En Change Quotes

You're a freak. But I really can't accept these-' Were you raised in a barn? Don't be ruuuuuude, my boy. They're a gift.' Blay shook his head. 'Take them, John. You're just going to lose this argument, and it will save us from the theatrics.' Theatrics?' Qhuinn leaped up and assumed a Roman oratory pose. 'Whither thou knowest thy ass from thy elbow, young scribe?' Blay blushed. 'Come on-' Qhuinn threw himself at Blay, grasping onto the guy's shoulders and hanging his full weight off him. 'Hold me. Your insult has left me breathless. I'm agasp.' Blay grunted and scrambled to keep Qhuinn up off the floor. 'That's agape.' Agasp sounds better.' Blay was trying not to smile, trying not to be delighted, but his eyes were sparkling like sapphires and his cheeks were getting red. With a silent laugh, John sat on one of the locker room benches, shook out his pair of white socks, and pulled them on under his new old jeans. 'You sure, Qhuinn? 'Cause I have a feeling they're going to fit and you might change your mind. Qhuinn abruptly lifted himself off Blay and straightened his clothes with a sharp tug. 'And now you offend my honor.' Facing off at John, he flipped into a fencing stance. Touché.' Blay laughed. 'That's en garde, you damn fool.' Qhuinn shot a look over his shoulder. 'ça va, Brutus?' Et tu?' That would be tutu, I believe, and you can keep the cross-dressing to yourself, ya perv.' Qhuinn flashed a brilliant smile, all twelve kinds of proud for being such an ass. 'Now, put the fuckers on, John, and let's be done with this. Before we have to put Blay in an iron lung.' Try sanitarium.' No, thanks, I had a big lunch.

The oth­ers went up­stairs, a slow unwilling pro­ces­sion. If this had been an old house, with creak­ing wood, and dark shad­ows, and heav­ily pan­elled walls, there might have been an eerie feel­ing. But this house was the essence of moder­ni­ty. There were no dark corners - ​no pos­si­ble slid­ing pan­els - it was flood­ed with elec­tric light - every­thing was new and bright and shining. There was noth­ing hid­den in this house, noth­ing con­cealed. It had no at­mo­sphere about it. Some­how, that was the most fright­en­ing thing of all. They ex­changed good-​nights on the up­per land­ing. Each of them went in­to his or her own room, and each of them automatical­ly, al­most with­out con­scious thought, locked the door....

...it is not really the difference the oppressor fears so much as the similarity. He fears he will discover in himself the same aches, the same longings as those of the people he has shit on... . He fears he will have to change his life once he has seen himself in the bodies of the people he has called different.

Yes, you can make a difference! You can speak on behalf of those who are voiceless.

Valentine clears his throat. "So. Why can't you just say it?" "Say what?" "You know what." "It's hardly the time or place." "It is if you're dying." "I can't." "You're a dick. Just fucking say it!" "I can't! I'm... English." "What am I, a Martian? I say it all the time. I know you love me, why can't you say it?" "If you know, then why do I have to?" "You're missing the point a bit." "I took your bullet, you little twat, don't you dare question whether I love you." "Yeah, but you could say it." The throb of the gunshots is pounding all down his arm and body. The pain's so bad he wants to cry, like he's five and he's skinned his knee coming off his bike. "Je t'aime," he says, through gritted teeth, to shut the kid up. "Je ne sais pas pourquoi. Tu es... complètement bête, tu t'habilles comme une pute travestie, je hais ta musique, tu es fou, tu me rends fou, mais je suis fou de toi et je pense à toi tout le temps et je t'aime, oui. Tu comprends? Je t'aime. Seulement... pas en anglais. Je ne peux pas." Valentine's shifting about like he's uncomfortable. "I ain't got no idea what you just said but I think I need to change my pants." "Maintenant, ta gueule.

...en route to the final destination, which was always to get trashed, wasted, hammered, crunked up, bombed, wrecked, sloshed, fried, flapjacked, fucked-up, or get plainlong fucked, laid, drained, get some ass, get some head, some skull, a lube job, get your oil changed, get some brown sugar, quiff, goo, pussy...

Under the seeming disorder of the old city, wherever the old city is working successfully, is a marvelous order for maintaining the safety of the streets and the freedom of the city. It is a complex order. Its essence is intricacy of sidewalk use, bringing with it a constant succession of eyes. This order is all composed of movement and change, and although it is life, not art, we may fancifully call it the art form of the city and liken it to the dance — not to a simple-minded precision dance with everyone kicking up at the same time, twirling in unison and bowing off en masse, but to an intricate ballet in which the individual dancers and ensembles all have distinctive parts which miraculously reinforce each other and compose an orderly whole. The ballet of the good city sidewalk never repeats itself from place to place, and in any once place is always replete with new improvisations.

¿Sabes qué creo? Que deberíamos aceptar que todo el mundo cambia. Cada día. Cada segundo. Así de rápido. Yo el primero. Pero se nos olvida, supongo. O nos da miedo. Constantemente descubrimos cosas de nosotros que un minuto antes no sabíamos, y algunas de esas cosas redefinen por completo quiénes somos para protegernos de toda la mierda que pasa a nuestro alrededor.

Ainsi notre cœur change, dans la vie, et c’est la pire douleur; mais nous ne la connaissons que dans la lecture, en imagination: dans la réalité il change, comme certains phénomènes de la nature se produisent, assez lentement pour que, si nous pouvons constater successivement chacun de ses états différents, en revanche la sensation même du changement nous soit épargnée. Trans. The heart changes, and it is our worst sorrow; but we know it only through reading, through our imagination: in reality its alteration, like that of certain natural phenomena, is so gradual that, even if we are able to distinguish, successively, each of its different states, we are still spared the actual sensation of change.

