Disclaimer Quotes

I don’t think it should be socially acceptable for people to say they are “bad with names.” No one is bad with names. That is not a real thing. Not knowing people’s names isn’t a neurological condition; it’s a choice. You choose not to make learning people’s names a priority. It’s like saying, “Hey, a disclaimer about me: I’m rude.

Jesus Christ said 'by their fruits ye shall know them,' not by their disclaimers.

Full of disclaimers, you're like a warning label on a pack of cigarettes.

Do not try any of this at home. The author of this book is an Internet cartoonist, not a health or safety expert. He likes it when things catch fire or explode, which means he does not have your best interests in mind. The publisher and the author disclaim responsibility for any adverse effects resulting, directly or indirectly, from information contained in this book.

A vague disclaimer is nobody's friend

Adventure comes with no guarantees or promises. Risk and reward are conjoined twins—and that’s why my favorite piece of advice needs translation but no disclaimers: Fortes fortuna juvat. ‘Fortune favors the brave,’ the ancient Roman dramatist Terrence declared. In other words, there are many good reasons not to toss your life up in the air and see how it lands. Just don’t let fear be one of them.

That's what Humans are, too, don't forget. People who poison each other, then disclaim all responsibility.

There weren't as many layers between her and the world as there were with the rest of us.

The views expressed by Me are in no way endorsed by CBS any of its allied companies or in fact Me.

The act of keeping the secret a secret has almost become bigger than the secret itself.

When we accept our own wild beauty, it is put into perspective, and we are no longer poignantly aware of it anymore, but neither would we forsake it or disclaim it either. Does a wolf know how beautiful she is when she sleeps? Does a feline know what beautiful shapes she makes when she sits? Is a bird awed by the sound it hears when it snaps open its wings? Learning from them, we just act in our own true way and do not draw back from or hide our natural beauty. Like the creatures, we just are, and it is right.

Not that I disclaim the fullest responsibility for his opinions and for those of all my characters, pleasant and unpleasant. They are all right from their several points of view; and their points of view are, for the dramatic moment, mine also. This may puzzle the people who believe that there is such a thing as an absolutely right point of view, usually their own.

Disclaimer: While Pastafarianism is the only religion based on empirical evidence, it should also be noted that this is a faith-based book. Attentive readers will note numerous holes and contradictions throughout the text; they will even find blatant lies and exaggerations. These have been placed there to test the reader's faith.

Nevertheless we are free individuals, and this freedom condemns us to make choices throughout our lives. There are no eternal values or norms we can adhere to, which makes our choices even more significant. Because we are totally responsible for everything we do. Sartre emphasized that man must never disclaim the responsibility for his actions. Nor can we avoid the responsibility of making our own choices on the grounds that we "must" go to work, or we "must" live up to certain middle-class expectations regarding how we should live. Those who thus slip into the anonymous masses will never be other than members of the impersonal flock, having fled from themselves into self-deception. On the other hand our freedom obliges us to make something of ourselves, to live "authentically" or "truly".

Often in my lectures when I use the phrase “imperialist white-supremacist capitalist patriarchy” to describe our nation’s political system, audiences laugh. No one has ever explained why accurately naming this system is funny. The laughter is itself a weapon of patriarchal terrorism. It functions as a disclaimer, discounting the significance of what is being named. It suggests that the words themselves are problematic and not the system they describe.

I am ready to disclaim my opinion, even of yesterday, even of 10 minutes ago, because all opinions are relative. One lives in a field of influences, one is influenced by everyone one meets, everything is an exchange of influences, all opinions are derivative. Once you deal a new deck of cards, you've got a new deck of cards.

It's tempting to start each sentence with an apology or disclaimer. To preface everything with "In my life I've found" so that people can't yell at me for being wrong (I often am) or misinformed (sure) or overly emotional (HOW DARE YOU). ... That's one of the frightening things about writing a book that no one ever tells you. You have to pin down your thoughts and opinions and then they exist on a page, ungrowing, forever.

At the time we were all convinced that we had to speak, write,and publish as quickly as possible and as much as possible and that this was necessary for the good of mankind. Thousands of us published and wrote in an effort to teach others, all the while disclaiming and abusing one another. Without taking note of the fact that we knew nothing, that we did not know the answer to the simplest question of life, the question of what is right and what is wrong, we all went on talking without listening to one another.

Ubik ... Safe when taken as directed.

Dear friend…' The Witcher swore quietly, looking at the sharp, angular, even runes drawn with energetic sweeps of the pen, faultlessly reflecting the author’s mood. He felt once again the desire to try to bite his own backside in fury. When he was writing to the sorceress a month ago he had spent two nights in a row contemplating how best to begin. Finally, he had decided on “Dear friend.” Now he had his just deserts. 'Dear friend, your unexpected letter – which I received not quite three years after we last saw each other – has given me much joy. My joy is all the greater as various rumours have been circulating about your sudden and violent death. It is a good thing that you have decided to disclaim them by writing to me; it is a good thing, too, that you are doing so so soon. From your letter it appears that you have lived a peaceful, wonderfully boring life, devoid of all sensation. These days such a life is a real privilege, dear friend, and I am happy that you have managed to achieve it. I was touched by the sudden concern which you deigned to show as to my health, dear friend. I hasten with the news that, yes, I now feel well; the period of indisposition is behind me, I have dealt with the difficulties, the description of which I shall not bore you with. It worries and troubles me very much that the unexpected present you received from Fate brings you worries. Your supposition that this requires professional help is absolutely correct. Although your description of the difficulty – quite understandably – is enigmatic, I am sure I know the Source of the problem. And I agree with your opinion that the help of yet another magician is absolutely necessary. I feel honoured to be the second to whom you turn. What have I done to deserve to be so high on your list? Rest assured, my dear friend; and if you had the intention of supplicating the help of additional magicians, abandon it because there is no need. I leave without delay, and go to the place which you indicated in an oblique yet, to me, understandable way. It goes without saying that I leave in absolute secrecy and with great caution. I will surmise the nature of the trouble on the spot and will do all that is in my power to calm the gushing source. I shall try, in so doing, not to appear any worse than other ladies to whom you have turned, are turning or usually turn with your supplications. I am, after all, your dear friend. Your valuable friendship is too important to me to disappoint you, dear friend. Should you, in the next few years, wish to write to me, do not hesitate for a moment. Your letters invariably give me boundless pleasure. Your friend Yennefer' The letter smelled of lilac and gooseberries. Geralt cursed.

