Edits To Direct Quotes

The human body essentially recreates itself every six months. Nearly every cell of hair and skin and bone dies and another is directed to its former place. You are not who you were last November.

In a real sense all life is inter-related. All men are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. I can never be what I ought to be until you are what you ought to be, and you can never be what you ought to be until I am what I ought to be... This is the inter-related structure of reality.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

knowledge is power.” It is nothing of the sort! Knowledge is only potential power. It becomes power only when, and if, it is organized into definite plans of action, and directed to a definite end.

Ô, the wine of a woman from heaven is sent, more perfect than all that a man can invent.

Love does not consist in gazing at each other (one perfect sunrise gazing at another!) but in looking outward together in the same direction.

There are so many ways of walking about and the best, in my opinion, is the Greek way, because it is aimless, anarchic, thoroughly and discordantly human.

people say we shouldn't be together,to oyung to young to know about forever-Zayn Malik

Simply put, there is no substitute for meeting and listening to dissatisfied customers directly.

Raphael lifted a finger, tracing it over her cheekbone. She flinched. Not because he was hurting her. The opposite. The places he touched ... it was as if he had a direct line to the hottest, most feminine part of her. A single stroke and she was embarrassingly damp. But she refused to pull away, refused to give in." (page 33 , Gollancz edition)

The human body essentially recreates iteself every six months. Nearly every cell of hair and skin and bone dies and another is directed to its former place. You are not who you were in February.

The web of marriage is made by propinquity, in the day-to-day living side by side, looking outward and working outward in the same direction.

An SEP,’ he said, ‘is something that we can’t see, or don’t see, or our brain doesn’t let us see, because we think that it’s somebody else’s problem. That’s what SEP means. Somebody Else’s Problem. The brain just edits it out, it’s like a blind spot. If you look at it directly you won’t see it unless you know precisely what it is. Your only hope is to catch it by surprise out of the corner of your eye.

Capitalism in its imperialist stage leads directly to the most comprehensive socialisation of production; it, so to speak, drags the capitalists, against their will and consciousness, into some sort of a new social order, a transitional one from complete free competition to complete socialisation. Production becomes social, but appropriation remains private. The social means of production remain the private property of a few. The general framework of formally recognised free competition remains, and the yoke of a few monopolists on the rest of the population becomes a hundred times heavier, more burdensome and intolerable.

The household was pervaded by this atmosphere of a calm adult woman and a man who gave into animal impulses. She reported to him in great detail what her analyst ... said about his binges and his hostility; she used Charley's money to pay Dr. Andrews to catalog his abnormalities. And of course Charley never heard anything directly from the doctor; he had no way of keeping her from reporting what served her and holding back what did not. The doctor, too, had no way of getting to the truth of what she told him; no doubt she only gave him the facts that suited her picture, so that the doctor's picture of Charley was based on what she wanted him to know. By the time she had edited both going and coming there was little of it outside her control.

I don't usually tell people to go to hell, but when I do I'm happy to give directions.

His smiling face revealed a love too strong to be kept inside, but the feelings obviously rising inside him kept him from looking directly at Kikunojou. He gazed instead at Kikunojou's clear reflection on the water.

It is dangerous to leave written that which is badly written. A chance word, upon paper, may destroy the world. Watch carefully and erase, while the power is still yours, I say to myself, for all that is put down, once it escapes, may rot its way into a thousand minds, the corn become a black smut, and all libraries, of necessity, be burned to the ground as a consequence. Only one answer: write carelessly so that nothing that is not green will survive. ― William Carlos Williams, Paterson. (New Directions; Revised Edition edition April 17, 1995) Originally published 1946.

Every child has to raise itself.’ Parents can only advise their children or point them in the right direction.

Respice finem; that is to say, in all your actions, look often upon what you would have, as the thing that directs all your thoughts in the way to attain it.

Our egos motivate us to believe that we will feel more peaceful and happy if we find someone to blame and direct our anger at that person.

The symptoms of a writer who hasn’t found their way clear of the needs of Self yet are easy to spot. I should say the symptoms are easy for everyone else to spot, that is, and not so easy for the writer themself to see. You’ll see a writer who does not trust the characters to speak and move on their own, but has to puppeteer them; a writer who does not trust the reader to understand what’s written. One who must insert parentheticals in various forms to explain the work to the reader; flashbacks to explain; big black blocks of text on the page to explain; question-and-answer dialog between characters who aren’t in a courtroom; walk-and-talk characters with their mouths full of dialog of what the story is about; too many stage directions that make the script read like a novel…

the intention of every man acting according to virtue is to follow the rule of reason, wherefore the intention of all the virtues is directed to the same end, so that all the virtues are connected together in the right reason of things to be done, viz. prudence,

What rewards and punishments do is induce compliance, and this they do very well indeed. If your objective is to get people to obey an order, to show up on time and do what they’re told, then bribing or threatening them may be sensible strategies. But if your objective is to get long-term quality in the workplace, to help students become careful thinkers and self-directed learners, or to support children in developing good values, then rewards, like punishments, are absolutely useless. In fact, as we are beginning to see, they are worse than useless—they are actually counterproductive.

the sills of their disappointments walk outside their bodies aimlessly for the most part, locked and forgot in their desires—unroused.

Knowledge is only potential power. It becomes power only when, and if, it is organized into definite plans of action, and directed to a definite end.

Now in matters of action the reason directs all things in view of the end:

Prayer and imagination are directly proportional: the more you pray the bigger your imagination becomes because the Holy Spirit supersizes it with God-sized dreams.

It is possible that some people are sorry for me, but I am not aware of it.

We think we’re perceiving the world directly and immediately, but everything we experience is this carefully edited, tape-delayed reconstruction.

One cannot dance well unless one is completely in time with the music, not leaning back to the last step or pressing forward to the next one, but poised directly on the present step as it comes.

I find the natural world as engaging and as innocent as it ever was. When I get sick of what men do, I have only to walk a few steps in another direction to see what spiders do. Or what the weather does. This sustains me very well indeed, and I have no complaints.

You say you've a life, but i see it as movie being directed by someone else, being edited often here and there. life is when you've the remote control of it, and its been controled by the person you love.

Beautiful thing, my dove, unable and all who are windblown, touched by the fire and unable, a roar that (soundless) drowns the sense with its reiteration unwilling to lie in its bed and sleep and sleep, sleep in its dark bed. Summer! it is summer .—and still the roar in his mind is unabated

Increasingly today, archaeologists are circumventing this problem by a new technique termed accelerator mass spectrometry, which permits radiocarbon dating of tiny samples and thus lets one directly date a single small seed, small bone, or other food residue. In some cases big differences have been found between recent radiocarbon dates based on the direct new methods (which have their own problems) and those based on the indirect older ones.

No defeat is made up entirely of defeat—since the world it opens is always a place formerly unsuspected. A world lost, a world unsuspected beckons to new places and no whiteness (lost) is so white as the memory of whiteness .

Because memory…is everything. Physically speaking, a memory is nothing but a specific combination of neurons firing together—a symphony of neural activity. But in actuality, it’s the filter between us and reality. You think you’re tasting this wine, hearing the words I’m saying, in the present, but there’s no such thing. The neural impulses from your taste buds and your ears get transmitted to your brain, which processes them and dumps them into working memory—so by the time you know you’re experiencing something, it’s already in the past. Already a memory.” Helena leans forward, snaps her fingers. “Just what your brain does to interpret a simple stimulus like that is incredible. The visual and auditory information arrive at your eyes and ears at different speeds, and then are processed by your brain at different speeds. Your brain waits for the slowest bit of stimulus to be processed, then reorders the neural inputs correctly, and lets you experience them together, as a simultaneous event—about half a second after what actually happened. We think we’re perceiving the world directly and immediately, but everything we experience is this carefully edited, tape-delayed reconstruction.

But don’t speak of gardens. Don’t speak of the moon. Don’t speak of roses or the sea. Speak of what you know. Speak of the thing that rings in the marrow, that plays in your eyes with shadow and light. Speak of the endless ache in your bones. Speak of vertigo. Speak of respiration and of desolation and of your treason. It’s so dark, so silent, this process that grips me. Just speak of the silence. — Alejandra Pizarnik, Extracting the Stone of Madness: Poems 1962 – 1972. (New Directions; 1 edition May 17, 2016)

You have a God who hears you, the power of love behind you, the Holy Spirit within you, and all of heaven ahead of you. If you have the Shepherd, you have grace for every sin, direction for every turn, a candle for every corner, and an anchor for every storm. You have

With technology and everything, compact discs are going to be, like, vintage soon, right? The way vinyl is now. Like, if I ever have kids, they’re going to look at CDs and think, ‘What is this crap, geez, how clunky.’ By then everyone will have the fiftieth edition of iPods—or maybe they’ll just have music downloaded directly into their brains, like with microchips, or something. And I’ll be the old lady in the corner going, ‘Back when I was a kid, we had mix tapes, and floppy disks, and gas didn’t cost twenty bucks a gallon, and oh, yeah, MTV actually played music videos, if you can believe it.’ And they’ll probably say, ‘Oh, Mom, you and your stories, we’re jetting to the oxygen bar, see you later,’ and take off in their flying cars. You know there’ll be flying cars, it’s only a matter of time.

While associated with confrontation, direct action at its core is about power. Smart direct action assesses power dynamics and finds a way to shift them.

But the whole idea of knowledge, even, or especially, of oneself and one’s own inner states, attained by direct contact and not dependent on theoretical and conceptual assumptions, is absurd.

One rule of the road not directly stated elsewhere in this book: “The editor is always right.” The corollary is that no writer will take all of his or her editor’s advice; for all have sinned and fallen short of editorial perfection. Put another way, to write is human, to edit is divine.

Better to be honest and direct, even if it does piss off a few people. Jaffe, Stuart. Southern Bound - A Paranormal-Mystery (Max Porter Mysteries Book 1) (p. 48). Stuart Jaffe. Kindle Edition.

Whoever can pierce your privacy can humiliate you and disrupt your relationships at will. No one (except perhaps a tyrant) has a private life that can survive public exposure by hostile directive.

For to be a woman is to have interests and duties, raying out in all directions from the central mother-core, like spokes from the hub of a wheel. The pattern of our lives is essentially circular. We must be open to all points of the compass; husband, children, friends, home, community; stretched out, exposed, sensitive like a spider’s web to each breeze that blows, to each call that comes. How difficult for us, then, to achieve a balance in the midst of these contradictory tensions, and yet how necessary for the proper functioning of our lives.

I just invented a way to put the smooth sounds of a saxophone directly into a trumpet—with little or minimal rusting. When you listen to my music, just close your eyes, because your mind is about to take a romantic trip—inside of a mental elevator.

For to be a woman is to have interests and duties, raying out in all directions from the central mother-core, like spokes from the hub of a wheel. The pattern of our lives is essentially circular. We must be open to all points of the compass; husband, children, friends, home, community; stretched out, exposed, sensitive like a spider’s web to each breeze that blows, to each call that comes. How difficult for us, then, to achieve a balance in the midst of these contradictory tensions, and yet how necessary for the proper functioning of our lives. How much we need, and how arduous of attainment is that steadiness preached in all rules for holy living. How desirable and how distant is the ideal of the contemplative, artist or saint—the inner inviolable core, the single eye.

I don’t know which affected me more deeply—the story of the lemon groves just opposite us or the sight of Poros itself when suddenly I realized that we were sailing through the streets. If there is one dream which I like above all others it is that of sailing on land.

in those days, the Corrected Hydrographic Sailing Directions for the Mediterranean, say, or the tables in Brown’s Nautical Almanac. Under the charm of these rich I was as trusting and as stupid as a bird dog who wants to go out with any man with a gun, or a trained pig

The statesman, who should attempt to direct private people in what manner they ought to employ their capitals, would not only load himself with a most unnecessary attention, but assume an authority which could safely be trusted, not only to no single person, but to no council or senate whatever, and which would nowhere be so dangerous as in the hands of a man who had folly and presumption enough to fancy himself fit to exercise it.

To keep the mind empty is a feat, a very healthful feat too. To be silent the whole day long, see no newspaper, hear no radio, listen to no gossip, be thoroughly and completely lazy, thoroughly and completely indifferent to the fate of the world is the finest medicine a man can give himself.