Wilt thou be gone? it is not yet near day: It was the nightingale, and not the lark, That pierc'd the fearful hollow of thine ear; Nightly she sings on yon pomegranate tree: Believe me, love, it was the nightingale. Rom. It was the lark, the herald of the morn, No nightingale: look, love, what envious streaks Do lace the severing clouds in yonder east: Night's candles are burnt out, and jocund day Stands tiptoe on the misty mountain tops: I must be gone and live, or stay and die. Jul. Yon light is not daylight, I know it, I: It is some meteor that the sun exhales, To be to thee this night a torch-bearer, And light thee on thy way to Mantua: Therefore stay yet; thou need'st not to be gone, Rom. Let me be ta'en,, let me be put to death; I am content, so thou wilt have it so. I'll say yon grey is not the morning's eye, 'T is but the pale reflex of Cynthia's brow; Nor that is not the lark, whose notes do beat The vaulty heaven so high above our heads: I have more care to stay than will to go: Come, death, and welcome! Juliet wills it so, How is't my soul? let's talk; it is not day. Jul. It is, it is; hie hence, be gone, away! It is the lark that sings so out of tune, Straining harsh discords and unpleasing sharps. Some say the lark makes sweet division; This doth not so, for she divideth us: Some say the lark and loathed toad change eyes; O! now I would they had changed voices too, Since arm from arm that voice doth us affray, Hunting thee hence with hunt's up to the day. O! now be gone; more light and light it grows. Rom. More light and light; more dark and dark our woes.

And the people who would burn the words, the people who would take the books from the shelves, the firemen and the ignorant, the ones afraid of tales and words and dreams and Hallowe'en and people who have tattooed themselves with stories and Boys! You Can Grow Mushrooms in Your Cellar! and as long as your words which are people which are days which are my life, as long as your words survive, then you lived and you mattered and you changed the world and I cannot remember your name. I learned your books. Burned them into my mind. In case the firemen come to town.

In the distance, the cat hears the sound of lobster minds singing in the void, a distant feed streaming from their cometary home as it drifts silently out through the asteroid belt, en route to a chilly encounter beyond Neptune. The lobsters sing of alienation and obsolescence, of intelligence too slow and tenuous to support the vicious pace of change that has sandblasted the human world until all the edges people cling to are jagged and brittle.

Avoir résisté à l'envie de mourir donne le droit d'aimer la vie. J'ai passé l'âge d'être triste, où l'on croit ne pas faire partie de l'univers. L'epérience change les soupirs en respirations.

En un momento determinado, catorce gatitos entraron corriendo a la estancia, y el anciano se mostró encantado: <>, dijo. Ni una sola bala penetró en su cuarto... y todos los gatitos sobrevivieron.

The boatman then gently guided the raft across. They saw a dead body floating. At the sight of this, the Master was greatly frightened. But Sun smiled and said, "Master do not be alarmed! That corpse is none other than your own." Zhu Bajie said, "It is you, it is you!" Sha the Monk clapped his hands, and also said, "It is you, it is you!" The boatman also remarked "It was yours, I congratulate you." The three pilgrims congratulated him, and they quietly crossed over the Could Ferry in safety. The Master's shape was changed, and he jumped ashore on the other side with a very light body.

In league with a general called Feng Yuxiang, a Christian warlord, who entered legend by baptizing his troops en masse with a firehose,

Have you noticed that it's enough just to close your eyes for a few minutes?" he asked softly. "When you open them again you are in another reality. Everything changes all the time.

En fin de compte, la voie du bonheur revient à choisir entre l'inconfort de prendre conscience des afflictions mentales et l'inconfort d'être gouverné par elles (page 399)

Change en toi ce que tu veux changer dans le monde.

In order to change your results you have to change your thoughts, feelings, and actions to get the desired outcome you're looking for.

Mediocrity has become something that’s acceptable,” Keller says, “and in many cases, something that is aspirational.” To

Ya sé que el mundo cambia, pero nunca en lo esencial.

Muistatko sateen äänen?" kysyin. "Muistan", hän sanoin. Sitten hän mietti. "En.

How could things not have changed after the attacks? It was in all the papers. No one wants their dead family member to be eaten en route to the cemetery, Nélida.

..enseignements qui lui serviraient à l’avenir : Il faut toujours prendre soin de simplifier les enjeux, de faire preuve de souplesse, et de réagir vite. Il ne sert à rien de monter les problèmes en épingle ni de se remplir l’esprit de peurs infondées. En sachant déceler les signes annonciateurs de changement, on se prépare d’autant mieux à d’éventuels bouleversements.

If women cut back on their ambitions en masse, institutional change will never happen and the glass ceiling will lower. We need to be there to demand equal pay, mandatory maternity leave, more human hours. Leaving the “dirty work” of working to the men is a way of muffling our own voices.

En de tijd die zo gestaag en zo zeker voorbijgaat slaat voorbij de klokken op hol. Het kost zo weinig tijd om een leven te veranderen en het kost een heel leven om die verandering te begrijpen.

Nature's Grand Hotel has its Season, like the others. As the guests one by one pack, pay, and depart, and the seats at the table-d'hote shrink pitifully at each succeeding meal; as suites of rooms are closed, carpets taken up, and waiters sent away; those boarders who are staying on, en pension, until the next year's full re-opening, cannot help being somewhat affected by all these flittings and farewells, this eager discussion of plans, routes, and fresh quarters, this daily shrinkage in the stream of comradeship.

