Distinct Purpose Quotes

Altho' I rarely waste time in reading on theological subjects, as mangled by our Pseudo-Christians, yet I can readily suppose Basanistos may be amusing. Ridicule is the only weapon which can be used against unintelligible propositions. Ideas must be distinct before reason can act upon them; and no man ever had a distinct idea of the trinity. It is mere Abracadabra of the mountebanks calling themselves the priests of Jesus. If it could be understood it would not answer their purpose. Their security is in their faculty of shedding darkness, like the scuttlefish, thro' the element in which they move, and making it impenetrable to the eye of a pursuing enemy, and there they will skulk. [Letter to Francis Adrian Van der Kemp on 30 July 1810 denouncing the Christian doctrine of the Trinity]

Fireflies out on a warm summer's night, seeing the urgent, flashing, yellow-white phosphorescence below them, go crazy with desire; moths cast to the winds an enchantment potion that draws the opposite sex, wings beating hurriedly, from kilometers away; peacocks display a devastating corona of blue and green and the peahens are all aflutter; competing pollen grains extrude tiny tubes that race each other down the female flower's orifice to the waiting egg below; luminescent squid present rhapsodic light shows, altering the pattern, brightness and color radiated from their heads, tentacles, and eyeballs; a tapeworm diligently lays a hundred thousand fertilized eggs in a single day; a great whale rumbles through the ocean depths uttering plaintive cries that are understood hundreds of thousands of kilometers away, where another lonely behemoth is attentively listening; bacteria sidle up to one another and merge; cicadas chorus in a collective serenade of love; honeybee couples soar on matrimonial flights from which only one partner returns; male fish spray their spunk over a slimy clutch of eggs laid by God-knows-who; dogs, out cruising, sniff each other's nether parts, seeking erotic stimuli; flowers exude sultry perfumes and decorate their petals with garish ultraviolet advertisements for passing insects, birds, and bats; and men and women sing, dance, dress, adorn, paint, posture, self-mutilate, demand, coerce, dissemble, plead, succumb, and risk their lives. To say that love makes the world go around is to go too far. The Earth spins because it did so as it was formed and there has been nothing to stop it since. But the nearly maniacal devotion to sex and love by most of the plants, animals, and microbes with which we are familiar is a pervasive and striking aspect of life on Earth. It cries out for explanation. What is all this in aid of? What is the torrent of passion and obsession about? Why will organisms go without sleep, without food, gladly put themselves in mortal danger for sex? ... For more than half the history of life on Earth organisms seem to have done perfectly well without it. What good is sex?... Through 4 billion years of natural selection, instructions have been honed and fine-tuned...sequences of As, Cs, Gs, and Ts, manuals written out in the alphabet of life in competition with other similar manuals published by other firms. The organisms become the means through which the instructions flow and copy themselves, by which new instructions are tried out, on which selection operates. 'The hen,' said Samuel Butler, 'is the egg's way of making another egg.' It is on this level that we must understand what sex is for. ... The sockeye salmon exhaust themselves swimming up the mighty Columbia River to spawn, heroically hurdling cataracts, in a single-minded effort that works to propagate their DNA sequences into future generation. The moment their work is done, they fall to pieces. Scales flake off, fins drop, and soon--often within hours of spawning--they are dead and becoming distinctly aromatic. They've served their purpose. Nature is unsentimental. Death is built in.

No individual has any right to come into the world and go out of it without leaving behind him distinct and legitimate reasons for having passed through it.

The distinction between children and adults, while probably useful for some purposes, is at bottom a specious one, I feel. There are only individual egos, crazy for love.

The greatest fear that human beings experience is not death, which is inevitable, but consideration of the distinct possibility of living a worthless life.

Nationalism is not to be confused with patriotism. Both words are normally used in so vague a way that any definition is liable to be challenged, but one must draw a distinction between them, since two different and even opposing ideas are involved. By ‘patriotism’ I mean devotion to a particular place and a particular way of life, which one believes to be the best in the world but has no wish to force on other people. Patriotism is of its nature defensive, both militarily and culturally. Nationalism, on the other hand, is inseparable from the desire for power. The abiding purpose of every nationalist is to secure more power and more prestige, not for himself but for the nation or other unit in which he has chosen to sink his own individuality.

I always had trouble distinguishing between what happened and what merely might have happened, but I remain unconvinced that the distinction, for my purposes, matters

I’ve gotten convinced that there’s something kind of timelessly vital and sacred about good writing. This thing doesn’t have that much to do with talent, even glittering talent... Talent’s just an instrument. It’s like having a pen that works instead of one that doesn’t. I’m not saying I’m able to work consistently out of the premise, but it seems like the big distinction between good art and so-so art lies somewhere in the art’s heart’s purpose, the agenda of the consciousness behind the text. It’s got something to do with love. With having the discipline to talk out of the part of yourself that can love instead of the part that just wants to be loved.

Life is a changing sequence of situations.If you do not change something, something will change you.

And that is not all: even if man really were nothing but a piano-key, even if this were proved to him by natural science and mathematics, even then he would not become reasonable, but would purposely do something perverse out of simple ingratitude, simply to gain his point. And if he does not find means he will contrive destruction and chaos, will contrive sufferings of all sorts, only to gain his point! He will launch a curse upon the world, and as only man can curse (it is his privilege, the primary distinction between him and other animals), may be by his curse alone he will attain his object--that is, convince himself that he is a man and not a piano-key! If you say that all this, too, can be calculated and tabulated--chaos and darkness and curses, so that the mere possibility of calculating it all beforehand would stop it all, and reason would reassert itself, then man would purposely go mad in order to be rid of reason and gain his point!

And later my macabre joy sours and I'm weeping for myself, unable to find solace in any of this, crying out, sobbing, "I just want to be loved," cursing the earth and everything I have been taught: principles, distinctions, choices, morals, compromises, knowledge, unity, prayer - all of it was wrong, without any final purpose.

We must admit the vanity of our false distinctions among men and learn to find our own advancement in the search for the advancement of others. We must admit in ourselves that our own children's future cannot be built on the misfortunes of others. We must recognize that this short life can neither be ennobled or enriched by hatred or revenge. Our lives on this planet are too short and the work to be done too great to let this spirit flourish any longer in our land. Of course we cannot vanquish it with a program, nor with a resolution. But we can perhaps remember, if only for a time, that those who live with us are our brothers, that they share with us the same short moment of life; that they seek, as do we, nothing but the chance to live out their lives in purpose and in happiness, winning what satisfaction and fulfillment they can.

Life is like a train ride. The passengers on the train are seemingly going to the same destination as you, but based on their belief in you or their belief that the train will get them to their desired destination they will stay on the ride or they will get off somewhere during the trip. People can and will get off at any stop. Just know that where people get off is more of an reflection on them, than it is on you. There will be a few people in your life that will make the whole trip with you, who believe in you, accept that you are human and that mistakes will be made along the way, and that you will get to your desired destination - together, no matter what. Be very grateful of these people. They are rare and when you find one, don't let go of them - ever. Be blessed for the ones who get on at the worst stops when no one is there. Remember those people, they are special. Always hold them dear to your heart. Be very wary of people sneaking on at certain stops when things are going good and acting like they have been there for the whole ride. For they will be the first to depart. There will be ones who secretly try to get off the ride and there will be those that very publicly will jump off. Don't pay any heed to the defectors. Pay heed to the passengers that are still on the trip. They are the important ones. If someone tries to get back on the train - don't be angry or hold a grudge, let them. Just see where they are around the next hard turn. If they are buckled in - accept them. If they are pulling the hand rail alarm again - then let them off the train freely and waste no space in your head for them again, ever. There will be times that the train will be moving slow, at almost a crawls pace. Appreciate that you can take in the view. There will be times where the train is going so fast that everything is a blur. Enjoy the sense of speed in your life, as it is exhilarating but unsustainable. There will also be the chance that the train derails. If that does happen, it will hurt, a lot, for a long time. But there will be people who will appear out of no where who will get you back on track. Those will be the people that will matter most in your life. Love them forever. For you can never repay these people. The thing is, that even if you could repay them, they wouldn't accept it anyway. Just pay it forward. Eventually your train will get to its final stop and you will need to deboard. At that time you will realize that life is about the journey AND the destination. Know and have faith that at the end of your ride your train will have the right passengers on board and all the passengers that were on board at one time or another were there for a distinct purpose. Enjoy the ride.

when you do more than you learn, you leave a distinctive notable footprint on earth

Each of us should have a financial identity. One that is distinct and separate from our spouse's or parents'. If you find yourself always wondering what your friends or parents think about the way you spend or invest, then its an indication that you haven't fully figured out your financial identity.

The whole purpose of scientific method is to make valid distinctions between the false and the true in nature, to eliminate the subjective, unreal, imaginary elements from one’s work so as to obtain an objective, true picture of reality.

