre for some time.

Julian," she said huskily, "you were right the other morning. You know me so well. I'm not made for illicit affaires, all that sneaking around to avoid discovery." In the dark, her hands crept up to his shoulders, then his face. Her finger teased through his hair. "Why should we hide at all? Let all London see us together. I don't care what anyone says or thinks. I love you, and I want the world to know." He wanted to weep. For joy, for frustration. She was so brave, his beautiful Lily, and the situation was so damned unfair. It wasn't her fault that she made these heartrending declarations at a moment when their lives were probably in danger and he couldn't possibly reciprocate. That fault was his, for choosing to live the way he had and making the decisions he'd made. He didn't deserve her, didn't deserve her love. He most certainly didn't merit those warm brushes of her lips against his skin. But damned if he could bring himself to stop them. "We're in love, Julian. Isn't it wonderful?" "No," he murmured as she kissed him again. "It's not wonderful. It's a disaster." Her lips grazed his jaw, then his throat. "I can feel you speaking, and I know you're probably making some valiant protest. But you know I can't hear those words. Your body is making an altogether different argument, and I'm listening to it." Her fingers crept inside his waistcoat, splaying over the thin lawn of his shirt. "Take your heart, for example." Yes, take it. Take it and keep it, always.

A voice from the dark called out, "The poets must give us imagination of peace, to oust the intense, familiar imagination of disaster. Peace, not only the absence of war." But peace, like a poem, is not there ahead of itself, can't be imagined before it is made, can't be known except in the words of its making, grammar of justice, syntax of mutual aid. A feeling towards it, dimly sensing a rhythm, is all we have until we begin to utter its metaphors, learning them as we speak. A line of peace might appear if we restructured the sentence our lives are making, revoked its reaffirmation of profit and power, questioned our needs, allowed long pauses. . . . A cadence of peace might balance its weight on that different fulcrum; peace, a presence, an energy field more intense than war, might pulse then, stanza by stanza into the world, each act of living one of its words, each word a vibration of light--facets of the forming crystal.

Thinking is always thinking, but philosophical thinking is, upon the whole, at the extreme end of the scale of distance from the active urgency of concrete situations. It is because of this fact that neglect of context is the besetting fallacy of philosophical thought … I should venture to assert that the most pervasive fallacy of philosophic thinking goes back to neglect of context … neglect of context is the greatest single disaster which philosophic thinking can incur.

I am not suggesting that everything bad that happens to us is sent directly by a knowing hand—cooked up specially for our personal development. Nor do I mean that by using the stuff of life as grist for the mill you will learn what you need to learn and move on into a problem-free world. And I also don’t recommend courting drama and disaster so that you can be broken open to the truth. A catastrophe is not a sign that God has singled you out for greatness. What I do mean is that you can use anything—everything—as a wake-up call; you can find a treasure trove of information about yourself and the world in the big trials and the little annoyances of daily life. If you turn around and face yourself in times of loss and pain, you will be given the key to a more truthful—and therefore a more joyful—life.

You are beautiful like demolition. Just the thought of you draws my knuckles white. I don’t need a god. I have you and your beautiful mouth, your hands holding onto me, the nails leaving unfelt wounds, your hot breath on my neck. The taste of your saliva. The darkness is ours. The nights belong to us. Everything we do is secret. Nothing we do will ever be understood; we will be feared and kept well away from. ..It’s you and me in this room, on this floor. Beyond life, beyond morality. We are gleaming animals painted in moonlit sweat glow. Our eyes turn to jewels and everything we do is an example of spontaneous perfection. I have been waiting all my life to be with you. My heart slams against my ribs when I think of the slaughtered nights I spent all over the world waiting to feel your touch. The time I annihilated while I waited like a man doing a life sentence. Now you’re here and everything we touch explodes, bursts into bloom or burns to ash. History atomizes and negates itself with our every shared breath. I need you like life needs life. I want you bad like a natural disaster. You are all I see. You are the only one I want to know.

Today, in a world with instant access to Google, we rely on the electronic web to supply everything we need, from historical facts to word definitions and spellings as well as extended quotations. All of us who use a computer are aware of the shock of inner poverty that we suddenly feel when deprived (by a virus or other disaster) of our mental crutches even just for a day or a week. Plato is right: memory has been stripped from us, and all we possess is an external reminder of what we have lost, enabling us to pretend to a wisdom and an inner life we no longer possess in ourselves.13

The river itself is not a hundred yards across, and pa and Vernon and Vardaman and Dewey Dell are the only things in sight not of that single monotony of desolation leaning with that terrific quality a little from right to left, as though we had reached the place where the motion of the wasted world accelerates just before the final precipice. Yet they appear dwarfed. It is as though the space between us were time: an irrevocable quality. It is as though time, no longer running straight before us in a diminishing line, now runs parallel between us like a looping string, the distance being the doubling accretion of the thread and not the interval between. The mules stand, their fore quarters already sloped a little, their rumps high. They too are breathing now with a deep groaning sound; looking back once, their gaze sweeps across us with in their eyes a wild, sad, profound and despairing quality as though they had already seen in the thick water the shape of the disaster which they could not speak and we could not see.

But nothing. The way you’re looking at me right now? This is exactly why I didn’t tell you.” I closed my eyes. “I won’t live like that anymore, Trav. Not even with you.” “Whoa! Calm down, Pigeon. Let’s not get carried away.” His eyes focused and he walked over to wrap me in his arms. “I don’t care what you were or what you’re not anymore. I just want you.” “I guess we have that in common, then.” He led me to the bed, smiling down at me. “It’s just you and me against the world, Pidge.” I curled up beside him, settling into the mattress. I had never planned on anyone besides myself and America knowing about Mick, and I never expected that my boyfriend would belong to a family of poker buffs. I heaved a heavy sigh, pressing my cheek against his chest. “What’s wrong?” he asked. “I don’t want anyone to know, Trav. I didn’t want you to know.” “I love you, Abby. I won’t mention it again, okay? Your secret’s safe with me,” he said, kissing my forehead.

