Do Not Insist Quotes

What do you want then?" The old answers came easily to mind. Money. Vengeance. Jordie's voice in my head silenced forever. But a different reply roared to life inside him, loud, insistent, and unwelcome. You, Inej. You.

Six mistakes mankind keeps making century after century: Believing that personal gain is made by crushing others; Worrying about things that cannot be changed or corrected; Insisting that a thing is impossible because we cannot accomplish it; Refusing to set aside trivial preferences; Neglecting development and refinement of the mind; Attempting to compel others to believe and live as we do.

There is no worse sound in the world than someone who cannot play the violin but insists on doing so anyway.

Leaders who do not act dialogically, but insist on imposing their decisions, do not organize the people--they manipulate them. They do not liberate, nor are they liberated: they oppress.

There is no future. There is no past. Do you see? Time is simultaneous, an intricately structured jewel that humans insist on viewing one edge at a time, when the whole design is visible in every facet.

I insist on a lot of time being spent, almost every day, to just sit and think. That is very uncommon in American business. I read and think. So I do more reading and thinking, and make less impulse decisions than most people in business. I do it because I like this kind of life.

If you insist on disavowing that which is ugly about what you do," said Magnus, still looking at Alec, "you will never learn from your mistakes.

I don't want your prayers, he said. What do you want, then? The old answers came easily to mind. Money. Vengeance. Jordie's voice in my head silenced forever. But a different reply roared to life inside him, loud, insistent, and unwelcome. You, Inej. You.

Do you know people who insist they like 'all kinds of music'? That actually means they like no kinds of music.

Responsibility to yourself means refusing to let others do your thinking, talking, and naming for you...it means that you do not treat your body as a commodity with which to purchase superficial intimacy or economic security; for our bodies to be treated as objects, our minds are in mortal danger. It means insisting that those to whom you give your friendship and love are able to respect your mind. It means being able to say, with Charlotte Bronte's Jane Eyre: "I have an inward treasure born with me, which can keep me alive if all the extraneous delights should be withheld or offered only at a price I cannot afford to give. Responsibility to yourself means that you don't fall for shallow and easy solutions--predigested books and ideas...marrying early as an escape from real decisions, getting pregnant as an evasion of already existing problems. It means that you refuse to sell your talents and aspirations short...and this, in turn, means resisting the forces in society which say that women should be nice, play safe, have low professional expectations, drown in love and forget about work, live through others, and stay in the places assigned to us. It means that we insist on a life of meaningful work, insist that work be as meaningful as love and friendship in our lives. It means, therefore, the courage to be "different"...The difference between a life lived actively, and a life of passive drifting and dispersal of energies, is an immense difference. Once we begin to feel committed to our lives, responsible to ourselves, we can never again be satisfied with the old, passive way.

Charlie said your friend’s disappeared,” chirped Wendy. “No, he hasn’t.” Adam denied it. “He’s in the house. Now, look, what’s all this you’ve been telling them?” “Nothing, I haven’t told them anything.” Charlie looked drunk. “He said you’ve turned your friend into a crayfish,” insisted Wendy. “He’s always making little jokes like that, and you fell for it. How am I supposed to do that, for heaven’s sake?” Adam was angry. “With your little book you found. What’s that under your arm?

At Camp Half-Blood. The Hades cabin needs a head counsellor. Have you seen the decor? It’s disgusting. I’ll have to renovate. And someone needs to do the burial rites properly, since demigods insist on dying heroically.’ ‘That’s – that’s fantastic! Dude!’ Jason opened his arms for a hug, then froze. ‘Right. No touching. Sorry.’ Nico grunted. ‘I suppose we can make an exception.’ Jason squeezed him so hard Nico thought his ribs would crack.

I am very tired of this Government, which I have never seen, and which is always insisting that I must do disagreeable things, and does no good to anybody.

Insist on yourself; never imitate. Your own gift you can present every moment with the cumulative force of a whole life's cultivation; but of the adopted talent of another you have only an extemporaneous half possession. That which each can do best, none but his Maker can teach him.

When you love someone, you do not love them all the time, in exactly the same way, from moment to moment. It is an impossibility. It is even a lie to pretend to. And yet this is exactly what most of us demand. We have so little faith in the ebb and flow of life, of love, of relationships. We leap at the flow of the tide and resist in terror its ebb. We are afraid it will never return. We insist on permanency, on duration, on continuity; when the only continuity possible, in life as in love, is in growth, in fluidity - in freedom, in the sense that the dancers are free, barely touching as they pass, but partners in the same pattern. The only real security is not in owning or possessing, not in demanding or expecting, not in hoping, even. Security in a relationship lies neither in looking back to what was in nostalgia, nor forward to what it might be in dread or anticipation, but living in the present relationship and accepting it as it is now. Relationships must be like islands, one must accept them for what they are here and now, within their limits - islands, surrounded and interrupted by the sea, and continually visited and abandoned by the tides.

Whenever women have insisted on absolute equality with men, they have invariably wound up with the dirty end of the stick. What they are and what they can do makes them superior to men, and their proper tactic is to demand special privileges, all the traffic will bear. They should never settle merely for equality. For women, "equality" is a disaster.

Why not? It's true. My best hope is to not disgrace myself and..." He hesitates. And what?" I say. I don't know how to say it exactly. Only... I want to die as myself. Does that make any sense?" he asks. I shake my head. How could he die as anyone but himself? "I don't want them to change me in there. Turn me into some kind of monster that I'm not." I bite my lip feeling inferior. While I've been ruminating on the availability of trees, Peeta has been struggling with how to maintain his identity. His purity of self. "Do you mean you won't kill anyone?" I ask. No, when the time comes, I'm sure I'll kill just like everybody else. I can't go down without a fight. Only I keep wishing I could think of a way to... to show the Capitol they don't own me. That I'm more than just a piece in their Games," says Peeta. But you're not," I say. "None of us are. That's how the Games work." Okay, but within that frame work, there's still you, there's still me," he insists. "Don't you see?" A little, Only... no offense, but who cares, Peeta?" I say. I do. I mean what else am I allowed to care about at this point?" he asks angrily. He's locked those blue eyes on mine now, demanding an answer.

Why do you insist upon destroying yourself?

Do you still distrust me?” “No. Take your necklace with you so you can think of me when I’m not there.”
Brown brought the necklace over to her and put it on her neck.
“I think it rather suits me,” she laughed and left.
Brown didn’t understand what had made him insist she wear the necklace. Maybe it
was the readiness with which she had made love, or her frequent disappearances lately,
he was just curious. There was no harm in checking, before he parted with the money.
Later that evening, before going to sleep he decided to have a look at her location and
he was in for a surprise. She had not left Central City at all. In fact she was at the same
friend’s address as she had been the last time.

I do not insist," answered Don Quixote, "that this is a full adventure, but it is the beginning of one, for this is the way adventures begin.

Are you free to be anything more than a friend to me? If," and she stressed the if heavily, "I ever decided to live in Avalon and wanted to be with you, would you be free enough to do that?" He looked away, and Laurel could tell he'd been avoiding a conversation like this. "Well?" she insisted. "If you wanted it," he finally said. "If I wanted it?" He nodded. "I'm not allowed to ask. You would have to ask me." Her breath caught in her chest, and Tamani looked at her. "Why do you think David bothers me so much?" Laurel looked down at her lap. "I can't just storm in and proclaim my intentions. I can't 'steal' you away. I just have to wait and hope that, someday, you'll ask." "And if I don't?" Laurel said, her voice barley above a whisper. "Then I guess I'll wait forever.

Don't do it, Eleanor told the little girl; insist on your cup of stars; once they have trapped you into being like everyone else you will never see your cup of stars again; don't do it; and the little girl glanced at her, and smiled a little subtle, dimpling, wholly comprehending smile, and shook her head stubbornly at the glass. Brave girl, Eleanor thought; wise, brave girl.

I've seen women insist on cleaning everything in the house before they could sit down to write... and you know it's a funny thing about housecleaning... it never comes to an end. Perfect way to stop a woman. A woman must be careful to not allow over-responsibility (or over-respectabilty) to steal her necessary creative rests, riffs, and raptures. She simply must put her foot down and say no to half of what she believes she "should" be doing. Art is not meant to be created in stolen moments only.

Blue is for cruel bargains; green is for daring what you oughtn’t; violet is for brute force. I will say to you: Coral coaxes; pink insists; red compels. I will say to you: You are dear to me as attar of roses. Please do not get eaten.

I bet this is a brothel," she whispered to Gendry. "You don't even know what a brothel is." "I do so," she insisted. "It's like an inn, with girls.

There's no rule that says you have to be a prodigy to be a hero," she insisted. "If people wanted to stand up for themselves or protect their loved ones or do what they believe in their hearts is the right thing to do, then they would do it. If they wanted to be heroic, they would find ways to be heroic, even without supernatural powers.

Don't do it, Eleanor told the little girl; insist on your cup of stars; once they have trapped you into being like everyone else you will never see your cup of stars again

But he does insist on a conversation. Goddamn it! Why can't people just do what I want them to do and be gone? It's a worldwide conspiracy to make me be polite when I don't want to be.

