During Crisis Quotes

One of the first signs of the beginning of understanding is the wish to die. This life appears unbearable, another unattainable. One is no longer ashamed of wanting to die; one asks to be moved from the old cell, which one hates, to a new one, which one willl only in time come to hate. In this there is also a residue of belief that during the move the master will chance to come along the corridor, look at the prisoner and say: "This man is not to be locked up again, He is to come with me.

Psychologists call it “learned helplessness” when a person believes, as I did during my youth, that the choices I made had no effect on the outcomes in my life.

A Visionaire always takes a step back during a crisis to get out of their own way.

Transformations always occur during moments of crisis.

I have no idea whether parents can be of help, and I do not blame mine. It was my own affair to come to terms with myself and to find my own way, and like most well-brought-up children, I managed it badly. Everyone goes through this crisis. For the average person this is the point when the demands of his own life come into the sharpest conflict with his environment, when the way forward has to be sought with the bitterest means at his command. Many people experience the dying and rebirth - which is our fate - only this once during their entire life. Their childhood becomes hollow and gradually collapses, everything they love abandons them and they suddenly feel surrounded by the loneliness and mortal cold of the universe. Very many are caught forever in this impasse, and for the rest of their lives cling painfully to an irrevocable past, the dream of the lost paradise - which is the worst and most ruthless of dreams.

When were were cast out of Paradise, we lost part of our soul forever. As part of our punishment, we were cursed never to learn to love again. Instead, we were bound to a destiny that was set from the beginning. Azrael and I never chose each other; the choice was made for us. We never knew anything else. The ring you hold is part of my soul that your mother helped me recover. It was she who saved us from the Dark and led us back to the Light. As her daughter, you too are an Angel of Light. The fire does not harm you. I lost the ring during the crisis in Rome. But now it has been returned to me. This ring has been blessed by Gabrielle herself. I have never given this ring, my soul, to anyone. Azrael has never had any part in this. This is the only part of myself that is truly mine, and now it is yours.

I figure if Doc is right about the time I have left,I should wrap up my adolescence in the next few days, get into my early productive stages about the third week of school, go through my midlife crisis during Martin Luther King Jr's birthday, redouble my efforts at productivity and think about my legacy, say, Easter, and start cashing in my 401(k)s a couple weeks before Memorial Day.

During life's crisis...try to worry less and smile more.

you learn ten times more in a crisis than during normal times.

Nothing compares to the fear that you’re becoming the monster in your closet. During

I’m not studying the heroes who lead navies—and armies—and win wars. I’m studying ordinary people who you wouldn’t expect to be heroic, but who, when there’s a crisis, show extraordinary bravery and self-sacrifice. Like Jenna Geidel, who gave her life vaccinating people during the Pandemic. And the fishermen and retired boat owners and weekend sailors who rescued the British Army from Dunkirk. And Wells Crowther, the twenty-four-year-old equities trader who worked in the World Trade Center. When it was hit by terrorists, he could have gotten out, but instead he went back and saved ten people, and died. I’m going to observe six different sets of heroes in six different situations to try to determine what qualities they have in common.

I am a firm believer in preordination—everything happens for a reason. Hence, the logic behind the Chinese symbol for crisis, danger and opportunity. Facing a crisis may present hazards of all kinds, but it also presents opportunities. During a crisis, you learn to survive outside the norm. When you face adversity, see it as an opportunity to learn novel ways to cope.

All our lives we measure ourselves based on our height, but during a crisis we should measure ourselves in-depth.

Who you truly are as a person is best revealed by who you are during times of conflict and crisis.

During my completely soul-shredding midlife crisis at the age of twenty-eight, I felt sure I had peaked too soon.

Psychologists call it “learned helplessness” when a person believes, as I did during my youth, that the choices I made had no effect on the outcomes in my life. From Middletown’s world of small expectations to the constant chaos of our home, life had taught me that I had no control. Mamaw and Papaw had saved me from succumbing entirely to that notion, and the Marine Corps broke new ground. If I had learned helplessness at home, the Marines were teaching learned willfulness. The

Austerity is a morality play pressed into the service of legitimizing cynical wealth transfers from the have-nots to the haves during times of crisis, in which debtors are sinners who must be made to pay for their misdeeds.

People will respect you more if you are open, honest, public, and responsive during a crisis. Don’t hide behind spin or try to keep your bad news on the down low. You

...A thought robot activated by the tremendous energies unleashed during collisions of fundamental opposing qualities. A new fusion process powered by... 'dualites'? No. There are no dualities. Only symmetries." Final Crisis: Superman Beyond

...during the Asian financial crisis the United States and other Western countries demanded that the Asians take three steps--let bad banks fail, keep spending under control, and keep interest rates high. In it own crisis, the West did exactly the opposite on all three fronts.

These are tough times for state governments. Huge deficits loom almost everywhere, from California to New York, from New Jersey to Texas. Wait—Texas? Wasn't Texas supposed to be thriving even as the rest of America suffered? Didn't its governor declare, during his re-election campaign, that 'we have billions in surplus'? Yes, it was, and yes, he did. But reality has now intruded, in the form of a deficit expected to run as high as $25 billion over the next two years. And that reality has implications for the nation as a whole. For Texas is where the modern conservative theory of budgeting—the belief that you should never raise taxes under any circumstances, that you can always balance the budget by cutting wasteful spending—has been implemented most completely. If the theory can't make it there, it can't make it anywhere.

There is a saying that 'the psychotic drowns in the waters that the mystic swims in.' The health and structural integrity of the ego means the difference between spiritual emergence, the unfolding of a transpersonal identity; and a spiritual emergency a crisis brought on by the same unfolding, during which the foundations of sanity can be shaken.

Awake and Arise my sisters and brothers to slogan for all of humankind. We are the light and we are the might that's needed during this ominous tide.

In one way, at least, our lives really are like movies. The main cast consists of your family and friends. The supporting cast is made up of neighbors, co-workers, teachers, and daily acquaintances. There are also bit players: the supermarket checkout girl with the pretty smile, the friendly bartender at the local watering hole, the guys you work out with at the gym three days a week. And there are thousands of extras --those people who flow through every life like water through a sieve, seen once and never again. The teenager browsing a graphic novel at Barnes & Noble, the one you had to slip past (murmuring "Excuse me") in order to get to the magazines. The woman in the next lane at a stoplight, taking a moment to freshen her lipstick. The mother wiping ice cream off her toddler's face in a roadside restaurant where you stopped for a quick bite. The vendor who sold you a bag of peanuts at a baseball game. But sometimes a person who fits none of these categories comes into your life. This is the joker who pops out of the deck at odd intervals over the years, often during a moment of crisis. In the movies this sort of character is known as the fifth business, or the chase agent. When he turns up in a film, you know he's there because the screenwriter put him there. But who is screenwriting our lives? Fate or coincidence? I want to believe it's the latter. I want that with all my heart and soul.

Was it tacky to get a cake during a hostage crisis? What was the protocol? She pictured chocolate frosting with white lettering: HAPPY BIRTHDAY, HOPE YOUR DAUGHTER ISN’T DEAD. But this year was her fiftieth, a year with a zero. Veronica had to do something. So on her way to the condo she’d swung by a bakery and picked up a small German chocolate cake. It was her mom’s favorite—or at least it had been, a decade ago.

It was not pastoral teaching, or small group fellowship, or worship services, or books of theology — rather, they mentioned suffering. “People said they grew more during seasons of loss, pain, and crisis than they did at any other time.” We discover the hidden value of suffering only by suffering — not as part of God’s original or ultimate plan for us, but as a redemptive transformation that takes place in the midst of trial.

During life's crisis...try to worry less and smile more. Keep your head up because It will get better...it always does!✌

Southern slave economy, sharecroppers after that, coal miners after that, and machinists and millworkers during more recent times.

How many people have I heard claim their children as the greatest accomplishment and comfort of their lives? It's the thing they can always lean on during a metaphysical crisis, or a moment of doubt about their relevancy - If I have done nothing else in this life, then at least I have raised my children well. But what if, either by choice or by reluctant necessity, you end up not participating in this comforting cycle of family and continuity? What if you step out? Where do you sit at the reunion? How do you mark time's passage without the fear that you've just fritted away your time on earth without being relevant? You'll need to find another purpose, another measure by which to judge whether or not you have been a successful human being. I love children, but what if I don't have any? What kind of person does that make me? Virginia Woolf wrote, "Across the broad continent of a woman's life falls the shadow of a sword." On one side of that sword, she said, there lies convention and tradition and order, where "all is correct." But on the other side of that sword, if you're crazy enough to cross it and choose a life that does not follow convention, "all is confusion. Nothing follows a regular course." Her argument was that the crossing of the shadow of that sword may bring a far more interesting existence to a woman, but you can bet it will also be more perilous.

Because around a crisis point, even the tiniest action can assume importance all out of proportion to its size. Consequences multiply and cascade, and anything—a missed telephone call, a match struck during a blackout, a dropped piece of paper, a single moment—can have empire-tottering effects. The Archduke Ferdinand’s chauffeur makes a wrong turn onto Franz-Josef Street and starts a world war. Abraham Lincoln’s bodyguard steps outside for a smoke and destroys a peace. Hitler leaves orders not to be disturbed because he has a migraine and finds out about the D-Day invasion eighteen hours too late. A lieutenant fails to mark a telegram “urgent” and Admiral Kimmel isn’t warned of the impending Japanese attack. “For want of a nail, the shoe was lost. For want of a shoe, the horse was lost. For want of a horse, the rider was lost.

Things it helps me to remember When in a bad mood, keep quiet or still. Baggy jumpers don’t suit you. When you’re tired you get doubtful. Difficulties come in spurts. Listen to the echo of your own voice. Avoid be strident. All aeroplanes go through clouds during their journeys. So do people during theirs. Often greater clarity comes out of confusion. You have to be puzzled before you find a solution. PMS often brings on a crisis of confidence. Ordinariness is restful. If someone is explosive in front of you, be silent. If you feel explosive, be silent.