Just as that puzzled savage who has picked up - a strange cast-up from the ocean? - something unearthed from the sands? - or an obscure object fallen down from the sky? - intricate in curves, it gleams first dully and then with a bright thrust of light. Just as he turns it this way and that, turns it over, trying to discover what to do with it, trying to discover some mundane function within his own grasp, never dreaming of its higher function. So also we, holding Art in our hands, confidently consider ourselves to be its masters; boldly we direct it, we renew, reform and manifest it; we sell it for money, use it to please those in power; turn to it at one moment for amusement - right down to popular songs and night-clubs, and at another - grabbing the nearest weapon, cork or cudgel - for the passing needs of politics and for narrow-minded social ends. But art is not defiled by our efforts, neither does it thereby depart from its true nature, but on each occasion and in each application it gives to us a part of its secret inner light.

The Ethics of Genetic Control. “As we learn to direct mutations medically, we should do so. Not to control when we can is immoral.

It is usually good to provide people with lots of options, but when the question is complicated, sensible choice architecture guides people in the right directions.

Keep first things first; distraction is the enemy of direction.

The Greek knows how to live with his rags: they don’t utterly degrade and befoul him as in other countries I have visited.

My money is in the hands of strangers.

And most generally and profoundly: “The very fact that knowledge is itself the basis for civilization points directly to openness as the way to overcome the present crisis.

For to be a woman is to have interests and duties, raying out in all directions from the central mother-core, like spokes from the hub of a wheel.

The family is affected when the relatives and friends can no longer tolerate the consequences of alcoholism and avoid the alcoholic and his/her family. The family is also directly affected by the alcoholic’s behavior. Unable, without help, to counteract this, the family members get caught up in the consequences of the illness and become emotionally ill themselves.

Canberra Commission was speaking directly to the original nuclear powers, of course, the five nations whose status as nuclear-weapons states had been effectively grandfathered into the 1968

But think about why it is impolite to ask such direct, factual questions of religious people today. It is because it is embarrassing! But it is the answer that is embarrassing, if it is yes.

I kissed his cheek; I smoothed his hair with my hand. “God bless you, my dear master!” I said. “God keep you from harm and wrong—direct you, solace you—reward you well for your past kindness to me.

Success and failure are neither accidental nor mysterious. If you consistently practise the principles of success according to God’s Word, as recorded in our opening verse, you’re guaranteed to experience good success in every area of your life. On the other hand, the one who lives without vision, purpose and a sense of direction, will certainly experience failure in life. For many years, I’ve exceeded my goals, and the reason is simple: I chose to win and applied the principles of success. Success isn’t accidental, and it’s not enough to hope for it; you make it happen and it’ll be so.

The thing you don't realize, my dear girl, is that I have been forced by the economic realities to start taking publishing very seriously. For example, it has been brought to my attention that our ability to continue to pay the hordes of people employed by M&S (God knows how many mouths have to be fed) depends directly on the number of copies of your new book [Life Before Man] that we are able to sell between September and Christmas. In past I have been able to treat this whole thing as a fun game. I have never been troubled by the cavalier explanations about lost manuscripts and fuck-ups of various sorts. Now I have learned that this is a deadly serious game. I don't laugh at jokes about the Canadian postal service. I cry. (in a letter to author Margaret Atwood, dated February, 1979)

I am a center in the Divine Mind, a point of God-conscious life, truth and action. My affairs are divinely guided and guarded into right action, into correct results. Everything I do, say or think, is stimulated by the Truth. There is power in this word that I speak, because it is of the Truth and it is the Truth. There is perfect and continuous right action in my life and my affairs. All belief in wrong action is dispelled and made negative. Right action alone has power and right action is power, and Power is God... the Living Spirit Almighty. This Spirit animates everything that I do, say or think. Ideas come to me daily and these ideas are divine ideas. They direct me and sustain me without effort. I am continuously directed. I am compelled to do the right thing at the right time, to say the right word at the right time, to follow the right course at all times. “All suggestion of age, poverty, limitation or unhappiness is uprooted from my mind and cannot gain entrance to my thought. I am happy, well and filled with perfect Life. I live in the Spirit of Truth and am conscious that the Spirit of Truth lives in me. My word is the law unto its own manifestation, and will bring to me or cause me to be brought to its fulfillment. There is no unbelief, no doubt, no uncertainty. I know and I know that I know. Let every thought of doubt vanish from my mind that I may know the Truth and the Truth may make me free.

Love without shadows stirs now beginning to waken as night advances. The descent made up of despairs and without accomplishment realizes a new awakening : which is a reversal of despair. For what we cannot accomplish, what is denied to love, what we have lost in the anticipation— a descent follows, endless and indestructible . Listen! — the pouring water! The dogs and trees conspire to invent a world—gone!

Indeed, it was delightful to read a man’s writing again. It was so direct, so straightforward after the writing of women. It indicated such freedom of mind, such liberty of person, such confidence in himself

And on the other side of the ledger, unions like the Teamsters often employed their own muscle, their own reigns of terror, including bombings, arsons, beatings, and murders. The warfare and violence were not just between labor and management. It was often between rival unions vying for the same membership. Sadly, it was often violence directed at rank-and-file union members who urged democratic reform of their unions. The

Even though the Bible is an ancient document, every person in every situation in every society that’s ever existed can find in this book things that endure forever. Here’s a book that never needs another edition. It never needs to be edited, never has to be updated, is never out of date or obsolete. It speaks to us as pointedly and directly as it ever has to anyone in any century since it was written. It’s so pure that it lasts forever.

There are many arts and sciences of which a miner should not be ignorant. First there is Philosophy, that he may discern the origin, cause, and nature of subterranean things; for then he will be able to dig out the veins easily and advantageously, and to obtain more abundant results from his mining. Secondly there is Medicine, that he may be able to look after his diggers and other workman ... Thirdly follows astronomy, that he may know the divisions of the heavens and from them judge the directions of the veins. Fourthly, there is the science of Surveying that he may be able to estimate how deep a shaft should be sunk ... Fifthly, his knowledge of Arithmetical Science should be such that he may calculate the cost to be incurred in the machinery and the working of the mine. Sixthly, his learning must comprise Architecture, that he himself may construct the various machines and timber work required underground ... Next, he must have knowledge of Drawing, that he can draw plans of his machinery. Lastly, there is the Law, especially that dealing with metals, that he may claim his own rights, that he may undertake the duty of giving others his opinion on legal matters, that he may not take another man's property and so make trouble for himself, and that he may fulfil his obligations to others according to the law.

He takes on himself to direct the Almighty what to do, even in the government of the universe; he prays dictatorially; when it is sunshine, he prays for rain, and when it is rain, he prays for sunshine; he follows the same idea in everything that he prays for; for what is the amount of all his prayers but an attempt to make the Almighty change his mind, and act otherwise than he does? It is as if he were to say: Thou knowest not so well as I.

receptiveness which promises a revolution both in philosophical and in religious thinking; here they are filtering in through many indirect influences, there slowly pouring through direct and open channels. There is hardly a

In the words of Harriet Doerr, “One of the best things about aging is being able to watch imagination overtake memory.” So who’s right? The neurologists? Or Harriet? The answer is both. As we age, either imagination overtakes memory or memory overtakes imagination. Imagination is the road less taken, but it is the pathway of prayer. Prayer and imagination are directly proportional: the more you pray the bigger your imagination becomes because the Holy Spirit supersizes it with God-sized dreams. One litmus test of spiritual maturity is whether your dreams are getting bigger or smaller. The older you get, the more faith you should have because you’ve experienced more of God’s faithfulness. And it is God’s faithfulness that increases our faith and enlarges our dreams. There is certainly nothing wrong with an occasional stroll down memory lane, but God wants you to keep dreaming until the day you die.

Jesus is not saying, “Make sure you pray a prayer of repentance, start going to church, and wait for Me to come back.” He is saying, “You can live a radically different life because there’s a new world order that just broke in, so stop walking in the direction you’re going, turn 180 degrees, and walk toward Me and life in the kingdom of God.” Halter, Hugh (2014-02-01). Flesh: Bringing the Incarnation Down to Earth (p. 53). David C. Cook. Kindle Edition.

Plutonium production at Hanford depended as much on chemical separation as it did on chain-reacting piles. The chemistry was Glenn Seaborg’s, spectacularly scaled up a billionfold directly from his team’s earlier ultramicrochemical work.

Increasingly unwilling to cede creative control to anyone, in 1931 she founded her own production company and set about—very precociously for a woman in the 1930s—writing, producing, directing, editing, and starring in a film of her own.

He is therefore free to use me to give a good thought to a soul; and if I think this inspiration belongs to me, I would be like “the donkey carrying  the relics”313 who believed the reverence paid to the saints was being directed to him.

No," she said, backing out of the spot. "We're going to West Virginia." I looked sharply at Dimitri, who sat in the backseat, in the hopes that he would deny this. He didn't. "I assume by ‘West Virginia,' you actually mean ‘Hawaii,'" I said. "Or some place equally exciting." "Honestly, I think you're better off avoiding excitement right now," Sydney pointed out. The car's GPS device directed her to her next turn, leading us back toward I-81. She frowned slightly. "And West Virginia's actually really pretty." I remembered that she was from Utah and probably didn't know any better. Mead, Richelle (2010-12-07). Last Sacrifice: A Vampire Academy Novel (Kindle Locations 946-952). Penguin Young Readers Group. Kindle Edition.

Everybody goes the wrong way, everything is confused, chaotic, disorderly. But nobody is ever lost or hurt, nothing is stolen, no blows are exchanged. It is a kind of ferment which is created by reason of the fact that for a Greek every event, no matter how stale, is always unique. He is always doing the same thing for the first time: he is curious, avidly curious, and experimental. He experiments for the sake of experimenting, not to establish a better or more efficient way of doing things.

Going through the pass, which demands a sort of swastika maneuvering in order to debouch free and clear on the high plateau, I had the impression of wading through phantom seas of blood; the earth was not parched and convulsed in the usual Greek way but bleached and twisted as must have been the mangled, death-stilled limbs of the slain who were left to rot and give their blood here in the merciless sun to the roots of the wild olives which cling to the steep mountain slope with vulturous claws.

Wesley Clark, was in favor of directly confronting the Russian soldiers at the airport, but British general Michael Jackson, who was in charge of NATO forces on the ground, informed his American colleague that he was “not starting World War Three for you,

We also have the word 'feeling'. Its present tense suggests the active present, that the feeling is directly in contact with reality. But it might be useful to introduce the word 'felt', to say there are feelings and 'felts'. That is, 'felts' are feelings which have been recorded. You may remember pleasure that you once had, and then you get a sense of pleasure. If you remember pain you had you may get a sense of pain. A traumatic experience in the past can make you feel very uncomfortable when remembered. Nostalgic feelings are also from the past. A lot of the feelings that come up are really from the past, they're 'felts'. By failing to make this distinction we often give too much importance to some feelings which actually don't have that much significance

The following day I decided to take the boat to Corfu where my friend Durrell was waiting for me. We pulled out of Piraeus about five in the afternoon, the sun still burning like a furnace. I had made the mistake of buying a second class ticket. When I saw the animals coming aboard, the bedding, all the crazy paraphernalia which the Greeks drag with them on their voyages, I promptly changed to first class, which was only a trifle more expensive than second. I had never traveled first class before on anything,

This edition of The Making of a Quagmire differs in a number of ways from the original one. Approximately one-third of the text has been cut in an effort to eliminate material that seemed clearly redundant or that did not relate directly to the Vietnam war.

No writing is effortless. I’m not saying you can’t have a good day where the words just kind of flow, but even those words have to be edited. Probably more than once. And I’m not saying a character hasn’t somehow gone in a different direction that I wanted her to go, but that was me, not her. I let her get away from me. I let her roam free and nine times out of ten, the result is not good. I have to go back and start over because she veered off the path of my book. She changed the vision. And I did that. Not her.