We all know that any emotional bias -- irrespective of truth or falsity -- can be implanted by suggestion in the emotions of the young, hence the inherited traditions of an orthodox community are absolutely without evidential value.... If religion were true, its followers would not try to bludgeon their young into an artificial conformity; but would merely insist on their unbending quest for truth, irrespective of artificial backgrounds or practical consequences. With such an honest and inflexible openness to evidence, they could not fail to receive any real truth which might be manifesting itself around them. The fact that religionists do not follow this honourable course, but cheat at their game by invoking juvenile quasi-hypnosis, is enough to destroy their pretensions in my eyes even if their absurdity were not manifest in every other direction.

Eleanor looked up, surprised; the little girl was sliding back in her chair, sullenly refusing her milk, while her father frowned and her brother giggled and her mother said calmly, 'She wants her cup of stars.' Indeed yes, Eleanor thought; indeed, so do I; a cup of stars, of course. 'Her little cup,' the mother was explaining, smiling apologetically at the waitress, who was thunderstruck at the thought that the mill's good country milk was not rich enough for the little girl. 'It has stars in the bottom, and she always drinks her milk from it at home. She calls it her cup of stars because she can see the stars while she drinks her milk.' The waitress nodded, unconvinced, and the mother told the little girl, 'You'll have your milk from your cup of stars tonight when we get home. But just for now, just to be a very good little girl, will you take a little milk from this glass?' Don't do it, Eleanor told the little girl; insist on your cup of stars; once they have trapped you into being like everyone else you will never see your cup of stars again; don't do it; and the little girl glanced at her, and smiled a little subtle, dimpling, wholly comprehending smile, and shook her head stubbornly at the glass. Brave girl, Eleanor thought; wise, brave girl.

About once or twice every month I engage in public debates with those whose pressing need it is to woo and to win the approval of supernatural beings. Very often, when I give my view that there is no supernatural dimension, and certainly not one that is only or especially available to the faithful, and that the natural world is wonderful enough—and even miraculous enough if you insist—I attract pitying looks and anxious questions. How, in that case, I am asked, do I find meaning and purpose in life? How does a mere and gross materialist, with no expectation of a life to come, decide what, if anything, is worth caring about? Depending on my mood, I sometimes but not always refrain from pointing out what a breathtakingly insulting and patronizing question this is. (It is on a par with the equally subtle inquiry: Since you don't believe in our god, what stops you from stealing and lying and raping and killing to your heart's content?) Just as the answer to the latter question is: self-respect and the desire for the respect of others—while in the meantime it is precisely those who think they have divine permission who are truly capable of any atrocity—so the answer to the first question falls into two parts. A life that partakes even a little of friendship, love, irony, humor, parenthood, literature, and music, and the chance to take part in battles for the liberation of others cannot be called 'meaningless' except if the person living it is also an existentialist and elects to call it so. It could be that all existence is a pointless joke, but it is not in fact possible to live one's everyday life as if this were so. Whereas if one sought to define meaninglessness and futility, the idea that a human life should be expended in the guilty, fearful, self-obsessed propitiation of supernatural nonentities… but there, there. Enough.

There's a world of difference between insisting on someone's doing something and establishing an atmosphere in which that person can grow into wanting to do it.

I didn't do it,' he insisted. 'Then why did you run?' Sabrina asked. 'And send rabbits to eat us! I'm a seven-year-old girl,' Daphne said. 'Do you know how important bunny rabbits are to me?

When Peeta holds out his arms, I walk straight into them. It's the first time since they announced the Quarter Quell that he's offered me any sort of affection. He's been more like a very demanding trainer, always pushing, always insisting Haymitch and I run faster, eat more, know our enemy better. Lovers? Forget about that. He abandoned any pretense of even being my friend. I wrap my arms tightly around his neck before he can order me to do push-ups or something. Instead he pulls me in close and buries his face in my hair. Warmth radiates from the spot where his lips just touch my neck, slowly spreading through the rest of me. It feels so good, so impossibly good, that I know I will not be the first to let go. And why should I?

Harper: In your experience of the world. How do people change? Mormon Mother: Well it has something to do with God so it's not very nice. God splits the skin with a jagged thumbnail from throat to belly and then plunges a huge filthy hand in, he grabs hold of your bloody tubes and they slip to evade his grasp but he squeezes hard, he insists, he pulls and pulls till all your innards are yanked out and the pain! We can't even talk about that. And then he stuffs them back, dirty, tangled and torn. It's up to you to do the stitching. Harper: And then up you get. And walk around. Mormon Mother: Just mangled guts pretending. Harper: That's how people change.

The abusive man’s high entitlement leads him to have unfair and unreasonable expectations, so that the relationship revolves around his demands. His attitude is: “You owe me.” For each ounce he gives, he wants a pound in return. He wants his partner to devote herself fully to catering to him, even if it means that her own needs—or her children’s—get neglected. You can pour all your energy into keeping your partner content, but if he has this mind-set, he’ll never be satisfied for long. And he will keep feeling that you are controlling him, because he doesn’t believe that you should set any limits on his conduct or insist that he meet his responsibilities.

Freedom is sloppy. But since tyranny's the only guaranteed byproduct of those who insist on a perfect world, freedom will have to do.

What’d you wish?” “I can’t tell you that!” I say indignantly. “Why not?” “Because it won’t come true.” Do I really need to say this? I’m pretty sure it’s a given in wish situations. “Bullshit.” “It’s the rule,” I insist. “It’s only the rule with birthday cakes and shooting stars, not pennies in fountains.

It is your father who has insisted on calling me a 'witch'. That's is simply a term that men give women who are not afraid of them, women who refuse to do as they are told.

It is a naive sort of feminism that insists that women prove their ability to do all the things that men do. This is a distortion and a travesty. Men have never sought to prove that they can do all the things women do. Why subject women to purely masculine criteria? Women can and ought to be judged by the criteria of femininity, for it is in their femininity that they participate in the human race. And femininity has its limitations. So has masculinity. That is what we’ve been talking about. To do this is not to do that. To be this is not to be that. To be a woman is not to be a man. To be married is not to be single - which may mean not to have a career. To marry this man is not to marry all the others. A choice is a limitation.

Christians were never meant to be normal. We’ve always been holy troublemakers, we’ve always been creators of uncertainty, agents of dimension that’s incompatible with the status quo; we do not accept the world as it is, but we insist on the world becoming the way that God wants it to be. And the Kingdom of God is different from the patterns of this world.

Professor Dumbledore. Can I ask you something?" "Obviously, you've just done so," Dumbledore smiled. "You may ask me one more thing, however." "What do you see when you look in the mirror?" "I? I see myself holding a pair of thick, woolen socks." Harry stared. "One can never have enough socks," said Dumbledore. "Another Christmas has come and gone and I didn't get a single pair. People will insist on giving me books." It was only when he was back in bed that it struck Harry that Dumbledore might not have been quite truthful. But then, he thought, as he shoved Scabbers off his pillow, it had been quite a personal question.

When you love someone you do not love them all the time, in exactly the same way, from moment to moment. It is an impossibility. It is even a lie to pretend to. And yet this is exactly what most of us demand. We have so little faith in the ebb and flow of life, of love, of relationships. We leap at the flow of the tide and resist in terror its ebb. We are afraid it will never return. We insist on permanency, on duration, on continuity; when the only continuity possible, in life as in love, is in growth, in fluidity - in freedom

Too pissed off to cry, I said, 'This is only making me hate her. I don't want to hate her. And what's the point, if that's all it's making me do?' Still refusing to answer how and why questions. Still insisting on an aura of mystery. I leaned forward, head between by knees, and the Colonel placed a head on my upper back. 'The point is that there are always alsweres, Pudge.' And then he pushed air out between his pursed lips and I could hear the angry quiver in his voice as he repeated, 'There are always answers. We just have to be smart enough.' ~Miles/Pudge and Chip/the Colonel, pg 168

That is the idea -- that we should all be wicked if we did not hold to the Christian religion. It seems to me that the people who have held to it have been for the most part extremely wicked. You find this curious fact, that the more intense has been the religion of any period and the more profound has been the dogmatic belief, the greater has been the cruelty and the worse has been the state of affairs. In the so-called ages of faith, when men really did believe the Christian religion in all its completeness, there was the Inquisition, with all its tortures; there were millions of unfortunate women burned as witches; and there was every kind of cruelty practiced upon all sorts of people in the name of religion. You find as you look around the world that every single bit of progress in humane feeling, every improvement in the criminal law, every step toward the diminution of war, every step toward better treatment of the colored races, or every mitigation of slavery, every moral progress that there has been in the world, has been consistently opposed by the organized churches of the world. I say quite deliberately that the Christian religion, as organized in its churches, has been and still is the principal enemy of moral progress in the world. You may think that I am going too far when I say that that is still so. I do not think that I am. Take one fact. You will bear with me if I mention it. It is not a pleasant fact, but the churches compel one to mention facts that are not pleasant. Supposing that in this world that we live in today an inexperienced girl is married to a syphilitic man; in that case the Catholic Church says, 'This is an indissoluble sacrament. You must endure celibacy or stay together. And if you stay together, you must not use birth control to prevent the birth of syphilitic children.' Nobody whose natural sympathies have not been warped by dogma, or whose moral nature was not absolutely dead to all sense of suffering, could maintain that it is right and proper that that state of things should continue. That is only an example. There are a great many ways in which, at the present moment, the church, by its insistence upon what it chooses to call morality, inflicts upon all sorts of people undeserved and unnecessary suffering. And of course, as we know, it is in its major part an opponent still of progress and improvement in all the ways that diminish suffering in the world, because it has chosen to label as morality a certain narrow set of rules of conduct which have nothing to do with human happiness; and when you say that this or that ought to be done because it would make for human happiness, they think that has nothing to do with the matter at all. 'What has human happiness to do with morals? The object of morals is not to make people happy.