These questions are punctuated by other questions, as diverse as "Will I ever do time?" and "Did this girl have a trusting heart?" The smell of meat and blood clouds up the condo until I don't notice it anymore. And later my macabre joy sours and I'm weeping for myself, unable to find solace in any of this, crying out, sobbing "I just want to be loved," cursing the earth and everything I have been taught: principles, distinctions, choices, morals, compromises, knowledge, unity, prayer - all of it was wrong, without any final purpose. All it came down to was: die or adapt. I imagine my own vacant face, the disembodied voice coming from its mouth: These are terrible times. Maggots already writhe across the human sausage, the drool pouring from my lips dribbles over them, and still I can't tell if I'm cooking any of this correctly, because I'm crying too hard and I have never really cooked anything before.

While we may continue to use the words smart and stupid, and while IQ tests may persist for certain purposes, the monopoly of those who believe in a single general intelligence has come to an end. Brain scientists and geneticists are documenting the incredible differentiation of human capacities, computer programmers are creating systems that are intelligent in different ways, and educators are freshly acknowledging that their students have distinctive strengths and weaknesses.

Don't seek to be the loudest voice in the room, but seek to be a clear distinctive voice.

Sadness and grief aren’t the same thing. It’s why they have different words. Maybe it’s a subtle distinction, but we don’t keep a word in a language if it doesn’t still have a purpose of its own. Synonyms are never exact things.

In the matter of reforming things, as distinct from deforming them, there is one plain and simple principle; a principle which will probably be called a paradox. There exists in such a case a certain institution or law; let us say, for the sake of simplicity, a fence or gate erected across a road. The more modern type of reformer goes gaily up to it and says, "I don't see the use of this; let us clear it away." To which the more intelligent type of reformer will do well to answer: "If you don't see the use of it, I certainly won't let you clear it away. Go away and think. Then, when you can come back and tell me that you do see the use of it, I may allow you to destroy it." This paradox rests on the most elementary common sense. The gate or fence did not grow there. It was not set up by somnambulists who built it in their sleep. It is highly improbable that it was put there by escaped lunatics who were for some reason loose in the street. Some person had some reason for thinking it would be a good thing for somebody. And until we know what the reason was, we really cannot judge whether the reason was reasonable. It is extremely probable that we have overlooked some whole aspect of the question, if something set up by human beings like ourselves seems to be entirely meaningless and mysterious. There are reformers who get over this difficulty by assuming that all their fathers were fools; but if that be so, we can only say that folly appears to be a hereditary disease. But the truth is that nobody has any business to destroy a social institution until he has really seen it as an historical institution. If he knows how it arose, and what purposes it was supposed to serve, he may really be able to say that they were bad purposes, that they have since become bad purposes, or that they are purposes which are no longer served. But if he simply stares at the thing as a senseless monstrosity that has somehow sprung up in his path, it is he and not the traditionalist who is suffering from an illusion.

Critics are important. They give us the reasons, knowingly or unknowingly, not to fall, slumber or deviate from our true purpose . If only you would see, understand and appreciate the real lessons your critics teach you with a calm heart, you would know and understand that your critics are nothing but great facilitators to help you get to your vision and true purpose diligently and distinctively.

It is to be regretted that the rich and powerful too often bend the acts of government to their selfish purposes. Distinctions in society will always exist under every just government. Equality of talents, of education, or of wealth cannot be produced by human institutions. In the full enjoyment of the gifts of Heaven and the fruits of superior industry, economy, and virtue, every man is equally entitled to protection by law; but when the laws undertake to add to these natural and just advantages artificial distinctions, to grant titles, gratuities, and exclusive privileges, to make the rich richer and the potent more powerful, the humble members of society—the farmers, mechanics, and laborers—who have neither the time nor the means of securing like favors to themselves, have a right to complain of the injustice of their Government.

There is a distinct feeling of contentment that engulfs your entire being after a day well lived, a battle well fought, and a purpose tirelessly pursued.

And later my macabre joy sours and I’m weeping for myself, unable to find solace in any of this, crying out, sobbing “I just want to be loved,” cursing the earth and everything I have been taught: principles, distinctions, choices, morals, compromises, knowledge, unity, prayer—all of it was wrong, without any final purpose. All it came down to was: die or adapt.

The purpose of the referee is to present obstacles for players to overcome as they go about seeking their goals, not to constantly make trouble for them. This is a subtle distinction, and one that many beginners have trouble with.

If you meet 29th February, think of a distinctive footprint. If you meet 29th February, think of something unique for it is the only day that defines a year as a leap year. It is the only day that makes February truly unique. If you meet 29th February, live and leave a distinctive footprint for you shall seldom meet such a day

Think of a new day and think of a new purpose. Think of a new reason out of the reasons of yesterday. Think of the distinctive step that is worth taking to continue the footprints of yesterday. Each day comes with its own ideas. Each day comes with its own troubles. Each day comes with its own possibles and impossibles. What makes each day good or bad is not just our thoughts but, the steps we take which is influenced by our thoughts to obtain what is good or bad. Think of a new day; think of a distinctive footprint

Ignore ignorance. The ultimate way to deal with men with ignorant mentality who are ignorance of your purpose on earth is to ignore their ignorance; capitalize on their ignorance and let them appreciate your purpose in awe and admiration

A personal (Brand) is more than just a creative name, cute logo or a complimentary card; it's a promise of value, it's a distinctive voice, it’ s a core message, it's passion driven by purpose, it's a positive impact that creates an impression

Anyone wishing to affect events must be opportunist to some extent. The real dis­tinction is between those who adapt their purposes to reality and those who seek to mold reality in the light of their purposes.

As the theologian Alan Jones has said: One of our problems is that very few of us have developed any distinctive personal life. Everything about us seems secondhand, even our emotions. In many cases we have to rely on secondhand information in order to function. I accept the word of a physician, a scientist, a farmer, on trust. I do not like to do this. I have to because they possess vital knowledge of living of which I am ignorant. Secondhand information concerning the state of my kidneys, the effects of cholesterol, and the raising of chickens, I can live with. But when it comes to questions of meaning, purpose, and death, secondhand information will not do. I cannot survive on a secondhand faith in a secondhand God. There has to be a personal word, a unique confrontation, if I am to come alive.

An infant knows its body, but not the body-based distinctions. It is just conscious and happy. After all, that was the purpose for which it was born. The pleasure to be is the simplest form of self-love, which later grows into love of the self. Be like an infant with nothing standing between the body and the self. The constant noise of the psychic life is absent. In deep silence the self contemplates the body. It is like the white paper on which nothing is written yet. Be like that infant, instead of trying to be this or that, be happy to be.

Milo had been earning many distinctions for himself. He had flown fearlessly into danger and criticism by selling petroleum and ball bearings to Germany at good prices in order to make a good profit and help maintain a balance of power between the contending forces. His nerve under fire was graceful and infinite. With a devotion to purpose above and beyond the line of duty, he had then raised the price of food in his mess halls so high that all officers and enlisted men had to turn over all their pay to him in order to eat. Their alternative - there was an alternative, of course, since Milo detested coercion and was a vocal champion of freedom of choice - was to starve.

It seems simple to define what a library is—namely, it is a storeroom of books. But the more time I spent at Central, the more I realized that a library is an intricate machine, a contraption of whirring gears. There were days when I came to the library and planted myself near the center of the main corridor and simply watched the whirl and throb of the place. Sometimes people ambled by, with no apparent destination. Some people marched crisply, full of purpose. Many were alone, some were in pairs; occasionally they traveled in a gaggle. People think that libraries are quiet, but they really aren't. They rumble with voices and footsteps and a whole orchestral range of book-related noises—the snap of covers clapping shut; the breathy whisk of pages fanning open; the distinctive thunk of one book being stacked on another; the grumble of book carts in the corridors.

one of the most painful things in life is to be considered as meaningless in an environment where you think you are truly meaningful

humility must not be equated to mediocrity and cowardice

Age is a timeless beauty. At each mile in my life journey, I am a distinctive blend of what I've experienced and the unique talents I was given to share with others.

There is always a good choice and there is always a better choice. There is always the best choice and there is always a choice to choose. If only you would think of the summary of your life tomorrow today, you would yearn to live and leave a distinctive footprint and you would never stand for anything at all

Man’s mind is his basic tool of survival. Life is given to him, survival is not. His body is given to him, its sustenance is not. His mind is given to him, its content is not. To remain alive, he must act, and before he can act he must know the nature and purpose of his action. He cannot obtain his food without a knowledge of food and of the way to obtain it. He cannot dig a ditch – or build a cyclotron – without a knowledge of his aim and of the means to achieve it. To remain alive, he must think. “But to think is an act of choice. The key to what you so recklessly call ‘human nature,’ the open secret you live with, yet dread to name, is the fact that man is a being of volitional consciousness. Reason does not work automatically; thinking is not a mechanical process; the connections of logic are not made by instinct. The function of your stomach, lungs, or heart is automatic; the function of your mind is not. In any hour and issue of your life, you are free to think or to evade that effort. But you are not free to escape from your nature, from the fact that reason is your means of survival – so that for you, who are a human being, the question ‘to be or not to be’ is the question ‘to think or not to think.’ . . . “Man has no automatic code of survival. His particular distinction from all other living species is the necessity to act in the face of alternatives by means of volitional choice. . . Man must obtain his knowledge and choose his actions by a process of thinking, which nature will not force him to perform. Man has the power to act as his own destroyer – and that is the way he has acted through most of his history (pages 1012-1013).