■ A Prophet generation is born during a High. A Nomad generation is born during an Awakening. A Hero generation is born during an Unraveling. ■ An Artist generation is born during a Crisis.

Whether plagues are managed quickly doesn't just depend on hardworking doctors and scientists. It depends on people who like to sleep in on weekends and watch movies and eat French fries and do the fantastic common things in life, which is to say, it depends on all of us. Whether a civilization fares well during a crisis has a great deal to do with how the ordinary, nonscientist citizen responds. A lot of the measures taken against plagues discussed in this book will seem stunningly obvious. You should not, for instance, decide diseased people are sinners and burn them at a literal or metaphorical stake, because it is both morally monstrous and entirely ineffective. But them a new plague crops up, and we make precisely the same mistakes we should have learned from three hundred years ago.

Was it tacky to get a cake during a hostage crisis? What was the protocol? She pictured chocolate frosting with white lettering: HAPPY BIRTHDAY, HOPE YOUR DAUGHTER ISN’T DEAD. But this year was her fiftieth, a year with a zero. Veronica had to do something. So on her way to the condo she’d swung by a bakery and picked up a small German chocolate cake. It was her mom’s favorite—or at least it had been, a decade ago.-page 218 of The Thousand Dollar Tan Line

Kennedy was not impressed by military objections. The Bay of Pigs had taught the President to distrust the Joint Chiefs of Staff. “The first advice I’m going to give my successor,” he once said to his journalist friend Ben Bradlee, “is to watch the generals and to avoid feeling that because they were military men their opinions on military matters were worth a damn.”4 During the missile crisis Kennedy courteously and consistently rejected the Joint Chiefs’ bellicose recommendations. “These brass hats have one great advantage in their favor,” he said. “If we…do what they want us to do, none of us will be alive later to tell them that they were wrong.”5

Martin Luther King, Jr., is the most quoted black man on the planet. His words are like scripture to you and, yes, to us too. His name is evoked, his speech referenced, during every racial crisis we confront. He has become the language of race itself. He is, too, the history of black America in a dark suit. But he is more than that. He is the struggle and suffering of our people distilled to a bullet in Memphis. King’s martyrdom made him less a man, more a symbol, arguably a civic deity. But there are perils to hero-worship. His words get plucked from their original contexts, his ideas twisted beyond recognition. America has washed the grit from his rhetoric. Beloved,

I kept going deeper and deeper into this world of repetition...The sad thing is, people don't want to believe that the person they're in love with is out of his mind, drinking and using, so if you give them even half an excuse, they're going to want to believe it. A girl with no prior exposure to the disease had to be blissfully unaware of the nefarious tricks of the dope fiend. That's how I was able to get high all summer and autumn and pretend like it wasn't happening. I was saying, 'I'm sick.' I was deteriorating physically and emotionally. Jaime was tolerant, and it did speak well of her character, because she was not the type to abandon ship during a crisis. She didn't consider backing off or bowing out, she was just there, which I can't say about everybody. I don't know if I could say it even about myself.

During a crisis period, a desperate attempt is made by the extremists to influence the minds of the liberal forces in the ruling majority. So, for example, in the present transition white Southerners attempt to convince Northern whites that the Negroes are inherently criminal.

The Indians around here tell a cautionary fable about a great saint who was always surrounded in his Ashram by loyal devotees. For hours a day, the saint and his followers would meditate on God. The only problem was that the saint had a young cat, an annoying creature, who used to walk through the temple meowing and purring and bothering everyone during meditation. So the saint, in all his practical wisdom, commanded that the cat be tied to a pole outside for a few hours a day, only during meditation, so as to not disturb anyone. This became a habit – tying the cat to the pole and then meditating on God – but as years passed, the habit hardened into religious ritual. Nobody could meditate unless the cat was tied to the pole first. Then one day the cat died. The saint's followers were panic-stricken. It was a major religious crisis – how could they meditate now, without a cat to tie to a pole? How would they reach God? In their minds, the cat had become the means.

In constructing the Coast Guard, Hamilton insisted on rigorous professionalism and irreproachable conduct. He knew that if revenue-cutter captains searched vessels in an overbearing fashion, this high-handed behavior might sap public support, so he urged firmness tempered with restraint. He reminded skippers to “always keep in mind that their countrymen are free men and as such are impatient of everything that bears the least mark of a domineering spirit. [You] will therefore refrain . . . from whatever has the semblance of haughtiness, rudeness, or insult.” So masterly was Hamilton’s directive about boarding foreign vessels that it was still being applied during the 1962 Cuban missile crisis.

When you look at a tree in a storm, you see that the top of the tree is very unstable and vulnerable. The wind can break the smaller branches at any time. But when you look down to the trunk of the tree, you have a different impression. You see that the tree is very solid and still, and you know that it will be able to withstand the storm. We are also like a tree. Our head is like the top of the tree during a tempest of a strong emotion, so we have to bring our attention down to the level of our navel. We begin to practice mindful breathing. We concentrate just on our breathing and on the rise and fall of our abdomen. It is a very important practice because it helps us to see that, although an emotion may be very strong, it will stay only for a while and then go; it cannot last forever. If you train yourself to practice like this during difficult times, you will survive these storms. You have to be aware that your emotion is just an emotion. It comes, stays for some time, and then goes away. Why should someone die because of an emotion? You are more than your emotions. It is important to remember this. During a crisis, when you breathe in and out, maintain the awareness that your emotion will go away if you continue to practice. After you have succeeded a few times, you will have confidence in yourself and in the practice. Let us not get caught by our thoughts and feelings. Let us bring our attention down to our belly and breathe in and out. This storm will go away, so don’t be afraid.

Younger managers learn quickly that, whatever the public protestations to the contrary, bosses generally want pliable and agreeable subordinates, especially during periods of crisis. Clique leaders want dependable, loyal allies. Thos who regularly raise objections to what a boss or a clique leader really desires run the risk of being considered problems themselves and of being labeled "outspoken," or "nonconstructive," or "doomsayers," "naysayers," or "crepehangers.

One officer’s response to du Picq stated quite frankly that “a good many soldiers fired into the air at long distances,” while another observed that “a certain number of our soldiers fired almost in the air, without aiming, seeming to want to stun themselves, to become drunk on rifle fire during this gripping crisis.

the International Monetary Fund basically acted as the world’s debt enforcers—“You might say, the high-finance equivalent of the guys who come to break your legs.” I launched into historical background, explaining how, during the ’70s oil crisis, OPEC countries ended up pouring so much of their newfound riches into Western banks that the banks couldn’t figure out where to invest the money; how Citibank and Chase therefore began sending agents around the world trying to convince Third World dictators and politicians to take out loans (at the time, this was called “go-go banking”); how they started out at extremely low rates of interest that almost immediately skyrocketed to 20 percent or so due to tight U.S. money policies in the early ’80s; how, during the ’80s and ’90s, this led to the Third World debt crisis; how the IMF then stepped in to insist that, in order to obtain refinancing, poor countries would be obliged to abandon price supports on

During his consultations at the Kremlin, [Soviet ambassador Anatoly] Dobrynin had faced shock and incomprehension about Nixon's removal. 'They thought, how can the most powerful person in the United States, the most important person in the world, be legally forced to step down for stealing some documents?' he recalled.

The SET-UP system evolved as a structured framework of communication with the borderline in crisis. During such times, communication with the borderline is hindered by his impenetrable, chaotic internal force field, characterized by three major feeling states: terrifying aloneness, feeling misunderstood, and overwhelming helplessness. As a result, concerned individuals are often unable to reason calmly with the borderline and instead are forced to confront outbursts of rage, impulsive destructiveness, self-harming threats or gestures, and unreasonable demands for caretaking. SET-UP responses can serve to address the underlying fears, dilute the borderline conflagration, and prevent a “meltdown” into greater conflict.

Mutual aid projects let us practice meeting our own and each other’s needs, based in shared commitments to dignity, care, and justice. They let us practice coordinating our actions together with the belief that all of us matter and that we should all get to participate in the solutions to our problems. They let us realize that we know best how to address the crises we face.

I do not think that in those early days of September, Hitler was fully aware that he had irrevocably unleashed a world war. He had merely meant to move one step further. To be sure, he was ready to accept the risk associated with that step, just as he had been a year before during the Czech crisis; but he had prepared himself only for the risk, not really for the great war.

Indeed Kennedy told Galbraith privately in December 1962 “with much feeling and some anger of the recklessness of much of the professional advice he had received during the missile crisis, in particular the proposal to bomb the missile sites.” The president told Ken, “The worst advice as always was from those who feared that to be sensible made them seem soft and unheroic.”17

The one universal balm for the trauma of war was tea. It was the thing that helped people cope. People made tea during air raids and after air raids, and on breaks between retrieving bodies from shattered buildings. Tea bolstered the network of thirty thousand observers who watched for German aircraft over England, operating from one thousand observation posts, all stocked with tea and kettles. Mobile canteens dispensed gallons of it, steaming, from spigots. In propaganda films, the making of tea became a visual metaphor for carrying on. “Tea acquired almost a magical importance in London life,” according to one study of London during the war. “And the reassuring cup of tea actually did seem to help cheer people up in a crisis.” Tea ran through Mass-Observation diaries like a river. “That’s one trouble about the raids,” a female diarist complained. “People do nothing but make tea and expect you to drink it.” Tea anchored the day—though at teatime, Churchill himself did not actually drink it, despite reputedly having said that tea was more important than ammunition. He preferred whiskey and water. Tea was comfort and history; above all, it was English. As long as there was tea, there was England. But now the war and the strict rationing that came with it threatened to shake even this most prosaic of pillars.

