Egregious Quotes

egregious. most people think that word means terrible or unheard of or unforgivable. it has a much more interesting story than that to tell. it means "outside the herd." imagine that - thousands of people, outside the herd.

If God exists, either He can do nothing to stop the most egregious calamities, or He does not care to. God, therefore, is either impotent or evil.

Religion has the capacity to silence critical thinking and create blindness in entire groups of people. It can infect the minds of followers so completely as to allow the most egregious sexual acts against children and others to go unchallenged for centuries.

Like many men and women who make egregious and irretrievable mistakes with their own children, she would redeem herself by becoming the perfect grandmother.

Compassion without discipline is egregious self-sabotage.

Normality in our part of the world is a bit like a boiled egg: its humdrum surface conceals at its heart a yolk of egregious violence. It is our constant anxiety about that violence, our memory of its past labours and our dread of its future manifestations, that lays down the rules for how a people as complex and as diverse as we continue to coexist – continue to live together, tolerate each other and, from time to time, murder one another. As long as the centre holds, as long as the yolk doesn’t run, we’ll be fine. In moments of crisis it helps to take the long view.

I find myself wondering which is more egregious, to pretend to be happy when you’re not, or to feel so consistently dissatisfied when you should be happy.

She was, in fact, quite a pleasant looking girl, even if her bosom had clearly been intended for a girl two feet taller; but she was not Her. The Egregious Professor of Grammar and Usage would have corrected this to "she was not she," which would have caused the Professor of Logic to spit out his drink.

But if it is true that human minds are themselves to a very great degree the creations of memes, then we cannot sustain the polarity of vision we considered earlier; it cannot be "memes versus us," because earlier infestations of memes have already played a major role in determining who or what we are. The "independent" mind struggling to protect itself from alien and dangerous memes is a myth. There is a persisting tension between the biological imperative of our genes on the one hand and the cultural imperatives of our memes on the other, but we would be foolish to "side with" our genes; that would be to commit the most egregious error of pop sociobiology. Besides, as we have already noted, what makes us special is that we, alone among species, can rise above the imperatives of our genes— thanks to the lifting cranes of our memes.

One of the most egregiously stupid books I've ever come across. I would recommend reading this only because it's the epitome of all that is moronic, superficial, contrived, hollow, false and utterly laughable in publishing today.

Oh, my God!" Ignatius bellowed from the front of the house. "What an egregious insult to good taste.

In reality, the [American legal] system promotes chicanery, outright deceit, and other egregious conduct by trial lawyers.

The burden therefore rests with the American legal community and with the American human-rights lobbies and non-governmental organizations. They can either persist in averting their gaze from the egregious impunity enjoyed by a notorious war criminal and lawbreaker, or they can become seized by the exalted standards to which they continually hold everyone else. The current state of suspended animation, however, cannot last. If the courts and lawyers of this country will not do their duty, we shall watch as the victims and survivors of this man pursue justice and vindication in their own dignified and painstaking way, and at their own expense, and we shall be put to shame.

He was a master in the art of spreading boredom and playing the clumsy fool-though never so egregiously that people might enjoy making fun of him or use him as the butt of some crude practical joke inside the guild. He succeeded in being considered totally uninteresting. People left him alone. And that was all he wanted.

The almost egregiously English couple, Cedric and Rosamund Chailey, had slipped quietly away when the conversation turned to God. It had not seemed polite to be present when anything so American was being discussed.

The Egregious Professor of Grammar and Usage would have corrected this to ‘she was not she’, which would have caused the Professor of Logic to spit out his drink.

All happy mornings resemble one another, as do all unhappy mornings, and that’s at the bottom of what makes them so deeply unhappy: the feeling that this unhappiness has happened before, that efforts to avoid it will at best reinforce it, and probably even exacerbate it, that the universe is, for whatever inconceivable, unnecessary, and unjust reason, conspiring against the innocent sequence of clothes, breakfast, teeth and egregious cowlicks, backpacks, shoes, jackets, goodbye. Jacob

So this is the way we live now: conditioned by the awareness that no North Korean provocation, however egregious, can be confronted, lest it furnish the occasion or pretext for something truly barbarous and insane.

No one wants their stuff stolen. No one wants their physical person harmed. If you understand the implications of those two truths, you can come to see the egregious moral and practical problems of a state-managed society.

A portion of guilt is standard issue for southern boys; our whole lives are convoluted, egregious apologies to our mothers because our fathers have made us such flawed husbands.

I'm relieved to hear that your vanity has weathered this egregious trial unscathed." "Thank y--Oh. Sarcasm again.

every company of a certain size must have committed egregious sins to succeed in the cutthroat world of Western capitalism.

her perception of egregious enfucktation in her current, present, and unfortunate familial circumstances.

The photographs of the inmates at Bergen-Belsen or Andersonville Prison or the bodies in the ditch at My Lai disturb us in a singular fashion because those instances of egregious human cruelty were committed for the most part by baptized Christians.

In my mind, there are few sins so egregious as extending life without health. This is important. It does not matter if we can extend lifespans if we cannot extend healthspans to an equal extent. And so if we’re going to do the former, we have an absolute moral obligation to do the latter.

National Review's premise was that conformity was especially egregious among the intellectuals, that herd of independent minds.

Nothing is more egregious than greedy politicians.

And the beautiful are forgiven; no matter how egregious their shortcomings, they are forgiven.

When deciding whom to trust, bear in mind that the combination of consistently bad or egregiously inadequate behavior with frequent plays for your pity is as close to a warning mark on a conscienceless person's forehead as you will ever be given. A person whose behavior includes both of these features is not necessarily a mass murderer, or even violent at all, but is still probably not someone you should closely befriend, take on as your business partner, ask to take care of your children, or marry.

His cruelty serves, in part, as a means to distract both us and himself from the true extent of his failures. The more egregious his failures become, the more egregious his cruelty becomes.