DISCLAIMER Do not try any of this at home. The author of this book is an Internet cartoonist, not a health or safety expert. He likes it when things catch fire or explode, which means he does not have your best interests in mind.

[...] love was not something that was simply there because you were born of the same blood, and it should never come with a fucking disclaimer.

In Germany, no child finishes high school without learning about the Holocaust. Not just the facts of it but the how and the why and the gravity of it—what it means. As a result, Germans grow up appropriately aware and apologetic. British schools treat colonialism the same way, to an extent. Their children are taught the history of the Empire with a kind of disclaimer hanging over the whole thing. “Well, that was shameful, now wasn’t it?” In South Africa, the atrocities of apartheid have never been taught that way. We weren’t taught judgment or shame. We were taught history the way it’s taught in America. In America, the history of racism is taught like this: “There was slavery and then there was Jim Crow and then there was Martin Luther King Jr. and now it’s done.” It was the same for us. “Apartheid was bad. Nelson Mandela was freed. Let’s move on.” Facts, but not many, and never the emotional or moral dimension. It was as if the teachers, many of whom were white, had been given a mandate. “Whatever you do, don’t make the kids angry.

Already d'Anton did not believe this. He recognized it as a disclaimer that Camille would issue from time to time in the hope of disguising the fact that he was an inveterate hell-raiser.

that what you do to others, you do to yourself; what you fail to do for others, you fail to do for yourself; that the pain of others is your pain, and the joy of others your joy, and that when you disclaim any part of it, you disclaim a part of yourself. Now is the time to reclaim yourself. Now is the time to see yourself again

Clearly, there were far more northern Idaho sex gods than I’d given the region credit for. Further classifications were going to be required. If Vaughan topped the super-cool category, then maybe this new guy should win on the lumbersexual front. Given my abrupt return to singledom, I’d have to give this important man-classification system more thought. Disclaimer: Objectifying people is wrong and stuff.

If you have to put the disclaimer, "My opinions are my own and not my employers" on your Social Media, which means Facebook, Twitter, and even Goodreads, then you are broadcasting to your employers, clients, future clients and anyone who can hire you that you deviate much from your work persona. The truth is, to anyone looking to hire you, they look at the whole person. You are who you are at work and off work. If you use your social media in a positive way, your clients and employer will see that. If you use your social media to bully and harass people, then they will see that too. Be responsible with your Social Media. It is an extension of you. At work and off-work. - Strong by Kailin Gow

There are bitches with guns. Some of them may or may not look like me. Cover your balls and hide. And text me back. They. Are. Crazy. Also, new disclaimer includes bullet wounds and human-wolf rabies. Peace out.

To shut one's door while others suffer, to care only for one's own, disclaiming responsibility for humanity, is to destroy all good impulse and to build up a deadly selfishness which will be a boomerang in its effect upon ourselves. Let our own children see the opportunity now theirs for Americanism in the best and traditional sense. There was never a better hour than this to be an American." May 1940, Christian Herald.

Being civilized meant knowing about the right things. However much people pretend that doesn't matter, it's true. Disclaiming that is as foolish as thinking that beauty doesn't matter. And to get among the right things, you have to be among the people who possess them. Since one also likes to be thorough, knowing the difference between a hereditary and an honorary marquess always comes in handy.

I don’t think it should be socially acceptable for people to say they are “bad with names.” No one is bad with names. That is not a real thing. Not knowing people’s names isn’t a neurological condition; it’s a choice. You choose not to make learning people’s names a priority. It’s like saying, “Hey, a disclaimer about me: I’m rude.” For heaven’s sake, if you don’t know someone’s name, just pretend you do. Do that thing everyone else does, where you vaguely say, “Nice to see you!” and make weak eye contact.

Almost as an article of faith, some individuals believe that conspiracies are either kooky fantasies or unimportant aberrations. To be sure, wacko conspiracy theories do exist. There are people who believe that the United States has been invaded by a secret United Nations army equipped with black helicopters, or that the country is secretly controlled by Jews or gays or feminists or black nationalists or communists or extraterrestrial aliens. But it does not logically follow that all conspiracies are imaginary. Conspiracy is a legitimate concept in law: the collusion of two or more people pursuing illegal means to effect some illegal or immoral end. People go to jail for committing conspiratorial acts. Conspiracies are a matter of public record, and some are of real political significance. The Watergate break-in was a conspiracy, as was the Watergate cover-up, which led to Nixon’s downfall. Iran-contra was a conspiracy of immense scope, much of it still uncovered. The savings and loan scandal was described by the Justice Department as “a thousand conspiracies of fraud, theft, and bribery,” the greatest financial crime in history. Often the term “conspiracy” is applied dismissively whenever one suggests that people who occupy positions of political and economic power are consciously dedicated to advancing their elite interests. Even when they openly profess their designs, there are those who deny that intent is involved. In 1994, the officers of the Federal Reserve announced they would pursue monetary policies designed to maintain a high level of unemployment in order to safeguard against “overheating” the economy. Like any creditor class, they preferred a deflationary course. When an acquaintance of mine mentioned this to friends, he was greeted skeptically, “Do you think the Fed bankers are deliberately trying to keep people unemployed?” In fact, not only did he think it, it was announced on the financial pages of the press. Still, his friends assumed he was imagining a conspiracy because he ascribed self-interested collusion to powerful people. At a World Affairs Council meeting in San Francisco, I remarked to a participant that U.S. leaders were pushing hard for the reinstatement of capitalism in the former communist countries. He said, “Do you really think they carry it to that level of conscious intent?” I pointed out it was not a conjecture on my part. They have repeatedly announced their commitment to seeing that “free-market reforms” are introduced in Eastern Europe. Their economic aid is channeled almost exclusively into the private sector. The same policy holds for the monies intended for other countries. Thus, as of the end of 1995, “more than $4.5 million U.S. aid to Haiti has been put on hold because the Aristide government has failed to make progress on a program to privatize state-owned companies” (New York Times 11/25/95). Those who suffer from conspiracy phobia are fond of saying: “Do you actually think there’s a group of people sitting around in a room plotting things?” For some reason that image is assumed to be so patently absurd as to invite only disclaimers. But where else would people of power get together – on park benches or carousels? Indeed, they meet in rooms: corporate boardrooms, Pentagon command rooms, at the Bohemian Grove, in the choice dining rooms at the best restaurants, resorts, hotels, and estates, in the many conference rooms at the White House, the NSA, the CIA, or wherever. And, yes, they consciously plot – though they call it “planning” and “strategizing” – and they do so in great secrecy, often resisting all efforts at public disclosure. No one confabulates and plans more than political and corporate elites and their hired specialists. To make the world safe for those who own it, politically active elements of the owning class have created a national security state that expends billions of dollars and enlists the efforts of vast numbers of people.