Tant que l'homme tolère d'avoir l'âme emplie de ses propres pensées, de ses pensées personnelles, il est entièrement soumis jusqu'au plus intime de ses pensées à la contrainte des besoins et au jeu mécanique de la force. S'il croit qu'il en est autrement, il est dans l'erreur. Mais tout change quand, par la vertu d'une véritable attention, il vide son âme pour y laisser pénétrer les pensées de la sagesse éternelle.

La marea comienza a descender. Los árboles afirman nuevamente sus raíces en la tierra. Las olas de sangre que golpeaban mis costados se apaciguan y mi corazón echa anclas, semejante a un barco cuyas velas se deslizan, cayendo suavemente sobre el puente inmaculado. El juego ha concluido. Es hora de ir a tomar el té

C'est ce qui change en amertume les douceurs dont nous jouissions auparavant. C'est ce qui noit notre coeur dans vos larmes, et fait que la perte de la vie de ceux qui meurent devient la mort de ceux qui restent en vie.

An apology is a simple thing. A few easy words which we hope will correct for our regrettable actions. If accepted, however, an apology is of little worth. It indicates a momentary change of heart. Though not always a lasting one.

My death..I mean..will it be quick,and with dignity? How will i know when the end is coming?" "When you vomit blood,sir," Tao Chi'en said sadly. That happened three weeks later,in the middle of Pacific,in the privacy of the captain's cabin. As soon as he could stand , the old seaman cleaned up the traces of his vomit, rinsed out his mouth , changed his bloody shirt, lighted his pipe, and went to the bow of his ship , where he stood and looked for the last time at the stars winking in a sky of black velvet. Several sailors saw him and waited at a distance, caps in hands. When he had smoked the last of his tobacco, Captain John Sommers put his legs over the rail and noiselessly dropped into the sea. -Portrait in Sepia by Isabel Allende.

En somme, si on voulait être cohérent, il faudrait soit lever le pied sur l'éducation des filles, soit intégrer à leur formation un sérieux entraînement à la guérilla contre le patriarcat, tout en s'employant activement à faire en sorte que cette situation change.

La vie est un voyage solitaire et, être mariée n'y change rien. D'ailleurs je pense que le fait de ressentir cette solitude avec la même intensité alors qu'en théorie on est deux est une souffrance encore plus cruelle. Il y a un facteur chance à l'origine de chaque rencontre, après on gère comme on peut ce que la vie nous donne. Or, c'est bien connu, la vie est injuste et, en plus elle a un goût douteux.

Aquellos autoexámenes y autocríticas constituían un rasgo fundamental de la China de Mao. Se nos decía q nos convertiríamos en personas nuevas y mejores, pero en realidad se trataba de una introspección destinada al propósito de crear un pueblo desprovisto de pensamiento propio

When you enter a beloved novel many times, you can come to feel that you possess it, that nobody else has ever lived there. You try not to notice the party of impatient tourists trooping through the kitchen (Pnin a minor scenic attraction en route to the canyon Lolita), or that shuffling academic army, moving in perfect phalanx, as they stalk a squirrel around the backyard (or a series of squirrels, depending on their methodology).

21.  If he is secure at all points, be prepared for him. If he is in superior strength, evade him. 22.  If your opponent is of choleric temper, seek to irritate him. Pretend to be weak, that he may grow arrogant. [Wang Tzu, quoted by Tu Yu, says that the good tactician plays with his adversary as a cat plays with a mouse, first feigning weakness and immobility, and then suddenly pouncing upon him.] 23.  If he is taking his ease, give him no rest. [This is probably the meaning though Mei Yao-ch’en has the note: “while we are taking our ease, wait for the enemy to tire himself out.” The YU LAN has “Lure him on and tire him out.”] If his forces are united, separate them. [Less plausible is the interpretation favored by most of the commentators: “If sovereign and subject are in accord, put division between them.”] 24.  Attack him where he is unprepared, appear where you are not expected. 25.  These military devices, leading to victory, must not be divulged beforehand. 26.  Now the general who wins a battle makes many calculations in his temple ere the battle is fought. [Chang Yu tells us that in ancient times it was customary for a temple to be set apart for the use of a general who was about to take the field, in order that he might there elaborate his plan of campaign.] The general who loses a battle makes but few calculations beforehand. Thus do many calculations lead to victory, and few calculations to defeat: how much more no calculation at all! It is by attention to this point that I can foresee who is likely to win or lose.

The process of falling apart (the Coyolxauhqui process), of being wounded, is a sort of shamanic initiatory dismemberment that gives suffering a spiritual and soulful value. The shaman’s initiatory ordeal includes some type of death or dismemberment during the ecstatic trance journey. Torn apart into basic elements and then reconstructed, the shaman acquires the power of healing and returns to help the community. To be healed we must be dismembered, pulled apart. The healing occurs in disintegration, in the demotion of the ego as the self’s only authority.20 By connecting with our wounding, the imaginal journey makes it worthwhile. Healing images bring back the pieces, heal las rajaduras. As Hillman notes, healing is a deep change of attitude that involves an adjustment and abandonment of “ego-heroics.” It requires that we shift our perspective. La

Si nous sommes capables de penser l'univers, c'est parce que l'univers pense en nous. - François Chang

El amor es como un taxi, si no se para y hay que correr tras él, es que ya está ocupado. Para encontrarlo, simplemente hay que saber esperar en el lugar adecuado.