Conniving at your friends' vices, passing them over, being blind to them and deceived by them, even loving and admiring your friends' egregious faults as if they were virtues -- does not this seem pretty close to folly?

The peddling of fear in any form as incentive to faith remains the most egregious sin that can be committed in the name of Jesus. It feels very good to name the enemy and thank God that you are not like “those people.” But if Christianity is to survive, someone needs to stand up in the middle of one of these hapless sermons and quote the comic-strip character Pogo: “We have met the enemy, and he is us.

Tis the grand stupidity of our kind, dear Cutter, to see all the errors of our ways, yet find in ourselves the inability to do anything about them. We sit, dumbfounded by despair, and for all our ingenuity, our perceptivity, for all our extraordinary capacity to see the truth of things, we hunker down like snails in a flood, sucked tight to our precious pebble, fearing the moment is is dislodged beneath us. Until that terrible calamity, we do nothing but cling. "Can you even imagine a world where all crimes are punished? Where justice is truly blind and holds out no hands happy to yield to the weight of coin and influence? Where one takes responsibility for his or her mistakes, acts of negligence, the deadly consequences of indifference or laziness? Nay, instead we slip and duck, dance and dodge, dance the dodge slip duck dance, feet ablur. Ourselves transformed into shadows that flit in chaotic discord. We are indeed masters of evasion--no doubt originally a survival trait, at least in the physical sense, but to have such instincts applied to the soul is perhaps our most egregious crime against morality. What we will do so that we may continue living with ourselves. In this we might assert that a survival trait can ultimately prove its own antithesis, and in the cancelling out thereof, why, we are left with the blank, dull, vacuous expression that Kruppe sees before him." ~Kruppe,

The egregious error committed by US statesmen and commanders was not that of lying to the world, but rather that of lying to themselves.

The errors of the policeman were no greater or careless or more egregious than mine. It’s just that my mistakes had comparatively little consequence.

We simply cannot engage with either the ills or promises of society if we continue to turn a blind eye to the egregious and willful ignorance that enables us to still not “get it” in so many ways. It is by no means our making, but given the culture we are emerging from and immersed in, we are responsible. White folks’ particular reluctance to acknowledge impact as a collective while continuing to benefit from the construct of the collective leaves a wound intact without a dressing. The air needed to breathe through forgiveness is smothered. Healing is suspended for all. Truth is necessary for reconciliation. Will we express the promise of and commitment to liberation for all beings, or will we instead continue a hyper-individualized salvation model—the myth of meritocracy—that is the foundation of this country’s untruth?

Not only a fanatic and an incendiary (two of the insults that dogged Defoe most closely in his lifetime), the author of Robinson Crusoe was also an egregious spiv, and a slave to bling.

Shame is not a compass for moral behavior. It’s much more likely to drive destructive, hurtful, immoral, and self-aggrandizing behavior than it is to heal it. Why? Because where shame exists, empathy is almost always absent. That’s what makes shame dangerous. The opposite of experiencing shame is experiencing empathy. The behavior that many of us find so egregious today is more about people being empathyless, not shameless.

I would now, however, more strongly emphasize, and especially as to the United States, the inequality in income and that it is getting worse—that the poor remain poor and the command of income by those in the top income brackets is increasing egregiously. So is the political eloquence and power by which that income is defended. This I did not foresee.

Donald Trump is a terrible, horrible, no-good president. He’ll go down in history with asterisks next to his name for endemic corruption, outrageous stupidity, egregious cruelty, and inhumanity, for diminishing the presidency and the nation, and for being a lout with a terrible wig.

The egregious Mr. Pontifex in The Way of All Flesh is outraged to discover that his son does not love him; it is "unnatural" for a boy not to love his own father. It never occurs to him to ask whether, since the first day the boy can remember, he has ever done or said anything that could excite love.

It's WW2 and there are wage controls in place. Instead of health care, companies decide to offer employees shoes. Having absorbed those costs, they later lobby for every company to be required to offer shoes. That calls forth regulation and monopolization of the shoe industry. Shoes are heavily subsidized. Every shoe must be approved. Producers must be domestic. They must adhere to a certain quality. They can't discriminate based on foot size or individual need. Prices rise, and some people lack shoes, so the Affordable Shoe Act forces everyone to buy into an official shoe plan or pay a fee. Here we have a perfect plan for making shoes egregiously expensive. The entire country would be consumed with the fear of being shoeless if they lose their job. The left wing calls for a single shoe provider to offer universal shoes and the right wing meekly suggests that shoe makers be permitted to sell across state lines. Meanwhile, libertarians suggest that we just forget the whole thing and let the market make and deliver shoes of every quality to anyone from anyone. Everyone screams that this is an insane and dangerous idea.

there are a large variety of robots that can work against squirrels,

The more egregious the rating agencies’ mistakes, the bigger the opportunity for the Wall Street trading desks. In

Whatever crimes this man had committed, they weren't as egregious as his inflated self-image.

Cultural appropriation is especially egregious when it involves the co-optation of spiritual ceremonies and the inappropriate use of lands deemed sacred by Native peoples.

The crusades are perhaps the most egregious example of how distorted Christianity can become when we separate Christ from his ideas.

In plain words, pricing this way means you are providing a service at just above what it costs for you to stay above water. We are not trying to stay barely above water. We are trying to make egregious amounts of money that will have your relatives asking if what you are doing is legal. Again, we are not trying to get the most customers. We are trying to make the most money.

Nothing but the most savage barbarity, the most egregious roguery, or the blindest ambition could have imagined the doctrine of eternal punishments. If there is a God, whom we can offend or blaspheme, there are not upon earth greater blasphemers than those, who dare to say, that this same God is a tyrant, perverse enough to delight, during eternity, in the useless torments of his feeble creatures.