Before my last exhale, Before the curtain falls, Before the last flower wilts, I intend to live fully, I intend to love without inhibition, I intend to be. In this cruel world, In this era steeped in hatred and grudge, In this age filled with disasters, I want to be in the presence of those who need me, Whom I need, Who are worthy of reverence? So that I can discover, Be mesmerized, And understand anew, All that I am, All that I can be, All that I want to be. So that the days don’t pass me by in meaningless void, The hours become alive, And the moments gain significance. When I laugh, When I cry, When I am silent, I am journeying towards you, Towards myself, Towards the divine. For it is an unknown path, Full of thorns, And ebbs and flows. A path that upon taking, Upon which I have already stepped foot, There is no return, Until I have seen the blossoming of the flowers, Until I have heard the rivers roar, Until I have been awed by the beauty of life. Now death can find me, Now I can carry on with the journey, Now I can say that I have lived.

Yes, it struck her now that this whole business of the bull was like a life; the important birth, the fair chance, the tentative, then assured, then half-dispairing circulations of the ring, an obstacle negotiated - a feat improperly recognized - boredom, resignation, collapse: then another, more convulsive birth, a new start; the circumspect endeavours to obtain one's bearings in a world now frankly hostile, the apparent but deceptive encouragement of one's judges, half of whom were asleep, the swervings into the beginnings of disaster because of that same negligible obstacle one had surely taken before at a stride, the final enmeshment in the toils of enemies one was never quite certain weren't friends more clumsy than actively ill-disposed, followed by disaster, capitulation, disintegration.

Wit was insulting each person as they stepped onto the island. “Brightness Marakal! What a disaster that hairstyle is; how brave of you to show it to the world. Brightlord Marakal, I wish you’d warned us you were going to attend; I’d have forgone supper. I do so hate being sick after a full meal. Brightlord Cadilar! How good it is to see you. Your face reminds me of someone dear to me.” “Really?” wizened Cadilar said, hesitating. “Yes,” Wit said, waving him on, “my horse. Ah, Brightlord Neteb, you smell unique today—did you attack a wet whitespine, or did one just sneeze on you? Lady Alami! No, please, don’t speak—it’s much easier to maintain my illusions regarding your intelligence that way. And Brightlord Dalinar.” Wit nodded to Dalinar as he passed. “Ah, my dear Brightlord Taselin. Still engaged in your experiment to prove a maximum threshold of human idiocy? Good for you! Very empirical of you.

A little while ago, I stood by the grave of the old Napoleon—a magnificent tomb of gilt and gold, fit almost for a dead deity—and gazed upon the sarcophagus of rare and nameless marble, where rest at last the ashes of that restless man. I leaned over the balustrade and thought about the career of the greatest soldier of the modern world. I saw him walking upon the banks of the Seine, contemplating suicide. I saw him at Toulon—I saw him putting down the mob in the streets of Paris—I saw him at the head of the army of Italy—I saw him crossing the bridge of Lodi with the tri-color in his hand—I saw him in Egypt in the shadows of the pyramids—I saw him conquer the Alps and mingle the eagles of France with the eagles of the crags. I saw him at Marengo—at Ulm and Austerlitz. I saw him in Russia, where the infantry of the snow and the cavalry of the wild blast scattered his legions like winter's withered leaves. I saw him at Leipsic in defeat and disaster—driven by a million bayonets back upon Paris—clutched like a wild beast—banished to Elba. I saw him escape and retake an empire by the force of his genius. I saw him upon the frightful field of Waterloo, where Chance and Fate combined to wreck the fortunes of their former king. And I saw him at St. Helena, with his hands crossed behind him, gazing out upon the sad and solemn sea. I thought of the orphans and widows he had made—of the tears that had been shed for his glory, and of the only woman who ever loved him, pushed from his heart by the cold hand of ambition. And I said I would rather have been a French peasant and worn wooden shoes. I would rather have lived in a hut with a vine growing over the door, and the grapes growing purple in the kisses of the autumn sun. I would rather have been that poor peasant with my loving wife by my side, knitting as the day died out of the sky—with my children upon my knees and their arms about me—I would rather have been that man and gone down to the tongueless silence of the dreamless dust, than to have been that imperial impersonation of force and murder, known as 'Napoleon the Great.

The terror that took Baru came from the deepest part of her soul. It was a terror particular to her, a fundamental concern—the apocalyptic possibility that the world simply did not permit plans, that it worked in chaotic and unmasterable ways, that one single stroke of fortune, one well-aimed bowshot by a man she had never met, could bring total disaster. The fear that the basic logic she used to negotiate the world was a lie. Or, worse, that she herself could not plan: that she was as blind as a child, too limited and self-deceptive to integrate the necessary information, and that when the reckoning between her model and the pure asymbolic fact of the world came, the world would devour her like a cuttlefish snapping up bait.

Magnus had left behind a sleeping child and his worn-out love, and he opened the door on a scene of absolute chaos. For a moment it seemed as if there were a thousand people in his rooms, and then Magnus realized the real situation was far worse. Every single one of the Lightwood family was there, each one causing enough noise for ten. Robert Lightwood was there, saying something in his booming voice. Maryse Lightwood was holding a bottle and appeared to be waving it around, giving a speech. Isabelle Lightwood was standing on top of a stool for no reason in the world Magnus could see. Jace Herondale was, even more mysteriously, lying flat out on the stone floor, and apparently he'd brought Clary, who looked at Magnus as if she were puzzled by here presence here as well. Alec was standing in the middle of the room, in the middle of the human storm that was his family, holding the baby protectively to his chest. Magnus could not believe it was possible for his heart to sink further, but it somehow struck him as the greatest disaster in the world that the baby was awake.