Executives consistently report that their hardest experiences, the stretches that most challenged them, were the most helpful. A. G. Lafley, CEO of Procter & Gamble, was in charge of the company’s Asian operations during a major Japanese earthquake and the Asian economic collapse. He says that’s when he discovered that “you learn ten times more in a crisis than during normal times.” His

for example, the aristocracy under Stalinism, the Jews under Nazism, the virus, and, later, the anti-vaxxers during the coronavirus crisis—and at the same time offers a strategy to deal with that object of anxiety, there is a real chance that all the free-flowing anxiety will attach itself to that object and there will be broad social support for the implementation of the strategy to control that object of anxiety.

But sometimes a person who fits none of these categories comes into your life. This is the joker who pops out of the deck at odd intervals over the years, often during a moment of crisis. In the movies this sort of character is known as the fifth business, or the change agent. When he turns up in a film, you know he’s there because the screenwriter put him there. But who is screenwriting our lives? Fate or coincidence?

With one Like I can say hi to a friend, support them during a crisis, share in a joke, make someone happy, or reinforce a person’s self esteem.  I make myself part of their world.  It’s like I stopped by for coffee.  But, by Liking, I can also avoid talking to all the people I don’t want to waste time on.  Or I can check to see what my ex-girlfriend is doing seven or eight times an hour.  It’s a double-edged mouse click.

It was this intense self-discipline and objectivity that allowed Rockefeller to seize advantage from obstacle after obstacle in his life, during the Civil War, and the panics of 1873, 1907, and 1929. As he once put it: He was inclined to see the opportunity in every disaster. To that we could add: He had the strength to resist temptation or excitement, no matter how seductive, no matter the situation. Within twenty years of that first crisis, Rockefeller would alone control 90 percent of the oil market. His greedy competitors had perished. His nervous colleagues had sold their shares and left the business. His weak-hearted doubters had missed out.

Instead, I identify with the millions of working-class white Americans of Scots-Irish descent who have no college degree. To these folks, poverty is the family tradition—their ancestors were day laborers in the Southern slave economy, sharecroppers after that, coal miners after that, and machinists and millworkers during more recent times. Americans call them hillbillies, rednecks, or white trash. I call them neighbors, friends, and family.

As a friend of mine, a Black gay man in his sixties, recently told me when we were discussing his life during the AIDS crisis, “I have whole phonebooks of people I lost.” He said it so matter-of-factly. Every time I think of this conversation a profound sadness overcomes me. The unfairness of it, the tragedy. When I meet gay people now, and specifically gay men who are old enough to have been teenagers or adults through the 1980s and the 1990s, I have an immediate sense of respect. It’s possible that this is a similar feeling that others get when they meet a war veteran. Many of our queer elders fought for their lives, and for our rights, and only some survived to tell the tale.

a deep and widespread readiness to accept war, conceived as a certainty imposed by the nature of international relations. The weight of this accumulated readiness would manifest itself during the July Crisis of 1914 not in the form of aggressive programmatic statements, but through the eloquent silence of those civilian leaders who, in a better world, might have been expected to point out that a war between great powers would be the very worst of things.

A very distinct pattern has emerged repeatedly when policies favored by the anointed turn out to fail. This pattern typically has four stages: STAGE 1. THE “CRISIS”: Some situation exists, whose negative aspects the anointed propose to eliminate. Such a situation is routinely characterized as a “crisis,” even though all human situations have negative aspects, and even though evidence is seldom asked or given to show how the situation at hand is either uniquely bad or threatening to get worse. Sometimes the situation described as a “crisis” has in fact already been getting better for years. STAGE 2. THE “SOLUTION”: Policies to end the “crisis” are advocated by the anointed, who say that these policies will lead to beneficial result A. Critics say that these policies will lead to detrimental result Z. The anointed dismiss these latter claims as absurd and “simplistic,” if not dishonest. STAGE 3. THE RESULTS: The policies are instituted and lead to detrimental result Z. STAGE 4. THE RESPONSE: Those who attribute detrimental result Z to the policies instituted are dismissed as “simplistic” for ignoring the “complexities” involved, as “many factors” went into determining the outcome. The burden of proof is put on the critics to demonstrate to a certainty that these policies alone were the only possible cause of the worsening that occurred. No burden of proof whatever is put on those who had so confidently predicted improvement. Indeed, it is often asserted that things would have been even worse, were it not for the wonderful programs that mitigated the inevitable damage from other factors. Examples of this pattern are all too abundant. Three will be considered here. The first and most general involves the set of social welfare policies called “the war on poverty” during the administration of President Lyndon B. Johnson, but continuing under other labels since then. Next is the policy of introducing “sex education” into the public schools, as a means of reducing teenage pregnancy and venereal diseases. The third example will be policies designed to reduce crime by adopting a less punitive approach, being more concerned with preventive social policies beforehand and rehabilitation afterwards, as well as showing more concern with the legal rights of defendants in criminal cases.

Paternalism is also visible in programs within welfare and criminal punishment systems that force criminalized people and people seeking welfare benefits to take parenting classes, budgeting classes, and anger management seminars. The idea that those giving aid need to “fix” people who are in need is based on the notion that people’s poverty and marginalization is not a systemic problem but is caused by their own personal shortcomings. This also implies that those who provide aid are superior.

To write timelessly about the here and now, a writer must approach the present indirectly. The story has to be about more than it at first seems. Shakespeare used the historical sources of his plays as a scaffolding on which to construct detailed portraits of his own age. The interstices between the secondhand historical plots and Shakespeare’s startlingly original insights into Elizabethan England are what allow his work to speak to us today. Reading Shakespeare, we know what it is like, in any age, to be alive. So it is with Moby-Dick, a novel about a whaling voyage to the Pacific that is also about America racing hell-bent toward the Civil War and so much more. Contained in the pages of Moby-Dick is nothing less than the genetic code of America: all the promises, problems, conflicts, and ideals that contributed to the outbreak of a revolution in 1775 as well as a civil war in 1861 and continue to drive this country’s ever-contentious march into the future. This means that whenever a new crisis grips this country, Moby-Dick becomes newly important. It is why subsequent generations have seen Ahab as Hitler during World War II or as a profit-crazed deep-drilling oil company in 2010 or as a power-crazed Middle Eastern dictator in 2011.

During a chance meeting, the naturalist E.O. Wilson advised me to give up thinking we are doomed. "It's our chance to practice altruism," he said. I looked doubtful, but he continued. "We have to wear suits of armor like World War II soldiers and just keep going. We have to get used to the changes in the landscape and step over the dead bodies. We have to discipline our behavior and not get stuck in tribal and religious restrictions. We have to work altruistically and cooperatively and make a new world.

In reality, the part played by fascism was determined by one factor: the condition of the market system. During the period 1917-23 governments occasionally sought fascist help to restore law and order: no more was needed to set the market system going. Fascism remained undeveloped. In the period 1924-29, when the restoration of the market system seemed ensured, fascism faded out as a political force altogether. After 1930 market economy was in a general crisis. Within a few years fascism was a world power.

Dangerous systems usually required standardized procedures and some form of centralized control to prevent mistakes. That sort of management was likely to work well during routine operations. But during an accident, Perrow argued, “those closest to the system, the operators, have to be able to take independent and sometimes quite creative action.” Few bureaucracies were flexible enough to allow both centralized and decentralized decision making, especially in a crisis that could threaten hundreds or thousands of lives. And the large bureaucracies necessary to run high-risk systems usually resented criticism, feeling threatened by any challenge to their authority. “Time and time again, warnings are ignored, unnecessary risks taken, sloppy work done, deception and downright lying practiced,” Perrow found. The instinct to blame the people at the bottom not only protected those at the top, it also obscured an underlying truth. The fallibility of human beings guarantees that no technological system will ever be infallible.

Afterward she wondered what had happened to the man. Could he have died of hunger? Despite the fact that nobody had quite enough food these days and even the government had acknowledged a food crisis after the floods of the previous summer, Mi-ran had never heard of anybody starving to death in North Korea. That happened in Africa or in China. Indeed, the older people talked of all the Chinese who died during the 1950s and 1960s because of Mao’s disastrous economic policies. “We’re so lucky to have Kim Il-sung,” they would say.

Beyond the speculative and often fraudulent froth that characterizes much of neoliberal financial manipulation, there lies a deeper process that entails the springing of ‘the debt trap’ as a primary means of accumulation by dispossession. Crisis creation, management, and manipulation on the world stage has evolved into the fine art of deliberative redistribution of wealth from poor countries to the rich. I documented the impact of Volcker’s interest rate increase on Mexico earlier. While proclaiming its role as a noble leader organizing ‘bail-outs’ to keep global capital accumulation on track, the US paved the way to pillage the Mexican economy. This was what the US Treasury–Wall Street–IMF complex became expert at doing everywhere. Greenspan at the Federal Reserve deployed the same Volcker tactic several times in the 1990s. Debt crises in individual countries, uncommon during the 1960s, became very frequent during the 1980s and 1990s. Hardly any developing country remained untouched, and in some cases, as in Latin America, such crises became endemic. These debt crises were orchestrated, managed, and controlled both to rationalize the system and to redistribute assets. Since 1980, it has been calculated, ‘over fifty Marshall Plans (over $4.6 trillion) have been sent by the peoples at the Periphery to their creditors in the Center’. ‘What a peculiar world’, sighs Stiglitz, ‘in which the poor countries are in effect subsidizing the richest.

Climate change is inviting us to forge a different kind of relationship, one that holds the planet and all of its places, ecosystems, and species sacred - not only in our conception and philosophy, but in our material relationship. Nothing less will deliver us from the environmental crisis that we face. Specifically, we need to turn our primary attention toward healing soil, water, and biodiversity, region by region and place by place... We must enact a civilization-wide unifying purpose: to restore beauty, health, and life to all that has suffered during the Ascent of Humanity.