The idea of “great and dangerous offenses” is an excellent shorthand for the views of the ratifiers—at least if we understand such offenses as including egregious abuses or misuses of official authority.

De Waal’s argument is, I believe, one of the most egregious fallacies in studies of evolution. It is to claim that, simply because we are closely related genetically, we must be closely related behaviourally.

I am reminded, now, of one of these complaints of the cookery made by a passenger. The coffee had been steadily growing more and more execrable for the space of three weeks, till at last it had ceased to be coffee altogether and had assumed the nature of mere discolored water—so this person said. He said it was so weak that it was transparent an inch in depth around the edge of the cup. As he approached the table one morning he saw the transparent edge—by means of his extraordinary vision long before he got to his seat. He went back and complained in a high-handed way to Capt. Duncan. He said the coffee was disgraceful. The Captain showed his. It seemed tolerably good. The incipient mutineer was more outraged than ever, then, at what he denounced as the partiality shown the captain’s table over the other tables in the ship. He flourished back and got his cup and set it down triumphantly, and said: “Just try that mixture once, Captain Duncan.” He smelt it—tasted it—smiled benignantly—then said: “It is inferior—for coffee—but it is pretty fair tea." The humbled mutineer smelt it, tasted it, and returned to his seat. He had made an egregious ass of himself before the whole ship. He did it no more. After that he took things as they came. That was me.

…the matter was new to me, and I had no material for its treatment. But I got books, read up the facts, laboriously constructed a skeleton out of the dry bones of the real, and then clothed them, and tried to breathe into them life, and in this last aim I had pleasure. With me it was a difficult and anxious time till my facts were found, selected, and properly pointed; nor could I rest from research and effort till I was satisfied of correct anatomy; the strength of my inward repugnance to the idea of flaw or falsity sometimes enabled me to shun egregious blunders; but the knowledge was not there in my head, ready and mellow; it had not been down in Spring, grown in Summer, harvested in Autumn, and garnered through Winter; whatever I wanted I must go out and gather fresh; glean of wild herbs my lap full, and shred them green into the pot.

If you feel comfortable enough to spill your guts to a stranger you pay per hour to do that with, then you'll be receptive to the idea of taking pharmaceutical dry ice with side effects that range from egregious to deadly.

there is, in the basement, a persisting tension between the biological imperative of the genes and the imperatives of the memes, but we would be foolish to “side with” our genes—that is to commit the most egregious error of pop sociobiology.

Erik Erikson coined the term “pseudo-speciation” to describe our xenophobic instinct. It is as if we rejected out of hand the unity of the species, setting up in its place a thousand egregious dichotomies. —Melvin Konner, Why the Reckless Survive

One possibility is just to tag along with the fantasists in government and industry who would have us believe that we can pursue our ideals of affluence, comfort, mobility, and leisure indefinitely. This curious faith is predicated on the notion that we will soon develop unlimited new sources of energy: domestic oil fields, shale oil, gasified coal, nuclear power, solar energy, and so on. This is fantastical cause the basic cause of the energy crisis is not scarcity; it is moral ignorance and weakness of character. We don't know how to use energy, or what to use it for. And we cannot restrain ourselves. Our time is characterized as much by the abuse and waste of human energy as it is by the abuse and waste of fossil fuel energy. Nuclear power, if we are to believe its advocates, is presumably going to be well used by the same mentality that has egregiously devalued and misapplied man- and womanpower. If we had an unlimited supply of solar or wind power, we would use that destructively, too, for the same reasons.

Gerrymandering isn’t just a recent phenomenon, though; the word was coined in 1812 when Massachusetts governor Elbridge Gerry went to such egregious lengths to redraw the state senate districts in his party’s favor that one district took on the shape of a salamander.

The Middle East, that seductive region where [Herman] Melville had hoped to rekindle his inspiration and revive his diminishing career, had proved an egregious disappointment. "The whole thing is half melancholy, half farcical," he groaned, "like all the rest of the world.

Abiding time is extravagant daily time with Jesus. This extravagant time is the center of abiding. Not legalism, not dry discipline, not manufactured spirituality, but joyous soaking in the presence of Jesus, lavish spending of time with Him who is most precious, Him from whom all life flows. In a world that is over-connected yet lonely, frantically busy yet accomplishing little of eternal value, super-informed but egregiously ignorant on what really matters, abiding gives Jesus the best of our time, in which He leads us to the best of times.

What sadness we carry in ordinary times Because No matter how gruesome the travesties How egregious the atrocities How ludicrous the explanations How high the body count And even though we STILL, STILL, STILL cannot breathe These are, after all, for us, only ordinary times.

I would have said that Eichmann was profoundly, egregiously stupid, and for me stupidity is not the same as having a low IQ. Here I rather agree with Kant, that stupidity is caused, not by brain failure, but by a wicked heart. Insensitiveness, opacity, inability to make connections, ofter accompanied by low "animal" cunning. One cannot help feeling that this mental oblivion is chosen, by the heart or the moral will--an active preference, and that explains why one is so irritated by stupidity, which is not the case when one is dealing with a truly backward individual.

It’s no coincidence that the man who contributed the most to the study of human anatomy, the Belgian Andreas Vesalius, was an avid proponent of do-it-yourself, get-your-fussy-Renaissance-shirt-dirty anatomical dissection. Though human dissection was an accepted practice in the Renaissance-era anatomy class, most professors shied away from personally undertaking it, preferring to deliver their lectures while seated in raised chairs a safe and tidy remove from the corpse and pointing out structures with a wooden stick while a hired hand did the slicing. Vesalius disapproved of this practice, and wasn’t shy about his feelings. In C. D. O’Malley’s biography of the man, Vesalius likens the lecturers to “jackdaws aloft in their high chair, with egregious arrogance croaking things they have never investigated but merely committed to memory from the books of others. Thus everything is wrongly taught,…and days are wasted in ridiculous questions.