Formation may be the best name for what happens in a circle of trust, because the word refers, historically, to soul work done in community. But a quick disclaimer is in order, since formation sometimes means a process quite contrary to the one described in this book----a process in which the pressure of orthodox doctrine, sacred text, and institutional authority is applied to the misshapen soul in order to conform it to the shape dictated by some theology. This approach is rooted in the idea that we are born with souls deformed by sin, and our situation is hopeless until the authorities "form" us properly. But all of that is turned upside down by the principles of a circle of trust: I applaud the theologian who said that "the idea of humans being born alienated from the Creator would seem an abominable concept." Here formation flows from the belief that we are born with souls in perfect form. As time goes on, we subject to powers of deformation, from within as well as without, that twist us into shapes alien to the shape of the soul. But the soul never loses its original form and never stops calling us back to our birhtright integrity.

To be a writer, to be a good writer, you need courage. You need to be prepared to expose yourself.

An image from one of the photographs comes back to him. He tries to push it away and focus on the present, but he sees the past.

Disclaimer: No chickens were harmed (or pleasured) in the making of this story.

As a lesbian I have no face, my own people disclaim me; but I am all races because there is the queer of me in all races.

You know what I find adorable and amusing about you?" she asked. Sigh. "What?" "Your determination to always warn people about yourself." "I feel like my life is one big disclaimer." "It seems like a lot of work." "It's only fair to give everyone the chance to run away first.

The Bible, with all its rules, is simply a book written by a person or people. It ought to carry a disclaimer, prominently displayed: 'The word of God, distorted and misrepresented by man.

How am I supposed to tell her yes without giving the disclaimer that I can’t speak for all Black people, and that she could ask any of us this question and get a different answer every time?

But in disclaiming the dead, you are yourself disclaimed by the dead. If you are not prepared to blush for Alexander the Sixth, it is childishly inconsistent to take pride in the memory of Saint Francis.

I am not going to give you disclaimers about what you can expect to find in my story. I went through menopause recently and find I don't much care about anyone's sensibilities anymore. I am called BadSquirrel for a reason. Considering how incredibly rude and grouchy I have become, I expect all of you to be extremely grateful to the QMBG (Queen Mother Bitch Goddess for those of you who haven't kept up) for all of the good warm fuzzy bits of my story. If you like it, it's because she went through it and took out all the really disturbing parts and made me behave.

Funny thing, trust. It was so hard to give, yet easy to rip away

It is extraordinary how much strength anger gives one.

In the course of therapy, we often witness clients’ capacities to report abuse stories with intellectualized, detached demeanors. And they are quick to add disclaimers that minimize their experiences such as “It wasn’t so bad,” “I probably deserved it anyway,” “I know my parents did the best they could,” “It didn’t have any negative effect on me,” or “That was a long time ago, and it can’t be relevant to my life now.” Many clients expend tremendous amounts of energy disavowing traumatic or abusive histories, believing that revisiting old feelings and thoughts will keep them stuck or are irrelevant to who they are today.

I cannot help but come to believe, there should be a disclaimer for the soul upon entering this life stating: This will destroy you but it is not the end. Every immortal thing must die once to learn that it is immortal. One life ends but another begins.

Women always have the prerogative to change their minds. Men must be resolute. Proactive and Reactive Pseudo-Friendship Rejections: LJBF rejections – “I already have a boyfriend” (boyfriend disclaimers) or “I’m not interested in a relationship right now” rejections.

Those who remarked in the countenance of this young hero a dissolute audacity mingled with extreme haughtiness ... could not yet deny to his countenance that sort of comeliness which belongs to an open set of features, well formed by nature, modeled by art to the usual rules of courtesy, yet so far frank and honest, that they seemed as if they disclaimed to conceal the natural working of the soul.

Right before the election, Russia placed three thousand advertisements on Facebook, and promoted them as memes across at least 180 accounts on Instagram. Russia could do so without including any disclaimers about who had paid for the ads, leaving Americans with the impression that foreign propaganda was an American discussion. As researchers began to calculate the extent of American exposure to Russian propaganda, Facebook deleted more data. This suggests that the Russian campaign was embarrassingly effective. Later, the company told investors that as many as sixty million accounts were fake.

To what purpose? I am a dead man. (To Cromwell) You have your desire of me. What you have hunted me for is not my actions, but the thoughts of my heart. It is a long road you have opened. For first men will disclaim their hearts and presently they will have no hearts. God help the people whose Statesmen walk your road.

All characters and events in this book are made up. If some of them seem familiar, it’s because so many of us grew up playing the same games.

Vulnerability has to happen for love to be real.

He cried, and she cried too but their tears were travelling in parallel lines. It was too late. They should have cried together years ago.

The opinions expressed in this book are not those of the author

Our thinking creates a pathway to success or failure. By disclaiming responsibility for our present, we crush the prospect of an incredible future that might have been ours.