Man has learned almost nothing even when confronted with the impending end of the world. The majority of people continue to make their daily choices on the basis of what they desire and what pleases them. Democracy caters to the whims of man: the will of the people. The consequences of this are frightening: what democracy leads to is the kind of suicidal society that we see all around us. Democracy is the most miserable of all known societal systems, the building block of doom. Therein the unmanageable freedom of production and consumption and the passions of the people are not only tolerated, but cherished as the highest values. The most serious environmental disasters occur in democracies.

And yet Branson (a notorious risk addict with a penchant for crash-landing hot air balloons) is far from the only one willing to stake our collective future on this kind of high-stakes gamble. Indeed the reason his various far-fetched schemes have been taken as seriously as they have over the years is that he, alongside Bill Gates with his near mystical quest for energy “miracles,” taps into what may be our culture’s most intoxicating narrative: the belief that technology is going to save us from the effects of our actions. Post–market crash and amidst ever more sinister levels of inequality, most of us have come to realize that the oligarchs who were minted by the era of deregulation and mass privatization are not, in fact, going to use their vast wealth to save the world on our behalf. Yet our faith in techno wizardry persists, embedded inside the superhero narrative that at the very last minute our best and brightest are going to save us from disaster.

The ideas of justice of Europe and Africa are not the same and those of the one world are unbearable to the other. To the African there is but one way of counter-balancing the catastrophes of existence, it shall be done by replacement; he does not look for the motive of an action. Whether you lie in wait for your enemy and cut his throat in the dark; or you fell a tree, and a thoughtless stranger passes by and is killed; so far as punishment goes, to the Native mind, it is the same thing. A loss has been brought upon the community and must be made up for, somewhere, by somebody. The Native will not give time or thought to the weighing of guilt or desert; either he fears that this may lead him too far, or he reasons that such things are no concerns of his. But he will devote himself, in endless speculations, to the method by which crime or disaster shall be weighed up in sheep and goats - time does not count to him; he leads you solemnly into a sacred maze of sophistry.

In fact, I suspect that our only hope is disaster. Cruel tho' it is to say it, there has got to be a vast die-off in the human population -- likely including us and our families -- before the survivors find themselves in a world where a new and humble and 'religious' adaptation with nature is possible. Disaster is not necessary; the better world could be achieved through reason and common sense and a sense of fellowship -- but most of the present human world is dead set against us. Thus I was forced to the disagreeable resolutions (not solutions) which I attempted to sketch out in the novel 'Good News.' The title is of course deliberately ambiguous.

Wit was insulting each person as they stepped onto the island. “Brightness Marakal! What a disaster that hairstyle is; how brave of you to show it to the world. Brightlord Marakal, I wish you’d warned us you were going to attend; I’d have forgone supper. I do so hate being sick after a full meal. Brightlord Cadilar! How good it is to see you. Your face reminds me of someone dear to me.” “Really?” wizened Cadilar said, hesitating. “Yes,” Wit said, waving him on, “my horse. Ah, Brightlord Neteb, you smell unique today—did you attack a wet whitespine, or did one just sneeze on you? Lady Alami! No, please, don’t speak—it’s much easier to maintain my illusions regarding your intelligence that way. And Brightlord Dalinar.” Wit nodded to Dalinar as he passed. “Ah, my dear Brightlord Taselin. Still engaged in your experiment to prove a maximum threshold of human idiocy? Good for you! Very empirical of you.

Your Script Here’s what to tell someone or yourself while you’re feeling hopelessly fucked-up. Dear [Me/Family Member/Fuckup I Can’t Help But Care About], I know you feel like [the royal “we”/you/our fuckup son] is on the verge of [insert mistake or potential tragic experience], and life feels like an unholy disaster. The truth is, however, that life often sucks and sometimes I can’t expect to feel other than [insert classier, more dire synonym for “shitty”], especially given issues in the past regarding [bad luck/anxiety/your many addictions and world-record unemployment]. So don’t take it personally and do take credit for whatever good things you were doing, even if they were totally ineffective at fending off this mess. Take pride in doing a good job, regardless of bad [luck/genes/associates/mental pain] and don’t stop.

Radiation is all around us. It emanates from the sun and cosmic rays, bathing cities at high altitude in greater levels of background radiation than those at sea level. Underground deposits of thorium and uranium emit radiation, but so does masonry: stone, brick, and adobe all contain radioisotopes. The granite used to build the US Capitol is so radioactive that the building would fail federal safety codes regulating nuclear power plants. All living tissue is radioactive to some degree: human beings, like bananas, emit radiation because both contain small amounts of the radioisotope potassium 40; muscle contains more potassium 40 than other tissue, so men are generally more radioactive than women. Brazil nuts, with a thousand times the average concentration of radium of any organic product, are the world’s most radioactive food.

It's moments like this, when you need someone the most, that your world seems smallest. I'm told there's no going back. So I’m choosing forward The exhaustion of living was just too much for me to talk any longer It still might be a shock. To realize you are just one story walking among millions Why is it so much easier to talk to a stranger? Why do we feel we need that disconnect in order to connect? I had done it. I had embraced danger. The experience might have been an epic disaster, but it was still…an experience We are reading the story of our lives/ as though we were in it, /as though we had written it Like dogs and lions, small children can sense fear. The slightest flinch, the slightest disinclination, and they will jump atop you and devour you I might have liked to share a dance with you. If I may be so bold to say In a field, I am the absence of field. In a crowd, I am the absence of crowd. In a dream, I am the absence of dream. But I don’t want to live as an absence. I move to keep things whole. Because sometimes I feel drunk on positivity. Sometimes I feel amazement at the tangle of words and lives, and I want to be a part of that tangle…It’s only a game if there is an absence of meaning. And we’ve already gone too far for that You restore my faith in humanity Do you want to go get coffee or something tomorrow and discuss and analyze the situation at length? Let’s just wander and see what happens It was rather awkward, insofar as we were both teetering between the possibility of something and the possibility of nothing. Fate has a strange way of making plans I love a man who doesn’t let go of the leash, even when it leads him to ruin

Our world is falling apart quietly. Human civilization has reduced the plant, a four-million-year-old life form, into three things: food, medicine, and wood. In our relentless and ever-intensifying obsession with obtaining a higher volume, potency, and variety of these three things, we have devastated plant ecology to an extent that millions of years of natural disaster could not. Roads have grow like a manic fungus and the endless miles of ditches that bracket these roads serve as hasty graves for perhaps millions of plant species extinguished in the name of progress. Planet Earth is nearly a Dr. Seuss book made real: every year since 1990 we have created more than eight billion new stumps. If we continue to fell healthy trees at this rate, less then six hundred years from now, every tree on the planet will have been reduced to a stump. My job is about making sure there will be some evidence that someone cared about the great tragedy that unfolded during our age.