The point is that you have here a direct, unmistakable assault on sanity and decency; and even - since some of Dali’s pictures would tend to poison the imagination like a pornographic postcard - on life itself. What Dali has done and what he has imagined is debatable, but in his outlook, his character, the bedrock decency of a human being does not exist. He is as anti-social as a flea. Clearly, such people are undesirable, and a society in which they can flourish has something wrong with it. Now, if you showed this book, with its illustrations, to Lord Elton, to Mr. Alfred Noyes, to The Times leader writers who exult over the “eclipse of the highbrow” - in fact, to any “sensible” art-hating English person - it is easy to imagine what kind of response you would get. They would flatly refuse to see any merit in Dali whatever. Such people are not only unable to admit that what is morally degraded can be æsthetically right, but their real demand of every artist is that he shall pat them on the back and tell them that thought is unnecessary. And they can be especially dangerous at a time like the present, when the Ministry of Information and the British Council put power into their hands. For their impulse is not only to crush every new talent as it appears, but to castrate the past as well. Witness the renewed highbrow-baiting that is now going on in this country and America, with its outcry not only against Joyce, Proust and Lawrence, but even against T. S. Eliot. But if you talk to the kind of person who can see Dali’s merits, the response that you get is not as a rule very much better. If you say that Dali, though a brilliant draughtsman, is a dirty little scoundrel, you are looked upon as a savage. If you say that you don’t like rotting corpses, and that people who do like rotting corpses are mentally diseased, it is assumed that you lack the æsthetic sense. Since “Mannequin rotting in a taxicab” is a good composition. And between these two fallacies there is no middle position, but we seldom hear much about it. On the one side Kulturbolschewismus: on the other (though the phrase itself is out of fashion) “Art for Art’s sake.” Obscenity is a very difficult question to discuss honestly. People are too frightened either of seeming to be shocked or of seeming not to be shocked, to be able to define the relationship between art and morals. It will be seen that what the defenders of Dali are claiming is a kind of benefit of clergy. The artist is to be exempt from the moral laws that are binding on ordinary people. Just pronounce the magic word “Art,” and everything is O.K.

We can unfortunately not indefinitely extend the sphere of common action and still leave the individual free in his own sphere. Once the communal sector, in which the state controls all the means, exceeds a certain proportion of the whole, the effects of its actions dominate the whole system. Although the state controls directly the use of only a large part of the available resources, the effects of its decisions on the remaining part of the economic system become so great that indirectly it controls almost everything.

Whenever you strongly desire something that’s beyond your control, you set yourself up for disappointment. To avoid disappointment, direct your desires to things that are within your sphere of power. If you wish to be free, don’t pin your happiness on anyone else.

There are four possible ways of preventing a man from working his argument [161a1] to a conclusion. It can be done either by demolishing the point on which the falsity that comes about depends, or by stating an objection directed against the questioner—for often when a solution has not as a matter of fact been brought, yet the questioner is rendered thereby unable to pursue the argument any farther. Thirdly, one may object to the questions asked; for it may happen that what the questioner [5] wants does not follow from the questions he has asked because he has asked them badly, whereas if something additional is granted the conclusion comes about. If, then, the questioner is unable to pursue his argument farther, the objection will be directed against the questioner; if he can do so, then it will be against his questions. The fourth and worst kind of objection is that which is directed to the time allowed for discussion; for some people bring objections of a kind which would take longer to [10] answer than the length of the discussion in hand.

He did. He researched her. Someone told him that she had a special interest in John Milton. It did not take long to discover the century to which this man belonged. A third-year literature student in Beard’s college who owed him a favor (for procuring tickets to a Cream concert) gave him an hour on Milton, what to read, what to think. He read “Comus” and was astounded by its silliness. He read through “Lycidas,” “Samson Agonistes,” and “Il Penseroso”— stilted and rather prissy in parts, he thought. He fared better with “Paradise Lost” and, like many before him, preferred Satan’s party to God’s. He, Beard, that is, memorized passages that appeared to him intelligent and especially sonorous. He read a biography, and four essays that he had been told were pivotal. The reading took him one long week. He came close to being thrown out of an antiquarian bookshop in the Turl when he casually asked for a first edition of “Paradise Lost.” He tracked down a kindly tutor who knew about buying old books and confided to him that he wanted to impress a girl with a certain kind of present, and was directed to a bookshop in Covent Garden where he spent half a term’s money on an eighteenth-century edition of “Areopagitica.” When he speed-read it on the train back to Oxford, one of the pages cracked in two. He repaired it with Sellotape.

He followed the glances of some of them like a ray of love directed at a woman seated somewhere, engrossed in her own thoughts, made languorous by secret delights and softened in some impure way, with a snow-white face in which her mouth opened like a hive damp with honey.

While all empires aim at the exploitation of the peoples and territories they control, the United States is an empire of a novel kind. Unlike other empires it rarely rules directly or occupies foreign territory for long, although it may retain bases or “lily pads.” Its power is “projected” at irregular intervals over other societies rather than institutionalized in them. Its rule tends to be indirect, to take the form of “influence,” bribes, or “pressure.” Its principal concerns are military and economic (i.e., access to bases, markets, and oil).

But you I want to look at until your face fades from my fear, like a bird stepping away from the sharp edges of night. — Alejandra Pizarnik, trans. by Yvette Siegert, from “Paths of the Mirror,” Extracting the Stone of Madness (New Directions; Bilingual edition, May 17, 2016)

Political calculation and local suffering do not entirely explain the participation in these pogroms. Violence against Jews served to bring the Germans and elements of the local non-Jewish populations closer together. Anger was directed, as the Germans wished, toward the Jews, rather than against collaborators with the Soviet regime as such. People who reacted to the Germans' urging knew that they were pleasing their new masters, whether or not they believed that the Jews were responsible for their own woes. By their actions they were confirming the Nazi worldview. The act of killing Jews as revenge for NKVD executions confirmed the Nazi understanding of the Soviet Union as a Jewish state. Violence against Jews also allowed local Estonians, Latvian, Lithuanians, Ukrainians, Belarusians, and Poles who had themselves cooperated with the Soviet regime to escape any such taint. The idea that only Jews served communists was convenient not just for the occupiers but for some of the occupied as well. Yet this psychic nazification would have been much more difficult without the palpable evidence of Soviet atrocities. The pogroms took place where the Soviets had recently arrived and where Soviet power was recently installed, where for the previous months Soviet organs of coercion had organized arrests, executions, and deportations. They were a joint production, a Nazi edition of a Soviet text. P. 196

Conant in his 1943 secret history thought the “most important” reason the program changed direction in the autumn of 1941 was that “the all-out advocates of a head-on attack on the uranium problem had become more vocal and determined” and mentioned Oliphant’s influence first of all.

I find when most people are honest about their spiritual pilgrimage, they admit to the difficulty of maintaining the habit of a spiritual discipline. What attracks me most about the Anglican spiritual tradition is that it provides purposeful spiritual direction in the life of Christ.

We must realize that a screenplay is not a novel. Novelists can directly invade the thoughts and feelings of characters. We cannot. Novelists, therefore, can indulge the luxury of free association. We cannot. The prose writer can, if he wishes, walk a character past a shop window, have him look inside and remember his entire childhood. Exposition in prose is relatively easy, but the camera is an X-ray machine for all things false. If we try to force exposition into a film through novel-like free associative editing or semi-subliminal flutter cuts that "glimpse" a character's thoughts, it strikes us as contrived.

As in my political works my motive and object have been to give man an elevated sense of his own character, and free him from the slavish and superstitious absurdity of monarchy and hereditary government, so in my publications on religious subjects my endeavors have been directed to bring man to a right use of the reason that God has given him; to impress on him the great principles of divine morality, justice, mercy, and a benevolent disposition to all men, and to all creatures, and to inspire in him a spirit of trust, confidence and consolation in his creator, unshackled by the fables of books pretending to bethe word of God.

Often overlooked are the ways prison culture systematically maintains and nurtures rape culture, targeting women and men made to be women. Again, members of LGBT and trans communities suffer especially egregiously in prison,[111] since they directly challenge the heteronormativity maintained by hegemonic masculinism.

The four volumes known as the “Neapolitan quartet” (My Brilliant Friend, The Story of a New Name, Those Who Leave and Those Who Stay, and The Story of the Lost Child) were published by Europa Editions in English between 2012 and 2015. My Brilliant Friend, the HBO series directed by Saverio Costanzo, premiered in 2018.

As in my political works my motive and object have been to give man an elevated sense of his own character, and free him from the slavish and superstitious absurdity of monarchy and hereditary government, so in my publications on religious subjects my endeavors have been directed to bring man to a right use of the reason that God has given him; to impress on him the great principles of divine morality, justice, mercy, and a benevolent disposition to all men, and to all creatures, and to inspire in him a spirit of trust, confidence and consolation in his creator, unshackled by the fables of books pretending to bethe word of God. Introductory

The underlying principle: Always try to do the most with the least—with the emphasis on try. You may not always succeed, but attempt to produce the greatest effect in the viewer’s mind by the least number of things on screen. Why? Because you want to do only what is necessary to engage the imagination of the audience—suggestion is always more effective than exposition. Past a certain point, the more effort you put into wealth of detail, the more you encourage the audience to become spectators rather than participants. The same principle applies to all the various crafts of filmmaking: acting, art direction, photography, music, costume, etc.

Despite the feeling that we’re directly experiencing the world out there, our reality is ultimately built in the dark, in a foreign language of electrochemical signals. The activity churning across vast neural networks gets turned into your story of this, your private experience of the world: the feeling of this book in your hands, the light in the room, the smell of roses, the sound of others speaking. Even more strangely, it’s likely that every brain tells a slightly different narrative. For every situation with multiple witnesses, different brains are having different private subjective experiences. With seven billion human brains wandering the planet (and trillions of animal brains), there’s no single version of reality. Each brain carries its own truth. So what is reality? It’s like a television show that only you can see, and you can’t turn it off. The good news is that it happens to be broadcasting the most interesting show you could ask for: edited, personalized, and presented just for you.

but it is just as possible for the content-to-be-expressed to be adjusted in the direction of some candidate expression, as for the candidate expression to be replaced or edited so better to accommodate the content-to-be-expressed. In this way, the most accessible or available words and phrases could actually change the content of the experience

Physics students at that time wandered Europe in search of exceptional masters much as their forebears in scholarship and craft had done since medieval days. Universities in Germany were institutions of the state; a professor was a salaried civil servant who also collected fees directly from his students for the courses he chose to give (a Privatdozent

I address only such as are worthy of the work, and competent to accomplish it.” “Those are few in number, and difficult to discover.” “You say truly; but when found, it is right to stir them up—to urge and exhort them to the effort—to show them what their gifts are, and why they were given—to speak Heaven’s message in their ear,—to offer them, direct from God, a place in the ranks of His chosen.

Lovely one, your eyes are too big for your face, your eyes are too big for the earth. There are countries, there are rivers, in your eyes, my country is your eyes, I walk through them, they light the world through which I walk, lovely one. — Pablo Neruda, from “Lovely One,” The Captain's Verses: Love Poems. (New Directions Publishing Corporation; Bilingual edition July 2004) Originally published 1952.

As I lose myself in the heart of certain children, I have lost myself in the sea many times. Ignorant of the water I go seeking a death full of light to consume me. — Federico García Lorca, from “Gacela De La Huida (Garcela Of The Flight),” The Selected Poems of Federico García Lorca. Trans. Stephen Spender and J. L. Gili. (New Directions; unknown edition May 17, 2005) Originally published December 3rd 1915.

In making practical application of the material covered in this book to everyday solutions, it will be helpful to keep the following underlying themes in mind: Peace of mind is our single goal. Forgiveness is our single function and the way to achieve our goal of peace of mind. Through forgiveness, we can learn not to judge others and to see everyone, including ourselves, as guiltless. We can let go of fear when we stop judging and stop projecting the past into the future, and live only in the now. We can learn to accept direction from our inner intuitive voice, which is our guide to knowing. After our inner voice gives us direction, it will also provide the means for accomplishing whatever is necessary. In following one’s inner guidance, it is frequently necessary to make a commitment to a specific goal even when the means for achieving it are not immediately apparent. This is a reversal of the customary logic of the world, and can be thought of as “putting the cart before the horse.” We do have a choice in determining what we perceive and the feelings we experience. Through retraining of the mind we can learn to use positive active imagination. Positive active imagination enables us to develop positive, loving motion pictures in our minds.

In a broad sense, this book, from its first edition in 2000, has been about trying to understand the change in thinking of the people whose actions ultimately drive the markets. It is about the psychology of speculation, about the feedback mechanism that intensifies this psychology, about herd behavior that can spread through millions or even billions of people, and about the implications of such behavior for the economy and for our lives. Although the book originally focused directly on current economic events, it was, and is, about how errors of human judgment can infect even the smartest people, thanks to overconfidence, lack of attention to details, and excessive trust in the judgments of others, stemming from a failure to understand that others are not making independent judgments but are themselves following still others—the blind leading the blind.