Receive compliments gracefully instead of countering with a disclaimer such as, “Oh, this ratty old thing?” Try this instead: “Thank you.” Period. Take

Grace makes no disclaimer. It's true for all or none.

A prominent disclaimer reminding us that we might not see celebrities frolicking in their natural habitat.

How ungenerously in later life we disclaim the virtuous moods of our youth,

How ungenerously in later life we disclaim the virtuous moods of our youth, living in retrospect long summer days of unreflecting dissipation.

Jim returned from his journey in 1979 and wrote a confidential paper for his superiors. The first line read, “The U.S. army doesn’t really have any serious alternative than to be wonderful.” A disclaimer at the bottom read, “[This] does not comprise an official position by the military as of now.” This was Jim Channon’s First Earth Battalion Operations Manual.

Speed Bump Q. How fast can you hit a speed bump while driving and live? —Myrlin Barber A. Surprisingly fast. First, a disclaimer. After reading this answer, don’t try to drive over speed bumps at high speeds. Here are some reasons: You could hit and kill someone. It can destroy your tires, suspension, and potentially your entire car. Have you read any of the other answers in this book?

The complete and utter lack of tolerance from his parents had shown him one very important thing -- love was not something that was simply there because you were born of the same blood, and it should never come with a fucking disclaimer.

I was responsible for a clause that is now standard in all studio DVDs, the disclaimer that states that the studio is in no way responsible for any of the content or comments made by people appearing in the interviews on the disc. It is hard to overstate the importance of this clause: It enables those supplementary DVD segments to be more than mere puff pieces but a valuable form of oral history. People can tell their differing, multiple versions and perceptions of the truth

And when I say I love you, I mean that you can show me your darkest fire your soul can produce, and I will love you enough to sit with you until the smoke clears. Leave your disclaimers at the door. There is no convincing me to not love you.

What place is this that is my world; what dark coil has my spirit embodied?” he whispered the angry disclaimer that had always been a part of him. “In light, I see my skin as black; in darkness, it glows white in the heat of this rage I cannot dismiss.

It is in the light of the unparalleled presumption of respect for religion* that I make my own disclaimer for this book. I shall not go out of my way to offend, but nor shall I don kid gloves to handle religion any more gently than I would handle anything else.

If anyone was capable of understanding how someone else felt, it was Nancy. There weren't as many layers between her and the world as there were with the rest of us. She had that rare ability of being able to stand in someone else's shoes and get inside their skin.

All trademarks, company names, registered names, products, characters, mottos, logos, jingles and catchphrases used or cited in this work are the property of their respective owners and have only been mentioned and or used as cultural references to enhance the narrative and in no way were used to disparage or harm the owners and their companies. It is the author's sincerest wish the owners of the cited trademarks, company names, etc. appreciate the success they have achieved in making their products household names and appreciate the free plug.

Only one further prize remained on the entire North Pacific coast, the peninsula of Korea. Although Japan clearly regarded Korea as essential to her security, a group of Russian adventurers resolved to steal it. Their plan was to establish a private company, the Yalu Timber Company, and begin moving Russian soldiers into Korea disguised as workmen. If they ran into trouble, the Russian government could always disclaim responsibility. If they succeeded, the empire would acquire a new province and they themselves would have vast economic concessions within it.

It was women’s individual experiences of victimization that produced our widespread moral and political opposition to it. And at the same time, there was something about the hashtag itself—its design, and the ways of thinking that it affirms and solidifies—that both erased the variety of women’s experiences and made it seem as if the crux of feminism was this articulation of vulnerability itself. A hashtag is specifically designed to remove a statement from context and to position it as part of an enormous singular thought. A woman participating in one of these hashtags becomes visible at an inherently predictable moment of male aggression: the time her boss jumped her, or the night a stranger followed her home. The rest of her life, which is usually far less predictable, remains unseen. Even as women have attempted to use #YesAllWomen and #MeToo to regain control of a narrative, these hashtags have at least partially reified the thing they’re trying to eradicate: the way that womanhood can feel like a story of loss of control. They have made feminist solidarity and shared vulnerability seem inextricable, as if we were incapable of building solidarity around anything else. What we have in common is obviously essential, but it’s the differences between women’s stories—the factors that allow some to survive, and force others under—that illuminate the vectors that lead to a better world. And, because there is no room or requirement in a tweet to add a disclaimer about individual experience, and because hashtags subtly equate disconnected statements in a way that can’t be controlled by those speaking, it has been even easier for #MeToo critics to claim that women must themselves think that going on a bad date is the same as being violently raped.

Facebook mouthed platitudes about user privacy and choice; company executives disclaimed any political manipulation or unequal treatment; but the truth was clearly otherwise. Facebook had a political agenda, or more precisely, a social agenda, and it was determined to use its power to achieve it.

No, Isabella,” said the Princess, “I should not deserve this incomparable parent, if the inmost recesses of my soul harboured a thought without her permission—nay, I have offended her; I have suffered a passion to enter my heart without her avowal—but here I disclaim it; here I vow to heaven and her—

Ch 3: "How ungenerously in later life we disclaim the virtuous moods of our youth, living in retrospect long summer days of unreflecting dissipation. There is no candor in the story of early manhood which leaves out of account the homesickness for nursery morality. The regrets and resolutions of amendments, the black hours which, like zero on the roulette table, turn up with roughly calculable regularity.

The decision’s significance, of course, lay in the Court’s assertion of authority to review the constitutionality of acts of Congress. “It is emphatically the province and duty of the judicial department to say what the law is,” Marshall declared—a line that the Court has invoked throughout its history, down to the present. In the guise of modestly disclaiming authority to act, the Court had assumed for itself great power.

So Penn just reads, and he just reads for a good long time. By the time he has come to the point of the French child, Adèle, and Rochester disclaiming parentage of her because, after all, she is not a werewolf, and if she were his child then she would most assuredly be wolf-born – well, he has almost forgotten that he has an audience. He remembers, though, when Hotstaat interrupts the flow of his narration, turning his head and speaking to Penn abruptly. "Annoying child, simpering miss, isn't she?" he says to Penn. "One can hardly blame Rochester for wishing to disown her. Do you remember, Penn, when we were that age? I am sure we were never half such little moaners and complainers. You might have whined a little for attention when you were in a snit: but you did not continue excessively, and when you were comforted you paid heed and quieted yourself.