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.

Bizarre doctrinal inventions, proclaimed by Hinn under the alleged influence of the Holy Spirit, only confirm his true nature. What should we conclude about someone who has claimed that the Trinity consists of nine persons;65 that God the Father “walks in a spirit body” complete with hands, mouth, hair, and eyes;66 that the Lord Jesus assumed a satanic nature on the cross;67 and that believers should think of themselves as little Messiahs?68 It is ludicrous to think Holy God would authenticate such egregious error by giving a false teacher like Benny Hinn miracle power. Such would make God a participant in Hinn’s deception. But that is obviously not the case.

I can't even begin to count the ways that is disgusting. I'll try. In fact, I'll go alphabetically." "Noa." "Arrogant. Beastly. Criminal. Devilish. Empty and evil." My chest climbed up and down with breath. "There's two for E, because it's so exceptionally, egregiously, egotistically erroneous." "Let me just explain." "Felonious. Grotesque.

He hardly went out at all. He took part in corporate life - in the regular meetings and processions of the journeymen - only just often enough as to be conspicuous neither by his absence nor by his presence. He had no friends or close aquantances, but took careful pains not to be considered arrogant or a misfit. He left it to the other journeymen to find his society dull and unprofitable. He was a master in the art of spreading boredom and playing the clumsy fool - though never so egregiously that people might enjoy making fun of him or use him as the butt of some crude practical joke inside the guild. He suceeded in being considered totally uninteresting. People left him alone. And that was all he wanted.

In a segment of the Sermon on the Mount, appearing in Matthew 5, Jesus is reported to have set six new teachings of his against six old Jewish teachings. The latter are introduced by such words as 'You have heard that it was said by them of old time' and the former by 'But I say unto you.' Since both the teachings of old time and Jesus' new teachings are predicated on the same profoundly mistaken views of human nature and of the world in general, it is unimportant for us here today to compare and contrast these teachings or to determine which is better or worse in some way or other. The point is that whether better or worse, in this way or that, both are lodged in an egregiously mistaken mythology -- but in a mythology of enormous importance for us, because it is one of the wellsprings of Western culture.

I slip into the seat behind hers and take a mouthful of the coffee, wincing at the heat. “Apologies. I neglected to eat supper.” “I neglected to eat supper,” Pytha repeats, mocking my accent. Born on the Palantine Hill of Luna, I have lamentably inherited the most egregiously stereotypical highLingo accents. Apparently others find it hilarious. “Haven’t we servants to spoon-feed His Majesty supper?” “Oh, shut your gory gob,” I say, modulating my voice to mimic the Thessalonican bravado. “Better?” “Eerily so.” “Skipping supper. No wonder you’re a little twig,” Cassius says, pinching my arm. “I daresay you don’t even weigh a hundred ten kilos, my goodman.” “It’s usable weight,” I protest. “In any matter, I was reading.” He looks at me blankly. “You have your priorities. I have mine, muscly creature. So piss off.

It was a quirk of blind optimism that held that someone broken could, in time, heal, could reassemble all the pieces and emerge whole, perhaps even stronger for the ordeal. Certainly wiser, for what else could be the reward for suffering? The notion that did not sit well, with anyone, was that one so broken might remain that way – neither dying (and so removing the egregious example of failure from all mortal eyes) nor improving. A ruined soul should not be stubborn, should not cling to what was clearly a miserable existence. Friends recoil. Acquaintances drift away. And the one who fell finds a solitary world, a place where no refuge could be found from loneliness when loneliness was the true reward of surviving for ever maimed, for ever weakened. Yet who would not choose that fate, when the alternative was pity?

We may achieve climate, but weather is thrust upon us. Santone, then, cannot be blamed for this cold gray fog that came and kissed the lips of the three thousand, and then delivered them to the cross. That night the tubercles, whose ravages hope holds in check, multiplied. The writhing fingers of the pale mist did not go thence bloodless. Many of the wooers of ozone capitulated with the enemy that night, turning their faces to the wall in that dumb, isolated apathy that so terrifies their watchers. On the red stream of Hemorrhagia a few souls drifted away, leaving behind pathetic heaps, white and chill as the fog itself. Two or three came to view this atmospheric wraith as the ghost of impossible joys, sent to whisper to them of the egregious folly it is to inhale breath into the lungs, only to exhale it again, and these used whatever came handy to their relief, pistols, gas or the beneficent muriate. - A Fog in Santone (1898-1901)

All happy mornings resemble one another, as do all unhappy mornings, and that's at the bottom of what makes them so deeply unhappy: the feeling that this unhappiness has happened before, that efforts to avoid it will at best reinforce it, and probably even exacerbate it, that the universe is, for whatever inconceivable, unnecessary, and unjust reason, conspiring against the innocent sequence of clothes, breakfast, teeth and egregious cowlicks, backpacks, shoes, jackets, goodbye.

To start with the essential point, comradeship completely destroys the sense of responsibility for oneself, be it in the civilian or, worse still, the religious sense. A man bedded in comradeship is relieved of all personal worries, and of the rigors of the struggle for life. He has his bed in the barracks, his meals, and his uniform. His daily life is prescribed from morning to night. He need not concern himself with anything. He lives, not under the severe rule of “each for himself,” but in the generous softness of “one for all and all for one.” It is one of the most unpleasant falsehoods that the laws of comradeship are harder than those of ordinary civilian life. On the contrary, they are of a debilitating softness, and they are justified only for soldiers in the field, for men facing death. Only the threat of death justifies and makes this egregious dispensation from responsibility acceptable. Indeed, it is a familiar story that brave soldiers, who have been too long bedded on the soft cushions of comradeship, often find it impossible to cope with the harshness of civilian life. It is even worse that comradeship relieves men of responsibility for their actions, before themselves, before God, before their consciences. They do what all their comrades do. They have no choice. They have no time for thought (except when they unfortunately wake up at night). Their comrades are their conscience and give absolution for everything, provided they do what everybody else does.