I am convinced that the method of teaching which approaches most nearly to the method of investigation is incomparably the best; since, not content with serving up a few barren and lifeless truths, it leads to the stock on which they grew; it tends to set the reader himself in the track of invention, and to direct him into those paths in which the author has made his own discoveries, if he should be so happy as to have made any that are valuable.

Evolved organs, elegant and efficient as they often are, also demonstrate revealing flaws – exactly as you’d expect if they have an evolutionary history, and exactly as you would not expect if they were designed. I have discussed examples in other books: the recurrent laryngeal nerve, for one, which betrays its evolutionary history in a massive and wasteful detour on its way to its destination. Many of our human ailments, from lower back pain to hernias, prolapsed uteruses and our susceptibility to sinus infections, result directly from the fact that we now walk upright with a body that was shaped over hundreds of millions of years to walk on all fours. Our consciousness is also raised by the cruelty and wastefulness of natural selection. Predators seem beautifully ‘designed’ to catch prey animals, while the prey animals seem equally beautifully ‘designed’ to escape them. Whose side is God on?

There’s a story about a man riding a horse, galloping quickly. It appears that he’s going somewhere very important. A man standing along the roadside shouts, “Where are you going?” The rider replies, “I don’t know. Ask the horse!” This is the story of most people’s lives. They’re riding the horse of their habits, with no idea where they’re headed. It’s time to take control of the reins and move your life in the direction of where you really want to go.

I had changed my francs into drachmas on the boat; it seemed like a tremendous wad that I had stuffed into my pocket and I felt that I could meet the bill no matter how exorbitant it might be. I knew we were going to be gypped and I looked forward to it with relish. The only thing that was solidly fixed in my mind about the Greeks was that you couldn’t trust them; I would have been disappointed if our guide had turned out to be magnanimous and chivalrous.

Hell, New Jersey, it said on the letter. Delivered without comment. So be it! Run from it, if you will. So be it. (Winds that enshroud us in their folds—or no wind). So be it. Pull at the doors, of a hot afternoon, doors that the wind holds, wrenches from our arms—and hands. So be it. The Library is sanctuary to our fears. So be it. So be it.—the wind that has tripped us, pressed upon us, prurient or upon the prurience of our fears—laughter fading. So be it.

bomb-proof vault. Our diseases are our attachments, be they habits, ideologies, ideals, principles, possessions, phobias, gods, cults, religions, what you please. Good wages can be a disease just as much as bad wages. Leisure can be just as great a disease as work. Whatever we cling to, even if it be hope or faith, can be the disease which carries us off. Surrender is absolute: if you cling to even the tiniest crumb you nourish the germ which will devour you.

Not content with this deification of Satan, they represent him as defeating, by stratagem, in the shape of an animal of the creation, all the power and wisdom of the Almighty. They represent him as having compelled the Almighty to the direct necessity either of surrendering the whole of the creation to the government and sovereignty of this Satan, or of capitulating for its redemption by coming down upon earth, and exhibiting himself upon a cross in the shape of a man.

The wife is the dramaturge of the marriage, the one whose work is essential to what is produced, even if her contributions are never directly recognized. There is glory in this role. My wife, Mathilde, for instance, gave up her job years ago to make mine run more smoothly. She loves to cook and clean and edit my work, it makes her happy to do these things. And what piece of jerk chicken would condescend to say that she was lesser for not being the creator in the family?

The official Los Alamos history measures the significance of Frisch’s Dragon-tickling: These experiments gave direct evidence of an explosive chain reaction. They gave an energy production of up to twenty million watts, with a temperature rise in the hydride up to 2°C per millisecond. The strongest burst obtained produced 1015 neutrons. The dragon is of historical importance. It was the first controlled nuclear reaction which was supercritical with prompt neutrons alone.

The reader who is familiar with the First Edition will note, in the Second Edition, a very slight and subtle shift of focus, a change of emphasis, in the direction of Pragmatism. Some of the later Chapters, if read uncritically, could even lead to a sort of optimism regarding Man’s ultimate ability to take charge of Systems—those created by his own hand as well as those originated by Mother Nature. The reader is hereby warned that any such optimism is the reader’s own responsibility.

For example, typhus was initially transmitted between rats by rat fleas, which sufficed for a while to transfer typhus from rats to humans. Eventually, typhus microbes discovered that human body lice offered a much more efficient method of traveling directly between humans. Now that Americans have mostly deloused themselves, typhus has discovered a new route into us: by infecting eastern North American flying squirrels and then transferring to people whose attics harbor flying squirrels.

Emancipations as they progressed within less revolutionary states included Holland-Belgium, 1795; Sweden, 1848; Denmark and Greece, 1849; England by a gradual unmuddling completely in 1866; Austria, 1867; Spain by the withdrawal of its 1492 order of expulsion in 1868; the new German Empire, 1871. Though they were influential out of all proportion to their numbers, the emancipated Jews of Western Europe, many of whom moved directly to assimilate, were only a minute fraction of the Diaspora.

My attitude toward woman’s wretched position in society and my ideas about all the changes necessary there, were interesting to you, weren’t they, in so far as they made for literature? That my particular emotional orientation, in wrenching myself free from patterned standardized feminine feelings, enabled me to do some passably good work with poetry—all that was fine, wasn’t it—something for you to sit up and take notice of! And you saw in one of my first letters to you (the one you had wanted to make use of, then, in the Introduction to your Paterson) an indication that my thoughts were to be taken seriously, because that too could be turned by you into literature, as something disconnected from life. But when my actual personal life crept in, stamped all over with the very same attitudes and sensibilities and preoccupations that you found quite admirable as literature—that was an entirely different matter, wasn’t it? No longer admirable, but, on the contrary, deplorable, annoying, stupid, or in some other way unpardonable; because those very ideas and feelings which make one a writer with some kind of new vision, are often the very same ones which, in living itself, make one clumsy, awkward, absurd, ungrateful, confidential where most people are reticent, and reticent where one should be confidential, and which cause one, all too often, to step on the toes of other people’s sensitive egos as a result of one’s stumbling earnestness or honesty carried too far.

15-17 Let the peace of Christ keep you in tune with each other, in step with each other. None of this going off and doing your own thing. And cultivate thankfulness. Let the Word of Christ — the Message — have the run of the house. Give it plenty of room in your lives. Instruct and direct one another using good common sense. And sing, sing your hearts out to God! Let every detail in your lives — words, actions, whatever — be done in the name of the Master, Jesus, thanking God the Father every step of the way.

CATHERINE: All these questions, and more, will be answered in the third volume of these adventures of the Athena Club, assuming this volume sells sufficiently well—two shillings in bookstores, train stations, and directly from the publisher. And should anyone wish to bring out an American edition— MARY: You really have to stop it with the advertisements! CATHERINE: If our readers want to find out what happens to Alice, they will need to buy the first two books! Of course, if they want me to leave Alice in peril . . .

The second boy, Pavlusha, had dishevelled black hair, grey eyes, broad cheekbones, a pale, pock-marked complexion, a large but well-formed mouth, an enormous head – as big as a barrel, as they say – and a thick-set, ungainly body. Hardly a prepossessing figure – there’s no denying that! – but I none the less took a liking to him: he had direct, very intelligent eyes and a voice with the ring of strength in it. His clothes gave him no chance of showing off: they consisted of no more than a simple linen shirt and much-patched trousers.

Man has risen, not fallen. He can choose to develop his capacities as the highest animal and to try to rise still farther, or he can choose otherwise. The choice is his responsibility, and his alone. There is no automatism that will carry him upward without choice or effort and there is no trend solely in the right direction. Evolution has no purpose; man must supply this for himself. The means to gaining right ends involve both organic evolution and human evolution, but human choice as to what are the right ends must be based on human evolution.

Mr. Brocklehurst hemmed. “Ladies,” said he, turning to his family, “Miss Temple, teachers, and children, you all see this girl?” Of course they did; for I felt their eyes directed like burning-glasses against my scorched skin. “You see she is yet young; you observe she possesses the ordinary form of childhood; God has graciously given her the shape that He has given to all of us; no signal deformity points her out as a marked character. Who would think that the Evil One had already found a servant and agent in her? Yet such, I grieve to say, is the case.

II LOGOTHERAPY IN A NUTSHELL This part, which has been revised and updated, first appeared as “Basic Concepts of Logotherapy” in the 1962 edition of Man’s Search for Meaning. READERS OF MY SHORT AUTOBIOGRAPHICAL STORY usually ask for a fuller and more direct explanation of my therapeutic doctrine. Accordingly I added a brief section on logotherapy to the original edition of From Death-Camp to Existentialism. But that was not enough, and I have been besieged by requests for a more extended treatment. Therefore in the present edition I have completely rewritten and

Here in the United States, very little effort has been made to voice formal apologies, make reparations, or pass political mandates about education. Yet this country was founded in part by genocidal policies directed at Native Americans and the enslavement of Black people. Both of these things are morally repugnant. Still I love my country. In fact, it is because I love my country that I want to make sure the mistakes of our past do not get repeated. We cannot afford to cover over the dark chapters of our history, as we have for decades upon decades. It is time for that to stop.

We were reasonably strong, but I mean we were, after all, thinkers. So Dean Pegram again looked around and said that seems to be a job a little bit beyond your feeble strength, but there is a football squad at Columbia that contains a dozen or so of very husky boys who take jobs by the hour just to carry them through college. 1541 Why don’t you hire them? And it was a marvelous idea; it was really a pleasure for once to direct the work of these husky boys, canning uranium—just shoving it in—handling packs of 50 or 100 pounds with the same ease as another person would have handled three or four pounds.

Von Neumann too wondered about the mystery of his and his compatriots’ origins. His friend and biographer, the Polish mathematician Stanislaw Ulam, remembers their discussions of the primitive rural foothills on both sides of the Carpathians, encompassing parts of Hungary, Czechoslovakia and Poland, populated thickly with impoverished Orthodox villages. “Johnny used to say that all the famous Jewish scientists, artists and writers who emigrated from Hungary around the time of the first World War came, either directly or indirectly, from those little Carpathian communities, moving up to Budapest as their material conditions improved.

Ultimately, though, it was Super Mario Bros. that taught me what remains perhaps the most important lesson of my life. I am being perfectly sincere. I am asking you to consider this seriously. Super Mario Bros., the 1.0 edition, is perhaps the all-time masterpiece of side-scrolling games. When the game begins, Mario is standing all the way to the left of the legendary opening screen, and he can only go in one direction: He can only move to the right, as new scenery and enemies scroll in from that side. He progresses through eight worlds of four levels each, all of them governed by time constraints, until he reaches the evil Bowser and frees the captive Princess Toadstool. Throughout all thirty-two levels, Mario exists in front of what in gaming parlance is called “an invisible wall,” which doesn’t allow him to go backward. There is no turning back, only going forward—for Mario and Luigi, for me, and for you. Life only scrolls in one direction, which is the direction of time, and no matter how far we might manage to go, that invisible wall will always be just behind us, cutting us off from the past, compelling us on into the unknown. A small kid growing up in small-town North Carolina in the 1980s has to get a sense of mortality from somewhere, so why not from two Italian-immigrant plumber brothers with an appetite for sewer mushrooms?

I'm discussing how thought would properly work—and does in fact work in many areas—first, to show that thought is not all bad; and second, because to understand what has gone wrong we should have some understanding of how it would work when it is right. Q: Is this the difference between thinking and thought as you described earlier? Bohm: Thought just works automatically. But when you're thinking, you are ready to see when it doesn't work and you're ready to start changing it. 'Thinking' means that when the thing isn't working, something more is coming in—which is ready to look at the situation and change the thought if necessary. Q: Is thinking an element that's outside of thought? Bohm: It's a bit beyond thought. Let's put it that thinking is not purely the past; it's not purely a set of reflexes in the past. Q: Would thinking be more 'of the moment', more energized, and thought more passive in the past? Bohm: The past is active. That's the trouble. The past is not really the past—it's the effect of the past in the present. The past has left a trace in the present. Q: Then the thinking would be even more energized? Bohm: Yes. The thinking will be more energized because thinking is more directly in the present, because it includes the incoherence that thought is actually making. It may also include allowing new reflexes to form, new arrangements, new ideas. If the reflexes are all somewhat open and flexible and changeable, then it will work nicely.