Some things you carry around inside you as though they were part of your blood and bones, and when that happens, there’s nothing you can do to forget …But I had never been much of a believer. If anything, I believed that things got worse before they got better. I believed good people suffered... people who have faith were so lucky; you didn’t want to ruin it for them. You didn’t want to plant doubt where there was none. You had to treat suck individuals tenderly and hope that some of whatever they were feeling rubs off on you Those who love you will love you forever, without questions or boundaries or the constraints of time. Daily life is real, unchanging as a well-built house. But houses burn; they catch fire in the middle of the night. The night is like any other night of disaster, with every fact filtered through a veil of disbelief. The rational world has spun so completely out of its orbit, there is no way to chart or expect what might happen next At that point, they were both convinced that love was a figment of other people’s imaginations, an illusion fashioned out of smoke and air that really didn’t exist Fear, like heat, rises; it drifts up to the ceiling and when it falls down it pours out in a hot and horrible rain True love, after all, could bind a man where he didn’t belong. It could wrap him in cords that were all but impossible to break Fear is contagious. It doubles within minutes; it grows in places where there’s never been any doubt before The past stays with a man, sticking to his heels like glue, invisible and heartbreaking and unavoidable, threaded to the future, just as surely as day is sewn to night He looked at girls and saw only sweet little fuckboxes, there for him to use, no hearts involved, no souls, and, most assuredly no responsibilities. Welcome to the real world. Herein is the place where no one can tell you whether or not you’ve done the right thing. I could tell people anything I wanted to, and whatever I told them, that would be the truth as far as they were concerned. Whoever I said I was, well then, that’s who id be The truths by which she has lived her life have evaporated, leaving her empty of everything except the faint blue static of her own skepticism. She has never been a person to question herself; now she questions everything Something’s, are true no matter how hard you might try to bloc them out, and a lie is always a lie, no matter how prettily told You were nothing more than a speck of dust, good-looking dust, but dust all the same Some people needed saving She doesn’t want to waste precious time with something as prosaic as sleep. Every second is a second that belongs to her; one she understands could well be her last Why wait for anything when the world is so cockeyed and dangerous? Why sit and stare into the mirror, too fearful of what may come to pass to make a move? At last she knows how it feels to take a chance when everything in the world is at stake, breathless and heedless and desperate for more She’ll be imagining everything that’s out in front of them, road and cloud and sky, all the elements of a future, the sort you have to put together by hand, slowly and carefully until the world is yours once more

A Belgian journalist, struggling to describe the scene, had said that it resembled a cross between a permanent mass wake, an ongoing grad night for at least a dozen subcultures unheard of before the disaster, the black market cafes of occupied Paris, and Goya's idea of a dance party (assuming Goya had been Japanese and smoked freebase methamphetamine, which along with endless quantities of alcohol was clearly the Western World's substance of choice). It was, the Belgian said, as though the city, in its convolsion and grief, had spontaneously and necessarily generated this hidden pocket universe of the soul, its few unbroken windows painted over with black rubber aquarium paint. There would be no view of the ruptured city. As the reconstruction began around it, it had already become a benchmark in Tokyo's psychic history, an open secret, an urban legend.

It seems right now that all I’ve ever done in my life is making my way here to you.’ I could see that Rosie could not place the line from The Bridges of Madison County that had produced such a powerful emotional reaction on the plane. She looked confused. ‘Don, what are you…what have you done to yourself?’ ‘I’ve made some changes.’ ‘Big changes.’ ‘Whatever behavioural modifications you require from me are a trivial price to pay for having you as my partner.’ Rosie made a downwards movement with her hand, which I could not interpret. Then she looked around the room and I followed her eyes. Everyone was watching. Nick had stopped partway to our table. I realised that in my intensity I had raised my voice. I didn’t care. ‘You are the world’s most perfect woman. All other women are irrelevant. Permanently. No Botox or implants will be required. ‘I need a minute to think,’ she said. I automatically started the timer on my watch. Suddenly Rosie started laughing. I looked at her, understandably puzzled at this outburst in the middle of a critical life decision. ‘The watch,’ she said. ‘I say “I need a minute” and you start timing. Don is not dead. 'Don, you don’t feel love, do you?’ said Rosie. ‘You can’t really love me.’ ‘Gene diagnosed love.’ I knew now that he had been wrong. I had watched thirteen romantic movies and felt nothing. That was not strictly true. I had felt suspense, curiosity and amusement. But I had not for one moment felt engaged in the love between the protagonists. I had cried no tears for Meg Ryan or Meryl Streep or Deborah Kerr or Vivien Leigh or Julia Roberts. I could not lie about so important a matter. ‘According to your definition, no.’ Rosie looked extremely unhappy. The evening had turned into a disaster. 'I thought my behaviour would make you happy, and instead it’s made you sad.’ ‘I’m upset because you can’t love me. Okay?’ This was worse! She wanted me to love her. And I was incapable. Gene and Claudia offered me a lift home, but I did not want to continue the conversation. I started walking, then accelerated to a jog. It made sense to get home before it rained. It also made sense to exercise hard and put the restaurant behind me as quickly as possible. The new shoes were workable, but the coat and tie were uncomfortable even on a cold night. I pulled off the jacket, the item that had made me temporarily acceptable in a world to which I did not belong, and threw it in a rubbish bin. The tie followed. On an impulse I retrieved the Daphne from the jacket and carried it in my hand for the remainder of the journey. There was rain in the air and my face was wet as I reached the safety of my apartment.