After the 2008 campaign, two of her aides, Kris Balderston and Adrienne Elrod, had toiled to assign loyalty scores to members of Congress, ranging from one for the most loyal to seven for those who had committed the most egregious acts of treachery. Bill Clinton had campaigned against some of the sevens in subsequent primary elections, helping to knock them out of office. The fear of retribution was not lost on the remaining sevens, some of whom rushed to endorse Hillary early in the 2016 cycle.

My attorney general, Eric Holder, would later point out that as egregious as the behavior of the banks may have been leading up to the crisis, there were few indications that their executives had committed prosecutable offenses under existing statutes—and we were not in the business of charging people with crimes just to garner good headlines. But to a nervous and angry public, such answers—no matter how rational—weren’t very satisfying. Concerned that we were losing the political high ground, Axe and Gibbs urged us to sharpen our condemnations of Wall Street. Tim, on the other hand, warned that such populist gestures would be counterproductive, scaring off the investors we needed to recapitalize the banks. Trying to straddle the line between the public’s desire for Old Testament justice and the financial markets’ need for reassurance, we ended up satisfying no one. “It’s like we’ve got a hostage situation,” Gibbs said to me one morning. “We know the banks have explosives strapped to their chests, but to the public it just looks like we’re letting them get away with a robbery.

To start with the essential point, comradeship completely destroys the sense of responsibility for oneself, be it in the civilian or, worse still, the religious sense. A man bedded in comradeship is relieved of all personal worries, and of the rigors of the struggle for life. He has his bed in the barracks, his meals, and his uniform. His daily life is prescribed from morning to night. He need not concern himself with anything. He lives, not under the severe rule of “each for himself,” but in the generous softness of “one for all and all for one.” It is one of the most unpleasant falsehoods that the laws of comradeship are harder than those of ordinary civilian life. On the contrary, they are of a debilitating softness, and they are justified only for soldiers in the field, for men facing death. Only the threat of death justifies and makes this egregious dispensation from responsibility acceptable. Indeed, it is a familiar story that brave soldiers, who have been too long bedded on the soft cushions of comradeship, often find it impossible to cope with the harshness of civilian life.

But of course a man like Burke could not imagine what that was like. To live, day after day, as a shadow—to speak and be ignored, as though one’s words made no sound. To protest and be patted on the head, as though one’s concerns were a child’s. Her uncle had not burned the embroidery in an outrage, Jane thought suddenly, but in the righteous grip of moral duty. His niece’s role was to be used, not to think or speak or feel. And so, in the very act of communicating an opinion, she had committed the egregious offense of insisting on her humanity.

Evolution has molded males and females to carry out the only imperative that nature has— the continuance of life—which is achieved via individual survival and reproductive success. It falls upon the shoulders of females to perform the most important and noble role of all: that of carrying, delivering, and nurturing the next generation of humans. That is both a burden and a crowning glory, assigned not by a patriarchal society but by Mother Nature herself. Observing a young mother basking in her newborn, we see the quintessence of joyous satisfaction, certainly a far cry from an inferior role, as it is often described by radical feminists. To liken traditional sex roles to slavery and prostitution, and all heterosexual sexual activity to rape, as many of the most radical feminists have done, is the essence of idiocy and bigotry, and it is not too far away from self-loathing. Furthermore, it is an insult of the most egregious kind to millions of men and women living decent, moral lives in the context of those traditional roles. My wife hardly thinks of herself as a slave, nor do I think of her as a prostitute.

The question I hoped to answer,was how much mechanics Aristotle had known, how much he had left for people such as Galileo and Newton to discover. Given that formulation, I rapidly discovered that Aristotle had known almost no mechanics at all... that conclusion was standard and it might in principle have been right. But I found it bothersome because, as I was reading him, Aristotle appeared not only ignorant of mechanics, but a dreadfully bad physical scientist as well. About motion, in particular, his writings seemed to me full of egregious errors, both of logic and of observation.

Regular expressions are widely used for string matching. Although regular-expression systems are derived from a perfectly good mathematical formalism, the particular choices made by implementers to expand the formalism into useful software systems are often disastrous: the quotation conventions adopted are highly irregular; the egregious misuse of parentheses, both for grouping and for backward reference, is a miracle to behold. In addition, attempts to increase the expressive power and address shortcomings of earlier designs have led to a proliferation of incompatible derivative languages.

Through the miracle of science, or divine intervention, a brick could be made soft, like Jell-O, and a blanket could be made rigid, like the laws regarding the speed limit, as interpreted by the cop who pulled me over last night. Come on, Officer Dogood—97 in a 30 mile an hour zone is not egregious. It’s not like I was speeding with no lights on while wearing a blindfold and blasting Lady Gaga from my radio to mask the sound of pounding fists from a kidnapping victim I had tied up in my trunk. Now that is something that would merit a stiff penalty, like a parking ticket, or maybe a stern warning. 


In the most egregious instances, women will effectively be punished for being, and claiming to be, the victims of misogyny. They will then be systematically disbelieved and maligned, notwithstanding strong evidence of the wrongdoing they have suffered. In 2009, for example, a young woman in Washington State who told police she had been raped at knifepoint was fined $500 for supposedly filing a false report—a report that, it later turned out, had been accurate. This came to light in 2011 because the rapist, who had a distinctive egg-shaped birthmark on his calf, was subsequently accused of rape by another female victim in a nearby district.