Elisha was a man of vision, a man of revelation, and he never let go of it. What about you? I don’t know what prophetic promise the Lord may have spoken to you. As Christians, we have the biblical promises as well as the current-day revelatory words that are spoken into each of our lives, which come in a multiplicity of manners. Sometimes they come by the quiet, still witness of the Spirit; at other times, through dreams or visions. They may come from God directly to you or through someone speaking to you what they have received from God. Whatever the case, don’t cast away your dream, for it will have a great reward. Don’t take off your dream coat in the presence of your enemy. Keep the vision God has given you before your eyes. Vision is a power that sustains a people.

Many a morning I found myself waking up in America and being surprised to find myself in a bed. I had been having nightmares all night long, and I didn’t know where I was. It would take me awhile to adjust, because I couldn’t believe I was in a bed. What was I doing in a bed? After the war I never slept more than three or four hours a night. In those days you didn’t talk about stuff like that. There was no such thing as war syndrome, but you knew something was different. You tried not to remember anything from over there, but things came back to you. You had done every damn thing overseas, from killing in cold blood to destroying property to stealing whatever you wanted and to drinking as much wine and having as many women as you wanted. You lived every minute of every day in danger of your own life and limb. You couldn’t take chances. Many times you had a split second to decide to be judge, jury, and executioner. You had just two rules you had to obey. You had to be back in your outfit when you went back on the line. You had to obey a direct order in combat. Break one of those rules and you could be executed yourself, right on the spot even. Otherwise, you flaunted authority. You lost the moral skill you had built up in civilian life, and you replaced it with your own rules. You developed a hard covering, like being encased in lead. You were scared more than you’d ever been in your life. You did certain things, maybe against your will sometimes, but you did them, and if you stayed over there long enough you didn’t even think about them anymore. You did them like you might scratch your head if it itched. You

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.

You’ve all read Animal Farm in school, I’m sure. But it’s pretty unlikely that you’ve read Orwell’s preface to Animal Farm, which was not published. It was discovered many years later in his collected papers. It sometimes appears in contemporary editions, but was probably missing from the book you read. You’ll recall that Animal Farm is a satirical critique of Bolshevik Russia, the totalitarian enemy. But the preface, directed to the people of free England, says that they shouldn’t feel too self-righteous about it. England too has literary censorship, of a kind appropriate to free societies in thrall to hegemonic common sense. “The sinister fact about literary censorship in England,” Orwell wrote, “is that it is largely voluntary. Unpopular ideas can be silenced, and inconvenient facts kept dark, without any need for any official ban.

Clients recognize excessive self-orientation through such things as: 1. A tendency to relate their stories to ourselves 2. A need to too quickly finish their sentences for them 3. A need to fill empty spaces in conversations 4. A need to appear clever, bright, witty, etc. 5. An inability to provide a direct answer to a direct question 6. An unwillingness to say we don’t know 7. Name-dropping of other clients 8. A recitation of qualifications 9. A tendency to give answers too quickly 10. A tendency to want to have the last word 11. Closed-ended questions early on 12. Putting forth hypotheses or problem statements before fully hearing the client’s hypotheses or problem statements 13. Passive listening; a lack of visual and verbal cues that indicate the client is being heard 14. Watching the client as if he/she were a television set (merely a source of data)

Islamic societies in the Middle East are relatively conservative and not at the forefront of technology. But medieval Islam in the same region was technologically advanced and open to innovation. It achieved far higher literacy rates than contemporary Europe; it assimilated the legacy of classical Greek civilization to such a degree that many classical Greek books are now known to us only through Arabic copies; it invented or elaborated windmills, tidal mills, trigonometry, and lateen sails; it made major advances in metallurgy, mechanical and chemical engineering, and irrigation methods; and it adopted paper and gunpowder from China and transmitted them to Europe. In the Middle Ages the flow of technology was overwhelmingly from Islam to Europe, rather than from Europe to Islam as it is today. Only after around A.D. 1500 did the net direction of flow begin to reverse.

By probing questions such as these, the Swiss watch company Swatch, for example, was able to arrive at a cost structure some 30 percent lower than any other watch company in the world. At the start, Nicolas Hayek, chairman of Swatch, set up a project team to determine the strategic price for the Swatch. At the time, cheap (about $75), high-precision quartz watches from Japan and Hong Kong were capturing the mass market. Swatch set the price at $40, a price at which people could buy multiple Swatches as fashion accessories. The low price left no profit margin for Japanese or Hong Kong–based companies to copy Swatch and undercut its price. Directed to sell the Swatch for that price and not a penny more, the Swatch project team worked backwards to arrive at the target cost, a process that involved determining the margin Swatch needed to support marketing and services and earn a profit. Given

Then, too, the dissemination of the truth in a society based on coercion was always hindered in one and the same manner, namely, those in power, feeling that the recognition of this truth would undermine their position, consciously or sometimes unconsciously perverted it by explanations and additions quite foreign to it, and also opposed it by open violence. Thus the truth—that his life should be directed by the spiritual element which is its basis, which manifests itself as love, and which is so natural to man—this truth, in order to force a way to man's consciousness, had to struggle not merely against the obscurity with which it was expressed and the intentional and unintentional distortions surrounding it, but also against deliberate violence, which by means of persecutions and punishments sought to compel men to accept religious laws authorized by the rulers and conflicting with the truth.

In terms of literary history, the publication of Lyrical Ballads in 1798 is seen as a landmark. The volume contains many of the best-known Romantic poems. The second edition in 1800 contained a Preface in which Wordsworth discusses the theories of poetry which were to be so influential on many of his and Coleridge's contemporaries. The Preface represents a poetic manifesto which is very much in the spirit of the age. The movement towards greater freedom and democracy in political and social affairs is paralleled by poetry which sought to overturn the existing regime and establish a new, more 'democratic' poetic order. To do this, the writers used 'the real language of men' (Preface to Lyrical Ballads) and even, in the case of Byron and Shelley, got directly involved in political activities themselves. The Romantic age in literature is often contrasted with the Classical or Augustan age which preceded it. The comparison is valuable, for it is not simply two different attitudes to literature which are being compared but two different ways of seeing and experiencing life. The Classical or Augustan age of the early and mid-eighteenth century stressed the importance of reason and order. Strong feelings and flights of the imagination had to be controlled (although they were obviously found widely, especially in poetry). The swift improvements in medicine, economics, science and engineering, together with rapid developments in both agricultural and industrial technology, suggested human progress on a grand scale. At the centre of these advances towards a perfect society was mankind, and it must have seemed that everything was within man's grasp if his baser, bestial instincts could be controlled. The Classical temperament trusts reason, intellect, and the head. The Romantic temperament prefers feelings, intuition, and the heart.

The 1990s to the present: feminism, historicism, postcolonialism, ethics There has never been a better time to study Virginia Woolf. Woolf studies, in the 1990s and in the new millennium, has continued to flourish and diversify in all its numerous and proliferating aspects. In this recent period the topics that occupied earlier critics continue in new debates, on her modernism, her philosophy and ethics, her feminism and her aesthetics; and there have also been marked turns in new directions. Woolf and her work have been increasingly examined in the context of empire, drawing on the influential field of postcolonial studies; and, stimulated by the impetus of new historicism and cultural materialism, there have been new attempts to understand Woolf ’s writing and persona in the context of the public and private spheres, in the present as well as in her own time. Woolf in the context of war and fascism, and in the contexts of modernity, science and technology, continue to exercise critics. Serious, sustained readings of lesbianism in Woolf ’s writing and in her life have marked recent feminist interpretations in Woolf studies. Enormous advances have also been made in the study of Woolf ’s literary and cultural influences and allusions. Numerous annotated and scholarly editions of Woolf ’s works have been appearing since she briefly came out of copyright in 1991, accompanied by several more scholarly editions of her works in draft and holograph, encouraging further critical scrutiny of her compositional methods. There have been several important reference works on Woolf. Many biographies of Woolf and her circle have also appeared, renewing biographical criticism, along with a number of works concerned with Woolf in geographical context, from landscape and London sites to Woolf ’s and her circle’s many houses and holiday retreats.

THE FOUNDING PROPHET of modern antihumanism was Thomas Malthus (1766–1834). For three decades a professor at the British East India Company’s East India College, Malthus was a political economist who famously argued that human reproduction always outruns available resources. This doctrine served to rationalize the starvation of millions caused by his employer’s policy of brutal oppression of the peasants of the Indian subcontinent. The British Empire’s colonial helots, however, were not Malthus’s only targets. Rather, his Essay on the Principle of Population (first published in 1798 and later expanded in numerous further editions) was initially penned as a direct attack on such Enlightenment revolutionaries as William Godwin and the Marquis de Condorcet, who advanced the notion that human liberty, expanding knowledge, and technological progress could ultimately make possible a decent life for all mankind. Malthus prescribed specific policies to keep population down by raising the death rate:

The Bostonians is special because it never was ‘titivated’ for the New York edition, for its humour and its physicality, for its direct engagement with social and political issues and the way it dramatized them, and finally for the extent to which its setting and action involved the author and his sense of himself. But the passage above suggests one other source of its unique quality. It has been called a comedy and a satire – which it is. But it is also a tragedy, and a moving one at that. If its freshness, humour, physicality and political relevance all combine to make it a peculiarly accessible and enjoyable novel, it is also an upsetting and disturbing one, not simply in its treatment of Olive, but also of what she tries to stand for. (Miss Birdseye is an important figure in this respect: built up and knocked down as she is almost by fits and starts.) The book’s jaundiced view of what Verena calls ‘the Heart of humanity’ (chapter 28) – reform, progress and the liberal collectivism which seems so essential an ingredient in modern democracy – makes it contentious to this day. An aura of scepticism about the entire political process hangs about it: salutary some may say; destructive according to others. And so, more than any other novel of James’s, it reminds us of the literature of our own time. The Bostonians is one of the most brilliant novels in the English language, as F. R. Leavis remarked;27 but it is also one of the bleakest. In no other novel did James reveal more of himself, his society and his era, and of the human condition, caught as it is between the blind necessity of progress and the urge to retain the old. It is a remarkably experimental modern novel, written by a man of conservative values. It is judgemental about people with whom its author identified, and lenient towards attitudes hostile to large areas of James’s own intellectual and personal inheritance. The strength of the contradictions embodied in the novel are a guarantee of the pleasure it has to give.

We often spend tons of time trying to get people to believe the things that we believe, because we think it will be better for them.  We try to convince others that our religious or political views have more validity than theirs do, for we think that we’re doing them a favor by steering them in the right direction.  But each of us has our own unique way of looking at this world of ours, and it’s important that we accept and respect the fact that someone who has a different brain than we have and a different background than we have just may see the world in different ways than we do.      One of the most beautiful results of this type of realization is seeing just how much we can learn from each other and grow together when we stop trying to make someone else believe our truths.  When all the time that we have spent trying to convince someone they’re wrong is spent instead on getting to know that person better and letting them get to know us better, we can truly develop a stronger and deeper relationship.

the Greek language there are two different words for ‘word,’ logos and rhema. The world was created by the Word, logos, of God. Logos is the general Word of God, stretching from Genesis to Revelation, for all these books directly or indirectly tell about the Word, Jesus Christ. By reading the logos from Genesis to Revelation you can receive all the knowledge you need about God and His promises; but just by reading you do not receive faith. You have received knowledge and understanding about God, but you do not receive faith. Romans 10:17 shows us that the material used to build faith is more than just reading God’s Word: “Faith comes by hearing, and hearing by the Word of God.” In this scripture ‘word’ is not logos, but rhema. Faith specifically comes by hearing the rhema. In his Greek lexicon Dr. Ironside has defined logos as “the said word of God,” and rhema as “the saying word of God.” Many scholars define this action of rhema as being the Holy Spirit using a few verses of Scripture and quickening it personally to one individual person.