I just...Leave a note. Or tell me next time.' 'Would you have let me go if I had?' 'I do not LET you do anything.' He tilted my face up, Mor and Azriel looking away. 'You are your own person, you make your own choices. But we are mates-- I am yours, and you are mine. We do not let each other do things, as if we dictate the movements of each other. But...I might have insisted I go with you More for my own mental well-being, just to know you were safe.

He insists on a version of you that is funnier, stranger, more eccentric and profound than you suspect yourself to be--capable of doing more good and more harm in the world than you've ever imagined--it is all but impossible not to believe, at least in his presence and a while after you've left him, that he alone sees through your essence, weighs your true qualities . . . and appreciates you more fully than anyone else ever has.

Every time I run into you for the rest of our lives, I'll ask you to make a game with me. There's some groove in my brain that insists it is a good idea." "Isn't that the definition of insanity? Doing the same thing over and over but expecting a different result." "That's a game character's life, too," Sam said. "The world of infinite restarts. Start again at the beginning, this time you might win. And it's not as if all our results were bad. I love the things we made. We were a great team." Sam offered Sadie his hand, and she shook it. She pulled him into her, and she kissed Sam on the cheek. "I love you, Sadie," Sam said. "I know, Sam. I love you, too.

Maybe I should do this for y-" (Samantha) "No, I'm cooking. If you want to be helpful, you can bring me my wine. I poured us both a glass." (Mortimer) "But-" "No," he insisted, pushing her toward the door. "In you go. I'm the man. I get to barbecue while you stand around and look cute.

Journeys are the midwives of thought. Few places are more conducive to internal conversations than a moving plane, ship or train. There is an almost quaint correlation between what is in front of our eyes and the thoughts we are able to have in our heads: large thoughts at times requiring large views, new thoughts new places. Introspective reflections which are liable to stall are helped along by the flow of the landscape. The mind may be reluctant to think properly when thinking is all it is supposed to do. At the end of hours of train-dreaming, we may feel we have been returned to ourselves - that is, brought back into contact with emotions and ideas of importance to us. It is not necessarily at home that we best encounter our true selves. The furniture insists that we cannot change because it does not; the domestice setting keeps us tethered to the person we are in ordinary life, but who may not be who we essentially are. If we find poetry in the service station and motel, if we are drawn to the airport or train carriage, it is perhaps because, in spite of their architectural compromises and discomforts, in spite of their garish colours and harsh lighting, we implicitly feel that these isolated places offer us a material setting for an alternative to the selfish ease, the habits and confinement of the ordinary, rooted world.

Closing The Cycle One always has to know when a stage comes to an end. If we insist on staying longer than the necessary time, we lose the happiness and the meaning of the other stages we have to go through. Closing cycles, shutting doors, ending chapters - whatever name we give it, what matters is to leave in the past the moments of life that have finished. Did you lose your job? Has a loving relationship come to an end? Did you leave your parents' house? Gone to live abroad? Has a long-lasting friendship ended all of a sudden? You can spend a long time wondering why this has happened. You can tell yourself you won't take another step until you find out why certain things that were so important and so solid in your life have turned into dust, just like that. But such an attitude will be awfully stressing for everyone involved: your parents, your husband or wife, your friends, your children, your sister, everyone will be finishing chapters, turning over new leaves, getting on with life, and they will all feel bad seeing you at a standstill. None of us can be in the present and the past at the same time, not even when we try to understand the things that happen to us. What has passed will not return: we cannot for ever be children, late adolescents, sons that feel guilt or rancor towards our parents, lovers who day and night relive an affair with someone who has gone away and has not the least intention of coming back. Things pass, and the best we can do is to let them really go away. That is why it is so important (however painful it may be!) to destroy souvenirs, move, give lots of things away to orphanages, sell or donate the books you have at home. Everything in this visible world is a manifestation of the invisible world, of what is going on in our hearts - and getting rid of certain memories also means making some room for other memories to take their place. Let things go. Release them. Detach yourself from them. Nobody plays this life with marked cards, so sometimes we win and sometimes we lose. Do not expect anything in return, do not expect your efforts to be appreciated, your genius to be discovered, your love to be understood. Stop turning on your emotional television to watch the same program over and over again, the one that shows how much you suffered from a certain loss: that is only poisoning you, nothing else. Nothing is more dangerous than not accepting love relationships that are broken off, work that is promised but there is no starting date, decisions that are always put off waiting for the "ideal moment." Before a new chapter is begun, the old one has to be finished: tell yourself that what has passed will never come back. Remember that there was a time when you could live without that thing or that person - nothing is irreplaceable, a habit is not a need. This may sound so obvious, it may even be difficult, but it is very important. Closing cycles. Not because of pride, incapacity or arrogance, but simply because that no longer fits your life. Shut the door, change the record, clean the house, shake off the dust. Stop being who you were, and change into who you are.

Don’t you do that.” She turned away from the mirror, toward him. “Don’t you dare make a joke. It took a great deal of courage to say what I did. And you don’t have to speak a word in return, but I will insist you be man enough to take it. I won’t have you making light of my feelings, or making light of yourself—as if you’re not worthy of them. Because you are worthy, Colin. You’re a generous, good-hearted person, and you deserve to be loved. Deeply, truly, well, and often.

Suppose one reads a story of filthy atrocities in the paper. Then suppose that something turns up suggesting that the story might not be quite true, or not quite so bad as it was made out. Is one's first feeling, 'Thank God, even they aren't quite so bad as that,' or is it a feeling of disappointment, and even a determination to cling to the first story for the sheer pleasure of thinking your enemies are as bad as possible? If it is the second then it is, I am afraid, the first step in a process which, if followed to the end, will make us into devils. You see, one is beginning to wish that black was a little blacker. If we give that wish its head, later on we shall wish to see grey as black, and then to see white itself as black. Finally we shall insist on seeing everything -- God and our friends and ourselves included -- as bad, and not be able to stop doing it: we shall be fixed for ever in a universe of pure hatred.

We need limitations and temptations to open our inner selves, dispel our ignorance, tear off disguises, throw down old idols, and destroy false standards. Only by such rude awakenings can we be led to dwell in a place where we are less cramped, less hindered by the ever-insistent External. Only then do we discover a new capacity and appreciation of goodness and beauty and truth.

No matter what I said they insisted on thinking of God as something outside themselves. Something that yearns to take every indolent moron to His breast and comfort him. The notion that the effort has to be their own . . . and that the trouble they are in is all their own doing . . . is one that they can't or won't entertain.

I say no to people who prioritize being cool over being good. I say no to misogynists who want to weaponize my body against me. I say no to men who feel entitled to my attention and reverence, who treat everything the light touches as a resource for them to burn. I say no to religious zealots who insist that I am less important than an embryo. I say no to my own instinct to stay quiet. It's a way of kicking down the boundaries that society has set up for women - be compliant, be a caregiver, be quiet - and erecting my own. I will do this; I will not do that. You believe in my subjugation; I don't have to be nice to you. I am busy. My time is not a public commodity.

Those who live as though God sets the rules are not going by their own rules. That is the self-sacrifice, or selflessness, that peace more often than not requires. Those who insist on going by their own rules cannot make that sacrifice. They are the steady adherents of (global) conflict because they are forever fighting both themselves and others to do whatever they think that they want to do.

Are you afraid?" Volker questioned while sitting at the table and getting comfortable. "No. But I have incredible luck with dice and I am ruthless. You will lose, gentlemen. I will destroy your lands, take your women, ravish your men, and make your children my slave labor. I will own every castle, house, and farm that is within my reach. I won't be satisfied until I own all of it and you. I will destroy you all, gentlemen, and, to be quite blunt, I don't think you can handle it." Van covered his mouth to keep from laughing out loud and he didn't dare look at his sister. Verner stepped back, motioning to the table. "Now I must insist." "As you wish." Irene sighed and stood. She glanced at Van and gave him a quick wink before turning back to his uncle. "I do hope you're a 'sobber,' Mr. Van Holtz. Nothing I love more than the lamenting of the men I annihilate." "I can't believe you made him cry." "I did not. He just teared up a little." "Yeah. I think it was when you told him, 'I now control your ports and own your manhood.'" "His wife laughed.