Our work is rejected because we are actually interested in the truth. Not a good look! People are “ashamed and embarrassed” by our work because, like Nietzsche’s work, it’s full of “difficult” material. Nietzsche was totally ignored during his sane life. Even today, the common herd don’t have a clue who he is. Leibniz, humanity’s greatest genius, is more or less unknown. That’s the way it goes. Our work is suffering the same fate. Well, it’s no surprise. We refused to play the Mandarin game. We refused to comply with the herd. Like true philosophers, we prefer to be Sages and Gadflies. The masses killed Socrates. Everyone that refuses to share our work is passing us the hemlock. So be it! We have total contempt for people that claim to like our work, but wouldn’t be seen dead sharing it on social media. You must be able to stand with those making difficult arguments that the herd don’t like. We disagree with Nietzsche on all manner of things, but we would certainly stand shoulder to shoulder with him against the herd. It’s essential for Gadflies to exist to shake the masses out of their complacency. Yet the Gadflies are always hated and, in the end, they are always handed the hemlock. They are the true heroes of our world, the ones that never get any credit.

Later in 1776, Paine accompanied the Continental army in its retreat from New Jersey to Philadelphia.   During this time, Paine began a new series of pamphlets.   Eventually, these sixteen pamphlets became The American Crisis.   In them, Paine comments on the American war effort and urges the colonists to keep fighting.    This pamphlet, the first in the series, is perhaps the most famous.   The pamphlet was read to George Washington’s troops in December 1776.   Days later, these same troops crossed the Delaware River and attacked the British encampment in Trenton, New Jersey.   The pamphlet opens with a familiar line: “These are the times that try men’s souls.

THE FIRST WORLD WAR was a tragic and unnecessary conflict. Unnecessary because the train of events that led to its outbreak might have been broken at any point during the five weeks of crisis that preceded the first clash of arms, had prudence or common goodwill found a voice; tragic because the consequences of the first clash ended the lives of ten million human beings, tortured the emotional lives of millions more, destroyed the benevolent and optimistic culture of the European continent and left, when the guns at last fell silent four years later, a legacy of political rancour and racial hatred so intense that no explanation of the causes of the Second World War can stand without reference to those roots.

A concrete embodiment of the jubilee commandment was evidenced in a rural church in Iowa during the "farm crisis." The banker in the town held mortgages on many farms. The banker and the farmers belonged to the same church. The banker could have foreclosed. He did not because, he said, "These are my neighbors and I want to live here a long time." He extended the loans and did not collect the interest that was rightly his. The pastor concluded, "He was practicing the law of the Jubilee year, and he did not even know it." The pastor might also have noted that the reason the banker could take such action is that his bank was a rare exception. It was locally and independently owned, not controlled by a larger Chicago banking system.

Every time the drill instructor screamed at me and I stood proudly; every time I thought I’d fall behind during a run and kept up; every time I learned to do something I thought impossible, like climb the rope, I came a little closer to believing in myself. Psychologists call it “learned helplessness” when a person believes, as I did during my youth, that the choices I made had no effect on the outcomes in my life. From Middletown’s world of small expectations to the constant chaos of our home, life had taught me that I had no control. Mamaw and Papaw had saved me from succumbing entirely to that notion, and the Marine Corps broke new ground. If I had learned helplessness at home, the Marines were teaching learned willfulness. The

Call it arrogance or male chauvinism, the male ego just doesn’t allow a woman to participate in key issues in family. Men seldom realize that it’s the housewife who has the most difficult job in the world: waking up early, preparing breakfast, getting the children ready for school, preparing lunch, cleaning up the mess at home and so much more. Even before they can some rest, the doorbell would ring and the children are back from school. Then, the routine again, and by the end of the day, they were tired. Women in the family are the last to sleep and the first to wake up. Sometimes, even during a crisis in the family or when there is a dispute, it’s the lady of the house that stands rock solid to calm things down and face challenges head on.

In the second half of life, our old compasses no longer work. The magnetic fields alter. The new compass that we need cannot be held in our hand, only in our heart. We read it not with our mind alone, but with our soul. Now we yearn for wholeness. We yearn to remember the parts of ourselves that we have forgotten, to nourish those that we have starved, to express those we have silenced, and to bring into the light those we have cast into the shadows. On this quest for wholeness, we must let go of cliches of adult life, both positive and negative . . . Using the best information available , each of us must find his own way. To varying degrees, all of us are trying to break out of . . . the "life structure" that we have built during the first part of our lives.

There is an ethnic component lurking in the background of my story. In our race-conscious society, our vocabulary often extends no further than the color of someone's skin - black people, Asians, white privilege. Sometimes these broad categories are useful. But to understand my story, you have to delve into the details.I may be white, but I do not identify with the WASPs of the Northeast. Instead, I identify with the millions of working-class white Americans of Scots-Irish descent who have no college degree. To these folks, poverty's the family tradition. Their ancestors were day laborers in the southern slave economy, sharecroppers after that, coal miners after that, and machinists and mill workers during more recent times. Americans call them hillbillies, rednecks or white trash. I call them neighbors, friends and family.

Antidepression medication is temperamental. Somewhere around fifty-nine or sixty I noticed the drug I’d been taking seemed to have stopped working. This is not unusual. The drugs interact with your body chemistry in different ways over time and often need to be tweaked. After the death of Dr. Myers, my therapist of twenty-five years, I’d been seeing a new doctor whom I’d been having great success with. Together we decided to stop the medication I’d been on for five years and see what would happen... DEATH TO MY HOMETOWN!! I nose-dived like the diving horse at the old Atlantic City steel pier into a sloshing tub of grief and tears the likes of which I’d never experienced before. Even when this happens to me, not wanting to look too needy, I can be pretty good at hiding the severity of my feelings from most of the folks around me, even my doctor. I was succeeding well with this for a while except for one strange thing: TEARS! Buckets of ’em, oceans of ’em, cold, black tears pouring down my face like tidewater rushing over Niagara during any and all hours of the day. What was this about? It was like somebody opened the floodgates and ran off with the key. There was NO stopping it. 'Bambi' tears... 'Old Yeller' tears... 'Fried Green Tomatoes' tears... rain... tears... sun... tears... I can’t find my keys... tears. Every mundane daily event, any bump in the sentimental road, became a cause to let it all hang out. It would’ve been funny except it wasn’t. Every meaningless thing became the subject of a world-shattering existential crisis filling me with an awful profound foreboding and sadness. All was lost. All... everything... the future was grim... and the only thing that would lift the burden was one-hundred-plus on two wheels or other distressing things. I would be reckless with myself. Extreme physical exertion was the order of the day and one of the few things that helped. I hit the weights harder than ever and paddleboarded the equivalent of the Atlantic, all for a few moments of respite. I would do anything to get Churchill’s black dog’s teeth out of my ass. Through much of this I wasn’t touring. I’d taken off the last year and a half of my youngest son’s high school years to stay close to family and home. It worked and we became closer than ever. But that meant my trustiest form of self-medication, touring, was not at hand. I remember one September day paddleboarding from Sea Bright to Long Branch and back in choppy Atlantic seas. I called Jon and said, “Mr. Landau, book me anywhere, please.” I then of course broke down in tears. Whaaaaaaaaaa. I’m surprised they didn’t hear me in lower Manhattan. A kindly elderly woman walking her dog along the beach on this beautiful fall day saw my distress and came up to see if there was anything she could do. Whaaaaaaaaaa. How kind. I offered her tickets to the show. I’d seen this symptom before in my father after he had a stroke. He’d often mist up. The old man was usually as cool as Robert Mitchum his whole life, so his crying was something I loved and welcomed. He’d cry when I’d arrive. He’d cry when I left. He’d cry when I mentioned our old dog. I thought, “Now it’s me.” I told my doc I could not live like this. I earned my living doing shows, giving interviews and being closely observed. And as soon as someone said “Clarence,” it was going to be all over. So, wisely, off to the psychopharmacologist he sent me. Patti and I walked in and met a vibrant, white-haired, welcoming but professional gentleman in his sixties or so. I sat down and of course, I broke into tears. I motioned to him with my hand; this is it. This is why I’m here. I can’t stop crying! He looked at me and said, “We can fix this.” Three days and a pill later the waterworks stopped, on a dime. Unbelievable. I returned to myself. I no longer needed to paddle, pump, play or challenge fate. I didn’t need to tour. I felt normal.

Judging Pius by what he did not say, one could only damn him. With images of piles of skeletal corpses before his eyes; with women and young children compelled, by torture, to kill each other; with millions of innocents caged like criminals, butchered like cattle, and burned like trash—he should have spoken out. He had this duty, not only as pontiff, but as a person. After his first encyclical, he did reissue general distinctions between race-hatred and Christian love. Yet with the ethical coin of the Church, Pius proved frugal; toward what he privately termed “Satanic forces,” he showed public moderation; where no conscience could stay neutral, the Church seemed to be. During the world’s greatest moral crisis, its greatest moral leader seemed at a loss for words. But the Vatican did not work by words alone. By 20 October, when Pius put his name to Summi Pontficatus, he was enmeshed in a war behind the war. Those who later explored the maze of his policies, without a clue to his secret actions, wondered why he seemed so hostile toward Nazism, and then fell so silent. But when his secret acts are mapped, and made to overlay his public words, a stark correlation emerges. The last day during the war when Pius publicly said the word “Jew” is also, in fact, the first day history can document his choice to help kill Adolf Hitler.