I thought about how I must look, wet, red-fingered from cold, cutting a hole in a perfectly good barn for no reason. "I don't want to tell you what to do," Shep began. This, I'd found, was a very common statement in the North Country. You're not considered rude if you don't return phone calls, or if you get drunk while working, or fail to show up as promised, but telling someone how to do something is bad form and requires a disclaimer.

the pervasive element in our two-thousand-year pastoral tradition is not someone who “gets things done” but rather the person placed in the community to pay attention and call attention to “what is going on right now” between men and women, with one another and with God—this kingdom of God that is primarily local, relentlessly personal, and prayerful “without ceasing.” I want to give witness to this way of understanding pastor, a way that can’t be measured or counted, and often isn’t even noticed. I didn’t notice for a long time. I would like to provide dignity to this essentially modest and often obscure way of life in the kingdom of God. Along the way, I want to insist that there is no blueprint on file for becoming a pastor. In becoming one, I have found that it is a most context-specific way of life: the pastor’s emotional life, family life, experience in the faith, and aptitudes worked out in an actual congregation in the neighborhood in which she or he lives—these people just as they are, in this place. No copying. No trying to be successful. The ways in which the vocation of pastor is conceived, develops, and comes to birth is unique to each pastor. The only modifier I can think of that might be useful in honoring the ambiguity and mystery involved in the working life of the pastor is “maybe.” Anne Tyler a few years ago wrote a novel with the title Saint Maybe. How about Pastor Maybe? That would serve both as a disclaimer to expertise (that if we could just copy the right model, we would have it down) and a ready reminder of the unavoidable ambiguity involved in this vocation. Pastor Maybe: given the loss of cultural and ecclesiastical consensus on how to live this life, none of us is sure of what we are doing much of the time, only maybe.

Given the complexity of the chore, “escapees,” as free-floating fecal material is known in astronautical circles, plagued the crews. Below is an excerpt from the Apollo 10 mission transcript, starring Mission Commander Thomas Stafford, Lunar Module Pilot Gene Cernan, and Command Module Pilot John Young, orbiting the moon 200,000-plus miles from the nearest bathroom. CERNAN:…You know once you get out of lunar orbit, you can do a lot of things. You can power down…And what’s happening is— STAFFORD: Oh—who did it? YOUNG: Who did what? CERNAN: What? STAFFORD: Who did it? [laughter] CERNAN: Where did that come from? STAFFORD: Give me a napkin quick. There’s a turd floating through the air. YOUNG: I didn’t do it. It ain’t one of mine. CERNAN: I don’t think it’s one of mine. STAFFORD: Mine was a little more sticky than that. Throw that away. YOUNG: God almighty. [And again eight minutes later, while discussing the timing of a waste-water dump.] YOUNG: Did they say we could do it anytime? CERNAN: They said on 135. They told us that—Here’s another goddam turd. What’s the matter with you guys? Here, give me a— YOUNG/STAFFORD: [laughter]… STAFFORD: It was just floating around? CERNAN: Yes. STAFFORD: [laughter] Mine was stickier than that. YOUNG: Mine was too. It hit that bag— CERNAN: [laughter] I don’t know whose that is. I can neither claim it nor disclaim it. [laughter] YOUNG: What the hell is going on here?

In Germany, no child finishes high school without learning about the Holocaust. Not just the facts of it but the how and the why and the gravity of it—what it means. As a result, Germans grow up appropriately aware and apologetic. British schools treat colonialism the same way, to an extent. Their children are taught the history of the Empire with a kind of disclaimer hanging over the whole thing. “Well, that was shameful, now wasn’t it?” In South Africa, the atrocities of apartheid have never been taught that way. We weren’t taught judgment or shame. We were taught history the way it’s taught in America. In America, the history of racism is taught like this: “There was slavery and then there was Jim Crow and then there was Martin Luther King Jr. and now it’s done.” It was the same for us. “Apartheid was bad. Nelson Mandela was freed. Let’s move on.” Facts, but not many, and never the emotional or moral dimension. It was as if the teachers, many of whom were white, had been given a mandate. “Whatever you do, don’t make the kids angry.

People today associate rivalry with boundless aggression and find it difficult to conceive of competition that does not lead directly to thoughts of murder. Kohut writes of one of his patients: "Even as a child he had become afraid of emotionally cathected competitiveness for fear of the underlying (near delusional) fantasies of exerting absolute, sadistic power." Herbert Hendin says of the students he analyzed and interviewed at Columbia that "they could conceive of no competition that did not result in someone's annihilation." The prevalence of such fears helps to explain why Americans have become uneasy about rivalry unless it is accompanied by the disclaimer that winning and losing don't matter or that games are unimportant anyway. The identification of competition with the wish to annihilate opponents inspires Dorcas Butt's accusation that competitive sports have made us a nation of militarists, fascists, and predatory egoists; have encouraged "poor sportsmanship " in all social relations; and have extinguished cooperation and compassion.

Well, it is to be confessed that the cold of warm climates always has a peculiarly aggravating effect on the mind. A warm region is just like some people who get such a character for good temper, that they never can indulge themselves even in an earnest disclaimer without everybody crying out upon them, "What puts you in such a passion?" &c. So Nature, if she generally sets up for amiability during the winter months, cannot be allowed a little tiff now and then, a white frost, a cold rain-storm, without being considered a monster.

As the scholar of English literature Marty Roth notes, while modern writers from Eugene O’Neill to Hemingway have explicitly denied the role of alcohol in their art, “this disclaimer, when it comes from a heavy drinker, is more likely to be part of an alcoholic alibi system than a statement of fact.”14 In any case, it is impossible to ignore the fact that an inordinate proportion of writers, poets, artists, and musicians are also heavy users of liquid inspiration, willing to put up with the physical and sometimes financial and personal costs in return for an unleashed mind.