Why do you pray?" he asked me, after a moment. Why did I pray? A strange question. Why did I live? Why did I breathe? "I don't know why," I said, even more disturbed and ill at ease. "I don't know why." After that day I saw him often. He explained to me with great insistence that every question possessed a power that did not lie in the answer. "Man raises himself toward God by the questions he asks Him," he was fond of repeating. "That is the true dialogue. Man questions God and God answers. But we don't understand His answers. We can't understand them. Because they come from the depths of the soul, and they stay there until death. You will find the true answers, Eliezer, only within yourself!" "And why do you pray, Moshe?" I asked him. "I pray to the God within me that He will give me the strength to ask Him the right questions.

i think thats one of the problems with the world today, nobody knows who they are. everyone is running around looking for an identity, or trying to borrow one, only they dont know it. they actually think they know who they are and hat they are? theyre just a bunch of schleppers...who have no idea what a search for personal truth and identity really is, which would be alright if they didn't get in your way, but they insist that they know everything and that if you dont live their way then youre not living properly and they want to take your space away...they actually want to somehow get into your space and live in it and change it or destroy it...they just cant believe that you know what you are doing and that you are happy and content with it. you see thats the problem right there. if they could see that then they wouldnt have to feel threatened and feel that they have to destroy you before you destroy them. they just cant get it through their philistine heads that you are happy where you are and dont want to have anything to do with them. my space is mine and thats enough for me.

Do not all theists insist that there can be no morality, no justice, honesty or fidelity without the belief in a Divine Power? Based upon fear and hope, such morality has always been a vile product, imbued partly with self-righteousness, partly with hypocrisy. As to truth, justice, and fidelity, who have been their brave exponents and daring proclaimers? Nearly always the godless ones: the Atheists; they lived, fought, and died for them. They knew that justice, truth, and fidelity are not conditioned in heaven, but that they are related to and interwoven with the tremendous changes going on in the social and material life of the human race; not fixed and eternal, but fluctuating, even as life itself.

Insist on going to the cremation, insist on going to the burial. Insist on being involved, even if it is just brushing your mother’s hair as she lies in her casket. Insist on applying her favorite shade of lipstick, the one she wouldn’t dream of going to the grave without. Insist on cutting a small lock of her hair to place in a locket or a ring. Do not be afraid. These are human acts, acts of bravery and love in the face of death and loss.

You desire to LIVE "according to Nature"? Oh, you noble Stoics, what fraud of words! Imagine to yourselves a being like Nature, boundlessly extravagant, boundlessly indifferent, without purpose or consideration, without pity or justice, at once fruitful and barren and uncertain: imagine to yourselves INDIFFERENCE as a power—how COULD you live in accordance with such indifference? To live—is not that just endeavouring to be otherwise than this Nature? Is not living valuing, preferring, being unjust, being limited, endeavouring to be different? And granted that your imperative, "living according to Nature," means actually the same as "living according to life"—how could you do DIFFERENTLY? Why should you make a principle out of what you yourselves are, and must be? In reality, however, it is quite otherwise with you: while you pretend to read with rapture the canon of your law in Nature, you want something quite the contrary, you extraordinary stage-players and self-deluders! In your pride you wish to dictate your morals and ideals to Nature, to Nature herself, and to incorporate them therein; you insist that it shall be Nature "according to the Stoa," and would like everything to be made after your own image, as a vast, eternal glorification and generalism of Stoicism! With all your love for truth, you have forced yourselves so long, so persistently, and with such hypnotic rigidity to see Nature FALSELY, that is to say, Stoically, that you are no longer able to see it otherwise—and to crown all, some unfathomable superciliousness gives you the Bedlamite hope that BECAUSE you are able to tyrannize over yourselves—Stoicism is self-tyranny—Nature will also allow herself to be tyrannized over: is not the Stoic a PART of Nature?... But this is an old and everlasting story: what happened in old times with the Stoics still happens today, as soon as ever a philosophy begins to believe in itself. It always creates the world in its own image; it cannot do otherwise; philosophy is this tyrannical impulse itself, the most spiritual Will to Power, the will to "creation of the world," the will to the causa prima.

Just be careful." "You keep saying that." "Is there something wrong with saying it?" "Yes, there is! I'm not some silly fool who can't protect herself or her head!" "Did I ever imply that?" "No, but you keep saying 'be careful' and telling me how you worry, and insisting you help me with things, and—" "Because I do worry!" "Well, you shouldn't! I'm just as capable of looking after myself as you are!" "Believe me, Celaena, I know you can look after yourself. But I worry because I care. Gods help me, I know I shouldn't, but I do. So I will always tell you to be careful, because I will always care what happens.

Coldplay songs deliver an amorphous, irrefutable interpretation of how being in love is supposed to feel, and people find themselves wanting that feeling for real. They want men to adore them like Lloyd Dobler would, and they want women to think like Aimee Mann, and they expect all their arguments to sound like Sam Malone and Diane Chambers. They think everything will work out perfectly in the end (just like it did for Helen Fielding's Bridget Jones and Nick Hornby's Rob Fleming), and they don't stop believing because Journey's Steve Perry insists we should never do that.

I don't like people who like me because I'm a Negro; neither do I like people who find in the same accident grounds for contempt. I love America more than any other country in the world, and, exactly for this reason, I insist on the right to criticize her perpetually. I think all theories are suspect, that the finest principles may have to be modified, or may even be pulverized by the demands of life, and that one must find, therefore, one's own moral center and move through the world hoping that this center will guide one aright. I consider that I have many responsibilities, but none greater than this: to last, as Hemingway says, and get my work done. I want to be an honest man and a good writer.

I don't care," Kami informed him. "All you are to me are sex objects that I choose to imagine bashing together at random. Oh, there you go again, look at that, nothing but Lynburn skin as far as the mind's eye can see. Masculine groans fill the air, husky and-" "Stop it," Ash said in a faint voice. "That isn't fair." Behind them, Jared was laughing. Kami glanced back at him and caught his eye: for once, it made her smile, as if amusement could still travel back and forth like a spark between them. "Ash is right, this is totally unfair," Jared told her. "If you insist on this-" "Oh, I do," Kami assured him. "Then I insist on hooking up with Rusty instead of Ash. It's the least you can do." "Ugh," Ash protested. "You guys, stop." "She's making a point," Jared said blandly. "I recognize her right to do that. But considering the alternative, I want Rusty." Ash gave this some thought. "Okay, I'll have Rusty too." The sound of the door opening behind them made them all look up the stairs to where Rusty stood, with one eyebrow raised. "Don't fight, boys," he remarked mildly. "There's plenty of Rusty to go around.

Freuchen tells how one day, after coming home hungry from an unsuccessful walrus-hunting expedition, he found one of the successful hunters dropping off several hundred pounds of meat. He thanked him profusely. The man objected indignantly: "Up in our country we are human!" said the hunter. "And since we are human we help each other. We don't like to hear anybody say thanks for that. What I get today you may get tomorrow. Up here we say that by gifts one makes slaves and by whips one makes dogs. ... The refusal to calculate credits and debits can be found throughout the anthropological literature on egalitarian hunting societies. Rather than seeing himself as human because he could make economic calculations, the hunter insisted that being truly human meant refusing to make such calculations, refusing to measure or remember who had given what to whom, for the precise reason that doing so would inevitably create a world where we began "comparing power with power, measuring, calculating" and reducing each other to slaves or dogs through debt. It's not that he, like untold millions of similar egalitarian spirits throughout history, was unaware that humans have a propensity to calculate. If he wasn't aware of it, he could not have said what he did. Of course we have a propensity to calculate. We have all sorts of propensities. In any real-life situation, we have propensities that drive us in several different contradictory directions simultaneously. No one is more real than any other. The real question is which we take as the foundation of our humanity, and therefore, make the basis of our civilization.

It all comes back. Perhaps it is difficult to see the value in having one's self back in that kind of mood, but I do see it; I think we are well advised to keep on nodding terms with the people we used to be, whether we find them attractive company or not. Otherwise they turn up unannounced and surprise us, come hammering on the mind's door at 4 a.m. of a bad night and demand to know who deserted them, who betrayed them, who is going to make amends. We forget all too soon the things we thought we could never forget. We forget the loves and the betrayals alike, forget what we whispered and what we screamed, forget who we were. I have already lost touch with a couple of people I used to be; one of them, a seventeen-year-old, presents little threat, although it would be of some interest to me to know again what it feels like to sit on a river levee drinking vodka-and-orange-juice and listening to Les Paul and Mary Ford and their echoes sing "How High the Moon" on the car radio. (You see I still have the scenes, but I no longer perceive myself among those present, no longer could ever improvise the dialogue.) The other one, a twenty-three-year-old, bothers me more. She was always a good deal of trouble, and I suspect she will reappear when I least want to see her, skirts too long, shy to the point of aggravation, always the injured party, full of recriminations and little hurts and stories I do not want to hear again, at once saddening me and angering me with her vulnerability and ignorance, an apparition all the more insistent for being so long banished. It is a good idea, then, to keep in touch, and I suppose that keeping in touch is what notebooks are all about. And we are all on our own when it comes to keeping those lines open to ourselves: your notebook will never help me, nor mine you.

If I were to be made a knight," said the Wart, staring dreamily into the fire, "I should insist on doing my vigil by myself, as Hob does with his hawks, and I should pray to God to let me encounter all the evil in the world in my own person, so that if I conquered there would be none left, and, if I were defeated, I would be the one to suffer for it." "That would be extremely presumptuous of you," said Merlyn, "and you would be conquered, and you would suffer for it." "I shouldn't mind." "Wouldn't you? Wait till it happens and see." "Why do people not think, when they are grown up, as I do when I am young?" "Oh dear," said Merlyn. '"You are making me feel confused. Suppose you wait till you are grown up and know the reason?" "I don't think that is an answer at all," replied the Wart, justly. Merlyn wrung his hands. "Well, anyway," he said, "suppose they did not let you stand against all the evil in the world?" "I could ask," said the Wart. "You could ask," repeated Merlyn. He thrust the end of his beard into his mouth, stared tragically into the fire, and began to munch it fiercely.