Meantime, let me ask myself one question—Which is better?—To have surrendered to temptation; listened to passion; made no painful effort—no struggle;—but to have sunk down in the silken snare; fallen asleep on the flowers covering it; wakened in a southern clime, amongst the luxuries of a pleasure villa: to have been now living in France, Mr. Rochester’s mistress; delirious with his love half my time—for he would—oh, yes, he would have loved me well for a while. He did love me—no one will ever love me so again. I shall never more know the sweet homage given to beauty, youth, and grace—for never to any one else shall I seem to possess these charms. He was fond and proud of me—it is what no man besides will ever be.—But where am I wandering, and what am I saying, and above all, feeling? Whether is it better, I ask, to be a slave in a fool’s paradise at Marseilles—fevered with delusive bliss one hour—suffocating with the bitterest tears of remorse and shame the next—or to be a village-schoolmistress, free and honest, in a breezy mountain nook in the healthy heart of England? Yes; I feel now that I was right when I adhered to principle and law, and scorned and crushed the insane promptings of a frenzied moment. God directed me to a correct choice: I thank His providence for the guidance!

I stood on the rug and warmed my hands, which were rather cold with sitting at a distance from the drawing-room fire. I felt now as composed as ever I did in my life: there was nothing indeed in the gipsy’s appearance to trouble one’s calm. She shut her book and slowly looked up; her hat-brim partially shaded her face, yet I could see, as she raised it, that it was a strange one. It looked all brown and black: elf-locks bristled out from beneath a white band which passed under her chin, and came half over her cheeks, or rather jaws: her eye confronted me at once, with a bold and direct gaze. “Well, and you want your fortune told?” she said, in a voice as decided as her glance, as harsh as her features. “I don’t care about it, mother; you may please yourself: but I ought to warn you, I have no faith.” “It’s like your impudence to say so: I expected it of you; I heard it in your step as you crossed the threshold.” “Did you? You’ve a quick ear.” “I have; and a quick eye and a quick brain.” “You need them all in your trade.” “I do; especially when I’ve customers like you to deal with. Why don’t you tremble?” “I’m not cold.” “Why don’t you turn pale?” “I am not sick.” “Why don’t you consult my art?” “I’m not silly.” The old crone “nichered” a laugh under her bonnet and bandage; she then drew out a short black pipe, and lighting it began to smoke.

Westerners, not just Lincoln Steffens. It took in the Central Intelligence Agency of the United States. It even took in the Soviet Union’s own leaders, such as Nikita Khrushchev, who famously boasted in a speech to Western diplomats in 1956 that “we will bury you [the West].” As late as 1977, a leading academic textbook by an English economist argued that Soviet-style economies were superior to capitalist ones in terms of economic growth, providing full employment and price stability and even in producing people with altruistic motivation. Poor old Western capitalism did better only at providing political freedom. Indeed, the most widely used university textbook in economics, written by Nobel Prize–winner Paul Samuelson, repeatedly predicted the coming economic dominance of the Soviet Union. In the 1961 edition, Samuelson predicted that Soviet national income would overtake that of the United States possibly by 1984, but probably by 1997. In the 1980 edition there was little change in the analysis, though the two dates were delayed to 2002 and 2012. Though the policies of Stalin and subsequent Soviet leaders could produce rapid economic growth, they could not do so in a sustained way. By the 1970s, economic growth had all but stopped. The most important lesson is that extractive institutions cannot generate sustained technological change for two reasons: the lack of economic incentives and resistance by the elites. In addition, once all the very inefficiently used resources had been reallocated to industry, there were few economic gains to be had by fiat. Then the Soviet system hit a roadblock, with lack of innovation and poor economic incentives preventing any further progress. The only area in which the Soviets did manage to sustain some innovation was through enormous efforts in military and aerospace technology. As a result they managed to put the first dog, Leika, and the first man, Yuri Gagarin, in space. They also left the world the AK-47 as one of their legacies. Gosplan was the supposedly all-powerful planning agency in charge of the central planning of the Soviet economy. One of the benefits of the sequence of five-year plans written and administered by Gosplan was supposed to have been the long time horizon necessary for rational investment and innovation. In reality, what got implemented in Soviet industry had little to do with the five-year plans, which were frequently revised and rewritten or simply ignored. The development of industry took place on the basis of commands by Stalin and the Politburo, who changed their minds frequently and often completely revised their previous decisions. All plans were labeled “draft” or “preliminary.” Only one copy of a plan labeled “final”—that for light industry in 1939—has ever come to light. Stalin himself said in 1937 that “only bureaucrats can think that planning work ends with the creation of the plan. The creation of the plan is just the beginning. The real direction of the plan develops only after the putting together of the plan.” Stalin wanted to maximize his discretion to reward people or groups who were politically loyal, and punish those who were not. As for Gosplan, its main role was to provide Stalin with information so he could better monitor his friends and enemies. It actually tried to avoid making decisions. If you made a decision that turned

Here is an important twist you need to understand. God doesn’t create heaven and hell. We do. Whatever plane of consciousness we find ourselves in after the body drops away is a world of our own making, according to the Hindu seers. If our thoughts have been predominantly cheerful and benevolent, our after-death experience is similar. If our thoughts have been filled with violence and anger, our afterlife will be, too. The climate in the life after death is the atmosphere of our own minds. Our karma—the mental vectors we’ve created by our thoughts and actions—carries us to a high state, a low state, or an okay in-between state. We’re in control—if we’re living life consciously. If we’re not directing our lives with awareness, then the unconscious tendencies stored in our subtle body take control when we die. For many Hindus, a long stay in heaven is just what the doctor ordered, and some Hindus devote considerable effort to building up enough karmic velocity to transport them into a higher world after they jettison their bodies. Eventually, the karmic forces that propelled you into a disembodied realm peters out. Your stay in that world is up—it’s time to return to a physical body. You remember how much you enjoyed sex. You remember how much you enjoyed whipped cream puffs. You remember how much you wanted to go to Mars. You remember that your brother-in-law owes you $3,000. Your unfulfilled desires draw you back to an appropriate physical body and—poof!—here you are again. The obstetrician is cutting your umbilical cord and slapping your bottom while you wail helplessly at the indignity. You traded the old model in for a new vehicle. Hopefully, thanks to good karma, you’ve traded up.

Madison turns to me. “Do you wanna play?” “Of course,” I say, following her to her bedroom, figuring it best to give her mother some space, lest I push her too far and she punch me in the face. I’m secure in my manhood. I have no qualms playing with dolls. So when Madison shoves a Barbie at me, I don’t even balk. I’ll give her the best goddamn Barbie performance she ever saw, if that’s what she wants. I stare at the Barbie, though, as Madison digs through a toy box. It looks different than the ones my sister played with growing up. This Barbie looks more like a scientist than a stripper, fully clothed, her hair still intact. “Found it!” Madison says, holding up another doll. I freeze when I look at it, seeing the familiar white and blue suit and the head of blond hair. You’ve gotta be kidding me. They made me into a doll. Or him, rather. Breezeo. Not an action figure, no—a straight up collector’s edition Barbie doll. “I’ll be Breezeo and Barbie can be Maryanne for you,” she says, sitting down on the floor and patting the wood beside her. “Wait, shouldn’t I be Breezeo?” “You’re him all the time, so it’s my turn now.” Well, can’t argue with that logic. “Barbie’s got the wrong color hair,” I say. “Don’t you have a Maryanne doll?” “No, ‘cuz it costs too many dollars, but you can pretend, right?” “Right,” I say, although she suddenly looks skeptical, like she doubts my abilities. “Don’t worry, I’ve got this.” She starts things off. I don’t know what’s happening, and she doesn’t give me any direction, so I’m improvising. She switches things up on me, throwing in plot twists. We’re on the run from some bad guys before suddenly we’re in school. I graduate, we both become veterinarians to her stuffed animals, and next thing I know, I’m running for president of the world.

April 27 MORNING “God, even our own God.” — Psalm 67:6 IT is strange how little use we make of the spiritual blessings which God gives us, but it is stranger still how little use we make of God Himself. Though He is “our own God,” we apply ourselves but little to Him, and ask but little of Him. How seldom do we ask counsel at the hands of the Lord! How often do we go about our business, without seeking His guidance! In our troubles how constantly do we strive to bear our burdens ourselves, instead of casting them upon the Lord, that He may sustain us! This is not because we may not, for the Lord seems to say, “I am thine, soul, come and make use of me as thou wilt; thou mayst freely come to my store, and the oftener the more welcome.” It is our own fault if we make not free with the riches of our God. Then, since thou hast such a friend, and He invites thee, draw from Him daily. Never want whilst thou hast a God to go to; never fear or faint whilst thou hast God to help thee; go to thy treasure and take whatever thou needest — there is all that thou canst want. Learn the divine skill of making God all things to thee. He can supply thee with all, or, better still, He can be to thee instead of all. Let me urge thee, then, to make use of thy God. Make use of Him in prayer. Go to Him often, because He is thy God. O, wilt thou fail to use so great a privilege? Fly to Him, tell Him all thy wants. Use Him constantly by faith at all times. If some dark providence has beclouded thee, use thy God as a “sun;” if some strong enemy has beset thee, find in Jehovah a “shield,” for He is a sun and shield to His people. If thou hast lost thy way in the mazes of life, use Him as a “guide,” for He will direct thee. Whatever thou art, and wherever thou art, remember God is just what thou wantest, and just where thou wantest, and that He can do all thou wantest.

April 12 MORNING “My heart is like wax; it is melted in the midst of my bowels.” — Psalm 22:14 OUR blessed Lord experienced a terrible sinking and melting of soul. “The spirit of a man will sustain his infirmity, but a wounded spirit who can bear?” Deep depression of spirit is the most grievous of all trials; all besides is as nothing. Well might the suffering Saviour cry to His God, “Be not far from me,” for above all other seasons a man needs his God when his heart is melted within him because of heaviness. Believer, come near the cross this morning, and humbly adore the King of glory as having once been brought far lower, in mental distress and inward anguish, than any one among us; and mark His fitness to become a faithful High Priest, who can be touched with a feeling of our infirmities. Especially let those of us whose sadness springs directly from the withdrawal of a present sense of our Father’s love, enter into near and intimate communion with Jesus. Let us not give way to despair, since through this dark room the Master has passed before us. Our souls may sometimes long and faint, and thirst even to anguish, to behold the light of the Lord’s countenance: at such times let us stay ourselves with the sweet fact of the sympathy of our great High Priest. Our drops of sorrow may well be forgotten in the ocean of His griefs; but how high ought our love to rise! Come in, O strong and deep love of Jesus, like the sea at the flood in spring tides, cover all my powers, drown all my sins, wash out all my cares, lift up my earth-bound soul, and float it right up to my Lord’s feet, and there let me lie, a poor broken shell, washed up by His love, having no virtue or value; and only venturing to whisper to Him that if He will put His ear to me, He will hear within my heart faint echoes of the vast waves of His own love which have brought me where it is my delight to lie, even at His feet for ever.