I recall a discussion with a highly-respected psychotherapist colleague and friend on the significance of the tragedy of Romeo and Juliet. My friend stated that the trouble with Romeo and Juliet was that they hadn't had adequate counseling. If they had had, they would not have committed suicide. Taken aback, I protested that I didn't think that was Shakespeare's point at all, and that Shakespeare, as well as the other classical writers who have created and molded the literature which speaks to us age after age, is in this drama picturing how sexual love can grasp a man and woman and hurl them into heights and depths—the simultaneous presence of which we call tragic. But my friend insisted that tragedy was a negative state and we, with our scientific enlightenment, had superseded it—or at least ought to at the earliest possible moment. I argued with him, as I do here, that to see the tragic in merely negative terms is a profound misunderstanding. Far from being a negation of life and love, the tragic is an ennobling and deepening aspect of our experience of sexuality and love. An appreciation of the tragic not only can help us avoid some egregious oversimplifications in life, but it can specifically protect us against the danger that sex and love will be banalized also in psychotherapy.

The administration’s denial was also egregiously manifest in its response to the massacre of 13 unarmed soldiers at Fort Hood by an Islamic fanatic, who three and a half years later still has not been brought to trial. The Fort Hood terrorist successfully infiltrated the American military and despite open expressions of hatred against the West was promoted to U.S. Army Major. The Obama administration’s Kafkaesque response to an obvious case of Islamist violence against the U.S. was to classify the terrorist attack as an incident of “workplace violence,” and thus to hide the fact that Hasan was a Muslim soldier in a war against the infidels of the West.

Cold-Blooded Creatures Man, the egregious egoist (In mystery the twig is bent) Imagines, by some mental twist, That he alone is sentient Of the intolerable load That on all living creatures lies, Nor stoops to pity in the toad The speechless sorrow of his eyes. He asks no questions of the snake, Nor plumbs the phosphorescent gloom Where lidless fishes, broad awake, Swim staring at a nightmare doom. William Dunbar was one of the first great Scottish poets, and is also known for his poem "Lament for the Makiris" (Lament for the Makers, or Poets). Elinor Wylie "was famous during her life almost as much for her ethereal beauty and personality as for her melodious, sensuous poetry.

Every year before the Days of Awe, the Ba-al Shem Tov, the founder of Hasidic Judaism, held a competition to see who would blow the shofar for him on Rosh Hashanah. Now if you wanted to blow the shofar for the Ba-al Shem Tov, not only did you have to blow the shofar like a virtuoso, but you also had to learn an elaborate system of kavanot — secret prayers that were said just before you blew the shofar to direct the shofar blasts and to see that they had the proper effect in the supernal realms. All the prospective shofar blowers practiced these kavanot for months. They were difficult and complex. There was one fellow who wanted to blow the shofar for the Ba-al Shem Tov so badly that he had been practicing these kavanot for years. But when his time came to audition before the Ba-al Shem, he realized that nothing he had done had prepared him adequately for the experience of standing before this great and holy man, and he choked. His mind froze completely. He couldn’t remember one of the kavanot he had practiced for all those years. He couldn’t even remember what he was supposed to be doing at all. He just stood before the Ba-al Shem in utter silence, and then, when he realized how egregiously — how utterly — he had failed this great test, his heart just broke in two and he began to weep, sobbing loudly, his shoulders heaving and his whole body wracking as he wept. All right, you’re hired, the Ba-al Shem said. But I don’t understand, the man said. I failed the test completely. I couldn’t even remember one kavanah. So the Ba-al Shem explained with the following parable: In the palace of the King, there are many secret chambers, and there are secret keys for each chamber, but one key unlocks them all, and that key is the ax. The King is the Lord of the Universe, the Ba-al Shem explained. The palace is the House of God. The secret chambers are the sefirot, the ascending spiritual realms that bring us closer and closer to God when we perform commandments such as blowing the shofar with the proper intention, and the secret keys are the kavanot. And the ax — the key that opens every chamber and brings us directly into the presence of the King, where he may be — the ax is the broken heart, for as it says in the Psalms, “God is close to the brokenhearted.

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

The point of becoming an amateur scientist is not to compete with professionals on their own turf, but to use a symbolic discipline to extend mental skills, and to create order in consciousness. On that level, amateur scholarship can hold its own, and can be even more effective than its professional counterpart. But the moment that amateurs lose sight of this goal, and use knowledge mainly to bolster their egos or to achieve a material advantage, then they become caricatures of the scholar. Without training in the discipline of skepticism and reciprocal criticism that underlies the scientific method, laypersons who venture into the fields of knowledge with prejudiced goals can become more ruthless, more egregiously unconcerned with truth, than even the most corrupt scholar.

corruption. Is corruption just a matter of legality, of financial irregularity and bribery, or is it the currency of a social transaction in an egregiously unequal society, in which power continues to be concentrated in the hands of a smaller and smaller minority? Imagine, for example, a city of shopping malls, on whose streets hawking has been banned. A hawker pays the local beat cop and the man from the municipality a small bribe to break the law and sell her wares to those who cannot afford the prices in the malls. Is that such a terrible thing? In the future will she have to pay the Lokpal representative, too? Does the solution to the problems faced by ordinary people lie in addressing the structural inequality or in creating yet another power structure that people will have to defer to?

our land: The Encyclopedia of Organic Gardening and Double Yoga. Northland Wildflowers and Quilts to Wear. Songs for the Dulcimer and Bread Baking Basics. Using Plants for Healing and I Always Look Up the Word Egregious. I took the books she’d read to me, chapter by chapter, before I could read to myself: the unabridged Bambi and Black Beauty and Little House in the Big Woods. I took the books that she’d acquired as a college student in the years right before she died: Paula Gunn Allen’s The Sacred Hoop and Maxine Hong Kingston’s The Woman Warrior and Cherríe Moraga and Gloria Anzaldúa’s This Bridge Called My Back. Herman Melville’s Moby-Dick and Mark Twain’s Huckleberry Finn and Walt Whitman’s Leaves of Grass. But I did not take the books by James Michener, the ones my mother loved the most. “Thank you,” I said now to Jeff, holding The Novel. “I’ll trade this for