En vieillissant, je le saurai plus tard, on ne change pas: on devient de plus en plus ce que l'on est vraiment. (La foi du braconnier, p.80)

Los psicólogos de finales de los años cuarenta habían detectado, o afirmaban haber detectado, que la mente tenía la capacidad para defenderse de lo que en apariencia no quería percibir.

Upon reflection, it is relatively easy to understand how Americans come to deny the evils of mass incarceration. Denial is facilitated by persistent racial segregation in housing and schools, by political demagoguery, by racialized media imagery, and by the ease of changing one’s perception of reality simply by changing television channels. There is little reason to doubt the prevailing “common sense” that black and brown men have been locked up en masse merely in response to crime rates when one’s sources of information are mainstream media outlets.

Pour que le désir se change en acte, pour que la force de l'arbre se fasse branche, pour que la femme devienne mère, il faut un choix. C'est de l'injustice du choix que naît la vie. Car celle-là aussi, qui était belle, mille l'aimaient. et, pour être, elle les a réduits au désespoir. Est toujours injuste ce qui est. Je comprenais que toute création d'abord est cruelle.

For life's a cloud, e'en take it as we will, The changing wind ne'er banishes or lifts; The pangs of grief but make it darker still, And happiness is nothing but its rifts. ("Rifts in the Cloud")

And that was how sin came into the world," he said, "sin and shame and death. It came the moment their daemons became fixed." "But..." Lyra struggled to find the words she wanted: "but it en't true, is it? Not true like chemistry or engineering, not that kind of true? There wasn't really an Adam and Eve? The Cassington Scholar told me it was just a kind of fairy tale." "The Cassington Scholarship is traditionally given to a freethinker; it's his function to challenge the faith of the Scholars. Naturally he'd say that. But think of Adam and Eve like an imaginary number, like the square root of minus one: you can never see any concrete proof that it exists, but if you include it in your equations, you can calculate all manner of things that couldn't be imagined without it. "Anyway, it's what the Church has taught for thousands of years. And when Rusakov discovered Dust, at last there was a physical proof that something happened when innocence changed into experience. "Incidentally, the Bible gave us the name Dust as well. At first they were called Rusakov Particles, but soon someone pointed out a curious verse toward the end of the Third Chapter of Genesis, where God's cursing Adam for eating the fruit." He opened the Bible again and pointed it out to Lyra. She read: "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return...." Lord Asriel said, "Church scholars have always puzzled over the translation of that verse. Some say it should read not 'unto dust shalt thou return' but 'thou shalt be subject to dust,' and others say the whole verse is a kind of pun on the words 'ground' and 'dust,' and it really means that God's admitting his own nature to be partly sinful. No one agrees. No one can, because the text is corrupt. But it was too good a word to waste, and that's why the particles became known as Dust.

-Pero, cómo pudo Lu Wenli irse con el profesor Liu? -pregunté-. ¡Es inconcebible! -Acaso era concebible meterle la pelota en la boca de un requetazo? -replicó He Zhiwu. Indudablemente, eso formaba parte de las cosas inconcebibles, lo que demuestra que los asuntos de este mundo sufren infinitos cambios y evoluciones, que la suerte reúne a las parejas predestinadas a través de las más extrañas e imprevisibles coincidencias. No hay nada imposible.

I wondered what a man I had encountered the day before on the plane en route to Chicago's O'Hare airport would have made of this. As he tried to push through a crowded aisle, he said loudly: "Life is never easy. And it's never pleasant." I couldn't let this go. I looked up at him from my seat and said, "I do hope life gives you cause to change that opinion. Otherwise you may find that opinion walking ahead of you, giving you more and more reasons to believe it.

Il admirait le curieux aveuglement par quoi les hommes, si renseignés pourtant sur ce qui change en eux, imposent à leurs amis l'image qu'une fois pour toutes ils se sont faite d'eux. Pour lui, on le jugeait selon ce qu'il avait été. Comme un chien ne change pas de caractère, les hommes sont des chiens pour l'homme. Et dans la mesure même où Céleste, René et les autres l'avaient beaucoup connu, il leur devenait aussi étranger et aussi fermé qu'une planète inhabitée.