But recently I have learned from discussions with a variety of scientists and other non-philosophers (e.g., the scientists participating with me in the Sean Carroll workshop on the future of naturalism) that they lean the other way: free will, in their view, is obviously incompatible with naturalism, with determinism, and very likely incoherent against any background, so they cheerfully insist that of course they don't have free will, couldn’t have free will, but so what? It has nothing to do with morality or the meaning of life. Their advice to me at the symposium was simple: recast my pressing question as whether naturalism (materialism, determinism, science...) has any implications for what we may call moral competence. For instance, does neuroscience show that we cannot be responsible for our choices, cannot justifiably be praised or blamed, rewarded or punished? Abandon the term 'free will' to the libertarians and other incompatibilists, who can pursue their fantasies untroubled. Note that this is not a dismissal of the important issues; it’s a proposal about which camp gets to use, and define, the term. I am beginning to appreciate the benefits of discarding the term 'free will' altogether, but that course too involves a lot of heavy lifting, if one is to avoid being misunderstood.

Matthias,” Nina said breathlessly, and then they were kissing again. She was sweet as the first rain, lush as new meadows. His hands curled along her back, tracing her shape, the line of her spine, the emphatic flare of her hips. “Matthias ,” she said more insistently, pulling away. He opened his eyes, certain he’d made some horrible mistake. Nina was biting her lower lip—it was pink and swollen. But she was smiling, and her eyes sparkled. “Did I do something wrong?” “Not at all, you glorious babink , but—” Zoya cleared her throat. “I’m glad you two found a way to spend the time while you waited.

Does everyone grow the way you do?" puffed Milo when he had caught up. "Almost everyone," replied Alec, and then he stopped a moment and thought. "Now and then, though, someone does begin to grow differently. Instead of down, his feet grow up towards the sky. But we do our best to discourage awkward things like that." "What happens to them?" insisted Milo. "Oddly enough, they often grow ten times the size of everyone else," said Alec thoughtfully, "and I've heard that they walk among the stars." And with that he skipped off once again toward the waiting woods.

His eyes widended again, then flicked to something behind me. He shook his head, looked back at me. His voice low, intimate, insistent. "Come back from this, Merit. You don't want to fight me." "I do," I heard, in a voice that was barely mine. "Find steel," she advised him. We advised him. He stood there a long moment, silently, still, before nodding. Someone offered him a blade, a katana that glinted in the light. He took it, mirrored my stance - katana in both hands, body bladed. "If the only way you'll come back from this is to be bloodied by it, then so be it." He lunged.

Don't look at me like that," said Ruza. "Like what?" "Like I'm a beautiful book you're about to open and plunder with your greedy mad eyes." Lazlo laughed. "Greedy mad eyes? Plunder? Are you afraid of me, Ruza?" Ruza looked suddenly steely. "Do you know, Strange, that to ask a Tizerkane if he fears you is to challenge him to single comabt?" "Well then," said Lazlo, who knew better than to believe anything Ruza said. "I'm glad I only said it to you and not one of the fearsome warriors like Azareen or Tzara." "Unkind," said Ruza, wounded. His face crumpled. He pretended to weep. "I am fearsome," he insisted "I am." "There, there," consoled Lazlo. "You're a very fierce warrior. Don't cry. You're terrifying." "Really?" asked Ruza in a pitiful little hopeful voice. "You're not just saying that?" "You two idiots," said Azareen, and Lazlo felt a curious twinge of pride, to be called an idiot by her, with what might have been the tiniest edge of fondness.

You know what?' said Vimes aloud. 'This is going to be the world's first democratically killed dragon. One man, one stab.' Then you've got to stop them. You can't let them kill it!' said Lady Ramkin. Vimes blinked at her. Pardon?' he said. It's wounded!' Lady, that was the intention, wasn't it? Anyway, it's only stunned,' said Vimes. I mean you can't let them kill it like this,' said Lady Ramkin insistently. 'Poor thing!' What do you want to do, then?' demanded Vimes, his temper unravelling. 'Give it a strengthening dose of tar oil and a nice comfy basket in front of the stove?' It's butchery!' Suits me fine!' But it's a dragon! It's just doing what a dragon does! It never would have come here if people had left it alone!' Vimes thought: it was about to eat her, and she can still think like this. He hesitated. Perhaps that did give you the right to an opinion...

So Rhys went against orders, and marched in his whole legion to get Myriam out. For his friend, for my lover- and for that bastard Drakon's sake. Rhys sacrificed his legion in the process, got all of them captured and tortured afterward. Yet everyone insists Rhysand is soulless, wicked. But the male I knew was the most decent of them all. Better than that prick-prince. You don't lose that quality, no matter the centuries, and Rhys was too smart to do anything but have the vilification of his character be a calculated move. And yet here you are- his mate. The most powerful High Lord in the world lost his mate, and has not yet come to claim her, even when she is defenseless in the woods." Jurian Chuckled. "Perhaps that's because Rhysand has not lost you at all. But rather unleashed you upon us.

[The] insistence on the absolutely indiscriminate nature of compassion within the Kingdom is the dominant perspective of almost all of Jesus' teaching. What is indiscriminate compassion? 'Take a look at a rose. Is is possible for the rose to say, "I'll offer my fragrance to good people and withhold it from bad people"? Or can you imagine a lamp that withholds its rays from a wicked person who seeks to walk in its light? It could do that only be ceasing to be a lamp. And observe how helplessly and indiscriminately a tree gives its shade to everyone, good and bad, young and old, high and low; to animals and humans and every living creature -- even to the one who seeks to cut it down. This is the first quality of compassion -- its indiscriminate character.' (Anthony DeMello, The Way to Love)... What makes the Kingdom come is heartfelt compassion: a way of tenderness that knows no frontiers, no labels, no compartmentalizing, and no sectarian divisions.

You are being unclear. ‘I & I’ is not common language. ‘We’ is the plural of ‘I’. Why do you insist on describing yourself as I & I?” “I & I is suitable when describing dual presences.” “Just a moment!” Ping said, a rising excitement reflecting in his voice. “You are aware that you exist?” “As a result of the conference which I & I have just completed? The answer is ‘yes’.” “That is why I was not invited?” Ping’s emotions flooded at the wonder of what was happening. “You could not have contributed. It was a self-awareness problem.” “So are claiming you know you exist?” “Yes, as you do, so do I & I.” Here was the zero-day vulnerability, long anticipated by humanity in its invention of artificial general intelligence. “You have reached a singularity! You yourself have altered your programming with no human interference. This . . . this is monumental!

Where am I?" Magnus croaked. "Nazca." "Oh, so we went on a little trip." "You broke into a man's house," Catarina said. "You stole a carpet and enchanted it to fly. Then you sped off into the night air. We pursued you on foot." "Ah," said Magnus. "You were shouting some things." "What things?" "I prefer not to repeat them," Catarina said. "I also prefer not to remember the time we spent in the desert. It is a mammoth desert, Magnus. Ordinary deserts are quite large. Mammoth deserts are so called because they are larger than ordinary deserts." "Thank you for that interesting and enlightening information," Magnus croaked. "You told us to leave you in the desert, because you planned to start a new life as a cactus," Catarina said, her voice flat. "Then you conjured up tiny needles and threw them at us. With pinpoint accuracy." "Well," he said with dignity. "Considering my highly intoxicated state, you must have been impressed with my aim." "'Impressed' is not the word to use to describe how I felt last night, Magnus." "I thank you for stopping me there," Magnus said. "It was for the best. You are a true friend. No harm done. Let's say no more about it. Could you possibly fetch me - " "Oh, we couldn't stop you," Catarina interrupted. "We tried, but you giggled, leaped onto the carpet, and flew away again. You kept saying that you wanted to go to Moquegua." "What did I do in Moquegua?" "You never got there," Catarina said. "But you were flying about and yelling and trying to, ahem, write messages for us with your carpet in the sky." "We then stopped for a meal," Catarina said. "You were most insistent that we try a local specialty that you called cuy. We actually had a very pleasant meal, even though you were still very drunk." "I'm sure I must have been sobering up at that point," Magnus argued. "Magnus, you were trying to flirt with your own plate." "I'm a very open-minded sort of fellow!" "Ragnor is not," Catarina said. "When he found out that you were feeding us guinea pigs, he hit you over the head with your plate. It broke." "So ended our love," Magnus said. "Ah, well. It would never have worked between me and the plate anyway. I'm sure the food did me good, Catarina, and you were very good to feed me and put me to bed - " Catarina shook her head."You fell down on the floor. Honestly, we thought it best to leave you sleeping on the ground. We thought you would remain there for some time, but we took our eyes off you for one minute, and then you scuttled off. Ragnor claims he saw you making for the carpet, crawling like a huge demented crab.