Inefficiency. A centralized financial system has many inefficiencies. Perhaps the most egregious example is the credit card interchange rate that causes consumers and small businesses to lose up to 3 percent of a transaction's value with every swipe due to the payment network oligopoly's pricing power. Remittance fees are 5–7 percent. Time is also wasted in the two days it takes to “settle” a stock transaction (officially transfer ownership). In the Internet age, this seems utterly implausible. Other inefficiencies include costly (and slow) transfer of funds, direct and indirect brokerage fees, lack of security, and the inability to conduct microtransactions, many of which are not obvious to users. In the current banking system, deposit interest rates remain very low and loan rates high because banks need to cover their brick-and-mortar costs. The insurance industry provides another example.

otherwise the remainder of this book would be a trackless waste. The mayhem of the 1790s tends naturally to focus on France and its Revolution, but there is an equally strong argument for seeing a Europe-wide failure in this period which more broadly promoted irresponsibility and chaotic aggression. In the short time since the glory days of helping the United States gain independence, France had collapsed as a great power – demoralized, humiliated and financially broken down – and this had provided a peculiar and unaccustomed space for Austria and Prussia to muck about in without fear of French vengeance. Indeed one of the motors of the French Revolution was a new sense of national rather than merely dynastic humiliation: that the Grande Nation’s borders were being mocked by countries who would have previously shown much greater respect – most egregiously the Prussian invasion of the Dutch Republic in 1787 and the Habsburg crushing of revolution in the Austrian Netherlands in 1790. Joseph

Emmett White became a firm, even unyielding, sheriff. Still, he showed remarkable consideration toward the people in his custody and insisted on making arrests without brandishing his six-shooter. He did not philosophize about the law or his responsibilities, but Tom noticed that he always maintained the same manner, no matter whether the prisoners were black or white or Mexican. At the time, extrajudicial lynchings, particularly of blacks in the South, were one of the most egregious failures of the American legal system. Whenever Emmett heard that locals were planning to throw a “necktie party,” he would rush out to try to stop it. “If a mob attempts to take the negro” from the sheriff, a reporter noted in one case, “there will be trouble.” Emmett refused to put young, nonviolent prisoners in the jail alongside older, more dangerous convicts, and because there was no other place for them, he let them stay in his own house, living with his children. One girl remained with them for weeks on end. Tom never knew why she was in jail, and his father never discussed it.

Neither that I picked my nose compulsively, daydreamed through my boring classes, masturbated, once in a condom I stole from my father’s drawer, enraptured by its half-chemical, half-organic odor; nor my obsessions with smells in general, earth, dead rats, even my baby sister’s diaper shit, which made me pleasantly retch; nor that I filched money from my mother for candy and so knew early on I was a thief, a sneak, a liar: none of that convinced me I was “bad,” subversive and perverse, so much as that purveyor of morality—parent, teacher, maybe even treacherous friend—who inculcated the unannulable conviction in me that the most egregious wrong, of which I was clearly already despicably, irredeemably guilty, was my abiding involvement with myself. Even now, only rarely am I able to convince myself that my reluctance to pass on my most secret reflections, meditations, theorizings, all the modes by which I manage to distract myself, arises from my belief that out of my appalling inner universe nothing anyway could possibly be extracted, departicularized, and offered as an instance of anything at all to anyone else.

In 1872, Lubbock learned from a rector in rural Wiltshire that a big chunk of Avebury, an ancient circle of stones considerably larger than Stonehenge (though not so picturesquely composed), was about to be cleared away for new housing. Lubbock bought the threatened land, along with two other ancient monuments nearby, West Kennett Long Barrow and Silbury Hill (an enormous manmade mound—the largest in Europe), but clearly he couldn’t protect every worthy thing that grew threatened, so he began to press for legislation to safeguard historic treasures. Realizing this ambition was not nearly as straightforward as common sense would suggest it ought to be, because the ruling Tories under Benjamin Disraeli saw it as an egregious assault on property rights. The idea of giving a government functionary the right to come onto the land of a person of superior caste and start telling him how to manage his estate was preposterous—outrageous. Lubbock persevered, however, and in 1882, under the new Liberal government of William Ewart Gladstone, he managed to push through Parliament the Ancient Monuments Protection Act—a landmark piece of legislation if ever there was one. Because

But as the evening wore on and he was forced to watch Maria dance with a succession of young and handsome gentlemen, he began to wonder if he was so smart after all. Because seeing her with them was really chafing him raw. One of the idiots made her laugh several times-an egregious transgression. Another let his hand linger on her waist after the dance was done-a cardinal sin. And the last one before the drawing had the audacity to whisper something in her ear that made her blush-a crime so unpardonable that Oliver wished he could thrash the man senseless for it. He’d never wanted to thrash so many men at one time in his whole life. Somehow he managed to remain calm as the gentlemen gathered for the drawing. He watched Maria write her name on a slip of paper and put it into Foxmoor’s top hat, but he couldn’t tell if Foxmoor succeeded in snagging it. He held his breath through the entire process, only relaxing when the men started drawing names and Foxmoor dropped a slip of paper into the hat with a meaningful smile just as Oliver reached in. Pulling the slip out, he read aloud, “Miss Maria Butterfield.” Maria didn’t say a thing, her expression unreadable. But she was his for the next dance whether she liked it or not, and his for supper, too. He meant to make the most of it.