I’m not sure, though, what “for later” means anymore. Something changed in the world. Not too long ago, it changed, and we know it. We don’t know how to explain it yet, but I think we all can feel it, somewhere deep in our gut or in our brain circuits. We feel time differently. No one has quite been able to capture what is happening or say why. Perhaps it’s just that we sense an absence of future, because the present has become too overwhelming, so the future has become unimaginable. And without future, time feels like only an accumulation. An accumulation of months, days, natural disasters, television series, terrorist attacks, divorces, mass migrations, birthdays, photographs, sunrises. We haven’t understood the exact way we are now experiencing time. And maybe the boy’s frustration at not knowing what to take a picture of, or how to frame and focus the things he sees as we all sit inside the car, driving across this strange, beautiful, dark country, is simply a sign of how our ways of documenting the world have fallen short. Perhaps if we found a new way to document it, we might begin to understand this new way we experience space and time. Novels and movies don’t quite capture it; journalism doesn’t; photography, dance, painting, and theater don’t; molecular biology and quantum physics certainly don’t either. We haven’t understood how space and time exist now, how we really experience them. And until we find a way to document them, we will not understand them.

And I thought how many satisfied, happy people really do exist in this world! And what a powerful force they are! Just take a look at this life of ours and you will see the arrogance and idleness of the strong, the ignorance and bestiality of the weak. Everywhere there's unspeakable poverty, overcrowding, degeneracy, drunkenness, hypocrisy and stupid lies... And yet peace and quiet reign in every house and street. Out of fifty thousand people you won't find one who is prepared to shout out loud and make a strong protest. We see people buying food in the market, eating during the day, sleeping at night-time, talking nonsense, marrying, growing old and then contentedly carting their dead off to the cemetery. But we don't hear or see those who suffer: the real tragedies of life are enacted somewhere behind the scenes. Everything is calm and peaceful and the only protest comes from statistics - and they can't talk. Figures show that so many went mad, so many bottles of vodka were emptied, so many children died from malnutrition. And clearly this kind of system is what people need. It,s obvious that the happy man feels contented only because the unhappy ones bear their burden without saying a word: if it weren't for their silence, happiness would be quite impossible. It's a kind of mass hypnosis. Someone ought to stand with a hammer at the door of every contented man, continually banging on it to remind him that there are unhappy people around and that however happy he may be at that time, sooner or later life will show him its claws and disaster will overtake him in the form of illness, poverty, bereavement and there will be no one to hear or see him. But there isn't anyone holding a hammer, so our happy man goes his own sweet way and is only gently ruffled by life's trivial cares, as an aspen is ruffled by the breeze. All's well as far as he's concerned

We cleave our way through the mountains until the interstate dips into a wide basin brimming with blue sky, broken by dusty roads and rocky saddles strung out along the southern horizon. This is our first real glimpse of the famous big-sky country to come, and I couldn't care less. For all its grandeur, the landscape does not move me. And why should it? The sky may be big, it may be blue and limitless and full of promise, but it's also really far away. Really, it's just an illusion. I've been wasting my time. We've all been wasting our time. What good is all this grandeur if it's impermanent, what good all of this promise if it's only fleeting? Who wants to live in a world where suffering is the only thing that lasts, a place where every single thing that ever meant the world to you can be stripped away in an instant? And it will be stripped away, so don't fool yourself. If you're lucky, your life will erode slowly with the ruinous effects of time or recede like the glaciers that carved this land, and you will be left alone to sift through the detritus. If you are unlucky, your world will be snatched out from beneath you like a rug, and you'll be left with nowhere to stand and nothing to stand on. Either way, you're screwed. So why bother? Why grunt and sweat and weep your way through the myriad obstacles, why love, dream, care, when you're only inviting disaster? I'm done answering the call of whippoorwills, the call of smiling faces and fireplaces and cozy rooms. You won't find me building any more nests among the rose blooms. Too many thorns.

I think of the beauty in the obvious, the way it forces us to admit how it exists, the way it insists on being pointed out like a bloody nose, or how every time it snows there is always someone around to say, “It’s snowing.” But the obvious isn’t showing off, it’s only reminding us that time passes, and that somewhere along the way we grow up. Not perfect, but up and out. It teaches us something about time, that we are all ticking and tocking, walking the fine line between days and weeks, as if each second speaks of years, and each month has years listening to forever but never hearing anything beyond centuries swallowed up by millenniums, as if time was calculating the sums needed to fill the empty belly of eternity. We so seldom understand each other. But if understanding is neither here nor there, and the universe is infinite, then understand that no matter where we go, we will always be smack dab in the middle of nowhere. All we can do is share some piece of ourselves and hope that it’s remembered. Hope that we meant something to someone. My chest is a cannon that I have used to take aim and shoot my heart upon this world. I love the way an uncurled fist becomes a hand again, because when I take notes, I need it to underline the important parts of you: happy, sad, lovely. Battle cry ballistic like a disaster or a lipstick earthquaking and taking out the monuments of all my hollow yesterdays. We’ll always have the obvious. It reminds us who, and where we are, it lives like a heart shape, like a jar that we hand to others and ask, “Can you open this for me?” We always get the same answer: “Not without breaking it.” More often than sometimes, I say go for it.