Ocean acidification is sometimes referred to as global warming’s “equally evil twin.” The irony is intentional and fair enough as far as it goes, which may not be far enough. No single mechanism explains all the mass extinctions in the record, and yet changes in ocean chemistry seem to be a pretty good predictor. Ocean acidification played a role in at least two of the Big Five extinctions (the end-Permian and the end-Triassic) and quite possibly it was a major factor in a third (the end-Cretaceous). There’s strong evidence for ocean acidification during an extinction event known as the Toarcian Turnover, which occurred 183 million years ago, in the early Jurassic, and similar evidence at the end of the Paleocene, 55 million years ago, when several forms of marine life suffered a major crisis. “Oh, ocean acidification,” Zalasiewicz had told me at Dob’s Linn. “That’s the big nasty one that’s coming down.

The Hindu doctrine teaches that a human cycle, to which it gives the name Manvantara, is divided into four periods marking so many stages during which the primordial spirituality becomes gradually more and more obscured; these are the same periods that the ancient traditions of the West called the Golden, Silver, Bronze, and Iron Ages. We are now in the fourth age, the Kali-Yuga or “dark age”, and have been so already, it is said, for more than six thousand years, that is to say since a time far earlier than any known to “classical” history. Since that time, the truths which were formerly within reach of all have become more and more hidden and inaccessible; those who possess them grow fewer and fewer, and although the treasure of “nonhuman” (that is, supra-human) wisdom that was prior to all the ages can never be lost, it nevertheless becomes enveloped in more and more impenetrable veils, which hide it from men’s sight and make it extremely difficult to discover. This is why we find everywhere, under various symbols, the same theme of something that has been lost—at least to all appearances and as far as the outer world is concerned—and that those who aspire to true knowledge must rediscover; but it is also said that what is thus hidden will become visible again at the end of the cycle, which, because of the continuity binding all things together, will coincide with the beginning of a new cycle. (The Dark Age, p. 3)

Yet history tells us that a deep financial and economic crisis has never occurred without a prior agrarian crisis, which tends to last even after the financial crisis abates. Consider the great depression of the inter-war period: it started not in 1929 as the conventional dating would have it, but years earlier from 1924–25 when global primary product prices started steadily falling. The reasons for this, in turn, were tied up with the dislocation of production in the belligerent countries during the war of inter-imperialist rivalry, the First World War of 1914–18. With the sharp decline in agricultural output in war-torn Europe there was expansion in agricultural output elsewhere which, with European recovery after the war, meant over-production relative to the lagging growth of mass incomes and of demand in the countries concerned. The downward pressure on global agricultural prices was so severe and prolonged that it led to the trade balances of major producing countries going into the red.

To the extent the divine source and inalienability of our rights are purported to be factual, history has proved our Founding Fathers plainly wrong: Every right has, in fact, been alienated by governments since the beginning of time. Within a generation of the establishment of our nation, the Founding Fathers rescinded virtually every right they previously declared unalienable. John Adams, one of the drafters of the Declaration of Independence, alienated the right to speak freely and express dissenting views when, as president, he enforced the Alien and Sedition Acts against his political opponents—with Hamilton’s support. (Perhaps Hamilton’s God had not given “sacred rights” to Jeffersonians!) Another of the drafters, Jefferson himself, alienated the most basic of rights—to the equal protection of the laws, based on the “truth” that “all men are created equal”—when he helped to write (and strengthen) Virginia’s “Slave Code,” just a few years after drafting the Declaration of Independence. The revised code denied slaves the right to liberty and to the pursuit of happiness by punishing attempted escape with “outlawry” or death. Jefferson personally suspected that “the blacks … are inferior to the whites in the endowments of body and mind.” In other words, they were endowed by their Creator not with equality but with inferiority. There is no right that has not been suspended or trampled during times of crisis and war, even by our greatest presidents. ... I wish there were an intellectually satisfying argument for the divine source of rights, as our Founding Fathers tried to put forth. Tactically, that would be the strongest argument liberals could make, especially in America, where many hold a strong belief in an intervening God. But we cannot offer this argument, because many liberals do not believe in concepts like divine hands. We believe in separation of church and state. We are pragmatists, utilitarians, empiricists, secularists, and (God forgive me!) moral relativists. We are skeptical of absolutes (as George Bernard Shaw cynically quipped: “The golden rule is that there are no golden rules.”).

Still, my determination to put your moral strength of purpose to the test is such that I propose to give even you the following direction found in great men's teaching: set aside now and then a number of days during which you will be content with the plainest of food, and very little of it, and with rough, coarse clothing, and will ask yourself 'Is this what one used to dread?' It is in times of security that the spirit should be preparing itself to deal with the difficult time; while fortune is bestowing favours on it then is the time for it to be strengthened against her rebuffs. In the midst of peace the soldier carries out manoeuvres, throws up earthworks against a non-existent enemy and tires himself out with unnecessary toil in order to be equal to it when it is necessary. If you want a man to keep his head when crisis comes you must give hime some training before it comes. This was the aim of the men who once every month pretended they were poor, bringing themselves face to face with want to prevent their ever being terrified by a situation which they had frequently rehearsed.

Contemporary discussion of inequality in America often conflates two related but distinct issues: • Equality of income and wealth. The distribution of income and wealth among adults in today’s America—framed by the Occupy movement as the 1 percent versus the 99 percent—has generated much partisan debate during the past several years. Historically, however, most Americans have not been greatly worried about that sort of inequality: we tend not to begrudge others their success or care how high the socioeconomic ladder is, assuming that everyone has an equal chance to climb it, given equal merit and energy. • Equality of opportunity and social mobility. The prospects for the next generation—that is, whether young people from different backgrounds are, in fact, getting onto the ladder at about the same place and, given equal merit and energy, are equally likely to scale it—pose an altogether more momentous problem in our national culture. Beginning with the “all men are created equal” premise of our national independence, Americans of all parties have historically been very concerned about this issue.

Orange Book produced after the outbreak of war by the Russian government to justify its actions during the crisis, the editors backdated by three days the Austrian order of general mobilization so as to make the Russian measure appear a mere reaction to developments elsewhere. A telegram dated 29 July from Ambassador Shebeko in Vienna stating that an order of general mobilization was ‘anticipated’ for the following day, was backdated to 28 July and reworded to say ‘The Order for General Mobilization has been signed’ – in fact, the order for Austrian general mobilization would not be issued until 31 July, to go into effect on the following day. The French Yellow Book played even more adventurously with the documentary record, by inserting a fictional communiqué from Paléologue dated 31 July stating that the Russian order had been issued ‘as a result of the general mobilization of Austria’ and of the ‘measures for mobilization taken secretly, but continuously, by Germany for the past six days . . .’ In reality, the Germans had remained, in military terms, an island of relative calm throughout the crisis.

When Franklin D. Roosevelt signed the Social Security Act in 1935, old age was defined as sixty-five years, yet estimated life expectancy in the United States at the time was sixty-one years for males and sixty-four years for females.62 A senior citizen today, however, can expect to live eighteen to twenty years longer. The downside is that he or she also should expect to die more slowly. The two most common causes of death in 1935 America were respiratory diseases (pneumonia and influenza) and infectious diarrhea, both of which kill rapidly. In contrast, the two most common causes of death in 2007 America were heart disease and cancer (each accounted for about 25 percent of total deaths). Some heart attack victims die within minutes or hours, but most elderly people with heart disease survive for years while coping with complications such as high blood pressure, congestive heart failure, general weakness, and peripheral vascular disease. Many cancer patients also remain alive for several years following their diagnosis because of chemo-therapy, radiation, surgery, and other treatments. In addition, many of the other leading causes of death today are chronic illnesses such as asthma, Alzheimer’s, type 2 diabetes, and kidney disease, and there has been an upsurge in the occurrence of nonfatal but chronic illnesses such as osteoarthritis, gout, dementia, and hearing loss.63 Altogether, the growing prevalence of chronic illness among middle-aged and elderly individuals is contributing to a health-care crisis because the children born during the post–World War II baby boom are now entering old age, and an unprecedented percentage of them are suffering from lingering, disabling, and costly diseases. The term epidemiologists coined for this phenomenon is the “extension of morbidity.

It was during the 1970s that statisticians decided it would be a good idea to measure banks’ “productivity” in terms of their risk-taking behavior. The more risk, the bigger their slice of the GDP.14 Hardly any wonder, then, that banks have continually upped their lending, egged on by politicians who have been convinced that the financial sector’s slice is every bit as valuable as the whole manufacturing industry. “If banking had been subtracted from the GDP, rather than added to it,” the Financial Times recently reported, “it is plausible to speculate that the financial crisis would never have happened.”15 The CEO who recklessly hawks mortgages and derivatives to lap up millions in bonuses currently contributes more to the GDP than a school packed with teachers or a factory full of car mechanics. We live in a world where the going rule seems to be that the more vital your occupation (cleaning, nursing, teaching), the lower you rate in the GDP. As the Nobel laureate James Tobin said back in 1984, “We are throwing more and more of our resources, including the cream of our youth, into financial activities remote from the production of goods and services, into activities that generate high private rewards disproportionate to their social productivity.”16