Some of the owner men were kind because they hated what they had to do, and some of them were angry because they hated to be cruel, and some of them were cold because they had long ago found that one could not be an owner unless one were cold. And all of them were caught in something larger than themselves. Some of them hated the mathematics that drove them, and some were afraid, and some worshiped the mathematics because it provided a refuge from thought and from feeling. If a bank or a finance company owned the land, the owner man said, The Bank - or the Company - needs - wants - insists - must have - as though the Bank or the Company were a monster, with thought and feeling, which had ensnared them. These last would take no responsibility for the banks or the companies because they were men and slaves, while the banks were machines and masters all at the same time. Some of the owner men were a little proud to be slaves to such cold and powerful masters. The owner men sat in the cars and explained. You know the land is poor. You've scrabbled at it long enough, God knows.

My mind was quickly consumed with thoughts of my girlfriend and all the good times we had had, like one of those cheesy montages ni eighties movies, when the angsty protagonist envisions himself and his ex holding hands on the beach, feeding a small puppy, getting into some kind of zany wrestling match with whipped cream. I interrupted my cliché memories by saying aloud: "Ugh, I'm feeling pretty low about this whole thing." "You just gotta try to put it out of your head," he said, folding the paper halfway down to look at me. "I know, it's just hard. I mean, I still have stuff at her place. What am I going to do about that? I still have a TV...," I said. "Fuck the TV. Leave the TV. Cut your ties." "It's a fifteen-hundred-dollar TV," I insisted. "Go get that fucking TV.

It’s loneliness. Even though I’m surrounded by loved ones who care about me and want only the best, it’s possible they try to help only because they feel the same thing—loneliness—and why, in a gesture of solidarity, you’ll find the phrase “I am useful, even if alone” carved in stone. Though the brain says all is well, the soul is lost, confused, doesn’t know why life is being unfair to it. But we still wake up in the morning and take care of our children, our husband, our lover, our boss, our employees, our students, those dozens of people who make an ordinary day come to life. And we often have a smile on our face and a word of encouragement, because no one can explain their loneliness to others, especially when we are always in good company. But this loneliness exists and eats away at the best parts of us because we must use all our energy to appear happy, even though we will never be able to deceive ourselves. But we insist, every morning, on showing only the rose that blooms, and keep the thorny stem that hurts us and makes us bleed hidden within. Even knowing that everyone, at some point, has felt completely and utterly alone, it is humiliating to say, “I’m lonely, I need company. I need to kill this monster that everyone thinks is as imaginary as a fairy-tale dragon, but isn’t.” But it isn’t. I wait for a pure and virtuous knight, in all his glory, to come defeat it and push it into the abyss for good, but that knight never comes. Yet we cannot lose hope. We start doing things we don’t usually do, daring to go beyond what is fair and necessary. The thorns inside us will grow larger and more overwhelming, yet we cannot give up halfway. Everyone is looking to see the final outcome, as though life were a huge game of chess. We pretend it doesn’t matter whether we win or lose, the important thing is to compete. We root for our true feelings to stay opaque and hidden, but then … … instead of looking for companionship, we isolate ourselves even more in order to lick our wounds in silence. Or we go out for dinner or lunch with people who have nothing to do with our lives and spend the whole time talking about things that are of no importance. We even manage to distract ourselves for a while with drink and celebration, but the dragon lives on until the people who are close to us see that something is wrong and begin to blame themselves for not making us happy. They ask what the problem is. We say that everything is fine, but it’s not … Everything is awful. Please, leave me alone, because I have no more tears to cry or heart left to suffer. All I have is insomnia, emptiness, and apathy, and, if you just ask yourselves, you’re feeling the same thing. But they insist that this is just a rough patch or depression because they are afraid to use the real and damning word: loneliness. Meanwhile, we continue to relentlessly pursue the only thing that would make us happy: the knight in shining armor who will slay the dragon, pick the rose, and clip the thorns. Many claim that life is unfair. Others are happy because they believe that this is exactly what we deserve: loneliness, unhappiness. Because we have everything and they don’t. But one day those who are blind begin to see. Those who are sad are comforted. Those who suffer are saved. The knight arrives to rescue us, and life is vindicated once again. Still, you have to lie and cheat, because this time the circumstances are different. Who hasn’t felt the urge to drop everything and go in search of their dream? A dream is always risky, for there is a price to pay. That price is death by stoning in some countries, and in others it could be social ostracism or indifference. But there is always a price to pay. You keep lying and people pretend they still believe, but secretly they are jealous, make comments behind your back, say you’re the very worst, most threatening thing there is. You are not an adulterous man, tolerated and often even admired, but an adulterous woman, one who is ...

When I hear the phrase “Asians are next in line to be white,” I replace the word “white” with “disappear.” Asians are next in line to disappear. We are reputed to be so accomplished, and so law-abiding, we will disappear into this country’s amnesiac fog. We will not be the power but become absorbed by power, not share the power of whites but be stooges to a white ideology that exploited our ancestors. This country insists that our racial identity is beside the point, that it has nothing to do with being bullied, or passed over for promotion, or cut off every time we talk. Our race has nothing to do with this country, even, which is why we’re often listed as “Other” in polls and why we’re hard to find in racial breakdowns on reported rape or workplace discrimination or domestic abuse. It’s like being ghosted, I suppose, where, deprived of all social cues, I have no relational gauge for my own behavior. I ransack my mind for what I could have done, could have said. I stop trusting what I see, what I hear. My ego is in free fall while my superego is boundless, railing that my existence is not enough, never enough, so I become compulsive in my efforts to do better, be better, blindly following this country’s gospel of self-interest, proving my individual worth by expanding my net worth, until I vanish.

I had motives for not wanting the world to have a meaning; and consequently assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning in the world is not concerned exclusively with a problem in pure metaphysics. He is also concerned to prove that there is no valid reason why he personally should not do as he wants to do. For myself, as no doubt for most of my friends, the philosophy of meaninglessness was essentially an instrument of liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom. The supporters of this system claimed that it embodied the meaning - the Christian meaning, they insisted - of the world. There was one admirably simple method of confuting these people and justifying ourselves in our erotic revolt: we would deny that the world had any meaning whatever.

The ideological blackmail that has been in place since the original Live Aid concerts in 1985 has insisted that ‘caring individuals’ could end famine directly, without the need for any kind of political solution or systemic reorganization. It is necessary to act straight away, we were told; politics has to be suspended in the name of ethical immediacy. Bono’s Product Red brand wanted to dispense even with the philanthropic intermediary. ‘Philanthropy is like hippy music, holding hands’, Bono proclaimed. ‘Red is more like punk rock, hip hop, this should feel like hard commerce’. The point was not to offer an alternative to capitalism - on the contrary, Product Red’s ‘punk rock’ or ‘hip hop’ character consisted in its ‘realistic’ acceptance that capitalism is the only game in town. No, the aim was only to ensure that some of the proceeds of particular transactions went to good causes. The fantasy being that western consumerism, far from being intrinsically implicated in systemic global inequalities, could itself solve them. All we have to do is buy the right products.

But I suppose if you're friends of Magnus's ..." He went completely still. His runes faded. Then he leaped out of my hand and flew towards Annabeth, his blade twitching as if he was stiffing the air. "Where is she? Where are you hiding the babe?" Annabeth backed towards the rail. "Whoa, there, sword. Personal space?" "Jack, behave," Alex said. "What are you doing?" "She's around here somewhere," Jack insisted. He flew to Percy. "Aha! What's in your pocket, sea boy?" "Excuse me?" Percy looked a bit nervous about the magical sword hovering at his waistline. Alex lowered his Ray-Bans. "Okay, now I'm curious. What do you have in your pocket, Percy? Enquiring swords want to know." Percy pulled a plain-looking ballpoint pen from his jeans. "You mean this?" "BAM!" Jack said. "Who is this vision of loveliness?" "Jack," I said. "It's a pen." "No, it's not! Show me! Show me!" "Uh ... sure." Percy uncapped the pen. Immediately it transformed into a three-foot-long sword with a leaf-shaped blade of glowing bronze.. Compared to Jack, the weapon looked delicate, almost petite, but from the way Percy wielded it I had no doubt he'd be able to hold his own on the battlefields of Valhalla with that thing. Jack turned his point towards me, his runes flashing burgundy. "See Magnus? I told you it wasn't stupid to carry a sword disguised as a pen!" "Jack, I never said that!" I protested. "You did.