His eyes, of the usual blue, were perhaps remarkably cold, and he certainly could make his glance fall on one as trenchant and heavy as an ax. But even at these times the rest of his person seemed to disclaim the intention. Otherwise there was only an indefinable, faint expression of his lips, some- thing stealthy--a smile--not a smile--I remember it, but I can't explain. It was unconscious, this smile was, though just after he had said something it got intensified for an instant. It came at the end of his speeches like a seal applied on the words to make the meaning of the commonest phrase appear absolutely inscrutable.

We assent to wifedom because we are so used to having someone to blame and so unused to freedom. We prefer self-punishment to the conquest of our fears. We prefer our anger to our freedom. If women were totally conscious of the part of themselves that gives away power to men, the prediction of victory might prove true. But we are far from this self-knowledge. And we move further and further away as we retreat from the psychoanalytic model of the self. As long as we disclaim the importance of unconscious motivations, of the existence of the unconscious itself, we cannot root out the slave in ourselves. Freedom is hand to love. Freedom takes away all the excuses.

However hyped the risk of germs may be, it is at least real. Some corporations go so far as to conjure threats where there are none. A television ad for Brita, the German manufacturer of water-filtration systems, starts with a close-up of a glass of water on a kitchen table. The sound of a flushing toilet is heard. A woman opens a door, enters the kitchen, sits at the table and drinks the water. The water in your toilet and the water in your faucet "come from the same source," the commercial concludes. Sharp-eyed viewers will also see a disclaimer a the start of the ad printed in tiny white letters: MUNICIPAL WATER IS TREATED FOR CONSUMPTION. This is effectively an admission that the shared origin of the water in the glass and the toilet is irrelevant and so the commercial makes no sense--at least not on a rational level. As a pitch aimed at Gut, however, it makes perfect sense. The danger of contaminated drinking water is as old as humanity, and the worst contaminant has always been feces. Our hardwired defense against contamination is disgust, an emotion that drives us to keep our distance from the contaminant. By linking the toilet and the drinking glass, the commercial connects feces to our home's drinking water and raises an ancient fear--a fear that can be eased with the purchase of one of the company's many fine products.

The word 'inauthentic' is used by Heidegger to describe the ostrich-like attitude of the man who seeks to escape from his inescapable self-responsibility by becoming an anonymous member of a crowd. This is the normal attitude of nearly everybody. To be 'authentic' a man must be constantly and deliberately aware of his total responsibility for what he is. For example, a judge may disclaim personal responsibility for sentencing people to punishment. He will say that as a judge it is his duty to punish. In other words it is as an anonymous representative of the Judiciary that he punishes, and it is the Judiciary that must take the responsibility. This man is inauthentic. If he wishes to be authentic he must think to himself, whenever he sits on the Bench or draws his salary, 'Why do I punish? Because, as a judge, it is my duty to punish. Why am I a judge? Is it perhaps my duty to be a judge? No. I am a judge because I myself choose to be a judge. I choose to be one who punishes in the name of the Law. Can I, if I really wish, choose not to be a judge? Yes, I am absolutely free at any moment to stop being a judge, if I so choose. If this is so, when a guilty man comes up before me for sentence, do I have any alternative but to punish him? Yes, I can get up, walk out of the courtroom, and resign my job. Then if, instead, I punish him, am I responsible? I am totally responsible.

The characters and events in this book are fictitious. Any similarity to real persons, living or dead, is coincidental and not intended by the author. Past events are described in a fictitious manner, future events are described as they will indeed occur, unless they are disrupted by historical agitators, which is beyond the author's control. For now.

Now because Britain, France, and recently the United States are imperial powers, their political societies impart to their civil societies a sense of urgency, a direct political infusion as it were, where and whenever matters pertaining to their imperial interests abroad are concerned. I doubt that it is controversial, for example, to say that an Englishman in India or Egypt in the later nineteenth century took an interest in those countries that was never far from their status in his mind as British colonies. To say this may seem quite different from saying that all academic knowledge about India and Egypt is somehow tinged and impressed with, violated by, the gross political fact—and that is what I am saying in this study of Orientalism. For if it is true that no production of knowledge in the human sciences can ever ignore or disclaim its author’s involvement as a human subject in his own circumstances, then it must also be true that for a European or American studying the Orient there can be no disclaiming the main circumstances of his actuality: that he comes up against the Orient as a European or American first, as an individual second. And to be a European or an American in such a situation is by no means an inert fact. It meant and means being aware, however dimly, that one belongs to a power with definite interests in the Orient, and more important, that one belongs to a part of the earth with a definite history of involvement in the Orient almost since the time of Homer.

The inorganic world out of which life has emerged and into which, in season, it falls back, possesses the latent capacity for endless ramification and diversity. A few chance elements which appear thoroughly stable in their reactions dress up as for a masked ball and go strolling, hunted and hunter together. Their forms alter through the ages. They are shape-shifters, role-changers. Like flying lizard or ancestral men, they run their course and vanish, never to return. The chemicals of which their bodies were composed lie all about us but by no known magic can we return a lost species to life. Life, in fact, is the product of singular and unreturning contingencies of which the inorganic world disclaims knowledge. Only its elements, swept up in the mysterious living vortex, evoke new forms, new habits, and new thoughts.

Nearly three thousand people died on 9/11. Imagine everyone you love, everyone you know, even everyone with a familiar name or just a familiar face—and imagine they’re gone. Imagine the empty houses. Imagine the empty school, the empty classrooms. All those people you lived among, and who together formed the fabric of your days, just not there anymore. The events of 9/11 left holes. Holes in families, holes in communities. Holes in the ground. Now, consider this: over one million people have been killed in the course of America’s response. The two decades since 9/11 have been a litany of American destruction by way of American self-destruction, with the promulgation of secret policies, secret laws, secret courts, and secret wars, whose traumatizing impact—whose very existence—the US government has repeatedly classified, denied, disclaimed, and distorted.