I’d been looking around the world for clues as to what other countries were doing right, but the important distinctions were not about spending or local control or curriculum; none of that mattered very much. Policies mostly worked in the margins. The fundamental difference was a psychological one. The education superpowers believed in rigor. People in these countries agreed on the purpose of school: School existed to help students master complex academic material. Other things mattered, too, but nothing mattered as much.

If you would understand this secret, you must first understand the distinction between training an animal and educating one. Trained animals are relatively easy to turn out. All that is required is a book of instructions, a certain amount of bluff and bluster, something to use for threatening and punishing purposes, and of course the animal. Educating an animal, on the other hand, demands keen intelligence, integrity, imagination, and the gentle touch, mentally, vocally, and physically.

Now for St. Francis nothing was ever in the background. We might say that his mind had no background, except perhaps that divine darkness out of which the divine love had called up every colored creature one by one. He saw everything as dramatic, distinct from its setting, not all of a piece like a picture but in action like a play. A bird went by him like an arrow; something with a story and a purpose, though it was a purpose of life and not a purpose of death. A bush could stop him like a brigand; and indeed he was as ready to welcome the brigand as the bush.

He seems to be supporting her tenderly. But what holds them together is difficult to pin down. In her memoir, she wrote that he once dropped her on her hip very painfully, and she had the distinct impression he’d done it on purpose. What really goes on between two people is very difficult to say.

To be human is to be ‘heart led’ and valiantly vulnerable; lion-hearted and confident in what can be offered to you and what you can give in return. Insecurity is something to absorb in order to progress; much of the adventure in life is the ‘not knowing’ of what is next, and it takes distinct bravery to get to a place where you are willing to be at ease with the mystery of what’s to come.

It has already been stated that various parts in the same individual, which are exactly alike during an early embryonic period, become widely different and serve for widely different purposes in the adult state. So again it has been shown that generally the embryos of the most distinct species belonging to the same class are closely similar, but become, when fully developed, widely dissimilar.

Through creativity, we are seamlessly connected and sustained as we pull back the veil, revealing beneath our differences and distinctive characteristics, human expression and the human experience are universal. It is the greatness of this experience that connects us together by infinite invisible threads strewn across the globe. This is my responsibility, passion and desire as an artist—my soul purpose.

Men and women, though equal in essence, were designed for different roles. Women are in no sense intellectually or spiritually inferior to men, but they were quite clearly created for a distinctive purpose. In the economy of church and family, the Bible says women should be subordinate to the authority of men. Yet scripture also recognizes that in a completely different sense, women are exalted above men--because they are the living and breathing manifestation of the glory of a race made in God's image.

Don't seek to be the loudest voice in the room, but seek to be a clear distinctive voice

Men are not generally sufficiently aware of the distinction between the law of God and his purpose; they are apt to suppose, that as the temper of the sinner is contrary to the one, so the outrages of the sinner are able to defeat the other; than which nothing can be more false.

The mass of men serve the state thus, not as men mainly, but as machines, with their bodies. They are the standing army, and the militia, jailers, constables, posse comitatus, etc. In most cases there is no free exercise whatever of the judgement or of the moral sense; but they put themselves on a level with wood and earth and stones; and wooden men can perhaps be manufactured that will serve the purpose as well. Such command no more respect than men of straw or a lump of dirt. They have the same sort of worth only as horses and dogs. Yet such as these even are commonly esteemed good citizens. Others--as most legislators, politicians, lawyers, ministers, and office-holders--serve the state chiefly with their heads; and, as they rarely make any moral distinctions, they are as likely to serve the devil, without intending it, as God.

Using our explanations, we ‘see’ right through the behaviour to the meaning. Parrots copy distinctive sounds; apes copy purposeful movements of a certain limited class. But humans do not especially copy any behaviour. They use conjecture, criticism and experiment to create good explanations of the meaning of things – other people’s behaviour, their own, and that of the world in general. That

Giving up alcohol is an asceticism for the modern do-gooder, drinking being, like sex, a pleasure that humans have always indulged in, involving a loss of self-control, the renunciation of which marks the renouncer as different and separate from other people. To drink, to get drunk, is to lower yourself on purpose for the sake of good fellowship. You abandon yourself, for a time, to life and fate. You allow yourself to become stupider and less distinct. Your boundaries become blurry: you open your self and feel connected to people around you. You throw off your moral scruples, and suspect it was only those scruples that prevented the feeling of connection before. You feel more empathy for your fellow, but at the same time, because you are drunk, you render yourself unable to help him; so, to drink is to say, I am a sinner, I have chosen not to help.

I reject animal welfare reform and single-issue campaigns because they are not only inconsistent with the claims of justice that we should be making if we really believe that animal exploitation is wrong, but because these approaches cannot work as a practical matter. Animals are property and it costs money to protect their interests; therefore, the level of protection accorded to animal interests will always be low and animals will, under the best of circumstances, still be treated in ways that would constitute torture if applied to humans. By endorsing welfare reforms that supposedly make exploitation more “compassionate” or single-issue campaigns that falsely suggest that there is a coherent moral distinction between meat and dairy or between fur and wool or between steak and foie gras, we betray the principle of justice that says that all sentient beings are equal for purposes of not being used exclusively as human resources. And, on a practical level, we do nothing more than make people feel better about animal exploitation.

Humans are often credited with having real foresight, in distinction to the rest of biology which does not. For example, Dawkins compares the 'blind watchmaker' of natural selection with the real human one. 'A true watchmaker has foresight: he designs his cogs and springs, and plans their interconnections, with a future purpose in his mind's eye. Natural selection . . . has no purpose in mind'. I think this distinction is wrong. There is no denying that the human watchmaker is different from the natural one. We humans, by virtue of having memes, can think about cogs, and wheels, and keeping time, in a way that animals cannot. Memes are the mind tools with which we do it. But what memetics shows us is that the processes underlying the two kinds of design are essentially the same. They are both evolutionary processes that give rise to design through selection, and in the process they produce what looks like foresight.

Enchantment produces a Secondary World, into which both designer and spectator can enter, to the satisfaction of their senses while they are inside; but in its purity it is artistic in desire and purpose. Magic produces, or pretends to produce, an alteration in the Primary World. It does not matter by whom it is said to be practised, fay or mortal, it remains distinct from the other two; it is not an art but a technique; its desire is power in this world, domination of things and wills.

I am trying now to re-create in my mind the picture of the man as I saw him in 1939- he, the revered author of Sinister Barriers, I the novice. I think I can rely on my near-photographic memory for the purpose. (I call it "near-photographic" because I can only remember things that happen to be lying around near photographs.) Let's see, as I recall, he is six-feet seven-inches tall (when he is sitting down, that is) with a long and majestic English face. Then, too, I distinctly remember, there was a small flashing golden aura about his head, the occasional play of hissing flashes when he moved it suddenly, and the distant rumble of thunder when he spoke.

And that is not all: even if man really were nothing but a piano-key, even if this were proved to him by natural science and mathematics, even then he would not become reasonable, but would purposely do something perverse out of simple ingratitude, simply to gain his point. And if he does not find means he will contrive destruction and chaos, will contrive sufferings of all sorts, only to gain his point! He will launch a curse upon the world, and as only man can curse (it is his privilege, the primary distinction between him and other animals), may be by his curse alone he will attain his object--that is, convince himself that he is a man and not a piano-key! If you say that all this, too, can be calculated and tabulated--chaos and darkness and curses, so that the mere possibility of calculating it all beforehand would stop it all, and reason would reassert itself, then man would purposely go mad in order to be rid of reason and gain his point! I believe in it, I answer for it, for the whole work of man really seems to consist in nothing but proving to himself every minute that he is a man and not a piano-key! It may be at the cost of his skin, it may be by cannibalism! And this being so, can one help being tempted to rejoice that it has not yet come off, and that desire still depends on something we don't know?

When you see a new day, you must see a new reason to think anew. You must see a new reason to start anew regardless of the woes of yesterday. You must see a reason to understand and appreciate the real gift of life knowing that you have yet another chance to prove your existence on earth worthy or not. You must see a new reason to choose positive thoughts to negative thoughts. You must see the real reason to rejoice, breathe a sigh of purposefulness and be poised to do something unique. You must see! oh yes! you must see a new reason and the urgency to live and leave a distinctive footprint

No, she simply felt - at times, mind you, not all the time, but at sharp and distinctive intuitive moments - as if she had no real existence, except for what she said and did and perceived and et cetera, and that these were, it seemed at such times, not really under her control. There was nothing pure.