The news filled me with such euphoria that for an instant I was numb. My ingrained self-censorship immediately started working: I registered the fact that there was an orgy of weeping going on around me, and that I had to come up with some suitable performance. There seemed nowhere to hide my lack of correct emotion except the shoulder of the woman in front of me, one of the student officials, who was apparently heartbroken. I swiftly buried my head in her shoulder and heaved appropriately. As so often in China, a bit of ritual did the trick. Sniveling heartily she made a movement as though she was going to turn around and embrace me I pressed my whole weight on her from behind to keep her in her place, hoping to give the impression that I was in a state of abandoned grief. In the days after Mao's death, I did a lot of thinking. I knew he was considered a philosopher, and I tried to think what his 'philosophy' really was. It seemed to me that its central principle was the need or the desire? for perpetual conflict. The core of his thinking seemed to be that human struggles were the motivating force of history and that in order to make history 'class enemies' had to be continuously created en masse. I wondered whether there were any other philosophers whose theories had led to the suffering and death of so many. I thought of the terror and misery to which the Chinese population had been subjected. For what? But Mao's theory might just be the extension of his personality. He was, it seemed to me, really a restless fight promoter by nature, and good at it. He understood ugly human instincts such as envy and resentment, and knew how to mobilize them for his ends. He ruled by getting people to hate each other. In doing so, he got ordinary Chinese to carry out many of the tasks undertaken in other dictatorships by professional elites. Mao had managed to turn the people into the ultimate weapon of dictatorship. That was why under him there was no real equivalent of the KGB in China. There was no need. In bringing out and nourishing the worst in people, Mao had created a moral wasteland and a land of hatred. But how much individual responsibility ordinary people should share, I could not decide. The other hallmark of Maoism, it seemed to me, was the reign of ignorance. Because of his calculation that the cultured class were an easy target for a population that was largely illiterate, because of his own deep resentment of formal education and the educated, because of his megalomania, which led to his scorn for the great figures of Chinese culture, and because of his contempt for the areas of Chinese civilization that he did not understand, such as architecture, art, and music, Mao destroyed much of the country's cultural heritage. He left behind not only a brutalized nation, but also an ugly land with little of its past glory remaining or appreciated. The Chinese seemed to be mourning Mao in a heartfelt fashion. But I wondered how many of their tears were genuine. People had practiced acting to such a degree that they confused it with their true feelings. Weeping for Mao was perhaps just another programmed act in their programmed lives. Yet the mood of the nation was unmistakably against continuing Mao's policies. Less than a month after his death, on 6 October, Mme Mao was arrested, along with the other members of the Gang of Four. They had no support from anyone not the army, not the police, not even their own guards. They had had only Mao. The Gang of Four had held power only because it was really a Gang of Five. When I heard about the ease with which the Four had been removed, I felt a wave of sadness. How could such a small group of second-rate tyrants ravage 900 million people for so long? But my main feeling was joy. The last tyrants of the Cultural Revolution were finally gone.

Cependant, la nouvelle organisation aura beau être structurellement bien pensée, elle pourra être remise en question par les humains dont elle est censée améliorer la condition et le destin. Car si l’être humain ne change pas quotidiennement pour atteindre générosité, compassion, éthique et équité, la société ne pourra changer durablement. On peut manger bio, recycler ses déchets et ses eaux usées, se chauffer à l’énergie solaire et exploiter son prochain. Cela n’est pas incompatible.

Basta caminar algún trecho por la implacable rigidez que los espejos del pasado nos abren, para sentirnos forasteros y azorarnos cándidamente de nuestras jornadas antiguas. No hay en ellas comunidad de intenciones, ni un mismo viento que las empuja.

Mientras contemplaba al presidente tendido en el sarcófago de cristal, recordé la sensación de cataclismo que había tenido dos años antes al oír la noticia de su fallecimiento; el desengaño al descubrir que en el mundo no había dioses. Ni en sueños habríamos creído que el presidente Mao moriría un día, pero murió. Creíamos que si se moría el presidente Mao, sería el fin de China. Pero llevaba dos años muerto, y el país no sólo no había llegado a su fin, sino que iba mejorando paulatinamente [...]

Facebook and Twitter, online petitions, comments sent from apps such as Countable, and boilerplate emails that come from advocacy-group websites. Don’t waste your time. Congresspeople don’t trust these channels; they’re too easy to hack, game, or blast out en masse.

Quand je mets à vos pieds un éternel hommage, Voulez-vous qu'un instant je change de visage ? Vous avez capturé les sentiments d'un cœur Que pour vous adorer forma le créateur. Je vous chéris, amour, et ma plume en délire Couche sur le papier ce que je n'ose dire. Avec soin de mes vers lisez les premiers mots, Vous saurez quel remède apporter à mes maux. [ Alfred de Musset a George Sand ] "Cette insigne faveur que votre cœur réclame Nuit a ma renommée et répugne a mon âme." [ George Sand a Alfred de Musset ] [ lisez le premier mot de chaque ligne ]

On est tous seuls, ici, à Paris, ou ailleurs. On peut essayer de fuir la solitude, déménagé, faire tout pour rencontrer des gens, cela ne change rien. A la fin de la journée, chacun rentre chez soi. Ceux qui vivent en couple ne se rendent pas compte de leur chance. Ils ont oublié les soirées devant un plateau-repas, l’angoisse du week-end qui arrive, le dimanche à espérer que le téléphone sonne. Nous sommes des millions comme ça dans toutes les capitales du monde. La seule bonne nouvelle c’est qu’il n’y a pas de quoi se sentir si différents des autres.

On ne meurt point pour des moutons, no pour des chèvres ni pour des demeures ni pour des montagnes. Car les objets subsistent sans que rien leur soit sacrifié. Mais on meurt pour sauver l'invisible nœud qui les noue et les change en domaine, en empire, en visage reconnaissable et familier.

On ne meurt point pour des moutons, ni pour des chèvres ni pour des demeures ni pour des montagnes. Car les objets subsistent sans que rien leur soit sacrifié. Mais on meurt pour sauver l'invisible nœud qui les noue et les change en domaine, en empire, en visage reconnaissable et familier.

En quelques mois ça change une chambre, même quand on n'y bouge rien. Si vieilles, si déchues qu'elles soient, les choses, elles trouvent encore, on ne sait où, la force de vieillir. Tout avait changé déjà autour de nous. Pas les objets de place, bien sûr, mais les choses elles-mêmes, en profondeur.

Au moment ou la physique découvre le principe d incertitude de Heisenberg, selon lequel il n est pas possible de connaître simultanément la vitesse et la position d un électron, parce qu en l éclairant pour la mesurer on change sa vitesse, faire entrer un ready-made au musée change le musée lui-même.