He told me it was for men of desperate fortunes on one hand, or of aspiring, superior fortune on the other, who when abroad upon adventures, to rise by enterprize, and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me, or to far below me; that mine was the middle state, or what might be called the upper station of low life, which he had found by long experience was the best state in the world, the most suited to human happiness, not exposed to the miseries of hardships, the labour and sufferings of the mechanick part of mankind, and not embarrassed with the pride, luxury, ambition, and envy of the upper part of mankind. He told me I might judge of the happiness of this state by this one thing, viz. that this was the state of life which all other people envied, that kings had frequently lamented the miserable consequences of being born to great things, and wished they had been placed in the middle of the two extremes, between the mean and the great; that the wise man gave his testimony to this as the just standard of true felicity, when he prayed to have neither poverty or riches. He bid me observe it, and I should always find, that the calamities of life were shared among the upper and lower part of mankind; but that the middle station had the fewest disasters, and was not exposed to so many vicissitudes as the higher or lower part of mankind; nay, they were so subjected to so many distempers and uneasiness, either of body or mind, as those were who, by vicious living, luxury, and extravagancies on one hand, and by hard labour, want of necessaries, and mean or insufficient diet on the other hand, bring distempers upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kinds of vertues and all kinds of enjoyments; that peace and plenty were the hand-maids of a middle fortune; that temperance, moderation, quietness, health, society, all agreeable diversion, and all desirable pleasures, were the blessing attending the middle station of life; that this way men went silently and smoothly thro’ the world, and comfortably out of it, not embarrassed with the labour of their hands or of the head, not sold to the life of slavery for daily bread, or harrast with perplexed circumstances, which rob the soul of peace and the body of rest; not enraged with the passion of envy, or secret burning lust of ambition for great things; but in easy circumstances sliding gently thro’ the world, and sensibly tasting the sweets of living without the bitter, feeling that they are happy and learning by every day’s experience to know it more sensibly.

When a soul in sin, under the impetus of grace, turns to God, there is penance; but when a soul in sin refuses to change, God sends chastisement. This chastisement need not be external, and certainly it is never arbitrary; it comes as an inevitable result of breaking God’s moral law. But the entrenched forces of the modern world are irrational, men nowadays do not always interpret disasters as the moral events they are. When calamity strikes the flint of human hearts, sparks of sacred fire are kindled and men will normally begin to make an estimate of their true worth. In previous ages this was usual: a disordered individual could find his way back to peace because he lived in an objective world inspired by Christian order. But the frustrated man of today, having lost his faith in God, living as he does, in a disordered chaotic world, has no beacon to guide him. In times of trouble he sometimes turns in upon himself, like a serpent devouring its own tail. Given such a man, who worships the false trinity of (1) his own pride, which acknowledges no law; (2) his own sensuality, which makes earthly comfort it goal; (3) his license, which interprets liberty as the absences of all restraint and law—then a cancer is created which is impossible to cure except through an operation or calamity unmistakable as God’s action in history. It is always through sweat and blood and tears that the soul is purged of its animal egotism and laid open to the Spirit … Catastrophe can be to a world that has forgotten God what a sickness can be to a sinner; in the midst of it millions might be brought not to a voluntary, but to an enforced crisis. Such a calamity would put an end to Godlessness and make vast numbers of men, who might otherwise lose their souls, turn to God.

To understand a child we have to watch him at play, study him in his different moods; we cannot project upon him our own prejudices, hopes and fears, or mould him to fit the pattern of our desires. If we are constantly judging the child according to our personal likes and dislikes, we are bound to create barriers and hindrances in our relationship with him and in his relationships with the world. Unfortunately, most of us desire to shape the child in a way that is gratifying to our own vanities and idiosyncrasies; we find varying degrees of comfort and satisfaction in exclusive ownership and domination. Surely, this process is not relationship, but mere imposition, and it is therefore essential to understand the difficult and complex desire to dominate. It takes many subtle forms; and in its self-righteous aspect, it is very obstinate. The desire to "serve" with the unconscious longing to dominate is difficult to understand. Can there be love where there is possessiveness? Can we be in communion with those whom we seek to control? To dominate is to use another for self-gratification, and where there is the use of another there is no love. When there is love there is consideration, not only for the children but for every human being. Unless we are deeply touched by the problem, we will never find the right way of education. Mere technical training inevitably makes for ruthlessness, and to educate our children we must be sensitive to the whole movement of life. What we think, what we do, what we say matters infinitely, because it creates the environment, and the environment either helps or hinders the child. Obviously, then, those of us who are deeply interested in this problem will have to begin to understand ourselves and thereby help to transform society; we will make it our direct responsability to bring about a new approach to education. If we love our children, will we not find a way of putting an end to war? But if we are merely using the word "love" without substance, then the whole complex problem of human misery will remain. The way out of this problem lies through ourselves. We must begin to understand our relationship with our fellow men, with nature, with ideas and with things, for without that understanding there is no hope, there is no way out of conflict and suffering. The bringing up of a child requires intelligent observation and care. Experts and their knowledge can never replace the parents' love, but most parents corrupt that love by their own fears and ambitions, which condition and distort the outlook of the child. So few of us are concerned with love, but we are vastly taken up with the appearance of love. The present educational and social structure does not help the individual towards freedom and integration; and if the parents are at all in earnest and desire that the child shall grow to his fullest integral capacity, they must begin to alter the influence of the home and set about creating schools with the right kind of educators. The influence of the home and that of the school must not be in any way contradictory, so both parents and teachers must re-educate themselves. The contradiction which so often exists between the private life of the individual and his life as a member of the group creates an endless battle within himself and in his relationships. This conflict is encouraged and sustained through the wrong kind of education, and both governments and organized religions add to the confusion by their contradictory doctrines. The child is divided within himself from the very start, which results in personal and social disasters.