CNN and The New York Times are called fake news by some people on our side, while the president personally thanks infowars.com and its founder Alex Jones for “standing up for the values that makes this country great.” Jones, it must be noted, has rarely met a bizarre conspiracy that he didn’t fully embrace and is one of the most egregious polluters of civil discourse in America. He believes, for instance, that 9/11 was perpetrated by the American government and that the massacre at Sandy Hook Elementary School in December 2012, in which twenty first-graders were killed, was a hoax staged by the government as a pretext to confiscate our guns. Those grieving parents that we all saw were—according to Jones—paid actors. It was disheartening to learn that in the days immediately following his election, as President-Elect Trump was receiving the well wishes of world leaders, he also took time to place a call to this man to let him know how important his support had been to the success of his campaign. Giving away one’s agency and becoming captive to such outlandish and vile alternative facts would be bad enough were one an average person, quietly living his or her life. But giving away one’s agency to such a confusion of fact and fantasy when one has power—well, that is truly dangerous.

Rejecting failure and avoiding mistakes seem like high-minded goals, but they are fundamentally misguided. Take something like the Golden Fleece Awards, which were established in 1975 to call attention to government-funded projects that were particularly egregious wastes of money. (Among the winners were things like an $84,000 study on love commissioned by the National Science Foundation, and a $3,000 Department of Defense study that examined whether people in the military should carry umbrellas.) While such scrutiny may have seemed like a good idea at the time, it had a chilling effect on research. No one wanted to “win” a Golden Fleece Award because, under the guise of avoiding waste, its organizers had inadvertently made it dangerous and embarrassing for everyone to make mistakes. The truth is, if you fund thousands of research projects every year, some will have obvious, measurable, positive impacts, and others will go nowhere. We aren’t very good at predicting the future—that’s a given—and yet the Golden Fleece Awards tacitly implied that researchers should know before they do their research whether or not the results of that research would have value. Failure was being used as a weapon, rather than as an agent of learning. And that had fallout: The fact that failing could earn you a very public flogging distorted the way researchers chose projects. The politics of failure, then, impeded our progress. There’s a quick way to determine if your company has embraced the negative definition of failure. Ask yourself what happens when an error is discovered. Do people shut down and turn inward, instead of coming together to untangle the causes of problems that might be avoided going forward? Is the question being asked: Whose fault was this? If so, your culture is one that vilifies failure. Failure is difficult enough without it being compounded by the search for a scapegoat. In a fear-based, failure-averse culture, people will consciously or unconsciously avoid risk. They will seek instead to repeat something safe that’s been good enough in the past. Their work will be derivative, not innovative. But if you can foster a positive understanding of failure, the opposite will happen. How, then, do you make failure into something people can face without fear? Part of the answer is simple: If we as leaders can talk about our mistakes and our part in them, then we make it safe for others. You don’t run from it or pretend it doesn’t exist. That is why I make a point of being open about our meltdowns inside Pixar, because I believe they teach us something important: Being open about problems is the first step toward learning from them. My goal is not to drive fear out completely, because fear is inevitable in high-stakes situations. What I want to do is loosen its grip on us. While we don’t want too many failures, we must think of the cost of failure as an investment in the future.

Neither that I picked my nose compulsively, daydreamed through my boring classes, masturbated, once in a condom I stole from my father’s drawer, enraptured by its half-chemical, half-organic odor; nor my obsessions with smells in general, earth, dead rats, even my baby sister’s diaper shit, which made me pleasantly retch; nor that I filched money from my mother for candy and so knew early on I was a thief, a sneak, a liar: none of that convinced me I was “bad,” subversive and perverse, so much as that purveyor of morality—parent, teacher, maybe even treacherous friend—who inculcated the unannulable conviction in me that the most egregious wrong, of which I was clearly already despicably, irredeemably guilty, was my abiding involvement with myself. Even now, only rarely am I able to convince myself that my reluctance to pass on my most secret reflections, meditations, theorizings, all the modes by which I manage to distract myself, arises from my belief that out of my appalling inner universe nothing anyway could possibly be extracted, departicularized, and offered as an instance of anything at all to anyone else. An overrefined sense of generosity, I opine; an unwillingness to presume upon others by hauling them into this barn, this sty, where mental vermin gobble, lust, excrete. Not a lack of sensitivity but a specialization of that lobe of it which most appreciates the unspoken wish of others: to stay free of that rank habitation within me I call “me.” Really, though: to consider one’s splendid self-made self as after all benevolent, propelled by secret altruism? Aren’t I, outer mouth and inner masticating self-excusing sublimations, still really back there in my neither-land? Aren’t I still a thief, stealing from some hoard of language trash to justify my inner stink? Maybe let it go, just let it go.

Almost all official statistics and policy documents on wages, income, gross domestic product (GDP), crime, unemployment rates, innovation rates, cost of living indices, morbidity and mortality rates, and poverty rates are compiled by governmental agencies and international bodies worldwide in terms of both total aggregate and per capita metrics. Furthermore, well-known composite indices of urban performance and the quality of life, such as those assembled by the World Economic Forum and magazines like Fortune, Forbes, and The Economist, primarily rely on naive linear combinations of such measures.6 Because we have quantitative scaling curves for many of these urban characteristics and a theoretical framework for their underlying dynamics we can do much better in devising a scientific basis for assessing performance and ranking cities. The ubiquitous use of per capita indicators for ranking and comparing cities is particularly egregious because it implicitly assumes that the baseline, or null hypothesis, for any urban characteristic is that it scales linearly with population size. In other words, it presumes that an idealized city is just the linear sum of the activities of all of its citizens, thereby ignoring its most essential feature and the very point of its existence, namely, that it is a collective emergent agglomeration resulting from nonlinear social and organizational interactions. Cities are quintessentially complex adaptive systems and, as such, are significantly more than just the simple linear sum of their individual components and constituents, whether buildings, roads, people, or money. This is expressed by the superlinear scaling laws whose exponents are 1.15 rather than 1.00. This approximately 15 percent increase in all socioeconomic activity with every doubling of the population size happens almost independently of administrators, politicians, planners, history, geographical location, and culture.