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adolescence; as never, surely, were the certain-coursed, dynamic roller-coasters of youth. For most men and women these thirty years are taken up with a gradual withdrawal from life, a retreat first from a front with many shelters, those myriad amusements and curiosities of youth, to a line with less, when we peel down our ambitions to one ambition, our recreations to one recreation, our friends to a few to whom we are anaesthetic; ending up at last in a solitary, desolate strong point that is not strong, where the shells now whistle abominably, now are but half-heard as, by turns frightened and tired, we sit waiting for death. At forty, then, Merlin was no different from himself at thirty-five; a larger paunch, a gray twinkling near his ears, a more certain lack of vivacity in his walk. His forty-five differed from his forty by a like margin, unless one mention a slight deafness in his left ear. But at fifty-five the process had become a chemical change of immense rapidity. Yearly he was more and more an "old man" to his family--senile almost, so far as his wife was concerned. He was by this time complete owner of the bookshop. The mysterious Mr. Moonlight Quill, dead some five years and not survived by his wife, had deeded the whole stock and store to him, and there he still spent his days, conversant now by name with almost all that man has recorded for three thousand years, a human catalogue, an authority upon tooling and binding, upon folios and first editions, an accurate inventory of a thousand authors whom he could never have understood and had certainly never read. At sixty-five he distinctly doddered. He had assumed the melancholy habits of the aged so often portrayed by the second old man in standard Victorian comedies. He consumed vast warehouses of time searching for mislaid spectacles. He "nagged" his wife and was nagged in turn. He told the same jokes three or four times a year at the family table, and gave his son weird, impossible directions as to his conduct in life. Mentally and materially he was so entirely different from the Merlin Grainger of twenty-five that it seemed incongruous that he should bear the same name. He worked still In the bookshop with the assistance of a youth, whom, of course, he considered

This experiment succeeds as hoped and promises to metaphysics, in its first part, which deals with those *a priori* concepts to which the corresponding objects may be given in experience, the secure course of a science. For by thus changing our point of view, the possibility of *a priori* knowledge can well be explained, and, what is still more, the laws which *a priori* lie at the foundation of nature, as the sum total of the objects of experience, may be supplied with satisfactory proofs, neither of which was possible within the procedure hitherto adopted. But there arises from this deduction of our faculty of knowing *a priori*, as given in the first part of metaphysics, a somewhat startling result, apparently most detrimental to that purpose of metaphysics which has to be treated in its second part, namely the impossibly of using this faculty to transcend the limits of possible experience, which is precisely the most essential concern of the science of metaphysics. But here we have exactly the experiment which, by disproving the opposite, establishes the truth of the first estimate of our *a priori* rational knowledge, namely, that it is directed only at appearances and must leave the thing in itself as real for itself but unknown to us. For that which necessarily impels us to to go beyond the limits of experience and of all appearances is the *unconditioned*, which reason rightfully and necessarily demands, aside from everything conditioned, in all things in themselves, so that the series of conditions be completed. If, then, we find that, under the supposition that our empirical knowledge conforms to objects as things in themselves, the unconditioned *cannot be thought without contradiction*, while under the supposition that our representation of things as they are given to us does not conform to them as things in themselves, but, on the contrary, that these objects as appearance conform to our mode of representation, then *the contradiction vanishes*; and if we find, therefore, that the unconditioned cannot be encountered in things insofar as we are acquainted with them (insofar as they are given to us), but only in things insofar as we are not acquainted with them, that is, insofar as they are things in themselves; then it becomes apparent that what we at first assumed only for the sake of experiment is well founded. However, with speculative reason unable to make progress in the field of the supersensible, it is still open to us to investigate whether in reason's practical knowledge data may not be found which would enable us to determine that transcendent rational concept of the unconditioned, so as to allow us, in accordance with the wish of metaphysics, to get beyond the limits of all possible experience with our *a priori* knowledge, which is possible in practical matters only. Within such a procedure, speculative reason has always at least created a space for such an expansion, even if it has to leave it empty; none the less we are at liberty, indeed we are summoned, to fill it, if we are able to do so, with practical *data* of reason." ―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 19-21

Growth was so rapid that it took in generations of Westerners, not just Lincoln Steffens. It took in the Central Intelligence Agency of the United States. It even took in the Soviet Union’s own leaders, such as Nikita Khrushchev, who famously boasted in a speech to Western diplomats in 1956 that “we will bury you [the West].” As late as 1977, a leading academic textbook by an English economist argued that Soviet-style economies were superior to capitalist ones in terms of economic growth, providing full employment and price stability and even in producing people with altruistic motivation. Poor old Western capitalism did better only at providing political freedom. Indeed, the most widely used university textbook in economics, written by Nobel Prize–winner Paul Samuelson, repeatedly predicted the coming economic dominance of the Soviet Union. In the 1961 edition, Samuelson predicted that Soviet national income would overtake that of the United States possibly by 1984, but probably by 1997. In the 1980 edition there was little change in the analysis, though the two dates were delayed to 2002 and 2012. Though the policies of Stalin and subsequent Soviet leaders could produce rapid economic growth, they could not do so in a sustained way. By the 1970s, economic growth had all but stopped. The most important lesson is that extractive institutions cannot generate sustained technological change for two reasons: the lack of economic incentives and resistance by the elites. In addition, once all the very inefficiently used resources had been reallocated to industry, there were few economic gains to be had by fiat. Then the Soviet system hit a roadblock, with lack of innovation and poor economic incentives preventing any further progress. The only area in which the Soviets did manage to sustain some innovation was through enormous efforts in military and aerospace technology. As a result they managed to put the first dog, Leika, and the first man, Yuri Gagarin, in space. They also left the world the AK-47 as one of their legacies. Gosplan was the supposedly all-powerful planning agency in charge of the central planning of the Soviet economy. One of the benefits of the sequence of five-year plans written and administered by Gosplan was supposed to have been the long time horizon necessary for rational investment and innovation. In reality, what got implemented in Soviet industry had little to do with the five-year plans, which were frequently revised and rewritten or simply ignored. The development of industry took place on the basis of commands by Stalin and the Politburo, who changed their minds frequently and often completely revised their previous decisions. All plans were labeled “draft” or “preliminary.” Only one copy of a plan labeled “final”—that for light industry in 1939—has ever come to light. Stalin himself said in 1937 that “only bureaucrats can think that planning work ends with the creation of the plan. The creation of the plan is just the beginning. The real direction of the plan develops only after the putting together of the plan.” Stalin wanted to maximize his discretion to reward people or groups who were politically loyal, and punish those who were not. As for Gosplan, its main role was to provide Stalin with information so he could better monitor his friends and enemies. It actually tried to avoid making decisions. If you made a decision that turned out badly, you might get shot. Better to avoid all responsibility. An example of what could happen

There’s another level at which attention operates, this has to do with leadership, I argue that leaders need three kinds of focus, to be really effective, the first is an inner focus, let me tell you about a case that’s actually from the annals of neurology, there was a corporate lawyer, who unfortunately had a small prefrontal brain tumour, it was discovered early, operated successfully, after the surgery though it was a very puzzling picture, because he was absolutely as smart as he had been before, a very high IQ, no problem with attention or memory, but he couldn’t do his job anymore, he couldn’t do any job, in fact he ended up out of work, his wife left him, he lost his home, he’s living in his brother spare bedroom and in despair he went to see a famous neurologist named Antonio Damasio. Damasio specialized in the circuitry between the prefrontal area which is where we consciously pay attention to what matters now, where we make decisions, where we learn and the emotional centers in the midbrain, particularly the amygdala, which is our radar for danger, it triggers our strong emotions. They had cut the connection between the prefrontal area and emotional centers and Damasio at first was puzzled, he realized that this fellow on every neurological test was perfectly fine but something was wrong, then he got a clue, he asked the lawyer when should we have our next appointment and he realized the lawyer could give him the rational pros and cons of every hour for the next two weeks, but he didn’t know which is best. And Damasio says when we’re making a decision any decision, when to have the next appointment, should I leave my job for another one, what strategy should we follow, going into the future, should I marry this fellow compared to all the other fellows, those are decisions that require we draw on our entire life experience and the circuitry that collects that life experience is very base brain, it’s very ancient in the brain, and it has no direct connection to the part of the brain that thinks in words, it has very rich connectivity to the gastro- intestinal tract, to the gut, so we get a gut feeling, feels right, doesn’t feel right. Damasio calls them somatic markers, it’s a language of the body and the ability to tune into this is extremely important because this is valuable data too - they did a study of Californian entrepreneurs and asked them “how do you make your decisions?”, these are people who built a business from nothing to hundreds of millions or billions of dollars, and they more or less said the same strategy “I am a voracious gatherer of information, I want to see the numbers, but if it doesn’t feel right, I won’t go ahead with the deal”. They’re tuning into the gut feeling. I know someone, I grew up in farm region of California, the Central Valley and my high school had a rival high school in the next town and I met someone who went to the other high school, he was not a good student, he almost failed, came close to not graduating high school, he went to a two-year college, a community college, found his way into film, which he loved and got into a film school, in film school his student project caught the eye of a director, who asked him to become an assistant and he did so well at that the director arranged for him to direct his own film, someone else’s script, he did so well at that they let him direct a script that he had written and that film did surprisingly well, so the studio that financed that film said if you want to do another one, we will back you. And he, however, hated the way the studio edited the film, he felt he was a creative artist and they had butchered his art. He said I am gonna do the film on my own, I’m gonna finance it myself, everyone in the film business that he knew said this is a huge mistake, you shouldn’t do this, but he went ahead, then he ran out of money, had to go to eleven banks before he could get a loan, he managed to finish the film, you may have seen

Locke’s An Essay Concerning Human Understanding, written in 1690 after the Glorious Revolution, decisively moved the Enlightenment in Aristotle’s direction.* This was Aristotle the father of empirical science, the advocate of rational argument reinforced by the evidence of the senses. It was Aristotle shorn of substances, essences, categories, and final causes and selectively edited.2 Apart from three or four texts—and only certain key passages of those—the rest of his work was left to gather dust.

We too are yoked to One who is trained. Our only task is to keep in step with him. He chooses the direction and leads the way. As we walk step by step with him, we soon discover that we have lost the crushing burden of needing to take care of ourselves and get our own way, and we discover that the burden is indeed light. We come into the joyful, simple life of hearing and obeying.

Until a man selects a definite purpose in life he dissipates his energies and spreads his thoughts over so many subjects and in so many different directions that they lead not to power, but to indecision and weakness.

When power is organized in the form of an economy based upon private capital and the division of labor, then ipso facto the lives of most persons will be directed by others. Dependence is thus institutionalized as inequalities of reward and, consequently, of power.

Thus two forms of power were being pitted against each other. One claimed that superior economic power should translate directly into political power; the other that political life involved transactions among equals, a formula which required that social status, economic power, and religious loyalties be suspended temporarily so that citizens might deliberate as equals—a formula that realists would dismiss as magical while egalitarians would see it as magic realism, as a moment of possibility when the powerless are empowered and experience independence. In the centuries that followed, the economy of capitalism became increasingly powerful, both as a system of production and as a system of inequalities.

where I fold and unfold my left arm into November, my hair           into my sister, where the black-gloved woman plays my heart like a crumpled           violin, where I stand creased and lusting for paper, where I have no           more dead lovers than you, where beautiful girls are always asked for directions, where I keep myself real, flirting with the ventriloquists, where my father holds me like a paper doll, where doors can be           torn down swiftly, where neither one of us is a miracle, I understand only this: It is lonely in a place that can burn so fast. — Sabrina Orah Mark, “In The Origami Fields,” The Babies. (Saturnalia; 1st Edition edition, November 15, 2004)  

We all must appreciate who we are and this can begin with a self-gift of acknowledgment. The move to self takes very little effort but it brings a wealth of love from you that begins to emanate in all directions.

Let’s not look directly at what is meant to be loved in secret. Let’s, for example, imagine the sea is always, constantly, and forever spilling toward us, that our screaming building is something worth escaping. — Zachary Schomburg, from “Building of Unseen Cats,” Fjords Vol. 1. (Black Ocean; 1st edition March 6, 2012)

Do we need protest? After decades of asking politely and getting nowhere, we have a full-scale emergency on our hands. We have to have change. And it must be now. If the right kind of protest is what it takes, then that’s what we must have. I do not write this as someone who feels instinctive joy at the thought of taking to the streets, but these are serious times. There is compelling evidence that the right kind of protest clearly works. When, in 2019, the UK tightened its carbon targets to ‘net zero by 2050’, it wasn’t far enough, but it was a big step in the right direction. And it looks pretty clear that the political space to make that possible was opened up in no small part by protesters; by Greta Thunberg, by armies of school kids, and by Extinction Rebellion (XR). My work with tech giants, investment bankers, energy companies, an airline and many other corporations tells me that these straight-talking, non-violent direct actions made possible conversations in boardrooms that seemed unthinkable just 18 months before.

..we're not asking the right questions. What if your relationship isn't as much about you and your spouse as it is about you and God? "We have to stop asking of marriage what God never designed it to give — perfect happiness, conflict-free living, and idolatrous obsession... Finding a 'soulmate' — someone who will complete us: the problem with looking to another human to complete us is that, spiritually speaking, it's idolatry. We are to find our fulfillment and purpose in God and if we expect our spouse to be 'God' to us, he or she will fail every day. No person can live up to such expectations. Everyone has bad days, yells at his or her spouse, or is downright selfish. Despite these imperfections, God created the husband and wife to steer each other in His direction. If happiness is our primary goal, we'll get a divorce as soon as happiness seems to wane. If receiving love is our primary goal, we'll dump our spouse as soon as they seem to be less attentive. But if we marry for the glory of God, to model His love and commitment to our children, and to reveal His witness to the world, divorce makes no sense.