A woman once told me that, for a time after her husband died, her grief was as constant as breathing. Then one day, while pushing a shopping cart, she realized she was thinking about yogurt. With time, thoughts in this vein became contiguous. With more time thoughts in this vein became sustained. Eventually they won a kind of majority. Her grieving had ended while she wasn’t watching (although, she added, grief never ends). And so it was with my depression. One day in December I changed a furnace filter with modest interest in the process. The day after that I drove to Gorst for the repair of a faulty seat belt. On the thirty-first I went walking with a friend—grasslands, cattails, asparagus fields, ice-bound sloughs, frost-rimed fencerows—with a familiar engrossment in the changing of winter light. I was home, that night, in time to bang pots and pans at the year’s turn: “E quindi uscimmo a riveder le stelle.” It wasn’t at all like that—this eve was cloudy, the stars hidden by high racing clouds—but I found myself looking skyward anyway, into the night’s maw, and I noticed I was thinking of January’s appointments without a shudder, even with anticipation. Who knows why, but the edge had come off, and being me felt endurable again. My crucible had crested, not suddenly but less gradually than how it had come, and I felt the way a newborn fawn looks in an elementary school documentary. Born, but on shaky, insecure legs. Vulnerable, but in this world for now, with its leaf buds and packs of wolves. Was it pharmacology, and if so, is that a bad thing? Or do I credit time for my healing? Or my Jungian? My reading? My seclusion? My wife’s love? Maybe I finally exhausted my tears, or my dreams at last found sufficient purchase, or maybe the news just began to sound better, the world less precarious, not headed for disaster. Or was it talk in the end, the acknowledgments I made? The surfacing of so many festering pains? My children’s voices down the hall,

A definite pessimist believes the future can be known, but since it will be bleak, he must prepare for it. Perhaps surprisingly, China is probably the most definitely pessimistic place in the world today. When Americans see the Chinese economy grow ferociously fast (10% per year since 2000), we imagine a confident country mastering its future. But that’s because Americans are still optimists, and we project our optimism onto China. From China’s viewpoint, economic growth cannot come fast enough. Every other country is afraid that China is going to take over the world; China is the only country afraid that it won’t. China can grow so fast only because its starting base is so low. The easiest way for China to grow is to relentlessly copy what has already worked in the West. And that’s exactly what it’s doing: executing definite plans by burning ever more coal to build ever more factories and skyscrapers. But with a huge population pushing resource prices higher, there’s no way Chinese living standards can ever actually catch up to those of the richest countries, and the Chinese know it. This is why the Chinese leadership is obsessed with the way in which things threaten to get worse. Every senior Chinese leader experienced famine as a child, so when the Politburo looks to the future, disaster is not an abstraction. The Chinese public, too, knows that winter is coming. Outsiders are fascinated by the great fortunes being made inside China, but they pay less attention to the wealthy Chinese trying hard to get their money out of the country. Poorer Chinese just save everything they can and hope it will be enough. Every class of people in China takes the future deadly seriously.

The moments of refinement conceal a death-principle: nothing is more fragile than subtlety. The abuse of it leads to the catechisms, an end to dialectical games, the collapse of an intellect which instinct no longer assists. The ancient philosophy, trapped in its scruples, had in spite of itself opened the way to the artlessness of the lower depths; religious sects pullulated; the schools gave way to the cults. An analogous defeat threatens us: already the ideologies are rampant, the degraded mythologies which will reduce and annihilate us. We shall not be able to sustain the ceremony of our contradictions much longer. Many are prepared to venerate any idol, to serve any truth, so long as one and the other be imposed upon them, so long as they need not make the effort to choose their shame or their disaster. Whatever the world to come, the Western peoples will play in it the part of the Graeculi in the Roman Empire. Sought out and despised by the new conqueror, they will have, in order to impress him, only the jugglery of their intelligence or the luster of their past. The art of surviving oneself—they are already distinguished in that. Symptoms of exhaustion are everywhere: Germany has given her measure in music: what leads us to believe that she will excel in it again? She has used up the resources of her profundity, as France those of her elegance. Both—and with them, this entire corner of the world—are on the verge of bankruptcy, the most glamorous since antiquity. Then will come the liquidation: a prospect which is not a negligible one, a respite whose duration cannot be estimated, a period of facility in which each man, before the deliverance finally at hand, will be happy to have behind him the throes of hope and expectation.

Once there were three tribes. The Optimists, whose patron saints were Drake and Sagan, believed in a universe crawling with gentle intelligence—spiritual brethren vaster and more enlightened than we, a great galactic siblinghood into whose ranks we would someday ascend. Surely, said the Optimists, space travel implies enlightenment, for it requires the control of great destructive energies. Any race which can't rise above its own brutal instincts will wipe itself out long before it learns to bridge the interstellar gulf. Across from the Optimists sat the Pessimists, who genuflected before graven images of Saint Fermi and a host of lesser lightweights. The Pessimists envisioned a lonely universe full of dead rocks and prokaryotic slime. The odds are just too low, they insisted. Too many rogues, too much radiation, too much eccentricity in too many orbits. It is a surpassing miracle that even one Earth exists; to hope for many is to abandon reason and embrace religious mania. After all, the universe is fourteen billion years old: if the galaxy were alive with intelligence, wouldn't it be here by now? Equidistant to the other two tribes sat the Historians. They didn't have too many thoughts on the probable prevalence of intelligent, spacefaring extraterrestrials— but if there are any, they said, they're not just going to be smart. They're going to be mean. It might seem almost too obvious a conclusion. What is Human history, if not an ongoing succession of greater technologies grinding lesser ones beneath their boots? But the subject wasn't merely Human history, or the unfair advantage that tools gave to any given side; the oppressed snatch up advanced weaponry as readily as the oppressor, given half a chance. No, the real issue was how those tools got there in the first place. The real issue was what tools are for. To the Historians, tools existed for only one reason: to force the universe into unnatural shapes. They treated nature as an enemy, they were by definition a rebellion against the way things were. Technology is a stunted thing in benign environments, it never thrived in any culture gripped by belief in natural harmony. Why invent fusion reactors if your climate is comfortable, if your food is abundant? Why build fortresses if you have no enemies? Why force change upon a world which poses no threat? Human civilization had a lot of branches, not so long ago. Even into the twenty-first century, a few isolated tribes had barely developed stone tools. Some settled down with agriculture. Others weren't content until they had ended nature itself, still others until they'd built cities in space. We all rested eventually, though. Each new technology trampled lesser ones, climbed to some complacent asymptote, and stopped—until my own mother packed herself away like a larva in honeycomb, softened by machinery, robbed of incentive by her own contentment. But history never said that everyone had to stop where we did. It only suggested that those who had stopped no longer struggled for existence. There could be other, more hellish worlds where the best Human technology would crumble, where the environment was still the enemy, where the only survivors were those who fought back with sharper tools and stronger empires. The threats contained in those environments would not be simple ones. Harsh weather and natural disasters either kill you or they don't, and once conquered—or adapted to— they lose their relevance. No, the only environmental factors that continued to matter were those that fought back, that countered new strategies with newer ones, that forced their enemies to scale ever-greater heights just to stay alive. Ultimately, the only enemy that mattered was an intelligent one. And if the best toys do end up in the hands of those who've never forgotten that life itself is an act of war against intelligent opponents, what does that say about a race whose machines travel between the stars?