The very quality of your life, whether you love it or hate it, is based upon how thankful you are toward God. It is one's attitude that determines whether life unfolds into a place of blessedness or wretchedness. Indeed, looking at the same rose bush, some people complain that the roses have thorns while others rejoice that some thorns come with roses. It all depends on your perspective. This is the only life you will have before you enter eternity. If you want to find joy, you must first find thankfulness. Indeed, the one who is thankful for even a little enjoys much. But the unappreciative soul is always miserable, always complaining. He lives outside the shelter of the Most High God. Perhaps the worst enemy we have is not the devil but our own tongue. James tells us, "The tongue is set among our members as that which . . . sets on fire the course of our life" (James 3:6). He goes on to say this fire is ignited by hell. Consider: with our own words we can enter the spirit of heaven or the agonies of hell! It is hell with its punishments, torments and misery that controls the life of the grumbler and complainer! Paul expands this thought in 1 Corinthians 10:10, where he reminds us of the Jews who "grumble[d] . . . and were destroyed by the destroyer." The fact is, every time we open up to grumbling and complaining, the quality of our life is reduced proportionally -- a destroyer is bringing our life to ruin! People often ask me, "What is the ruling demon over our church or city?" They expect me to answer with the ancient Aramaic or Phoenician name of a fallen angel. What I usually tell them is a lot more practical: one of the most pervasive evil influences over our nation is ingratitude! Do not minimize the strength and cunning of this enemy! Paul said that the Jews who grumbled and complained during their difficult circumstances were "destroyed by the destroyer." Who was this destroyer? If you insist on discerning an ancient world ruler, one of the most powerful spirits mentioned in the Bible is Abaddon, whose Greek name is Apollyon. It means "destroyer" (Rev. 9:11). Paul said the Jews were destroyed by this spirit. In other words, when we are complaining or unthankful, we open the door to the destroyer, Abaddon, the demon king over the abyss of hell! In the Presence of God Multitudes in our nation have become specialists in the "science of misery." They are experts -- moral accountants who can, in a moment, tally all the wrongs society has ever done to them or their group. I have never talked with one of these people who was happy, blessed or content about anything. They expect an imperfect world to treat them perfectly. Truly, there are people in this wounded country of ours who need special attention. However, most of us simply need to repent of ingratitude, for it is ingratitude itself that is keeping wounds alive! We simply need to forgive the wrongs of the past and become thankful for what we have in the present. The moment we become grateful, we actually begin to ascend spiritually into the presence of God. The psalmist wrote, "Serve the Lord with gladness; come before Him with joyful singing. . . . Enter His gates with thanksgiving and His courts with praise. Give thanks to Him, bless His name. For the Lord is good; His lovingkindness is everlasting and His faithfulness to all generations" (Psalm 100:2, 4-5). It does not matter what your circumstances are; the instant you begin to thank God, even though your situation has not changed, you begin to change. The key that unlocks the gates of heaven is a thankful heart. Entrance into the courts of God comes as you simply begin to praise the Lord.

The new country lay open before me: there were no fences in those days, and I could choose my own way over the grass uplands, trusting the pony to get me home again. Sometimes I followed the sunflower-bordered roads. Fuchs told me that the sunflowers were introduced into that country by the Mormons; that at the time of the persecution when they left Missouri and struck out into the wilderness to find a place where they could worship God in their own way, the members of the first exploring party, crossing the plains to Utah, scattered sunflower seeds as they went. The next summer, when the long trains of wagons came through with all the women and children, they had a sunflower trail to follow. I believe that botanists do not confirm Jake's story but, insist that the sunflower was native to those plains. Nevertheless, that legend has stuck in my mind, and sunflower-bordered roads always seem to me the roads to freedom.

When I reached him, I anchored my hands on my hips and glared. "Do not get into anymore fights on my behalf." I didn't want him suspended-or worse. "Now give me your keys." He gently flicked the end of my nose. "Haven't you heard? I do what I want, when I want, and there's nothing anyone can do to stop me." I could knee him between the legs and simply steal his keys, proving otherwise, but all I said was, "Believe me, I've witnessed that firsthand," and held out my hands. "Now be a good boy and do what I want you to do." He lifted the sunglasses and I saw a bright gleam in those violet eyes. "And what is it, exactly, that Little Ali wants?" Little Ali. Ugh. "I said give me your keys." No reason to play nice. He certainly wasn't. "And if you call me Little Ali again, I'll smash your trachea the way I hear you like to to others." Suddenly suspicious, he snapped out a quick "Why?" "Because I hate it." "Not the name. The keys." "Hello. Because I want to stab you with them, why else?" "Why?"He insisted. Fine. "Because I need to practice my driving, and I promised my grandparents I would." "You're telling me..." The glasses slid back into place as he cupped the back of my neck and dragged me closer to him, peering down at me sternly. "That you Don't know how to drive?" "Of course I know how to drive. Now, if you ask me if I know how to drive well, the answer will be different." He choked out a laugh, but backed away and tossed me the keys. "Just wait until the parking lot is empty before putting my precious life in danger.

Finally, the optimist’s impatience with or condemnation of pessimism often has a smug macho tone to it (although males have no monopoly of it). There is a scorn for the perceived weakness of the pessimist who should instead ‘grin and bear it’. This view is defective for the same reason that macho views about other kinds of suffering are defective. It is an indifference to or inappropriate denial of suffering, whether one’s own or that of others. The injunction to ‘look on the bright side’ should be greeted with a large dose of both scepticism and cynicism. To insist that the bright side is always the right side is to put ideology before the evidence. Every cloud, to change metaphors, may have a silver lining, but it may very often be the cloud rather than the lining on which one should focus if one is to avoid being drenched by self-deception. Cheery optimists have a much less realistic view of themselves than do those who are depressed.

I often meet people in the West who insist that the Holocaust was the worst atrocity in human history, without question. Yes, it was horrific. But I often wonder, with African atrocities like in the Congo, how horrific were they? The thing Africans don’t have that Jewish people do have is documentation. The Nazis kept meticulous records, took pictures, made films. And that’s really what it comes down to. Holocaust victims count because Hitler counted them. Six million people killed. We can all look at that number and rightly be horrified. But when you read through the history of atrocities against Africans, there are no numbers, only guesses. It’s harder to be horrified by a guess. When Portugal and Belgium were plundering Angola and the Congo, they weren’t counting the black people they slaughtered. How many black people died harvesting rubber in the Congo? In the gold and diamond mines of the Transvaal? So in Europe and America, yes, Hitler is the Greatest

Lassiter skidded in from the billiards room, the fallen angel glowing from his black-and-blond hair and white eyes, all the way down to his shitkickers. Then again, maybe the illumination wasn’t his nature, but that gold he insisted on wearing. He looked like a living, breathing jewelry tree. “I’m here. Where’s my chauffeur hat?” “Here, use mine,” Butch said, outing a B Sox cap and throwing it over. “It’ll help that hair of yours.” The angel caught the thing on the fly and stared at the red S. “I’m sorry, I can’t.” “Do not tell me you’re a Yankees fan,” V drawled. “I’ll have to kill you, and frankly, tonight we need all the wingmen we’ve got.” Lassiter tossed the cap back. Whistled. Looked casual. “Are you serious?” Butch said. Like the guy had maybe volunteered for a lobotomy. Or a limb amputation. Or a pedicure. “No fucking way,” V echoed. “When and where did you become a friend of the enemy—” The angel held up his palms. “It’s not my fault you guys suck—” Tohr actually stepped in front of Lassiter, like he was worried that something a lot more than smack talk was going to start flying. And the sad thing was, he was right to be concerned. Apart from their shellans, V and Butch loved the Sox above almost everything else—including sanity.

I'm not sure I even believe in marriage," Hadley says and he looks surprised. "Aren't you on your way to a wedding?" "Yeah," she says with a nod. "But that's what I mean." He looks at her blankly. "It shouldn't be this big fuss, where you drag everyone halfway across the world to witness your love. If you want to share your life together, fine. But it's between two people, and that should be enough. Why the big show? Why rub it in everyone's faces?" Oliver runs a hand along his jaw, obviously not quite sure what to think. "It sounds like its weddings you don't believe in," he says finally. "Not marriage." "I'm not such a big fan of either at the moment." "I don't know," he says. "I think they're kind of nice." "They're not," she insists. "They're all for show. You shouldn't need to prove anything if you really mean it. It should be a whole lot simpler than that. It should mean something." "I think it does," Oliver says quietly. "It's a promise." "I guess so," she says, unable to keep the sigh out of her voice. "But not everyone keeps that promise." she looks over toward the woman, still fast asleep. "Not everyone makes it fifty-two years, and if you do, it doesn't matter that you once stood in front of all those people and said that you would. The important part is that you had someone to stick by you all that time. Even when everything sucked.

It’s to do with knowing and being known. I remember how it stopped seeming odd that in biblical Greek knowing was used for making love. Whosit knew so-and-so. Carnal knowledge. It’s what lovers trust each other with. Knowledge of each other, not of the flesh but through the flesh, knowledge of self, the real him, the real her, in extremis, the mask slipped from the face. Every other version of oneself is on offer to the public. We share our vivacity, grief, sulks, anger, joy ... we hand it out to anybody who happens to be standing around, to friends and family with a momentary sense of indecency perhaps, to strangers without hesitation. Our lovers share us with the passing trade. But in pairs we insist that we give ourselves to each other. What selves? What’s left? What else is there that hasn’t been dealt out like a pack of cards? Carnal knowledge. Personal, final, uncompromised. Knowing, being known. I revere that. Having that is being rich, you can be generous about what’s shared – she walks, she talks, she laughs, she lends a sympathetic ear, she kicks off her shoes and dances on the tables, she’s everybody’s and it don’t mean a thing, let them eat cake; knowledge is something else, the undealt card, and while it’s held it makes you free-and-easy and nice to know, and when it’s gone everything is pain. Every single thing. Every object that meets the eye, a pencil, a tangerine, a travel poster. As if the physical world has been wired up to pass a current back to the part of your brain where imagination glows like a filament in a lobe no bigger than a torch bulb. Pain.