Gamberge Tu gamberges. Tu regardes ta vie. Ça ne colle pas. Alors tu déprimes. Combien de vies ratées pour une vie réussie ? C'est quoi, les proportions ? Qu'est-ce que j'ai mal fait pour en arriver là ? C'est quand, que j'ai merdé ? J'ai encore le temps de me rattraper ? Combien de chances il me reste pour m'en sortir pas trop mal ? Elle peut encore changer, ma vie ? Je ne suis pas fait pour cette vie-là ? Ça se change, une vie ? Je veux dire, ça se change vraiment ? C'est quoi, le problème ? C'est ma névrose ? Comment on fait pour tordre une névrose ? J'ai mangé mon pain blanc, alors ? JE l'ai mangé sans m'en rendre compte, c'est ça ? Je vais encore ramer longtemps comme ça ? C'est encore loin, l'Amérique ? Est-ce qu'un jour moi aussi je mâchouillerai un brin d'herbe sous un saule en me disant que la vie est belle ? Qu'elle est sacrement belle ? Faut que j'arrête de gamberger, c'est pas bon.

Nunca podré ser la misma mujer que fui o que podría haber sido, y si debo vivir, entonces debo matarla, ahora, aquí, sentada en este suelo, debo matar a la mujer que podría haber sido y no puedo ser. Porque hay otra mujer esperando que todavía puedo ser pero que aun no soy, solo estoy empezando a ser ella

Practicar la generosidad es elegir un camino solidario y menos individualista. La búsqueda del compañerismo y la compañía solidaria es una apuesta válida y más saludable que, además, reconforta cuerpo y alma. Si desea transitar el camino de la generosidad, tenga en cuenta las siguientes sugerencias: • Ayude a los demás. • Sea receptivo. • Tienda al compañerismo. • Siga sus instintos solidarios. • Sonría. • Déjese agasajar. • Escuche los pedidos. • Anímese a pedir auxilio. • Diviértase. • Tenga en cuenta las necesidades ajenas. • Evite la autosuficiencia. • Delegue tareas. • Confíe en alguien. • Reciba la ayuda que le ofrecen.

In the center of all these transformations is the fugitive slave. Winning her emancipation singly, in groups and en masse, stealing through dark swamps and across busy roads, dodging the slave catchers and outwitting police patrols, she moves unseen on the edges of history, changing it inexorably with her flight. To find herself, she must steal and abolish white property, must abolish herself-as-property. She strikes fear into the heart of white society because she reveals just how flimsy their regimes of property, power, and domination can be in the face of her jailbreak for freedom. This specter of slaves freeing themselves is American history’s first image of Black looters.

La démocratie vit de mouvements, de changements, d’agencements contractuels, de temps fluides, de dynamiques permanentes, de jeux dialectiques. Elle se crée, vit, change, se métamorphose, se construit en regard d’un vouloir issu de forces vivantes. Elle recourt à l’usage de la raison, au dialogue des parties prenantes, à l’agir communicationnel, à la diplomatie autant qu’à la négociation. La théocratie fonctionne à l’inverse : elle nait, vit et jouit de l’immobilité, de la mort et de l’irrationnel. La théocratie est l’ennemie la plus à craindre de la démocratie, avant-hier à Paris avant 1789, hier à Téhéran en 1978, et aujourd’hui chaque fois qu’Al-Quaïda fait parler la poudre.

Pour que le désir se change en acte, pour que la force de l'arbre se fasse branche, pour que la femme devienne mère, il faut un choix. C'est de l'injustice du choix que naît la vie. Car celle-là aussi, qui était belle, mille l'aimaient. et, pour être, elle les a réduits au désespoir. Est toujours injuste ce qui est. Je comprenais que toute création d'abord est cruelle. (Citadelle, Chapitre XXVIII)

Jezus, de Logos, zou de functie van de verwoeste tempel overnemen en de plaats waar de joden de goddelijke aanwezigheid konden ontmoeten[...]. Het jodendom en zijn heiligste symbolen waren vervangen door een triomfantelijk, strijdbaar christendom. Er loopt een spoor van haat door het Nieuwe Testament. Het is niet juist om de christelijke Bijbel te kenschetsen als antisemitisch want de schrijvers waren zelf joden.