At the sight of the city utterly perishing amidst the flames Scipio burst into tears, and stood long reflecting on the inevitable change which awaits cities, nations, and dynasties, one and all, as it does every one of us men. This, he thought, had befallen Ilium, once a powerful city, and the once mighty empires of the Assyrians, Medes, Persians, and that of Macedonia lately so splendid. And unintentionally or purposely he quoted---the words perhaps escaping him unconsciously--- "The day shall be when holy Troy shall fall And Priam, lord of spears, and Priam's folk." And on my asking him boldly (for I had been his tutor) what he meant by these words, he did not name Rome distinctly, but was evidently fearing for her, from this sight of the mutability of human affairs. . . . Another still more remarkable saying of his I may record. . . [When he had given the order for firing the town] he immediately turned round and grasped me by the hand and said: "O Polybius, it is a grand thing, but, I know not how, I feel a terror and dread, lest some one should one day give the same order about my own native city.

Now I ask you: what can be expected of man since he is a being endowed with strange qualities? Shower upon him every earthly blessing, drown him in a sea of happiness, so that nothing but bubbles of bliss can be seen on the surface; give him economic prosperity, such that he should have nothing else to do but sleep, eat cakes and busy himself with the continuation of his species, and even then out of sheer ingratitude, sheer spite, man would play you some nasty trick. He would even risk his cakes and would deliberately desire the most fatal rubbish, the most uneconomical absurdity, simply to introduce into all this positive good sense his fatal fantastic element. It is just his fantastic dreams, his vulgar folly that he will desire to retain, simply in order to prove to himself—as though that were so necessary—that men still are men and not the keys of a piano, which the laws of nature threaten to control so completely that soon one will be able to desire nothing but by the calendar. And that is not all: even if man really were nothing but a piano-key, even if this were proved to him by natural science and mathematics, even then he would not become reasonable, but would purposely do something perverse out of simple ingratitude, simply to gain his point. And if he does not find means he will contrive destruction and chaos, will contrive sufferings of all sorts, only to gain his point! He will launch a curse upon the world, and as only man can curse (it is his privilege, the primary distinction between him and other animals), may be by his curse alone he will attain his object—that is, convince himself that he is a man and not a piano-key! If you say that all this, too, can be calculated and tabulated—chaos and darkness and curses, so that the mere possibility of calculating it all beforehand would stop it all, and reason would reassert itself, then man would purposely go mad in order to be rid of reason and gain his point! I believe in it, I answer for it, for the whole work of man really seems to consist in nothing but proving to himself every minute that he is a man and not a piano-key! It may be at the cost of his skin, it may be by cannibalism! And this being so, can one help being tempted to rejoice that it has not yet come off, and that desire still depends on something we don’t know?

He had no desire to talk, or move. So he sat, with her still straddling his lap, in no hurry to leave, enjoying the feel of her in his arms, which he tightened around her, slipping his hands under the bottom of her sweater to warm them. They fit together like two distinct halves purposely manufactured to become one seamless whole, a feeling he wouldn’t soon forget.

Xinxin Ming or Trust in the Heart The Perfect Way is only difficult for those who pick and choose; Do not like, do not dislike; all will then be clear. Make a hairbreadth difference, and heaven and earth are set apart. If you want the truth [of nonduality] to stand clear before you, never be for or against. The struggle between "for" and "against" is the mind's worst disease. When the Way is not understood, the mind chatters endlessly to no avail. The Perfect Way is vastness without holiness. Like infinite space it contains all and lacks nothing. Because you pick and choose, cling and reject, you can't see its Suchness. Neither be entangled in the world, nor in inner feelings of emptiness. Be serene in the oneness of things, And dualism vanishes of its own accord. Craving the passivity of Oneness you are filled with activity. As long as you tarry in dualism, You will never know Oneness. If you don't trust in the Heart, you fall into assertion or denial. In this world of Suchness there is neither self nor other-than-self. To be in accord with the Way, let go of all self-centered striving. Denying the world [of duality] is the asserting of it; Asserting emptiness [oneness] is the denying of it. The more you talk and think about it, the further astray you go. To return to the root [the One] is to find the meaning, But to pursue appearances [the many] is to miss the source. At the moment of inner enlightenment there is a going beyond the one and the many. The mind clings to its image of the world; We call it real only because of our ignorance. Do not seek after the truth, merely cease to cherish your opinions. For the mind in harmony with the One, all selfishness disappears. With not even a trace of fear, you can trust the universe completely. All at once you are free, with nothing left to hold on to. All is empty, brilliant, perfect in its own being. In the world of things as they are, there is neither observer nor observed. If you want to describe its essence, the best you can say is "Not-two." Even to have the idea of enlightenment is to go astray. Thoughts that are fettered turn from truth, sink into the unwise habit of "not liking." "Not liking" brings weariness of spirit; estrangements serve no purpose. In this "Not-two" nothing is separate, And nothing in the world is excluded. The enlightened of all times and places have entered into this truth. The One is none other than the All, the All none other than the One. Take your stand on this, and the rest will follow of its accord; To trust in the Heart is the "Not-two," the "Not-two" is to trust in the Heart. There is one reality, not many; Distinctions arise from the clinging needs of the ignorant. To seek Mind with the mind is the greatest of all mistakes. I have spoken, but in vain; For what can words say— Of things that have no yesterday, tomorrow, or today. Jianzhi Sengcan (aka Seng-Ts'an, 僧璨, ?-606)

I'm not saying I'm able to work consistently out of the premise, but it seems like the big distinction between good art and so-so art lies somewhere in the art's heart's purpose, the agenda of the consciousness behind the text. It's got something to do with love. With having the discipline to talk out of the part of yourself that can love instead of the part that just wants to be loved.

If a house of legislation is to be composed of men of one class, for the purpose of protecting a distinct interest, all the other interests should have the same. The inequality, as well as the burthen of taxation, arises from admitting it in one case, and not in all. Had there been a house of farmers, there had been no game laws; or a house of merchants and manufacturers. the taxes had neither been so unequal nor so excessive. It is from the power of taxation being in the hands of those who can throw so great a part of it from their own shoulders, that it has raged without a check.

Thought is uncontrollable but controllable. Thought is the pivot of life and the epitome of good or bad living. A controlled thought is a controlled life and an uncontrolled life is an uncontrolled living. Our first and last thoughts from dawn to dusk are of great essence to living a purposeful life. They form a catalyst for a progressive or retrogressive life. What do you think of most before you sleep? What do you ponder upon most upon waking up from bed? The distinctive boundaries to your purposeful day are your first and last thoughts of the day. Remember! the first and the last thoughts.

There is a paradox about tribulation in Christianity. Blessed are the poor, but by judgement (i.e., social justice) and alms we are to remove poverty wherever possible. Blessed are we when persecuted, but we may avoid persecution by flying city to city, and may pray to be spared it as. Our Lord prayed in Gethsemane. But if suffering is good, ought it not to be pursued rather than avoided? I answer that suffering is not good in itself. What is good in any painful experience is for the sufferer, his submission to the will of God, and for the spectators, the compassion aroused and the acts of mercy to which it leads. In the fallen and partially redeemed universe, we may distinguish (1) the simple good descending from God, (2) the simple evil produced by rebellious creatures, and (3) the exploitation of that evil by God for His redemptive purpose, which produces (4) the complex good out of simple evil does not excuse - though by mercy it may save -- those who do simple evil. And this distinction is central. Offences must come, but woe to those whom they come; sins do cause grace to abound, but we must not make that excuse for continuing to sin. The crucifixion itself is the best, as well as the worst, of all historical events, but the role of Judas remains simply evil... For you will certainly carry out God's purpose, however you act, but it makes a difference to you whether you serve like Judas or like John.

The word treatment is usually applied to a prayer that is made for some specific purpose, as distinct from a general prayer, which is really a visit with God. You must remember that a treatment is a definite practical action, having a definite object and a definite beginning and end. It is in fact a surgical operation on the soul. Let us suppose that you decide to heal a certain difficulty by prayer. You know that your difficulty must be caused by some negative thought charged with fear and located in the subconscious mind. You therefore turn to God, and remind yourself of His goodness, His limitless power, and His care for you. As you work the fear will begin to dissolve, and the awareness of the Truth corrects the erroneous beliefs themselves. Thank God for the healing that you believe will come—and then you keep your thought off the matter until you feel led, after an interval, to treat again. He sent his word, and healed them … (Psalm 107:20).

I am drawn to a fourth alternative, natural teleology, or teleological bias, as an account of the existence of the biological possibilities on which natural selection can operate. I believe that teleology is a naturalistic alternative that is distinct from all three of the other candidate explanations: chance, creationism, and directionless physical law. To avoid the mistake that White finds in the hypothesis of nonintentional bias, teleology would have to be restrictive in what it makes likely, but without depending on intentions or motives. This would probably have to involve some conception of an increase in value through the expanded possibilities provided by the higher forms of organization toward which nature tends: not just any outcome could qualify as a telos. That would make value an explanatory end, but not one that is realized through the purposes or intentions of an agent. Teleology means that in addition to physical law of the familiar kind, there are other laws of nature that are "biased toward the marvelous".