In some instances, even when crisis intervention has been intensive and appropriate, the mother and daughter are already so deeply estranged at the time of disclosure that the bond between them seems irreparable. In this situation, no useful purpose is served by trying to separate the mother and father and keep the daughter at home. The daughter has already been emotionally expelled from her family; removing her to protective custody is simply the concrete expression of the family reality. These are the cases which many agencies call their “tragedies.” This report of a child protective worker illustrates a case where removing the child from the home was the only reasonable course of action: Division of Family and Children’s Services received an anonymous telephone call on Sept. 14 from a man who stated that he overheard Tracy W., age 8, of [address] tell his daughter of a forced oral-genital assault, allegedly perpetrated against this child by her mother’s boyfriend, one Raymond S. Two workers visited the W. home on Sept. 17. According to their report, Mrs. W. was heavily under the influence of alcohol at the time of the visit. Mrs. W. stated immediately that she was aware why the two workers wanted to see her, because Mr. S. had “hurt her little girl.” In the course of the interview, Mrs. W. acknowledged and described how Mr. S. had forced Tracy to have relations with him. Workers then interviewed Tracy and she verified what mother had stated. According to Mrs. W., Mr. S. admitted the sexual assault, claiming that he was drunk and not accountable for his actions. Mother then stated to workers that she banished Mr. S. from her home. I had my first contact with mother and child at their home on Sept. 20 and I subsequently saw this family once a week. Mother was usually intoxicated and drinking beer when I saw her. I met Mr. S. on my second visit. Mr. S. denied having had any sexual relations with Tracy. Mother explained that she had obtained a license and planned to marry Mr. S. On my third visit, Mrs. W. was again intoxicated and drinking despite my previous request that she not drink during my visit. Mother explained that Mr. S. had taken off to another state and she never wanted to see him again. On this visit mother demanded that Tracy tell me the details of her sexual involvement with Mr. S. On my fourth visit, Mr. S. and Mrs. S. were present. Mother explained that they had been married the previous Saturday. On my fifth visit, Mr. S. was not present. During our discussion, mother commented that “Bay was not the first one who had Tracy.” After exploring this statement with mother and Tracy, it became clear that Tracy had been sexually exploited in the same manner at age six by another of Mrs. S.'s previous boyfriends. On my sixth visit, Mrs. S. stated that she could accept Tracy’s being placed with another family as long as it did not appear to Tracy that it was her mother’s decision to give her up. Mother also commented, “I wish the fuck I never had her.” It appears that Mrs. S. has had a number of other children all of whom have lived with other relatives or were in foster care for part of their lives. Tracy herself lived with a paternal aunt from birth to age five.

I am nothing--nothing--nothing. She was clinging to that, she found, as to a sort of anchor, because it kept her from having to face the terrible possibility that God Himself was not, and the realization of God's nothingness would be the final horror that could not be borne. Yet as time passed she knew that that possibility, too, must be faced. She must let go of the very last thing left her, the knowledge of her own nothingness, and face it. And she let go, and looked around for God and did not find Him; and then there was nothing, except the dark night. But there was the dark night. Very slowly she became conscious of it, and then she found that she was hugging it to her, wrapping herself in it as though it were a cloak to hide her in this hour of her humiliation. For a long while the night was all that she had, and then suddenly, like a sword stabbing the darkness, came a trill of music. It was a bird welcoming the dawn. That, too, was added. She drew back one of the curtains of her bed and saw a patch of grey light where the window was. That also. During the hours of the night she had been completely stripped, and now one by one a few things were being handed to her for the clothing of her naked, shivering, humiliated soul. For a few things one must have to make one decent if one was to step forth again upon the highway. For that, obviously, impossible though the task seemed to her at this moment, was what she had to do as soon as the full day came, because there wasn't anything else that she could do. She had to go on living and serving, with the living and serving stripped of all pleasure...But there would be something. There would be darkness and light, night and day, both sweet things, and music linking them together. The full glory of the dawn chorus seemed all about her...it was full day by the time she pulled back the muslin curtains that covered her window and flung it wide and leaned out, the scent of the spring earth rushing up to meet her. That also was given back...By whom?

Almost a year after the start of the corona crisis, how is the mental health of the population? MD: For the time being, there are few figures that show the evolution of possible indicators such as the intake of antidepressants and anxiolytics or the number of suicides. But it is especially important to place mental well-being in the corona crisis in its historical continuity. Mental health had been declining for decades. There has long been a steady increase in the number of depression and anxiety problems and the number of suicides. And in recent years there has been an enormous growth in absenteeism due to psychological suffering and burnouts. The year before the corona outbreak, you could feel this malaise growing exponentially. This gave the impression that society was heading for a tipping point where a psychological 'reorganization' of the social system was imperative. This is happening with corona. Initially, we noticed people with little knowledge of the virus conjure up terrible fears, and a real social panic reaction became manifested. This happens especially if there is already a strong latent fear in a person or population. The psychological dimensions of the current corona crisis are seriously underestimated. A crisis acts as a trauma that takes away an individual's historical sense. The trauma is seen as an isolated event in itself, when in fact it is part of a continuous process. For example, we easily overlook the fact that a significant portion of the population was strangely relieved during the initial lockdown, feeling liberated from stress and anxiety. I regularly heard people say: "Yes these measures are heavy-handed, but at least I can relax a bit." Because the grind of daily life stopped, a calm settled over society. The lockdown often freed people from a psychological rut. This created unconscious support for the lockdown. If the population had not already been exhausted by their life, and especially their jobs, there would never have been support for the lockdown. At least not as a response to a pandemic that is not too bad compared to the major pandemics of the past. You noticed something similar when the first lockdown came to an end. You then regularly heard statements such as "We are not going to start living again like we used to, get stuck in traffic again" and so on. People did not want to go back to the pre-corona normal. If we do not take into account the population's dissatisfaction with its existence, we will not understand this crisis and we will not be able to resolve it. By the way, I now have the impression that the new normal has become a rut again, and I would not be surprised if mental health really starts to deteriorate in the near future. Perhaps especially if it turns out that the vaccine does not provide the magical solution that is expected from it.

that? Masculinity is and was a broad category that encompassed many forms of behaviour; the manliness of these particular men was inflected by identities of class, ethnicity and profession. Yet it is striking how often the key protagonists appealed to pointedly masculine modes of comportment and how closely these were interwoven with their understanding of policy. ‘I sincerely trust we shall keep our backs very stiff in this matter,’ Arthur Nicolson wrote to his friend Charles Hardinge, recommending that London reject any appeals for rapprochement from Berlin.156 It was essential, the German ambassador in Paris, Wilhelm von Schoen wrote in March 1912, that the Berlin government maintain a posture of ‘completely cool calmness’ in its relations with France and approach ‘with cold blood’ the tasks of national defence imposed by the international situation.157 When Bertie spoke of the danger that the Germans would ‘push us into the water and steal our clothes’, he metaphorized the international system as a rural playground thronging with male adolescents. Sazonov praised the ‘uprightness’ of Poincaré’s character and ‘the unshakable firmness of his will’;158 Paul Cambon saw in him the ‘stiffness’ of the professional jurist, while the allure of the reserved and self-reliant ‘outdoorsman’ was central to Grey’s identity as a public man. To have shrunk from supporting Austria-Hungary during the crisis of 1914, Bethmann commented in his memoirs, would have been an act of ‘self-castration’.

At a talk I gave at a church months later, I spoke about Charlie and the plight of incarcerated children. Afterward, an older married couple approached me and insisted that they had to help Charlie. I tried to dissuade these kind people from thinking they could do anything, but I gave them my card and told them they could call me. I didn't expect to hear from them, but within days they called, and they were persistent. We eventually agreed that they would write a letter to Charlie and send it to me to pass on to him. When I received the letter weeks later, I read it. It was remarkable. Mr. and Mrs. Jennings were a white couple in their mid-seventies from a small community northeast of Birmingham. They were kind and generous people who were active in their local United Methodist church. They never missed a Sunday service and were especially drawn to children in crisis. They spoke softly and always seemed to be smiling but never appeared to be anything less than completely genuine and compassionate. They were affectionate with each other in a way that was endearing, frequently holding hands and leaning into each other. They dressed like farmers and owned ten acres of land, where they grew vegetables and lived simply. Their one and only grandchild, whom they had helped raise, had committed suicide when he was a teenager, and they had never stopped grieving for him. Their grandson struggled with mental health problems during his short life, but he was a smart kid and they had been putting money away to send him to college. They explained in their letter that they wanted to use the money they'd saved for their grandson to help Charlie. Eventually, Charlie and this couple began corresponding with one another, building up to the day when the Jenningses met Charlie at the juvenile detention facility. They later told me that they "loved him instantly." Charlie's grandmother had died a few months after she first called me, and his mother was still struggling after the tragedy of the shooting and Charlie's incarceration. Charlie had been apprehensive about meeting with the Jenningses because he thought they wouldn't like him, but he told me after they left how much they seemed to care about him and how comforting that was. The Jenningses became his family. At one point early on, I tried to caution them against expecting too much from Charlie after his release. 'You know, he's been through a lot. I'm not sure he can just carry on as if nothing has ever happened. I want you to understand he may not be able to do everything you'd like him to do.' They never accepted my warnings. Mrs. Jennings was rarely disagreeable or argumentative, but I had learned that she would grunt when someone said something she didn't completely accept. She told me, 'We've all been through a lot, Bryan, all of us. I know that some have been through more than others. But if we don't expect more from each other, hope better for one another, and recover from the hurt we experience, we are surely doomed.' The Jenningses helped Charlie get his general equivalency degree in detention and insisted on financing his college education. They were there, along with his mother, to take him home when he was released.

When the course of civilization takes an unexpected turn—when, instead of the continuous progress which we have come to expect, we find ourselves threatened by evils associated by us with past ages of barbarism—we naturally blame anything but ourselves. Have we not all striven according to our best lights, and have not many of our finest minds incessantly worked to make this a better world? Have not all our efforts and hopes been directed toward greater freedom, justice, and prosperity? If the outcome is so different from our aims— if, instead of freedom and prosperity, bondage and misery stare us in the face—is it not clear that sinister forces must have foiled our intentions, that we are the victims of some evil power which must be conquered before we can resume the road to better things? However much we may differ when we name the culprit—whether it is the wicked capitalist or the vicious spirit of a particular nation, the stupidity of our elders, or a social system not yet, although we have struggled against it for half a century, fully overthrown—we all are, or at last were until recently, certain of one thing: that the leading ideas which during the last generation have become common to most people of good will and have determined the major changes in our social life cannot have been wrong. We are ready to accept almost any explanation of the present crisis of our civilization except one: that the present state of the world may be the result of genuine error on our own part and that the pursuit of some of our most cherished ideals has apparently produced results utterly different from those which we expected.