She was the first close friend who I felt like I’d re­ally cho­sen. We weren’t in each other’s lives be­cause of any obli­ga­tion to the past or con­ve­nience of the present. We had no shared his­tory and we had no rea­son to spend all our time to­ gether. But we did. Our friend­ship in­ten­si­fied as all our friends had chil­dren – she, like me, was un­con­vinced about hav­ing kids. And she, like me, found her­self in a re­la­tion­ship in her early thir­ties where they weren’t specif­i­cally work­ing to­wards start­ing a fam­ily. By the time I was thirty-four, Sarah was my only good friend who hadn’t had a baby. Ev­ery time there was an­other preg­nancy an­nounce­ment from a friend, I’d just text the words ‘And an­other one!’ and she’d know what I meant. She be­came the per­son I spent most of my free time with other than Andy, be­cause she was the only friend who had any free time. She could meet me for a drink with­out plan­ning it a month in ad­vance. Our friend­ship made me feel lib­er­ated as well as safe. I looked at her life choices with no sym­pa­thy or con­cern for her. If I could ad­mire her de­ci­sion to re­main child-free, I felt en­cour­aged to ad­mire my own. She made me feel nor­mal. As long as I had our friend­ship, I wasn’t alone and I had rea­son to be­lieve I was on the right track. We ar­ranged to meet for din­ner in Soho af­ter work on a Fri­day. The waiter took our drinks or­der and I asked for our usual – two Dirty Vodka Mar­ti­nis. ‘Er, not for me,’ she said. ‘A sparkling wa­ter, thank you.’ I was ready to make a joke about her un­char­ac­ter­is­tic ab­sti­nence, which she sensed, so as soon as the waiter left she said: ‘I’m preg­nant.’ I didn’t know what to say. I can’t imag­ine the ex­pres­sion on my face was par­tic­u­larly en­thu­si­as­tic, but I couldn’t help it – I was shocked and felt an un­war­ranted but in­tense sense of be­trayal. In a de­layed re­ac­tion, I stood up and went to her side of the ta­ble to hug her, un­able to find words of con­grat­u­la­tions. I asked what had made her change her mind and she spoke in va­garies about it ‘just be­ing the right time’ and wouldn’t elab­o­rate any fur­ther and give me an an­swer. And I needed an an­swer. I needed an an­swer more than any­thing that night. I needed to know whether she’d had a re­al­iza­tion that I hadn’t and, if so, I wanted to know how to get it. When I woke up the next day, I re­al­ized the feel­ing I was ex­pe­ri­enc­ing was not anger or jeal­ousy or bit­ter­ness – it was grief. I had no one left. They’d all gone. Of course, they hadn’t re­ally gone, they were still my friends and I still loved them. But huge parts of them had dis­ap­peared and there was noth­ing they could do to change that. Un­less I joined them in their spa­ces, on their sched­ules, with their fam­i­lies, I would barely see them. And I started dream­ing of an­other life, one com­pletely re­moved from all of it. No more chil­dren’s birth­day par­ties, no more chris­ten­ings, no more bar­be­cues in the sub­urbs. A life I hadn’t ever se­ri­ously con­tem­plated be­fore. I started dream­ing of what it would be like to start all over again. Be­cause as long as I was here in the only Lon­don I knew – mid­dle-class Lon­don, cor­po­rate Lon­don, mid-thir­ties Lon­don, mar­ried Lon­don – I was in their world. And I knew there was a whole other world out there.

Perhaps the Ci-ty dreamed of an-other, en-emy city, float-ing across the sea to invade the es-tuary . . . or of waves of darkness . . . waves of fire . . . Perhaps of being swallowed again, by the immense, the si-lent Mother Con-tinent? It's none of my business, city dreams. . . . But what if the Ci-ty were a growing neo-plasm, across the centuries, always chang-ing to meet exactly the chang-ing shape of its very worst, se-cret fears?

Joden moesten de Tora strikter naleven dan ooit tevoren. Het was niet langer voldoende geen moord te plegen, ze moesten ook hun woede inhouden. Niet alleen overspel was verboden, een man mocht zelfs niet begerig naar een vrouw kijken. De oude wetten van vergelding - een oog voor een oog en een tand voor een tand - werden opzij gezet: de joden moesten nu zelfs wie hen op de rechterwang sloeg, hun linkerwang toekeren en hun vijanden liefhebben.

CYRANO: Thy name is in my heart as in a sheep-bell, And as I ever tremble, thinking of thee, Ever the bell shakes, ever thy name ringeth! All things of thine I mind, for I love all things; I know that last year on the twelfth of May-month, To walk abroad, one day you changed your hair-plaits! I am so used to take your hair for daylight That,--like as when the eye stares on the sun's disk, One sees long after a red blot on all things-- So, when I quit thy beams, my dazzled vision Sees upon all things a blonde stain imprinted. ROXANE (agitated): Why, this is love indeed!. . . CYRANO: Ay, true, the feeling Which fills me, terrible and jealous, truly Love,--which is ever sad amid its transports! Love,--and yet, strangely, not a selfish passion! I for your joy would gladly lay mine own down, --E'en though you never were to know it,--never! --If but at times I might--far off and lonely,-- Hear some gay echo of the joy I bought you! Each glance of thine awakes in me a virtue,-- A novel, unknown valor. Dost begin, sweet, To understand? So late, dost understand me? Feel'st thou my soul, here, through the darkness mounting? Too fair the night! Too fair, too fair the moment! That I should speak thus, and that you should hearken! Too fair! In moments when my hopes rose proudest, I never hoped such guerdon. Naught is left me But to die now! Have words of mine the power To make you tremble,--throned there in the branches? Ay, like a leaf among the leaves, you tremble! You tremble! For I feel,--an if you will it, Or will it not,--your hand's beloved trembling Thrill through the branches, down your sprays of jasmine! (He kisses passionately one of the hanging tendrils.) ROXANE: Ay! I am trembling, weeping!--I am thine! Thou hast conquered all of me! --Cyrano de Bergerac III. 7