I am charmed by the idea that there is an activity known as work and another as play, although even in grade school the distinction eluded me. I remember how full of hope I was sitting in first-period home room listening to the teacher divide up our activities into purposeful sections. I got a grip on her process, at last, by picturing it in the following way: A cow stands in clover. When she is milked, that is her work; when she is merely eating, that is her play. But the problem lay, then as now, in the realization that, in any case, she is standing in clover. Not a handsome or elegant analogy, but it approximates for me the habit of reading - standing in a world of clover, the eating of which is occasionally utilitarian, usually nourishing, because that's what one does

The origin of the caste system, formulated by the great legislator Manu, was admirable. He saw clearly that men are distinguished by natural evolution into four great classes: those capable of offering service to society through their bodily labor (Sudras); those who serve through mentality, skill, agriculture, trade, commerce, business life in general (Vaisyas); those whose talents are administrative, executive, and protective-rulers and warriors (Kshatriyas); those of contemplative nature, spiritually inspired and inspiring (Brahmins). “Neither birth nor sacraments nor study nor ancestry can decide whether a person is twice-born (i.e., a Brahmin);” the Mahabharata declares, “character and conduct only can decide.” 281 Manu instructed society to show respect to its members insofar as they possessed wisdom, virtue, age, kinship or, lastly, wealth. Riches in Vedic India were always despised if they were hoarded or unavailable for charitable purposes. Ungenerous men of great wealth were assigned a low rank in society. Serious evils arose when the caste system became hardened through the centuries into a hereditary halter. Social reformers like Gandhi and the members of very numerous societies in India today are making slow but sure progress in restoring the ancient values of caste, based solely on natural qualification and not on birth. Every nation on earth has its own distinctive misery-producing karma to deal with and remove; India, too, with her versatile and invulnerable spirit, shall prove herself equal to the task of caste-reformation.

There was to be nothing special about it, nothing that savored of a religious Order, no special rule, no distinctive habit. She, and those who joined her, would simply be poor--there was no choice on that score, for they were that already--but they would embrace their poverty, and the life of the proletariat in all its misery and insecurity and dead, drab monotony. They would live and work in the slums, lose themselves, in the huge anonymous mass of the forgotten and the derelict, for the only purpose of living the complete, integral Christian life in that environment--loving those around them, sacrificing themselves for those around them, and spreading the Gospel and the truth of Christ most of all by being saints, by living in union with Him, by being full of His Holy Ghost, His charity.

We are dealing, then, with an absurdity that is not a quirk or an accident, but is fundamental to our character as people. The split between what we think and what we do is profound. It is not just possible, it is altogether to be expected, that our society would produce conservationists who invest in strip-mining companies, just as it must inevitably produce asthmatic executives whose industries pollute the air and vice-presidents of pesticide corporations whose children are dying of cancer. And these people will tell you that this is the way the "real world" works. The will pride themselves on their sacrifices for "our standard of living." They will call themselves "practical men" and "hardheaded realists." And they will have their justifications in abundance from intellectuals, college professors, clergymen, politicians. The viciousness of a mentality that can look complacently upon disease as "part of the cost" would be obvious to any child. But this is the "realism" of millions of modern adults. There is no use pretending that the contradiction between what we think or say and what we do is a limited phenomenon. There is no group of the extra-intelligent or extra-concerned or extra-virtuous that is exempt. I cannot think of any American whom I know or have heard of, who is not contributing in some way to destruction. The reason is simple: to live undestructively in an economy that is overwhelmingly destructive would require of any one of us, or of any small group of us, a great deal more work than we have yet been able to do. How could we divorce ourselves completely and yet responsibly from the technologies and powers that are destroying our planet? The answer is not yet thinkable, and it will not be thinkable for some time -- even though there are now groups and families and persons everywhere in the country who have begun the labor of thinking it. And so we are by no means divided, or readily divisible, into environmental saints and sinners. But there are legitimate distinctions that need to be made. These are distinctions of degree and of consciousness. Some people are less destructive than others, and some are more conscious of their destructiveness than others. For some, their involvement in pollution, soil depletion, strip-mining, deforestation, industrial and commercial waste is simply a "practical" compromise, a necessary "reality," the price of modern comfort and convenience. For others, this list of involvements is an agenda for thought and work that will produce remedies. People who thus set their lives against destruction have necessarily confronted in themselves the absurdity that they have recognized in their society. They have first observed the tendency of modern organizations to perform in opposition to their stated purposes. They have seen governments that exploit and oppress the people they are sworn to serve and protect, medical procedures that produce ill health, schools that preserve ignorance, methods of transportation that, as Ivan Illich says, have 'created more distances than they... bridge.' And they have seen that these public absurdities are, and can be, no more than the aggregate result of private absurdities; the corruption of community has its source in the corruption of character. This realization has become the typical moral crisis of our time. Once our personal connection to what is wrong becomes clear, then we have to choose: we can go on as before, recognizing our dishonesty and living with it the best we can, or we can begin the effort to change the way we think and live.

A paradox of life; be it good or bad, joy or sorrow, comfort or discomfort, appointment or disappointment, encouragement or discouragement, deception or loyalty, faithfulness or unfaithfulness, a good day or a bad day, things in life never remains static. Things keep moving and things keep changing. Seconds keep galloping, minutes keep changing into hours and hours keep turning into days. Free your mind from such things which are capable of crippling it from thinking distinctively. Notwithstanding the situation, keep moving to the purposeful land.

Mappo frowned. 'I have not heard that phrase before. Lost Elementals?' 'Scholars tend to acknowledge but four, generally: water, fire, earth and air; yet others exist. (...) Life, death, dark, light, shadow…possibly, but even that seems a truncated selection. What of, for example, time? Past, present, future? What of desire, and deed? Sound, silence? Or are the latter two but minor aspects of air? Does time belong to light? Or is it but a point somewhere between light and dark, yet distinct from shadow? What of faith and denial? Can you now understand, Mappo, the potential complexity of relationships?' 'Assuming they exist at all, beyond the notion of concepts.' 'Granted. Yet, maybe concepts are all that's needed, if the purpose of the elements is to give shape and meaning to all that surrounds us on the outside, and all that guides us from within.

Punishment, without any proper end or purpose, is inconsistent with our ideas of goodness and justice; and no end can be served by it after the whole scene is closed. Punishment, according to our conception, should bear some proportion to the offence. Why then eternal punishment for the temporary offences of so frail a creature as man? Can any one approve of Alexander's rage, who intended to exterminate a whole nation, because they had seized his favorite horse, Bucephalus? Heaven and hell suppose two distinct species of men, the good and the bad. But the greatest part of mankind float betwixt vice and virtue.

For man, unlike any other thing organic or inorganic in the universe, grows beyond his work, walks up the stairs of his concepts, emerges ahead of his accomplishments. This you may say of man when theories change and crash, when schools, philosophies, when narrow dark alleys of thought, national, religious, economic, grow and disintegrate, man reaches, stumbles forward, painfully, mistakenly sometimes. Having stepped forward, he may slip back, but only half a step, never the full step back. This you may say and know it and know it. This you may know when the bombs plummet out of the black planes on the market place, when prisoners are stuck like pigs, when the crushed bodies drain filthily in the dust. You may know it in this way. If the step were not being taken, if the stumbling-forward ache were not alive, the bombs would not fall, the throats would not be cut. Fear the time when the bombs stop falling while the bombers live- for every bomb is proof that the spirit has not died. And fear the time when the strikes stop while the great owners live- for every little beaten strike is proof that the step is being taken. And this you can know- fear the time when Manself will not suffer and die for a concept, for this one quality is the foundation of Manself, and this one quality is man, distinctive in the universe.

Galileo believed that science and religion could coexist. He wrote that the purpose of science is to determine how the heavens go, while the purpose of religion is to determine how to go to heaven. In other words, science is about natural law, while religion is about ethics, and there is no conflict between them as long as one keeps this distinction in mind. But when the two collided during his trial, Galileo was forced to recant his theories under pain of death. His accusers reminded him that Giordano Bruno, who had been a monk, had been burned alive for making statements about cosmology far less elaborate than his. Two centuries would pass before most of the ban on his books was finally lifted.

But thought is a very protective mechanism and is interested in its own survival. At the same time thought is opposed fundamentally to the functioning of this living organism. We are made to believe that there is such a thing as mind. But there is no such thing as your mind or my mind. Society or culture, or whatever you want to call it, has created us solely and wholly for the purpose of maintaining its own continuity and status quo. At the same time, it has also created the idea that there is such a thing as individual. But actually, there is a conflict between the two – the idea of the individual and the impossibility of functioning as an individual separate and distinct from the totality of man’s thoughts and experiences.