Section 13-2921 - Harassment; classification; definition A. A person commits harassment if, with intent to harass or with knowledge that the person is harassing another person, the person: 1. Anonymously or otherwise contacts, communicates or causes a communication with another person by verbal, electronic, mechanical, telegraphic, telephonic or written means in a manner that harasses. 2. Continues to follow another person in or about a public place for no legitimate purpose after being asked to desist. 3. Repeatedly commits an act or acts that harass another person. 4. Surveils or causes another person to surveil a person for no legitimate purpose. 5. On more than one occasion makes a false report to a law enforcement, credit or social service agency. 6. Interferes with the delivery of any public or regulated utility to a person. B. A person commits harassment against a public officer or employee if the person, with intent to harass, files a nonconsensual lien against any public officer or employee that is not accompanied by an order or a judgment from a court of competent jurisdiction authorizing the filing of the lien or is not issued by a governmental entity or political subdivision or agency pursuant to its statutory authority, a validly licensed utility or water delivery company, a mechanics' lien claimant or an entity created under covenants, conditions, restrictions or declarations affecting real property. C. Harassment under subsection A is a class 1 misdemeanor. Harassment under subsection B is a class 5 felony. D. This section does not apply to an otherwise lawful demonstration, assembly or picketing. E. For the purposes of this section, "harassment" means conduct that is directed at a specific person and that would cause a reasonable person to be seriously alarmed, annoyed or harassed and the conduct in fact seriously alarms, annoys or harasses the person. A.R.S. § 13-2921 Section 13-2921.01 - Aggravated harassment; classification; definition A. A person commits aggravated harassment if the person commits harassment as provided in section 13-2921 and any of the following applies: 1. A court has issued an order of protection or an injunction against harassment against the person and in favor of the victim of harassment and the order or injunction has been served and is still valid. 2. The person has previously been convicted of an offense included in section 13-3601. B. The victim of any previous offense shall be the same as in the present offense. C. A person who violates subsection A, paragraph 1 of this section is guilty of a class 6 felony. A person who commits a second or subsequent violation of subsection A, paragraph 1 of this section is guilty of a class 5 felony. A person who violates subsection A, paragraph 2 of this section is guilty of a class 5 felony. D. For the purposes of this section, "convicted" means a person who was convicted of an offense included in section 13-3601 or who was adjudicated delinquent for conduct that would constitute a historical prior felony conviction if the juvenile had been tried as an adult for an offense included in section 13-3601. A.R.S. § 13-2921.01

In short, Marx was a believer in abstraction, systematic analysis, and successive approximations to a reality too complex to grasp directly.

Direct, face-to-face communication with God was the original epistemic arrangement.

The nature of commitment: you can never know in advance whether you will achieve your goals; all you can do is keep moving forward in a meaningful direction. The future is not in your control. What is in your control is your ability to continue your journey, step by step, learning and growing as you progress — and getting back on track whenever you wander.

ROWE (Results-Only Work Environment). Basically you work whenever, wherever, and however you want—as long as you get the job done. This option can only work if your employer is not only incredibly flexible but also incredibly clear on what you’re supposed to accomplish. At the same time, you have to be extremely well organized and self-directed.

The poverty of language, which is to say the poverty of man’s imagination or the poverty of his inner life, has created an ambivalence which is absolutely false.

The LORD directs the steps of the godly. He delights in every detail of their lives. 24 Though they stumble, they will never fall, for the LORD holds them by the hand. 25 Once I was young, and now I am old. Yet I have never seen the godly abandoned or their children begging for bread. 26 The godly always give generous loans to others, and their children are a blessing.

perpetrated on a helpless world of idiots.

wasteland resembling those vast areas of Australia where the dodo bird, shunned by other feathered species of the bush, forlornly buries his head in the sand and whistles out the other end.

signed language is not merely proselike and narrative in structure, but essentially “cinematic” too: In a signed language … narrative is no longer linear and prosaic. Instead, the essence of sign language is to cut from a normal view to a close-up to a distant shot to a close-up again, and so on, even including flashback and flash-forward scenes, exactly as a movie editor works.… Not only is signing itself arranged more like edited film than like written narration, but also each signer is placed very much as a camera: the field of vision and angle of view are directed but variable. Not only the signer signing but also the signer watching is aware at all times of the signer’s visual orientation to what is being signed about.

His ears strained to pick up the least sound of tiny paws; instead, all he could hear was a furious yowling and scuffling that broke out somewhere ahead, near the Twoleg fence. Was something—maybe a Twoleg dog—attacking his warriors? He raced through the trees until he came to the edge of the wood. Ashfur and Brambleclaw were scuffling with an unfamiliar black-and-white cat. Brambleclaw had climbed onto the cat’s back, clawing at its neck fur, while Ashfur bit down hard on the end of its tail. The black-and-white cat was writhing on the ground, his flailing paws barely touching his attackers. “Get off me!” he yowled. “I need to see Rusty—I mean Firestar!” Firestar suddenly recognized the disheveled bundle of black-and-white fur. It was Smudge, the kittypet who had been his friend before Firestar left his Twolegs to live in the forest. “Stop!” He ran over to the wrestling cats, lowering his head to butt Brambleclaw hard in his flank. Brambleclaw slid off Smudge’s back, glaring up with a furious hiss that broke off when he realized who had interrupted the fight. “Leave him alone,” Firestar ordered. “But he’s an intruder,” Brambleclaw protested, scrambling to his paws and shaking dust from his pelt. “A kittypet intruder,” added Ashfur, reluctantly letting go of Smudge’s tail. “No, he’s not,” Firestar corrected them. “He’s a friend. What are you two doing here, anyway?” “We’re the border patrol,” Brambleclaw told him. “With Dustpelt and Mousefur. Look, here they come.” Following the direction of his pointing tail, Firestar spotted the two older warriors bounding rapidly through the trees. “In StarClan’s name, what’s going on?” Dustpelt demanded. “I thought a fox must have gotten you from all that noise.” “No, just a kittypet,” Firestar mewed, faintly amused at Brambleclaw’s and Ashfur’s outraged expressions. “Okay, carry on with your patrol,” he added. “But what about the kittypet?” Ashfur asked. “I think I can handle him,” Firestar mewed. “You’re doing fine, but just remember that not everything you haven’t seen before is a threat.” Brambleclaw and Ashfur fell in behind Dustpelt and Mousefur as they continued their patrol; Brambleclaw cast a threatening glance back at Smudge and hissed, “Stay off our territory in the future!” Smudge heaved himself to his paws, glaring at his attackers. His fur was covered in dust and stuck out in all directions, but he didn’t seem to be hurt. “You’re lucky I was here to save your pelt,” Firestar remarked as the patrol vanished among the trees. His old friend let out a furious snort. “I’ll never understand you, Firestar. You actually want to live with these violent ruffians?” Firestar hid his amusement.

the secret of happiness is simple: find out what you truly love to do and then direct all of your energy towards doing it.

Every being on this Earth, every object on this Earth has a soul. All souls flow into one, this is the Soul of the Universe. You see, John, when you nourish your own mind and your own spirit, you are really feeding the Soul of the Universe. When you improve yourself, you are improving the lives of all those around you. And when you have the courage to advance confidently in the direction of your dreams, you begin to draw upon the power of the universe. As I told you earlier, life gives you what you ask of it. It is always listening.

I will answer your questions, directly and truthfully, even if it means losing a chance at your business.

One study of pregnant women with a history of childhood adversity examined chromosomal patterns in their offspring. There was direct correlation between the severity of the mother’s past childhood abuse and the degree of shortening of the infant’s telomere length (telomeres are the protective caps at the ends of chromosomes), which was also associated with increased behavioral problems at eighteen months.

Where women in such predicaments may be directed toward treatment, men may instead be channeled through the criminal justice system, where they may elude correct diagnosis forever.

will rejoice, and no one can rob you of that joy. 23 At that time you won’t need to ask me for anything. I tell you the truth, you will ask the Father directly, and he will grant your request because you use my name. 24 You haven’t done this before. Ask, using my name, and you will receive, and you will have abundant joy.

Just what your brain does to interpret a simple stimulus like that is incredible. The visual and auditory information arrive at your eyes and ears at different speeds, and then are processed by your brain at different speeds. Your brain waits for the slowest bit of stimulus to be processed, then reorders the neural inputs correctly, and lets you experience them together, as a simultaneous event—about half a second after what actually happened. We think we’re perceiving the world directly and immediately, but everything we experience is this carefully edited, tape-delayed reconstruction.

Here we have the essence of the normal accident: the interaction of multiple failures that are not in a direct operational sequence.

The attack started at Wheeler and Ford Island at 0755, while the torpedo planes attacked the battleships at 0757. The grounded aircraft were attacked at 0800 and the horizontal bombers got into action about 0805. It was estimated that although the 250 kilogram bombs would not pierce the armored decks of the battleships they would be effective against cruisers and carriers. But finding no carriers present, these bombs were directed against battleships.

The formal Salvage Organization began on 14 December 1941, an even week after the Japanese attack. It was under the direction of then Commander James M. Steele, who was previously in command of Utah. He remained in command of salvage under the Base Force until relieved by the author, Captain Homer N. Wallin, on 9 January, 1942. At that time the Salvage Division became a part of the Navy Yard under the Manager, Captain Claude S. Gillette.

That production and consumption, price formation and market have their own sphere and can be directed neither by ethics nor aesthetics, nor by religion, nor, least of all, by politics was considered one of the few truly unquestionable dogmas of this liberal age.

You become a better writer by being fortunate enough to be a good writer who writes every day, who edits ferociously, who worries over every word as if you are laying a path with diamonds. There are no tricks. No short cuts. No magic course or tutor or how to guide. Each book is climbing Everest without oxygen and, if you are talented enough or lucky enough to get published, it is unlikely that your book will sell enough copies to pay you royalties equivalent to a teacher's annual salary. And if you write another book, you start again, you reinvent the wheel, you take another bag of diamonds and lay them one at a time in a new direction. Those who cannot write have as much chance of learning to write as those who can't fly are drawn to clifftops to try and fly.

Bank accounts can have a “pay on death” designation that gives you exclusive control of the account during your lifetime but only requires presentation of a death certificate to be transferred to your intended without probate. Just ask the bank for the proper form: it normally costs nothing to make this designation (the bank may refer to the pay-on-death designation as a Totten Trust). ♦​Brokerage and mutual fund accounts can, in most states, have a “transfer on death” designation that has a similar effect (at this writing, only Louisiana and Texas fail to allow it). Though many brokers charge a nominal fee to add this designation, some will waive the fee if you ask—so ask. ♦​In states that recognize them (28 at last count in 2021), Transfer On Death Deeds (TOD Deeds) allow real estate to transfer directly to your heirs at death.

His wisdom is our direction, His knowledge our instruction, His power our protection, His justice our guarantee, His love our comfort, His mercy our solace, and His immutability our trust. He holds nothing back but opens the recesses of the Mount of God and bids us dig in its mines for the hidden treasures.

We reach beauty through setting our interests aside and letting the world dawn on us. There are many ways of doing this, but art is undeniably the most important, since it presents us with the image of human life – our own life and all that life means to us – and asks us to look on it directly, not for what we can take from it but for what we can give to it. Through beauty art cleans the world of our self-obsession.

Mr. Williams observes, that the attempts for a reformation in England, by the power of the magistrate, filled their country with blood and confusion for a hundred years. For, says he, “Henry the Seventh leaves England under the slavish bondage of the Pope’s yoke. Henry the Eighth reforms all England to a new fashion, half Papist, half Protestant. King Edward the Sixth turns about the wheels of state, and works the whole land to absolute Protestantism. Queen Mary, succeeding to the helm, steers a direct contrary course, breaks in pieces all that Edward wrought, and brings forth an old edition of England’s reformation, all Popish. Mary not living out half her days, (as the prophet speaks of bloody persons), Elizabeth (like Joseph) is advanced from the prison to the palace, and from the irons to the crown; she plucks up all her sister Mary’s plants, and sounds a trumpet, all Protestant. What sober man is not amazed at these revolutions!” [Bloody tenet, p. 197.]

Article IV. The governor shall have authority from time to time, at his discretion, to assemble and call together the councillors of this commonwealth for the time being; and the governor with the said councillors, or five of them at least, shall, and may, from time to time, hold and keep a council, for the ordering and directing the affairs of the commonwealth, agreeably to the constitution and the laws of the land.