The events of the last forty years have inflicted such a blow to the self confidence of Western civilization and to the belief in progress which was so strong during the nineteenth century, that men tend to go too far in the opposite direction: in fact the modern world is experiencing the same kind of danger which was so fatal to the ancient world--the crisis of which Gilbert Murray writes in his Four Stages of Greek Religion as "The Loss of Nerve.” There have been signs of this in Western literature for a long time past, and it has already had a serious effect on Western culture an education. This is the typical tragedy of the intelligentsia as shown in nineteenth century Russia and often in twentieth century Germany: the case of a society or class devoting enormous efforts to higher education and to the formation of an intellectual elite and then finding that the final result of the system is to breed a spirit of pessimism and nihilism and revolt. There was something seriously wrong about an educational system which cancelled itself out in this way, which picked out the ablest minds in a society and subjected them to an intensive process of competitive development which ended in a revolutionary or cynical reaction against the society that produced it. But behind these defects of an over-cerebralized and over-competitive method of education, there is the deeper cause in the loss of the common spiritual background which unifies education with social life. For the liberal faith in progress which inspired the nineteenth century was itself a substitute for the simpler and more positive religious faith which was the vital bond of the Western community. If we wish to understand our past and the inheritance of Western culture, we have to go behind the nineteenth century development and study the old spiritual community of Western Christendom as an objective historical reality.

What are the health effects of the choice between austerity and stimulus? Today there is a vast natural experiment being conducted on the body economic. It is similar to the policy experiments that occurred in the Great Depression, the post-communist crisis in eastern Europe, and the East Asian Financial Crisis. As in those prior trials, health statistics from the Great Recession reveal the deadly price of austerity—a price that can be calculated not just in the ticks to economic growth rates, but in the number of years of life lost and avoidable deaths. Had the austerity experiments been governed by the same rigorous standards as clinical trials, they would have been discontinued long ago by a board of medical ethics. The side effects of the austerity treatment have been severe and often deadly. The benefits of the treatment have failed to materialize. Instead of austerity, we should enact evidence-based policies to protect health during hard times. Social protection saves lives. If administered correctly, these programs don’t bust the budget, but—as we have shown throughout this book—they boost economic growth and improve public health. Austerity’s advocates have ignored evidence of the health and economic consequences of their recommendations. They ignore it even though—as with the International Monetary Fund—the evidence often comes from their own data. Austerity’s proponents, such as British Prime Minister David Cameron, continue to write prescriptions of austerity for the body economic, in spite of evidence that it has failed. Ultimately austerity has failed because it is unsupported by sound logic or data. It is an economic ideology. It stems from the belief that small government and free markets are always better than state intervention. It is a socially constructed myth—a convenient belief among politicians taken advantage of by those who have a vested interest in shrinking the role of the state, in privatizing social welfare systems for personal gain. It does great harm—punishing the most vulnerable, rather than those who caused this recession.

Eliot's own reflections on the primitive mind as a model for nondualistic thinking and on the nature and consequences of different modes of consciousness were informed by an excellent education in the social sciences and philosophy. As a prelude to our guided tour of the text of The Waste Land, we now turn to a brief survey of some of his intellectual preoccupations in the decade before he wrote it, preoccupations which in our view are enormously helpful in understanding the form of the poem. Eliot entered Harvard as a freshman in 1906 and finished his doctoral dissertation in 1916, with one of the academic years spent at the Sorbonne and one at Oxford. At Harvard and Oxford, he had as teachers some of modern philosophy's most distinguished individuals, including George Santayana, Josiah Royce, Bertrand Russell, and Harold Joachim; and while at the Sorbonne, he attended the lectures of Henri Bergson, a philosophic star in Paris in 1910-11. Under the supervision of Royce, Eliot wrote his dissertation on the epistemology of F. H. Bradley, a major voice in the late-nineteenth-, early-twentieth-century crisis in philosophy. Eliot extended this period of concentration on philosophical problems by devoting much of his time between 1915 and the early twenties to book reviewing. His education and early book reviewing occurred during the period of epistemological disorientation described in our first chapter, the period of "betweenness" described by Heidegger and Ortega y Gasset, the period of the revolt against dualism described by Lovejoy. 2 Eliot's personal awareness of the contemporary epistemological crisis was intensified by the fact that while he was writing his dissertation on Bradley he and his new wife were actually living with Bertrand Russell. Russell as the representative of neorealism and Bradley as the representative of neoidealism were perhaps the leading expositors of opposite responses to the crisis discussed in our first chapter. Eliot's situation was extraordinary. He was a close student of both Bradley and Russell; he had studied with Bradley's friend and disciple Harold Joachim and with Russell himself. And in 1915-16, while writing a dissertation explaining and in general defending Bradley against Russell, Eliot found himself face to face with Russell across the breakfast table. Moreover, as the husband of a fragile wife to whom both men (each in his own way) were devoted, Eliot must have found life to be a kaleidoscope of brilliant and fluctuating patterns.

Changing what we think is always a sticky process, especially when it comes to religion. When new information becomes available, we cringe under an orthodox mindset, particularly when we challenge ideas and beliefs that have been “set in stone” for decades. Thomas Kuhn coined the term paradigm shift to represent this often-painful transition to a new way of thinking in science. He argued that “normal science” represented a consensus of thought among scientists when certain precepts were taken as truths during a given period. He believed that when new information emerges, old ideas clash with new ones, causing a crisis. Once the basic truths are challenged, the crisis ends in either revolution (where the information provides new understanding) or dismissal (where the information is rejected as unsound). The information age that we live in today has likely surprised all of us as members of the LDS Church at one time or another as we encounter new ideas that revise or even contradict our previous understanding of various aspects of Church history and teachings. This experience is similar to that of the Copernican Revolution, which Kuhn uses as one of his primary examples to illustrate how a paradigm shift works. Using similar instruments and comparable celestial data as those before them, Copernicus and others revolutionized the heavens by describing the earth as orbiting the sun (heliocentric) rather than the sun as orbiting the earth (geocentric). Because the geocentric model was so ingrained in the popular (and scientific!) understanding, the new, heliocentric idea was almost impossible to grasp. Paradigm shifts also occur in religion and particularly within Mormonism. One major difference between Kuhn’s theory of paradigm shift and the changes that occur within Mormonism lies in the fact that Mormonism privileges personal revelation, which is something that cannot be institutionally implemented or decreed (unlike a scientific law). Regular members have varying degrees of religious experience, knowledge, and understanding dependent upon many factors (but, importantly, not “faithfulness” or “worthiness,” or so forth). When members are faced with new information, the experience of processing that information may occur only privately. As such, different members can have distinct experiences with and reactions to the new information they receive. This short preface uses the example of seer stones to examine the idea of how new information enters into the lives of average Mormons. We have all seen or know of friends or family who experience a crisis of faith upon learning new information about the Church, its members, and our history. Perhaps there are those reading who have undergone this difficult and unsettling experience. Anyone who has felt overwhelmed at the continual emergence of new information understands the gravity of these massive paradigm shifts and the potentially significant impact they can have on our lives. By looking at just one example, this preface will provide a helpful way to think about new information and how to deal with it when it arrives.

Thanks again, sir.” Jules shook his hand again. “You’re welcome again,” the captain said, his smile warm. “I’ll be back aboard the ship myself at around nineteen hundred. If it’s okay with you, I’ll, uh, stop in, see how you’re doing.” Son of a bitch. Was Jules getting hit on? Max looked at Webster again. He looked like a Marine. Muscles, meticulous uniform, well-groomed hair. That didn’t make him gay. And he’d smiled warmly at Max, too. The man was friendly, personable. And yet . . . Jules was flustered. “Thanks,” he said. “That would be . . . That’d be nice. Would you excuse me, though, for a sec? I’ve got to speak to Max, before I, uh . . . But I’ll head over to the ship right away.” Webster shook Max’s hand. “It was an honor meeting you, sir.” He smiled again at Jules. Okay, he hadn’t smiled at Max like that. Max waited until the captain and the medic both were out of earshot. “Is he—” “Don’t ask, don’t tell.” Jules said. “But, oh my God.” “He seems nice,” Max said. “Yes,” Jules said. “Yes, he does.” “So. The White House?” “Yeah. About that . . .” Jules took a deep breath. “I need to let you know that you might be getting a call from President Bryant.” “Might be,” Max repeated. “Yes,” Jules said. “In a very definite way.” He spoke quickly, trying to run his words together: “I had a very interesting conversation with him in which I kind of let slip that you’d resigned again and he was unhappy about that so I told him I might be able to persuade you to come back to work if he’d order three choppers filled with Marines to Meda Island as soon as possible.” “You called the President of the United States,” Max said. “During a time of international crisis, and basically blackmailed him into sending Marines.” Jules thought about that. “Yeah. Yup. Although it was a pretty weird phone call, because I was talking via radio to some grunt in the CIA office. I had him put the call to the President for me, and we did this kind of relay thing.” “You called the President,” Max repeated. “And you got through . . .?” “Yeah, see, I had your cell phone. I’d accidently switched them, and . . . The President’s direct line was in your address book, so . . .” Max nodded. “Okay,” he said. “That’s it?” Jules said. “Just, okay, you’ll come back? Can I call Alan to tell him? We’re on a first-name basis now, me and the Pres.” “No,” Max said. “There’s more. When you call your pal Alan, tell him I’m interested, but I’m looking to make a deal for a former Special Forces NCO.” “Grady Morant,” Jules said. “He’s got info on Heru Nusantra that the president will find interesting. In return, we want a full pardon and a new identity.” Jules nodded. “I think I could set that up.” He started for the helicopter, but then turned back. “What’s Webster’s first name? Do you know?” “Ben,” Max told him. “Have a nice vacation.” “Recovering from a gunshot wound is not a vacation. You need to write that, like, on your hand or something. Jeez.” Max laughed. “Hey, Jules?” He turned back again. “Yes, sir?” “Thanks for being such a good friend.” Jules’s smile was beautiful. “You’re welcome, Max.” But that smile faded far too quickly. “Uh-oh, heads up—crying girlfriend on your six.” Ah, God, no . . . Max turned to see Gina, running toward him. Please God, let those be tears of joy. “What’s the verdict?” he asked her. Gina said the word he’d been praying for. “Benign.” Max took her in his arms, this woman who was the love of his life, and kissed her. Right in front of the Marines.