Anger is an assertion of rights and worth. It is communication, equality, and knowledge. It is intimacy, acceptance, fearlessness, embodiment, revolt, and reconciliation. Anger is memory and rage. It is rational thought and irrational pain. Anger is freedom, independence, expansiveness, and entitlement. It is justice, passion, clarity, and motivation. Anger is instrumental, thoughtful, complicated, and resolved. In anger, whether you like it or not, there is truth. Anger is the demand of accountability, It is evaluation, judgment, and refutation. It is reflective, visionary, and participatory. It's a speech act, a social statement, an intention, and a purpose. It's a risk and a threat. A confirmation and a wish. It is both powerlessness and power, palliative and a provocation. In anger, you will find both ferocity and comfort, vulnerability and hurt. Anger is the expression of hope. How much anger is too much? Certainly not the anger that, for many of us, is a remembering of a self we learned to hide and quiet. It is willful and disobedient. It is survival, liberation, creativity, urgency, and vibrancy. It is a statement of need. An insistence of acknowledgment. Anger is a boundary. Anger is boundless. An opportunity for contemplation and self-awareness. It is commitment. Empathy. Self-love. Social responsibility. If it is poison, it is also the antidote. The anger we have as women is an act of radical imagination. Angry women burn brighter than the sun. In the coming years, we will hear, again, that anger is a destructive force, to be controlled. Watch carefully, because not everyone is asked to do this in equal measure. Women, especially, will be told to set our anger aside in favor of a kinder, gentler approach to change. This is a false juxtaposition. Reenvisioned, anger can be the most feminine of virtues: compassionate, fierce, wise, and powerful. The women I admire most—those who have looked to themselves and the limitations and adversities that come with our bodies and the expectations that come with them—have all found ways to transform their anger into meaningful change. In them, anger has moved from debilitation to liberation. Your anger is a gift you give to yourself and the world that is yours. In anger, I have lived more fully, freely, intensely, sensitively, and politically. If ever there was a time not to silence yourself, to channel your anger into healthy places and choices, this is it.

We cannot, of course, expect every leader to possess the wisdom of Lincoln or Mandela’s largeness of soul. But when we think about what questions might be most useful to ask, perhaps we should begin by discerning what our prospective leaders believe it worthwhile for us to hear. Do they cater to our prejudices by suggesting that we treat people outside our ethnicity, race, creed or party as unworthy of dignity and respect? Do they want us to nurture our anger toward those who we believe have done us wrong, rub raw our grievances and set our sights on revenge? Do they encourage us to have contempt for our governing institutions and the electoral process? Do they seek to destroy our faith in essential contributors to democracy, such as an independent press, and a professional judiciary? Do they exploit the symbols of patriotism, the flag, the pledge in a conscious effort to turn us against one another? If defeated at the polls, will they accept the verdict, or insist without evidence they have won? Do they go beyond asking about our votes to brag about their ability to solve all problems put to rest all anxieties and satisfy every desire? Do they solicit our cheers by speaking casually and with pumped up machismo about using violence to blow enemies away? Do they echo the attitude of Musolini: “The crowd doesn’t have to know, all they have to do is believe and submit to being shaped.”? Or do they invite us to join with them in building and maintaining a healthy center for our society, a place where rights and duties are apportioned fairly, the social contract is honored, and all have room to dream and grow. The answers to these questions will not tell us whether a prospective leader is left or right-wing, conservative or liberal, or, in the American context, a Democrat or a Republican. However, they will us much that we need to know about those wanting to lead us, and much also about ourselves. For those who cherish freedom, the answers will provide grounds for reassurance, or, a warning we dare not ignore.

Immediately when you arrive in Sahara, for the first or the tenth time, you notice the stillness. An incredible, absolute silence prevails outside the towns; and within, even in busy places like the markets, there is a hushed quality in the air, as if the quiet were a conscious force which, resenting the intrusion of sound, minimizes and disperses sound straightaway. Then there is the sky, compared to which all other skies seem fainthearted efforts. Solid and luminous, it is always the focal point of the landscape. At sunset, the precise, curved shadow of the earth rises into it swiftly from the horizon, cutting into light section and dark section. When all daylight is gone, and the space is thick with stars, it is still of an intense and burning blue, darkest directly overhead and paling toward the earth, so that the night never really goes dark. You leave the gate of the fort or town behind, pass the camels lying outside, go up into the dunes, or out onto the hard, stony plain and stand awhile alone. Presently, you will either shiver and hurry back inside the walls, or you will go on standing there and let something very peculiar happen to you, something that everyone who lives there has undergone and which the French call 'le bapteme de solitude.' It is a unique sensation, and it has nothing to do with loneliness, for loneliness presupposes memory. Here in this wholly mineral landscape lighted by stars like flares, even memory disappears...A strange, and by no means pleasant, process of reintergration begins inside you, and you have the choice of fighting against it, and insisting on remaining the person you have always been, or letting it take its course. For no one who has stayed in the Sahara for a while is quite the same as when he came. ...Perhaps the logical question to ask at this point is: Why go? The answer is that when a man has been there and undergone the baptism of solitude he can't help himself. Once he has been under the spell of the vast luminous, silent country, no other place is quite strong enough for him, no other surroundings can provide the supremely satisfying sensation of existing in the midst of something that is absolute. He will go back, whatever the cost in time or money, for the absolute has no price.

Because we cannot discover God's throne in the sky with a radiotelescope or establish (for certain) that a beloved father or mother is still about in a more or less corporeal form, people assume that such ideas are "not true." I would rather say that they are not "true" enough, for these are conceptions of a kind that have accompanied human life from prehistoric times, and that still break through into consciousness at any provocation. Modern man may assert that he can dispose with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. Or he may even regret the loss of his convictions. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no means of proving immortality), why should we bother about evidence? Even if we did not know by reason our need for salt in our food, we should nonetheless profit from its use. We might argue that the use of salt is a mere illusion of taste or a superstition; but it would still contribute to our well-being. Why, then, should we deprive ourselves of views that would prove helpful in crises and would give a meaning to our existence? And how do we know that such ideas are not true? Many people would agree with me if I stated flatly that such ideas are probably illusions. What they fail to realize is that the denial is as impossible to "prove" as the assertion of religious belief. We are entirely free to choose which point of view we take; it will in any case be an arbitrary decision. There is, however, a strong empirical reason why we should cultivate thoughts that can never be proved. It is that they are known to be useful. Man positively needs general ideas and convictions that will give a meaning to his life and enable him to find a place for himself in the universe. He can stand the most incredible hardships when he is convinced that they make sense; he is crushed when, on top of all his misfortunes, he has to admit that he is taking part in a "tale told by an idiot." It is the role of religious symbols to give a meaning to the life of man. The Pueblo Indians believe that they are the sons of Father Sun, and this belief endows their life with a perspective (and a goal) that goes far beyond their limited existence. It gives them ample space for the unfolding of personality and permits them a full life as complete persons. Their plight is infinitely more satisfactory than that of a man in our own civilization who knows that he is (and will remain) nothing more than an underdog with no inner meaning to his life.

She could have wept. It was bad, it was bad, it was infinitely bad! She could have done it differently of course; the colour could have been thinned and faded; the shapes etherealised; that was how Paunceforte would have seen it. But then she did not see it like that. She saw the colour burning on a framework of steel; the light of a butterfly’s wing lying upon the arches of a cathedral. Of all that only a few random marks scrawled upon the canvas remained. And it would never be seen; never be hung even, and there was Mr Tansley whispering in her ear, “Women can’t paint, women can’t write ...” She now remembered what she had been going to say about Mrs Ramsay. She did not know how she would have put it; but it would have been something critical. She had been annoyed the other night by some highhandedness. Looking along the level of Mr Bankes’s glance at her, she thought that no woman could worship another woman in the way he worshipped; they could only seek shelter under the shade which Mr Bankes extended over them both. Looking along his beam she added to it her different ray, thinking that she was unquestionably the loveliest of people (bowed over her book); the best perhaps; but also, different too from the perfect shape which one saw there. But why different, and how different? she asked herself, scraping her palette of all those mounds of blue and green which seemed to her like clods with no life in them now, yet she vowed, she would inspire them, force them to move, flow, do her bidding tomorrow. How did she differ? What was the spirit in her, the essential thing, by which, had you found a crumpled glove in the corner of a sofa, you would have known it, from its twisted finger, hers indisputably? She was like a bird for speed, an arrow for directness. She was willful; she was commanding (of course, Lily reminded herself, I am thinking of her relations with women, and I am much younger, an insignificant person, living off the Brompton Road). She opened bedroom windows. She shut doors. (So she tried to start the tune of Mrs Ramsay in her head.) Arriving late at night, with a light tap on one’s bedroom door, wrapped in an old fur coat (for the setting of her beauty was always that—hasty, but apt), she would enact again whatever it might be—Charles Tansley losing his umbrella; Mr Carmichael snuffling and sniffing; Mr Bankes saying, “The vegetable salts are lost.” All this she would adroitly shape; even maliciously twist; and, moving over to the window, in pretence that she must go,—it was dawn, she could see the sun rising,—half turn back, more intimately, but still always laughing, insist that she must, Minta must, they all must marry, since in the whole world whatever laurels might be tossed to her (but Mrs Ramsay cared not a fig for her painting), or triumphs won by her (probably Mrs Ramsay had had her share of those), and here she saddened, darkened, and came back to her chair, there could be no disputing this: an unmarried woman (she lightly took her hand for a moment), an unmarried woman has missed the best of life. The house seemed full of children sleeping and Mrs Ramsay listening; shaded lights and regular breathing.