Bob really listened to our songs and recognized that we were less about storytelling than about singing about our own feelings and perceptions: "I'm the king of the nighttime world." "I want to rock and roll all night." That was a quantum difference. "I am the God of Thunder." These were the kinds of statements we specialized in, and they differentiated us from other bands. When we spoke to Bob about this, he realized that the simplicity and self-absorption in the lyrics was purposeful, that we were a band with a distinct point of view rather than just a set of guys who didn't have a clue. We wanted to write anthems, songs that felt like the theme songs for a generation, songs that had a "you and me against the world" perspective.

They that see how they can rise beyond the horizon never exert their total energy on things that are breathtaking on the ground! They think, they act and they see what we all see differently. Though their bodies live on the ground, their mind, spirit and energy journey purposefully towards higher heights each moment of time. They understand doing the small things that can result in great things and they reason from the ignorance, absurdity and the heralds of ordinariness of the masses. They know and understand the real reasons why they must dare, relax and ponder in patience, and also take steps with fortitude and tenacity for a noble accomplishment so as to leave great, distinctive and indelible footprints regardless of the hurdles they might face.

Power in the hands of independent humans, be they men or women, does corrupt. Mack, don’t you see how filling roles is the opposite of relationship? We want male and female to be counterparts, face-to-face equals, each unique and different, distinctive in gender but complementary, and each empowered uniquely by Sarayu, from whom all true power and authority originate. Remember, I am not about performance and fitting into man-made structures; I am about being. As you grow in relationship with me, what you do will simply reflect who you really are.” “But you came in the form of a man. Doesn’t that say something?” “Yes, but not what many have assumed. I came as a man to complete a wonderful picture in how we made you. From the first day we hid the woman within the man, so that at the right time we could remove her from within him. We didn’t create man to live alone; she was purposed from the beginning. By taking her out of him, he birthed her in a sense. We created a circle of relationship, like our own, but for humans. She, out of him, and now all the males, including me, birthed through her, and all originating, or birthed, from God.

We all have a life to live! We all have unique and distinctive purposes to fulfill! Everybody has a purpose on earth, and everybody must live the true purpose why God gives life to us each day! You are not on earth to compete with anybody but your true purpose. You are not on earth to compare yourself to anybody, but the you in you and the true purpose for which you came here! Life is good when you don’t compare yourself in a manner that will make you feel bad. Life is good when you know your true purpose in life and who you must live to be and to please! You fulfill your true you distinctively when you understand you are you and not anybody! So many people are living others destiny just because they have neglected their own true purpose! So many people think badly just because they compare themselves wrongfully with others and things! Everybody has a life and everybody must live a life! If there is any reason to compare yourself to others and things, let it be the inspiration you get from comparing yourself with others and things that makes you do something unique! There is a true reason for our existence on earth and we must reason from nothing, but the true reason why we live each day!

Definitely, some will doubt you, but don’t doubt yourself. Surely, some will hate your mission, but don’t hate your vision. Truly, some will envy your vision, but don’t change your vision. Surely, some will mock at your direction, but don’t neglect your focus. Surely, you shall meet obstacles, but learn to overcome all obstacles with wit. Frankly, some will say what they want to you, but say what is inspiring to yourself. Obviously, you shall meet fear, but learn to shake your fears. In fact, there shall be moment of drought, but learn to go with tenacity and an indomitable staying power. You may meet the rocks, but climb the rocks with fortitude to the apex, and you shall feel the fresh air! Truly, you shall hear so many things, but know what to listen to. Surely, some will misunderstand you, but learn to understand yourself. You may definitely have so many things to do, but mind what is more important and weightier. There is no great journey without issues, but learn to overcome all issues, and get to the end of the journey with distinctive footprints and a good sense of fulfillment. You were born for a purpose! Live it; achieve it! God is waiting for you at the finishing line; get there with a pleasant story for a glory!

No amount of black girl magic, no repeated proclamations of our worth can fully treat the wound – although acknowledging its persistence is a beginning. The ultimate remedy, as I see it is supernatural. I look daily toward heaven for restoration, for spiritual healing. My true identity isn’t rooted in our history, grievous and glorious as it is. It is grounded in my designation as a Child of God, the Daughter of the Great Physician. In His care I find my cure. My hope for you is the same one I carry for myself. I pray that amid the heartache of our ancestry you can grant yourself the grace so seldom extended to us. I pray that you can pass that compassion on to your children and to their children so that it slathers comfort on our sore spots. I pray that, as a people, we can give ourselves a soft place to land. I pray even as we rightly express our fury as being regarded as sub-human, that we don’t dwell in that space. That we don’t allow anger to poison our spirits. That we embrace love as our One True Antidote. I hope, too, that you recognize your specialness, the distinctiveness the Creator has imbued us with. I see you as clearly as history has, and in unison with it, I nod. I know that swivel in your hips, that fervor in your testimony, that ebullience in your stride, that flair in your song. The fact that others are constantly trying to diminish you, ever attempting to dismiss your talents even as they mimic you, is proof of your uniqueness! No one bothers to undermine you unless they recognize your brilliance. More than anything, I pray that you can carve out a purpose for yourself, a calling beyond your own survival, a sweet offering to the world. You gain a life by giving yours away. Not everyone is meant to raise a picket sign, and yet each of us can choose a path of impact. Rearing your children with affection and warmth is a form of activism. Honoring your word impeccably is a way to raise your voice. Performing your job with excellence, with your chin high and your standards higher is as powerful as any protest march. Sowing into the lives of young people is a worthy crusade. That is what it means to leave this world of ours more lit up than we found it. It’s also what it means to lead a magnificent life, even if an unlikely one.

Naming (“christening,” “deeming”) is more than a performative moral act; it is linguistic and aesthetic as well. Identifying the emergence and establishment of anti-sacrificial moral practices will take on a form distinctive to a particular social order; the consolidation of the originary “belief” or gesture should therefore be represented in ways that make it inseparable from the entirety of that order. Naming commemorates earlier establishments of practices of deferral, and by enhancing the self-referentiality of the social order as a whole makes it impossible to think outside of that order. It should be kept in mind that all social orders do this—orders in the liberal tradition simply deny they are doing so, and therefore do it haphazardly and in violent fits and starts. Every social order, however small or transient, develops its own “idiom,” because any exchange of signs involves the respective participants taking up the words, phrases and expressions of the others for both phatic purposes and as a “multiplier” of meanings—if I repeat what another has said with slight changes in wording and tone, I not only say what I have said, but create a complex relationship between what I have said and what the other has said (and whatever others he was responding to have said—and left unsaid), a relationship that remains largely tacit but all the more difficult to shake or exit for that very reason.

Complicating the idea that race and class are distinctly separate rather than intertwined will be hard work. It involves piercing a million thought bubbles currently dominating conversations about class in this country. It means irritating politicians and commentators, and it means calling their story of a white working class besieged by selfish and ungrateful immigrants exactly what they are – hate-mongering nonsense. Divide and rule serves no useful purpose in the politics of class solidarity, neither does it work particularly well in lifting people out of poverty. We know that targeted policies aimed at eradicating class inequalities will also go some way in challenging race inequalities, because so many black households are low income. But we can’t be naive enough to believe that those in power are in any way interested in piercing their power for the sake of a fairer society. And although working-class white and BME people have lots in common, we need to remember that although the experiences are very similar, they are also very different.

Now I ask you: what can be expected of man since he is a being endowed with strange qualities? Shower upon him every earthly blessing, drown him in a sea of happiness, so that nothing but bubbles of bliss can be seen on the surface; give him economic prosperity, such that he should have nothing else to do but sleep, eat cakes and busy himself with the continuation of his species, and even then out of sheer ingratitude, sheer spite, man would play you some nasty trick. He would even risk his cakes and would deliberately desire the most fatal rubbish, the most uneconomical absurdity, simply to introduce into all this positive good sense his fatal fantastic element. It is just his fantastic dreams, his vulgar folly that he will desire to retain, simply in order to prove to himself—as though that were so necessary—that men still are men and not the keys of a piano, which the laws of nature threaten to control so completely that soon one will be able to desire nothing but by the calendar. And that is not all: even if man really were nothing but a piano-key, even if this were proved to him by natural science and mathematics, even then he would not become reasonable, but would purposely do something perverse out of simple ingratitude, simply to gain his point. And if he does not find means he will contrive destruction and chaos, will contrive sufferings of all sorts, only to gain his point! He will launch a curse upon the world, and as only man can curse (it is his privilege, the primary distinction between him and other animals), may be by his curse alone he will attain his object—that is, convince himself that he is a man and not a piano-key! If you say that all this, too, can be calculated and tabulated—chaos and darkness and curses, so that the mere possibility of calculating it all beforehand would stop it all, and reason would reassert itself, then man would purposely go mad in order to be rid of reason and gain his point! I believe in it, I answer for it, for the whole work of man really seems to consist in nothing but proving to himself every minute that he is a man and not a piano-key!