Themes of descent often turn on the struggle between the titanic and the demonic within the same person or group. In Moby Dick, Ahab’s quest for the whale may be mad and “monomaniacal,” as it is frequently called, or even evil so far as he sacrifices his crew and ship to it, but evil or revenge are not the point of the quest. The whale itself may be only a “dumb brute,” as the mate says, and even if it were malignantly determined to kill Ahab, such an attitude, in a whale hunted to the death, would certainly be understandable if it were there. What obsesses Ahab is in a dimension of reality much further down than any whale, in an amoral and alienating world that nothing normal in the human psyche can directly confront. The professed quest is to kill Moby Dick, but as the portents of disaster pile up it becomes clear that a will to identify with (not adjust to) what Conrad calls the destructive element is what is really driving Ahab. Ahab has, Melville says, become a “Prometheus” with a vulture feeding on him. The axis image appears in the maelstrom or descending spiral (“vortex”) of the last few pages, and perhaps in a remark by one of Ahab’s crew: “The skewer seems loosening out of the middle of the world.” But the descent is not purely demonic, or simply destructive: like other creative descents, it is partly a quest for wisdom, however fatal the attaining of such wisdom may be. A relation reminiscent of Lear and the fool develops at the end between Ahab and the little black cabin boy Pip, who has been left so long to swim in the sea that he has gone insane. Of him it is said that he has been “carried down alive to wondrous depths, where strange shapes of the unwarped primal world glided to and fro . . . and the miser-merman, Wisdom, revealed his hoarded heaps.” Moby Dick is as profound a treatment as modern literature affords of the leviathan symbolism of the Bible, the titanic-demonic force that raises Egypt and Babylon to greatness and then hurls them into nothingness; that is both an enemy of God outside the creation, and, as notably in Job, a creature within it of whom God is rather proud. The leviathan is revealed to Job as the ultimate mystery of God’s ways, the “king over all the children of pride” (41:34), of whom Satan himself is merely an instrument. What this power looks like depends on how it is approached. Approached by Conrad’s Kurtz through his Antichrist psychosis, it is an unimaginable horror: but it may also be a source of energy that man can put to his own use. There are naturally considerable risks in trying to do so: risks that Rimbaud spoke of in his celebrated lettre du voyant as a “dérèglement de tous les sens.” The phrase indicates the close connection between the titanic and the demonic that Verlaine expressed in his phrase poète maudit, the attitude of poets who feel, like Ahab, that the right worship of the powers they invoke is defiance.

In the years since the disaster, I often think of my friend Arturo Nogueira, and the conversations we had in the mountains about God. Many of my fellow survivors say they felt the personal presence of God in the mountains. He mercifully allowed us to survive, they believe, in answer to our prayers, and they are certain it was His hand that led us home. I deeply respect the faith of my friends, but, to be honest, as hard as I prayed for a miracle in the Andes, I never felt the personal presence of God. At least, I did not feel God as most people see Him. I did feel something larger than myself, something in the mountains and the glaciers and the glowing sky that, in rare moments, reassured me, and made me feel that the world was orderly and loving and good. If this was God, it was not God as a being or a spirit or some omnipotent, superhuman mind. It was not a God who would choose to save us or abandon us, or change in any way. It was simply a silence, a wholeness, an awe-inspiring simplicity. It seemed to reach me through my own feelings of love, and I have often thought that when we feel what we call love, we are really feeling our connection to this awesome presence. I feel this presence still when my mind quiets and I really pay attention. I don’t pretend to understand what it is or what it wants from me. I don’t want to understand these things. I have no interest in any God who can be understood, who speaks to us in one holy book or another, and who tinkers with our lives according to some divine plan, as if we were characters in a play. How can I make sense of a God who sets one religion above the rest, who answers one prayer and ignores another, who sends sixteen young men home and leaves twenty-nine others dead on a mountain? There was a time when I wanted to know that god, but I realize now that what I really wanted was the comfort of certainty, the knowledge that my God was the true God, and that in the end He would reward me for my faithfulness. Now I understand that to be certain–-about God, about anything–-is impossible. I have lost my need to know. In those unforgettable conversations I had with Arturo as he lay dying, he told me the best way to find faith was by having the courage to doubt. I remember those words every day, and I doubt, and I hope, and in this crude way I try to grope my way toward truth. I still pray the prayers I learned as a child–-Hail Marys, Our Fathers–-but I don’t imagine a wise, heavenly father listening patiently on the other end of the line. Instead, I imagine love, an ocean of love, the very source of love, and I imagine myself merging with it. I open myself to it, I try to direct that tide of love toward the people who are close to me, hoping to protect them and bind them to me forever and connect us all to whatever there is in the world that is eternal. …When I pray this way, I feel as if I am connected to something good and whole and powerful. In the mountains, it was love that kept me connected to the world of the living. Courage or cleverness wouldn’t have saved me. I had no expertise to draw on, so I relied upon the trust I felt in my love for my father and my future, and that trust led me home. Since then, it has led me to a deeper understanding of who I am and what it means to be human. Now I am convinced that if there is something divine in the universe, the only way I will find it is through the love I feel for my family and my friends, and through the simple wonder of being alive. I don’t need any other wisdom or philosophy than this: My duty is to fill my time on earth with as much life as possible, to become a little more human every day, and to understand that we only become human when we love. …For me, this is enough.