The problem of the twentieth century is the problem of the color-line,—the relation of the darker to the lighter races of men in Asia and Africa, in America and the islands of the sea. It was a phase of this problem that caused the Civil War; and however much they who marched South and North in 1861 may have fixed on the technical points, of union and local autonomy as a shibboleth, all nevertheless knew, as we know, that the question of Negro slavery was the real cause of the conflict. Curious it was, too, how this deeper question ever forced itself to the surface despite effort and disclaimer. No sooner had Northern armies touched Southern soil than this old question, newly guised, sprang from the earth,—What shall be done with Negroes? Peremptory military commands this way and that, could not answer the query; the Emancipation Proclamation seemed but to broaden and intensify the difficulties; and the War Amendments made the Negro problems of to-day.

Any man can chain you to a post.” He buckled the leather collar around her neck, securing it with a four-digit padlock. The leather sat snugly against her skin, the gravity of it choking her air. “Any man can rip off your clothes.” He tested the chain between her neck and the wooden column. “Fuck your throat, call you a whore, and you might even like it. That’s rough, gritty sex. But it isn’t dominance.” Her heart stuttered. He’d described her experience with Van so accurately. He glided a finger across the line of her jaw, tilting her face upward. “Dominance is when I kiss your brow and you obediently lower to the floor. Willingly. No hesitation.” His eyes flashed. “It’s when you kneel for me, give me the power to break you inside and out, and trust that I won’t. You will surrender your vulnerability without shame, because that’s what I want, and what I want, you crave.” “You’re delusional.” She struggled to swallow. “I’m not—” “You’re not there yet. So in the meantime, I’ll settle for rough, gritty sex.

Of course, this is not an innocent activity—even though the tech companies disavow any responsibility for the material they publish and promote. They plead that they are mere platforms, neutral utilities for everyone’s use and everyone’s benefit. When Facebook was assailed for abetting the onslaught of false news stories during the 2016 presidential campaign—a steady stream of fabricated right-wing conspiracies that boosted Donald Trump’s candidacy—Mark Zuckerberg initially disclaimed any culpability. “Our goal is to give every person a voice,” he posted on Facebook, washing his hands of the matter. It’s galling to watch Zuckerberg walk away from the catastrophic collapse of the news business and the degradation of American civic culture, because his site has played such a seminal role in both. Though Zuckerberg denies it, the process of guiding the public to information is a source of tremendous cultural and political power. In the olden days, we described that power as gatekeeping—and it was a sacred obligation.

When we had done—when two sheets were covered with the language of a strongly-adherent affection, a rooted and active gratitude—(once, for all, in this parenthesis, I disclaim, with the utmost scorn, every sneaking suspicion of what are called “warmer feelings:” women do not entertain these “warmer feelings” where, from the commencement, through the whole progress of an acquaintance, they have never once been cheated of the conviction that, to do so would be to commit a mortal absurdity: nobody ever launches into Love unless he has seen or dreamed the rising of Hope’s star over Love’s troubled waters)—when, then, I had given expression to a closely-clinging and deeply-honouring attachment—an attachment that wanted to attract to itself and take to its own lot all that was painful in the destiny of its object; that would, if it could, have absorbed and conducted away all storms and lightnings from an existence viewed with a passion of solicitude—then, just at that moment, the doors of my heart would shake, bolt and bar would yield, Reason would leap in vigorous and revengeful, snatch the full sheets, read, sneer, erase, tear up, re-write, fold, seal, direct, and send a terse, curt missive of a page.

For Aristotle the literary plot was analogous to the plot of the world in that both were eductions from the potency of matter. Sartre denies this for the world, and specifically denies, in the passage just referred to, that without potentiality there is no change. He reverts to the Megaric view of the matter, which Aristotle took such trouble to correct. But this is not our affair. The fact is that even if you believe in a Megaric world there is no such thing as a Megaric novel; not even Paterson. Change without potentiality in a novel is impossible, quite simply; though it is the hopeless aim of the cut-out writers, and the card-shuffle writers. A novel which really implemented this policy would properly be a chaos. No novel can avoid being in some sense what Aristotle calls 'a completed action.' This being so, all novels imitate a world of potentiality, even if this implies a philosophy disclaimed by their authors. They have a fixation on the eidetic imagery of beginning, middle, and end, potency and cause. Novels, then, have beginnings, ends, and potentiality, even if the world has not. In the same way it can be said that whereas there may be, in the world, no such thing as character, since a man is what he does and chooses freely what he does--and in so far as he claims that his acts are determined by psychological or other predisposition he is a fraud, lâche, or salaud--in the novel there can be no just representation of this, for if the man were entirely free he might simply walk out of the story, and if he had no character we should not recognize him. This is true in spite of the claims of the doctrinaire nouveau roman school to have abolished character. And Sartre himself has a powerful commitment to it, though he could not accept the Aristotelian position that it is through character that plot is actualized. In short, novels have characters, even if the world has not. What about time? It is, effectively, a human creation, according to Sartre, and he likes novels because they concern themselves only with human time, a faring forward irreversibly into a virgin future from ecstasy to ecstasy, in his word, from kairos to kairos in mine. The future is a fluid medium in which I try to actualize my potency, though the end is unattainable; the present is simply the pour-soi., 'human consciousness in its flight out of the past into the future.' The past is bundled into the en-soi, and has no relevance. 'What I was is not the foundation of what I am, any more than what I am is the foundation of what I shall be.' Now this is not novel-time. The faring forward is all right, and fits the old desire to know what happens next; but the denial of all causal relation between disparate kairoi, which is after all basic to Sartre's treatment of time, makes form impossible, and it would never occur to us that a book written to such a recipe, a set of discontinuous epiphanies, should be called a novel. Perhaps we could not even read it thus: the making of a novel is partly the achievement of readers as well as writers, and readers would constantly attempt to supply the very connections that the writer's programme suppresses. In all these ways, then, the novel falsifies the philosophy.