I am of the opinion that an entirely new light would illuminate many psychological and psycho-physiological questions if we recognised that distinct perception is merely cut, for the purposes of practical existence, out of a wider canvas. In psychology and elsewhere, we like to go from the part to the whole, and our customary system of explanation consists in reconstructing ideally our mental life with simple elements, then in supposing that the combination of these elements has really produced our mental life. If things happened this way, our perception would as a matter of fact be inextensible; it would consist of the assembling of certain specific materials, in a given quantity, and we should never find anything more in it than what had been put there in the first place. But the facts, taken as they are, without any mental reservation about providing a mechanical explanation of the mind, suggest an entirely different interpretation. They show us, in normal psychological life, a constant effort of the mind to limit its horizon, to turn away from what it has a material interest in not seeing. Before philosophizing one must live; and life demands that we put on blinders, that we look neither to the right, nor to the left nor behind us, but straight ahead in the direction we have to go. Our knowledge, far from being made up of a gradual association of simple elements, is the effect of a sudden dissociation: from the immensely vast field of our virtual knowledge, we have selected, in order to make it into actual knowledge, everything which concerns our action upon things; we have neglected the rest.

Harm reduction is often perceived as being inimical to the ultimate purpose of “curing” addiction—that is, of helping addicts transcend their habits and to heal. People regard it as “coddling” addicts, as enabling them to continue their destructive ways. It’s also considered to be the opposite of abstinence, which many regard as the only legitimate goal of addiction treatment. Such a distinction is artificial. The issue in medical practice is always how best to help a patient. If a cure is possible and probable without doing greater harm, then cure is the objective. When it isn’t — and in most chronic medical conditions cure is not the expected outcome — the physician’s role is to help the patient with the symptoms and to reduce the harm done by the disease process. In rheumatoid arthritis, for example, one aims to prevent joint inflammation and bone destruction and, in all events, to reduce pain. In incurable cancers we aim to prolong life, if that can be achieved without a loss of life quality, and also to control symptoms. In other words, harm reduction means making the lives of afflicted human beings more bearable, more worth living. That is also the goal of harm reduction in the context of addiction. Although hardcore drug addiction is much more than a disease, the harm reduction model is essential to its treatment. Given our lack of a systematic, evidencebased approach to addiction, in many cases it’s futile to dream of a cure. So long as society ostracizes the addict and the legal system does everything it can to heighten the drug problem, the welfare and medical systems can aim only to mitigate some of its effects. Sad to say, in our context harm reduction means reducing not only the harm caused by the disease of addiction, but also the harm caused by the social assault on drug addicts.

Humanae Vitae is important for yet another reason. Just as the National Socialists used nationalism and racism, among other levers, to overthrow Christian morality, in modern, liberal society the levers have been sexual liberation and consumerism. These two “freedoms to choose” have replaced objective morality with the dogma of whatever the customer, or the individual, wants is right. In opposing this attitude, the Church is often accused of being “opposed to sex.” Such an accusation reveals the incredible poverty of modern thought. Far from being opposed to sex, the Church affirms that sex is a definable thing: God made them man and woman. The Church affirms the twofold “unitive” and “procreative” purpose and virtue inherent in conjugal activity and cherishes the result: the bonding of man and wife and their commitment to raise their children. And as anyone remotely familiar with the paintings and sculptures in the Vatican can affirm, the Church celebrates the human body, celebrates the reality of sex and the erotic (in the same spirit as the Bible's Song of Solomon), and indeed celebrates marriage as a sacrament. It is modern, liberal secularists who are “opposed to sex” in that they attempt to blur the distinctions between male and female, ignore the objective meaning of sexual activity, and who think that its natural result should be freely and inconsequentially aborted if it cannot otherwise be prevented.

What's the trouble?" I said, knowing well what that trouble was. "I've a notion in my head that would make the most splendid story that was ever written. Do let me write it out here. It's such a notion!" There was no resisting the appeal. I set him a table; he hardly thanked me, but plunged into the work at once. For half an hour the pen scratched without stopping. Then Charlie sighed and tugged his hair. The scratching grew slower, there were more erasures, and at last ceased. The finest story in the world would not come forth. "It looks such awful rot now," he said, mournfully. "And yet it seemed so good when I was thinking about it. What's wrong?" I could not dishearten him by saying the truth. So I answered: "Perhaps you don't feel in the mood for writing." "Yes I do--except when I look at this stuff. Ugh!" "Read me what you've done," I said. "He read, and it was wondrous bad, and he paused at all the specially turgid sentences, expecting a little approval; for he was proud of those sentences, as I knew he would be. "It needs compression," I suggested, cautiously. "I hate cutting my things down. I don't think you could alter a word here without spoiling the sense. It reads better aloud than when I was writing it." "Charlie, you're suffering from an alarming disease afflicting a numerous class. Put the thing by, and tackle it again in a week." "I want to do it at once. What do you think of it?" "How can I judge from a half-written tale? Tell me the story as it lies in your head." Charlie told, and in the telling there was everything that his ignorance had so carefully prevented from escaping into the written word. I looked at him, and wondering whether it were possible that he did not know the originality, the power of the notion that had come in his way? It was distinctly a Notion among notions. Men had been puffed up with pride by notions not a tithe as excellent and practicable. But Charlie babbled on serenely, interrupting the current of pure fancy with samples of horrible sentences that he purposed to use. I heard him out to the end. It would be folly to allow his idea to remain in his own inept hands, when I could do so much with it. Not all that could be done indeed; but, oh so much!

God created man out of dust from the ground. At a basic level, the Creator picked up some dirt and threw Adam together. The Hebrew word for God forming man is yatsar,[11] which means “to form, as a potter.” A pot usually has but one function. Yet when God made a woman, He “made a woman from the rib he had taken out of the man” (Genesis 2:22). He created her with His own hands. He took His time crafting and molding her into multifaceted brilliance. The Hebrew word used for making woman is banah, meaning to “build, as a house, a temple, a city, an altar.”[12] The complexity implied by the term banah is worth noting. God has given women a diverse makeup that enables them to carry out multiple functions well. Adam may be considered Human Prototype 1.0, while Eve was Human Prototype 2.0. Of high importance, though, is that Eve was fashioned laterally with Adam’s rib. It was not a top-down formation of dominance or a bottom-up formation of subservience. Rather, Eve was an equally esteemed member of the human race. After all, God spoke of the decision for their creation as one decision before we were ever even introduced to the process of their creation. The very first time we read about both Eve and Adam is when we read of the mandate of rulership given to both of them equally. We are introduced to both genders together, simultaneously. This comes in the first chapter of the Bible: Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” So God created man in his own image, in the image of God he created him; male and female he created them. (Genesis 1:26–27) Both men and women have been created equally in the image of God. While within that equality lie distinct and different roles (we will look at that in chapter 10), there is no difference in equality of being, value, or dignity between the genders. Both bear the responsibility of honoring the image in which they have been made. A woman made in the image of God should never settle for being treated as anything less than an image-bearer of the one true King. As Abraham Lincoln said, “Nothing stamped with the Divine image and likeness was sent in the world to be trodden on.”[13] Just as men, women were created to rule.

Providence then - and this is what is most important to grasp - is not the same thing as a universal teleology. To believe in divine and unfailing providence is not to burden one's conscience with the need to see every event in this world not only as an occasion for God's grace, but as a positive determination of God's will whereby he brings to pass a comprehensive design that, in the absence of any single one of these events, would not have been possible. It may seem that this is to draw only the finest of logical distinction, one so fine indeed as to amount to little more than a sophistry. Some theologians - Calvin, for instance - have denied that the distinction between what God wills and what he permits has any meaning at all. And certainly there is no unanimity in the history of Christian exegesis on this matter. Certain classic Western interpretations of Paul's treatment of the hardening of Pharaoh's heart and of the hardened heart of Israel in Romans 9 have taken it as a clear statement of God's immediate determination of his creatures' wills. But in the Eastern Christian tradition, and in the thought of many of the greatest Western theologians, the same argument has often been understood to assert no more than that God in either case allowed a prior corruption of the will to run its course, or even - like a mire in the light of the sun - to harden the outpouring of God's fiery mercy, and always for the sake of a greater good that will perhaps redound even to the benefit of the sinner. One might read Christ's answer to his disciples' question regarding why a man had been born blind - 'that the works of God should be made manifest in him' (John 9:3) - either as a refutation or as a confirmation of the distinction between divine will and permission. When all is said and done, however, not only is the distinction neither illogical nor slight; it is an absolute necessity if - setting aside, as we should, all other judgments as superstitious, stochastic, and secondary - we are to be guided by the full character of what is revealed of God in Christ. For, after all, if it is from Christ that we are to learn how God relates himself to sin, suffering, evil, and death, it would seem that he provides us little evidence of anything other than a regal, relentless, and miraculous enmity: sin he forgives, suffering he heals, evil he casts out, and death he conquers. And absolutely nowhere does Christ act as if any of these things are part of the eternal work or purposes of God.