My Voice by Paul Stephen Lynch Why was I born? What is my purpose here on this earth? Is there more out there after this life ends? At some point we all ask ourselves these questions. I can tell you with absolute certainty that for me, the answer to all three of these questions is… “I don’t know”. However, what I do know is that while I am here I am meant to learn from my mistakes, to grow through my pain, and to evolve. What will I be changed into? Again, I do not know. Perhaps I will become someone who is more courageous, more charitable, more peaceful, more dignified, more honest and more loving. I am very hopeful but nothing in life is guaranteed. Although, I have discovered that speaking from my heart and telling my truth is an integral part of my transformation. It is my voice. In those times in my life when I have experienced great pain – sadness, loss, conflict or depression – those have been the times that have brought me closest to this transformation. I recently realized that pain is one of the few things that seems to really get my attention and that I have spent a lot of my time just coasting down life’s path. Perhaps this is the reason why I seem to grow the most during the hard times, even though it often takes all the energy I can muster just to get through them. Quite a few years ago, while I was visiting a friend who was dying from AIDS, I saw a tapestry on the hospital wall that read: The Chinese word for “crisis” has two characters. One stands for danger; the other for opportunity. The times in my life that have been the most difficult have quite often proven to be my best opportunities for growth; to get closer to becoming the person I am meant to be. Of course, this doesn’t mean that painful circumstances ~ like HIV and AIDS ~ are good things or that they are in any way “all for the best” ~ or, that they even make any kind of sense. It just means that I know that there is always the possibility that something positive can ultimately come out of that which is incredibly bad. However, change does not happen in seclusion and I will likely need help from friends, family, teachers and even from people I do not know at all For me to continue moving closer to becoming the person I was born to be, I first needed to accept who I am. For me, that was relatively easy (easy does not mean painless mind you) and it happened at the unusually young age of twelve. The second step to transforming my life means I need to tell others the truth about who I am. I have been doing this ever since my personal acceptance occurred. As a result, I have learned that there will always be those people who cannot be trusted with the truth. There are also those who will simply never be able to understand my truth no matter what anyone says to them. However, others will hear the truth very clearly, understand it completely, and even care greatly. Moreover, I can hear, I understand, and I care. I have also learned that there are times when it is better to be silent. Sometimes words are just not necessary… Like when I am sharing with someone who already knows my heart. And then there are times when words are pointless… like when I have already spoken my truth to someone, yet they are simply not capable of hearing what it is that I am saying. This is when I need to find other ears. Sometimes, a silent sign of love is the best way, or even the only way that I can express myself. However, at those times, my silence is a choice that I am making. It is not being forced on me by fear or shame… and I will never let it be because… it is MY voice!

My interest in comics was scribbled over with a revived, energized passion for clothes, records, and music. I'd wandered in late to the punk party in 1978, when it was already over and the Sex Pistols were history. I'd kept my distance during the first flush of the new paradigm, when the walls of the sixth-form common room shed their suburban-surreal Roger Dean Yes album covers and grew a fresh new skin of Sex Pistols pictures, Blondie pinups, Buzzcocks collages, Clash radical chic. As a committed outsider, I refused to jump on the bandwagon of this new musical fad, which I'd written off as some kind of Nazi thing after seeing a photograph of Sid Vicious sporting a swastika armband. I hated the boys who'd cut their long hair and binned their crappy prog albums in an attempt to join in. I hated pretty much everybody without discrimination, in one way or another, and punk rockers were just something else to add to the shit list. But as we all know, it's zealots who make the best converts. One Thursday night, I was sprawled on the settee with Top of the Pops on the telly when Poly Styrene and her band X-Ray Spex turned up to play their latest single: an exhilarating sherbet storm of raw punk psychedelia entitled "The Day the World Turned Day-Glo" By the time the last incandescent chorus played out, I was a punk. I had always been a punk. I would always be a punk. Punk brought it all together in one place for me: Michael Moorcock's Jerry Cornelius novels were punk. Peter Barnes's The Ruling Class, Dennis Potter, and The Prisoner were punk too. A Clockwork Orange was punk. Lindsay Anderson's If ... was punk. Monty Python was punk. Photographer Bob Carlos Clarke's fetish girls were punk. Comics were punk. Even Richmal Crompton's William books were punk. In fact, as it turned out, pretty much everything I liked was punk. The world started to make sense for the first time since Mosspark Primary. New and glorious constellations aligned in my inner firmament. I felt born again. The do-your-own-thing ethos had returned with a spit and a sneer in all those amateurish records I bought and treasured-even though I had no record player. Singles by bands who could often barely play or sing but still wrote beautiful, furious songs and poured all their young hearts, experiences, and inspirations onto records they paid for with their dole money. If these glorious fuckups could do it, so could a fuckup like me. When Jilted John, the alter ego of actor and comedian Graham Fellows, made an appearance on Top of the Pops singing about bus stops, failed romance, and sexual identity crisis, I was enthralled by his shameless amateurism, his reduction of pop music's great themes to playground name calling, his deconstruction of the macho rock voice into the effeminate whimper of a softie from Sheffield. This music reflected my experience of teenage life as a series of brutal setbacks and disappointments that could in the end be redeemed into art and music with humor, intelligence, and a modicum of talent. This, for me, was the real punk, the genuine anticool, and I felt empowered. The losers, the rejected, and the formerly voiceless were being offered an opportunity to show what they could do to enliven a stagnant culture. History was on our side, and I had nothing to lose. I was eighteen and still hadn't kissed a girl, but perhaps I had potential. I knew I had a lot to say, and punk threw me the lifeline of a creed and a vocabulary-a soundtrack to my mission as a comic artist, a rough validation. Ugly kids, shy kids, weird kids: It was okay to be different. In fact, it was mandatory.

Blood pressure check!” The doorknob rattled, as if the nurse were intending just to walk in, but the lock held, thank God. The nurse knocked again. “Oh, shit,” Gina breathed, laughing as she scrambled off of him. She reached to remove the condom they’d just used, encountered . . . him, and met his eyes. But then she scooped her clothes off the floor and ran into the bathroom. “Mr. Bhagat?” The nurse knocked on the door again. Even louder this time. “Are you all right?” Oh, shit, indeed. “Come in,” Max called as he pulled up the blanket and leaned on the button that put his bed back up into a sitting position. The same control device had a “call nurse” button as well as the clearly marked one that would unlock the door. “It’s locked,” the nurse called back, as well he knew. “Oh, I’m sorry,” he said, as he wiped off his face with the edge of the sheet. Sweat much in bed, all alone, Mr. Bhagat? “I must’ve . . . Here, let me figure out how to . . .” He took an extra second to smooth his hair, his pajama top, and then, praying that the nurse had a cold and couldn’t smell the scent of sex that lingered in the air, he hit the release. “Please don’t lock your door during the day,” the woman scolded him as she came into the room, around to the side of his bed. It was Debra Forsythe, a woman around his age, whom Max had met briefly at his check-in. She had been on her way home to deal with some crisis with her kids, and hadn’t been happy then, either. “And not at night either,” she added, “until you’ve been here a few days.” “Sorry.” He gave her an apologetic smile, hanging on to it as the woman gazed at him through narrowed eyes. She didn’t say anything, she just wrapped the blood pressure cuff around his arm, and pumped it a little too full of air—ow—as Gina opened the bathroom door. “Did I hear someone at the door?” she asked brightly. “Oh, hi. Debbie, right?” “Debra.” She glanced at Gina, and then back, her disgust for Max apparent in the tightness of her lips. But then she focused on the gauge, stethoscope to his arm. Gina came out into the room, crossing around behind the nurse, making a face at him that meant . . .? Max sent her a questioning look, and she flashed him. She just lifted her skirt and gave him a quick but total eyeful. Which meant . . . Ah, Christ. The nurse turned to glare at Gina, who quickly straightened up from searching the floor. What was it with him and missing underwear? Gina smiled sweetly. “His blood pressure should be nice and low. He’s very relaxed—he just had a massage.” “You know, I didn’t peg you for a troublemaker when you checked in yesterday,” Debra said to Max, as she wrote his numbers on the chart. Gina was back to scanning the floor, but again, she straightened up innocently when the nurse turned toward her. “I think you’re probably looking for this.” Debra leaned over and . . . Gina’s panties dangled off the edge of her pen. They’d been on the floor, right at the woman’s sensibly clad feet. “Oops,” Gina said. Max could tell that she was mortified, but only because he knew her so well. She forced an even sunnier smile, and attempted to explain. “It was just . . . he was in the hospital for so long and . . .” “And men have needs,” Debra droned, clearly unmoved. “Believe me, I’ve heard it all before.” “No, actually,” Gina said, still trying to turn this into something they could all laugh about, “I have needs.” But it was obvious that this nurse hadn’t laughed since 1985. “Then maybe you should find someone your own age to play with. A professional hockey player just arrived. He’s in the east wing. Second floor.” She lowered her voice conspiratorially. “Lots of money. Just your type, I’m sure.” “Excuse me?” Gina wasn’t going to let one go past. She may not have been wearing any panties, but her Long Island attitude now waved around her like a superhero’s cape. She even assumed the battle position, hands on her hips.