Kyle eased back in his chair, rubbing his jaw thoughtfully. “This is an interesting situation, Jordo . . . What’s it worth to you to keep this information under wraps? Because I’m going to need some income when I get out of this place, and I hear that wine business of yours is really taking off.” “Get real. You owe me.” Kyle sat up, indignant at that. “For what?” Jordan folded her arms on the table. “Sophomore year. You took Mom’s car out of the garage in the middle of the night—without a license—to drive over to Amanda Carroll’s. Dad thought he heard a noise when you tried to sneak back in, so I distracted him by saying that I’d seen a strange person in the backyard. While he was looking out my bedroom window, you crept by and mouthed, ‘I owe you.’ Well, now I want to collect.” “That was seventeen years ago,” Kyle said. “I’m pretty sure there’s a statute of limitations on IOUs.” “I don’t recall hearing any disclaimers, expirations, or caveats at the time.” “I was a minor. The contract’s not valid.” “If you want to weasel your way out of this, I suppose that’s true.” Jordan waited, knowing she had him. Despite the impression one might get from the orange jumpsuit, her brother was quite honorable. And he always kept his word. “Fine,” he grumbled. “I finally get some dirt on you, Ms. Perfect, for the first time in thirty-three years, and it’s wasted.” He grinned. “Good thing that trip to Amanda Carroll’s was worth it, or I’d be pretty pissed about this.” Jordan made a face. Way too much information. “I’m hardly perfect. I’m just a lot better at not getting caught than you.” She took in their surroundings. “Maybe I should’ve given you a few pointers.” Kyle nodded approvingly. “Nice one.

When Diana returned to work on Monday, September 16, she came directly to my bedroom and announced, “Mrs. Robertson, I have something important to tell you.” I could see out of the corner of my eye that she had a slight, mischievous grin on her face. “Go right ahead,” I said as I continued to blow-dry my hair in front of the mirror above the dresser. “No, Mrs. Robertson, I’d like your full attention.” I switched off my hair dryer and faced her as she stood in the doorway. “When you leave for work this morning, you’ll notice a lot of reporters and photographers at the entrance to the mews.” I wondered aloud if the press were following either Lord Vestey, a notorious international financier, or John Browne, a bright young M.P. known as one of “Maggie’s boys,” both of whom lived on our small street. “No, actually, Mrs. Robertson, they’re waiting for me,” Diana said with a great deal of blushing, staring at the floor, and throat clearing. “Good heavens, Diana, why?” “Well . . . I spent last weekend at Balmoral.” “With Prince Andrew?” I asked, remembering my friend Lee’s comment on the way to Glyndebourne. “No, actually, I was there to see Prince Charles.” More blushes and throat clearing, quickly followed by her disclaimer, “But he didn’t invite me. His mother did.” Hearing Diana speak of Her Majesty the Queen as “his mother” certainly gave me a clear picture of the circles in which Diana moved. I gasped and asked, probably rather tactlessly, “Gosh, do you think there’s any chance of a romance developing?” “Not really,” she said with noticeable regret. “After all, he’s thirty-one and I’m only nineteen. He’d never look seriously at me.” So modest, so appealing. I couldn’t imagine him not learning to love her. We certainly had. “Well, Diana, I wouldn’t be so sure,” I replied, thinking of my prediction from July.

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Elvis was pretty slick. Nonetheless, I knew that he was cheating. His four-of-a-kind would beat my full house. I had two choices. I could fold my hand and lose all the money I’d contributed to the pot, or I could match Elvis’s bet and continue to play. If a gambler thought he was in an honest game, he would probably match the bet thinking his full house was a sure winner. The con artist would bet large amounts of money on the remaining cards, knowing he had a winning hand. I narrowed my eyes and pursed my lips, as if struggling to decide whether to wager five hundred pesos or fold my hand and call it quits. I knew there were five men between me and the door and watched them from the corner of my eye. Even if I folded and accepted my losses, I knew they would not let me leave without taking all my cash. They had strength in numbers and would strong arm me if they could. The men stared, intently watching my next move. I set down my beer and took five one hundred peso notes from my wallet. The men at the bar relaxed. My adrenaline surged, pumping through my brain, sharpening my focus as I prepared for action. I moved as if to place my bet on the table, but instead my hand bumped my beer bottle, spilling it onto Elvis’ lap. Elvis reacted instinctively to the cold beer, pushing back from the table and rising to his feet. I jumped up from my chair making a loud show of apologizing, and in the ensuing pandemonium I snatched all the money off the table and bolted for the door! My tactics took everyone by complete surprise. I had a small head start, but the Filipinos recovered quickly and scrambled to cut off my escape. I dashed to the door and barely made it to the exit ahead of the Filipinos. The thugs were nearly upon me when I suddenly wheeled round and kicked the nearest man square in the chest. My kick cracked ribs and launched the shocked Filipino through the air into the other men, tumbling them to the ground. For the moment, my assailants were a jumble of tangled bodies on the floor. I darted out the door and raced down the busy sidewalk, dodging pedestrians. I looked back and saw the furious Filipinos swarming out of the bar. Running full tilt, I grabbed onto the rail of a passing Jeepney and swung myself into the vehicle. The wide-eyed passengers shrunk back, trying to keep their distance from the crazy American. I yelled to the driver, “Step on the gas!” and thrust a hundred peso note into his hand. I looked back and saw all six of Johnny’s henchmen piling onto one tricycle. The jeepney driver realized we were being pursued and stomped the gas pedal to the floor. The jeepney surged into traffic and accelerated away from the tricycle. The tricycle was only designed for one driver and two passengers. With six bodies hanging on, the overloaded motorcycle was slow and unstable. The motorcycle driver held the throttle wide open and the tricycle rocked side to side, almost tipping over, as the frustrated riders yelled curses and flailed their arms futilely. My jeepney continued to speed through the city, pulling away from our pursuers. Finally, I could no longer see the tricycle behind us. When I was sure I had escaped, I thanked the driver and got off at the next stop. I hired a tricycle of my own and carefully made my way back to my neighborhood, keeping careful watch for Johnny and his friends. I knew that Johnny was in a frustrated rage. Not only had I foiled his plans, I had also made off with a thousand pesos of his cash. Even though I had great fun and came out of my escapade in good shape, my escape was risky and could’ve had a very different outcome. I feel a disclaimer is appropriate for those people who think it is fun to con street hustlers, “Kids. Don’t try this at home.