Every religion offers an interpretation of the world, a worldview, a counterpart to the biblical narrative of creation, fall, redemption. Translated into worldview terms, creation refers to a theory of origins: Where did we come from? What is ultimate reality? Fall refers to the problem of evil: What’s wrong with the world, the source of evil and suffering? Redemption asks, How can the problem be fixed? What must I do to become part of the solution? These are the three fundamental questions that every religion, worldview, or philosophy seeks to answer.16 The answers offered by Romanticism were adapted from neo-Platonism.17 In neo-Platonism, the counterpart to creation, or the ultimate source of all things, is a primordial spiritual essence or unity referred to as the One, the Absolute, the Infinite. Even thinking cannot be attributed to the One because thought implies a distinction between subject and object—between the thinker and the object of his thought. In fact, for the Romantics, thinking itself constituted the fall, the cause of all that is wrong with the world. Why? Because it introduced division into the original unity. More precisely, the fault lay in a particular kind of thinking—the Enlightenment reductionism that had produced the upper/lower story dichotomy in the first place. Coleridge wrote that “the rational instinct” posed “the original temptation, through which man fell.” The poet Friedrich Schiller blamed the “all-dividing Intellect” for modern society’s fragmentation, conflict, isolation, and alienation. And what would redeem us from this fall? The creative imagination. Art would restore the spiritual meaning and purpose that Enlightenment science had stripped from the world.

Maybe you could tell us how you and Jordan met, Nick.” All conversation at the table stopped. Frankly, Nick was surprised it had taken this long for someone to ask. Out of the corner of his eye, he saw Jordan take a nervous sip of her wine. He knew this was the part of the evening she’d dreaded, the part where they told more lies to her friends. Perhaps he could help her out with that. “Jordan and I met two weeks ago, at her store,” he said. “On the night of the big snowstorm.” Pete chuckled. “You really must’ve been jonesing for wine to go out in that mess.” Nick reached across the table and linked his fingers through Jordan’s. “I think Fate had a higher purpose for bringing me to her store that night.” He winked at her. I’ve got this. Melinda melted. “That’s so sweet.” “Then what happened?” Corinne prompted. Nick faced Jordan’s friends. For her sake, he’d tell the truth—perhaps not the whole truth—but at least nothing but. “Well, I asked Jordan a few questions, some quips were exchanged, and I distinctly recall her making a sarcastic comment about chardonnay. I can’t tell you exactly what happened from there, but five days later I found myself at Xander Eckhart’s party drinking pink champagne.” Her friends laughed. Charles raised his glass. “That’s how it happens, Nick. A cute smile, a few clever words, and five years later you’re watching Dancing with the Stars on Monday nights instead of football.” “Hey, don’t knock it until you’ve tried it,” Pete said indignantly. As the group teased Pete, Nick felt Jordan squeeze his knee underneath the table. She spoke softly as she held his gaze. “Thank you.” It took far more effort than it should have to make his tone sound as cavalier as always. “Any time, Rhodes

The Coach’s head was oblong with tiny slits that served as eyes, which drifted in tides slowly inward, as though the face itself were the sea or, in fact, a soup of macromolecules through which objects might drift, leaving in their wake, ripples of nothingness. The eyes—they floated adrift like land masses before locking in symmetrically at seemingly prescribed positions off-center, while managing to be so closely drawn into the very middle of the face section that it might have seemed unnecessary for there to have been two eyes when, quite likely, one would easily have sufficed. These aimless, floating eyes were not the Coach’s only distinctive feature—for, in fact, connected to the interior of each eyelid by a web-like layer of rubbery pink tissue was a kind of snout which, unlike the eyes, remained fixed in its position among the tides of the face, arcing narrowly inward at the edges of its sharp extremities into a serrated beak-like projection that hooked downward at its tip, in a fashion similar to that of a falcon’s beak. This snout—or beak, rather—was, in fact, so long and came to such a fine point that as the eyes swirled through the soup of macromolecules that comprised the man’s face, it almost appeared—due to the seeming thinness of the pink tissue—that the eyes functioned as kinds of optical tether balls that moved synchronously across the face like mirror images of one another. 'I wore my lizard mask as I entered the tram, last evening, and people found me fearless,' the Coach remarked, enunciating each word carefully through the hollow clack-clacking sound of his beak, as its edges clapped together. 'I might have exchanged it for that of an ox and then thought better. A lizard goes best with scales, don’t you think?' Bunnu nodded as he quietly wondered how the Coach could manage to fit that phallic monstrosity of a beak into any kind of mask, unless, in fact, this disguise of which he spoke, had been specially designed for his face and divided into sections in such a way that they could be readily attached to different areas—as though one were assembling a new face—in overlapping layers, so as to veil, or perhaps even amplify certain distinguishable features. All the same, in doing so, one could only imagine this lizard mask to be enormous to the extent that it would be disproportionate with the rest of the Coach’s body. But then, there were ways to mask space, as well—to bend light, perhaps, to create the illusion that something was perceptibly larger or smaller, wider or narrower, rounder or more linear than it was in actuality. That is to say, any form of prosthesis designed for the purposes of affecting remedial space might, for example, have had the capability of creating the appearance of a gap of void in occupied space. An ornament hangs from the chin, let’s say, as an accessory meant to contour smoothly inward what might otherwise appear to be hanging jowls. This surely wouldn’t be the exact use that the Coach would have for such a device—as he had no jowls to speak of—though he could certainly see the benefit of the accessory’s ingenuity. This being said, the lizard mask might have appeared natural rather than disproportionate given the right set of circumstances. Whatever the case, there was no way of even knowing if the Coach wasn’t, in fact, already wearing a mask, at this very moment, rendering Bunnu’s initial appraisal of his character—as determined by a rudimentary physiognomic analysis of his features—a matter now subject to doubt. And thus, any conjecture that could be made with respect to the dimensions or components of a lizard mask—not to speak of the motives of its wearer—seemed not only impractical, but also irrelevant at this point in time.

Just as the printing press led to the appearance of a new set of possibilities for democracy, beginning five hundred years ago—and just as the emergence of electronic broadcasting reshaped those possibilities, beginning in the first quarter of the twentieth century—the Internet is presenting us with new possibilities to reestablish a healthy functioning self-government, even before it rivals television for an audience. In fact, the Internet is perhaps the greatest source of hope for reestablishing an open communications environment in which the conversation of democracy can flourish. It has extremely low entry barriers for individuals. The ideas that individuals contribute are dealt with, in the main, according to the rules of a meritocracy of ideas. It is the most interactive medium in history and the one with the greatest potential for connecting individuals to one another and to a universe of knowledge. An important distinction to make is that the Internet is not just another platform for disseminating the truth. It’s a platform for pursuing the truth, and the decentralized creation and distribution of ideas, in the same way that markets are a decentralized mechanism for the creation and distribution of goods and services. It’s a platform, in other words, for reason. But just as it is important to avoid romanticizing the printing press and the information ecosystem it created, it is also necessary to keep a clear-eyed view of the Internet’s problems and abuses. It is hard to imagine any human evil that is not somehow abundantly displayed somewhere on the Internet. Parents of young children are often horrified to learn what obscene, grotesque, and savage material is all too easily available to children whose Web-surfing habits are not supervised or electronically limited. Teen suicides, bullying, depravity, and criminal behavior of all descriptions are described and—some would argue—promoted on the Internet. As with any tool put at the disposal of humankind, it can be, and is, used for evil as well as good purposes. And as always, it is up to us—particularly those of us who live in a democracy—to make intelligent choices about how and for what we use this incredibly powerful tool.

Are you a reservoir or are you a canal or a swamp? The distinction is literal. The function of a canal is to channel water; it is a device by which water may move from one place to another in an orderly and direct manner. It holds water in a temporary sense only; it holds it in transit from one point to another. The function of the reservoir is to contain, to hold water. It is a large receptacle designed for the purpose, whether it is merely an excavation in the earth or some vessel especially designed. It is a place in which water is stored in order that it may be available when needed. In it provisions are made for outflow and inflow. A swamp differs from either. A swamp has an inlet but no outlet. Water flows into it but there is no provision make for water to flow out. The result? The water rots and many living things die. Often there is a strange and deathlike odor that pervades the atmosphere. The water is alive but apt to be rotten. There is life in a swamp but it is stale. The dominant trend of a man's life may take on the characteristics of a canal, reservoir or swamp. The important accent is on the dominant trend. There are some lives that seem ever to be channels, canals through which things flow. They are connecting links between other people, movements, purposes. They make the network by which all kinds of communications are possible. They seem to be adept at relating needs to sources of help, friendlessness to friendliness. Of course, the peddler of gossip is also a canal. If you are a canal, what kind of things do you connect? Or are you a reservoir? Are you a resource which may be drawn upon in times of others' needs and your own as well? Have you developed a method for keeping your inlet and your outlet in good working order so that the cup which you give is never empty? As a reservoir, you are a trustee of all the gifts God has shared with you. You know they are not your own. Are you a swamp? Are you always reaching for more and more, hoarding whatever comes your way as your special belongings? If so, do you wonder why you are friendless, why the things you touch seem ever to decay? A swamp is a place where living things often sicken and die. The water in a swamp has no outlet. Canal, reservoir or swamp-- WHICH?