Under the seeming disorder of the old city, wherever the old city is working successfully, is a marvelous order for maintaining the safety of the streets and the freedom of the city. It is a complex order. Its essence is intricacy of sidewalk use, bringing with it a constant succession of eyes. This order is all composed of movement and change, and although it is life, not art, we may fancifully call it the art form of the city and liken it to the dance — not to a simple-minded precision dance with everyone kicking up at the same time, twirling in unison and bowing off en masse, but to an intricate ballet in which the individual dancers and ensembles all have distinctive parts which miraculously reinforce each other and compose an orderly whole. The ballet of the good city sidewalk never repeats itself from place to place, and in any once place is always replete with new improvisations. The stretch of Hudson Street where I live is each day the scene of an intricate sidewalk ballet. I make my own first entrance into it a little after eight when I put out my garbage gcan, surely a prosaic occupation, but I enjoy my part, my little clang, as the junior droves of junior high school students walk by the center of the stage dropping candy wrapper. (How do they eat so much candy so early in the morning?) While I sweep up the wrappers I watch the other rituals of the morning: Mr Halpert unlocking the laundry's handcart from its mooring to a cellar door, Joe Cornacchia's son-in-law stacking out the empty crates from the delicatessen, the barber bringing out his sidewalk folding chair, Mr. Goldstein arranging the coils of wire which proclaim the hardware store is open, the wife of the tenement's super intendent depositing her chunky three-year-old with a toy mandolin on the stoop, the vantage point from which he is learning English his mother cannot speak. Now the primary childrren, heading for St. Luke's, dribble through the south; the children from St. Veronica\s cross, heading to the west, and the children from P.S 41, heading toward the east. Two new entrances are made from the wings: well-dressed and even elegant women and men with brief cases emerge from doorways and side streets. Most of these are heading for the bus and subways, but some hover on the curbs, stopping taxis which have miraculously appeared at the right moment, for the taxis are part of a wider morning ritual: having dropped passengers from midtown in the downtown financial district, they are now bringing downtowners up tow midtown. Simultaneously, numbers of women in housedresses have emerged and as they crisscross with one another they pause for quick conversations that sound with laughter or joint indignation, never, it seems, anything in between. It is time for me to hurry to work too, and I exchange my ritual farewell with Mr. Lofaro, the short, thick bodied, white-aproned fruit man who stands outside his doorway a little up the street, his arms folded, his feet planted, looking solid as the earth itself. We nod; we each glance quickly up and down the street, then look back at eachother and smile. We have done this many a morning for more than ten years, and we both know what it means: all is well. The heart of the day ballet I seldom see, because part off the nature of it is that working people who live there, like me, are mostly gone, filling the roles of strangers on other sidewalks. But from days off, I know enough to know that it becomes more and more intricate. Longshoremen who are not working that day gather at the White Horse or the Ideal or the International for beer and conversation. The executives and business lunchers from the industries just to the west throng the Dorgene restaurant and the Lion's Head coffee house; meat market workers and communication scientists fill the bakery lunchroom.

J’habite une blessure sacrée j’habite des ancêtres imaginaires j’habite un vouloir obscur j’habite un long silence j’habite une soif irrémédiable j’habite un voyage de mille ans j’habite une guerre de trois cent ans j’habite un culte désaffecté entre bulbe et caïeu j’habite l’espace inexploité j’habite du basalte non une coulée mais de la lave le mascaret qui remonte la valleuse à toute allure et brûle toutes les mosquées je m’accommode de mon mieux de cet avatar d’une version du paradis absurdement ratée -c’est bien pire qu’un enfer- j’habite de temps en temps une de mes plaies chaque minute je change d’appartement et toute paix m’effraie tourbillon de feu ascidie comme nulle autre pour poussières de mondes égarés ayant crachés volcan mes entrailles d’eau vive je reste avec mes pains de mots et mes minerais secrets j’habite donc une vaste pensée mais le plus souvent je préfère me confiner dans la plus petite de mes idées

Vous n’êtes pas très malin, hein? Alors, vous vous imaginez que ce sont les livres "à message" qui peuvent changer un individu? Quand ce sont ceux qui les changent le moins. Non, les livres qui marquent et qui métamorphosent, ce sont les autres, les livres de désir, de plaisir, les livres de génie et surtout les livres de beauté. Tenez, prenons un grand livre de beauté : Voyage au bout de la nuit. Comment ne pas être un autre après l'avoir lu? Eh bien, la majorité des lecteurs réussissent ce tour de force sans difficulté. Ils vous disent après : "Ah oui, Céline, c'est formidable", et puis reviennent à leurs moutons. Evidemment, Céline, c'est un cas extrême, mais je pourrais parler des autres aussi. On n'est jamais le même après avoir lu un livre, fut-il aussi modeste qu'un Léo Malet : ça vous change, un Léo Malet. On ne regarde plus les jeunes filles en imperméable comme avant, quand on a lu un Léo Malet? Ah mais, c'est très important! Modifier le regard : c'est ça, notre grand-oeuvre.

13.  He wins his battles by making no mistakes. [Ch’en Hao says: “He plans no superfluous marches, he devises no futile attacks.” The connection of ideas is thus explained by Chang Yu: “One who seeks to conquer by sheer strength, clever though he may be at winning pitched battles, is also liable on occasion to be vanquished; whereas he who can look into the future and discern conditions that are not yet manifest, will never make a blunder and therefore invariably win.”] Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated. 14.  Hence the skillful fighter puts himself into a position which makes defeat impossible, and does not miss the moment for defeating the enemy. [A “counsel of perfection” as Tu Mu truly observes. “Position” need not be confined to the actual ground occupied by the troops. It includes all the arrangements and preparations which a wise general will make to increase the safety of his army.] 15.  Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory. [Ho Shih thus expounds the paradox: “In warfare, first lay plans which will ensure victory, and then lead your army to battle; if you will not begin with stratagem but rely on brute strength alone, victory will no longer be assured.”] 16.  The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success. 17.  In respect of military method, we have, firstly, Measurement; secondly, Estimation of quantity; thirdly, Calculation; fourthly, Balancing of chances; fifthly, Victory. 18.  Measurement owes its existence to Earth; Estimation of quantity to Measurement; Calculation to Estimation of quantity; Balancing of chances to Calculation; and Victory to Balancing of chances. [It is not easy to distinguish the four terms very clearly in the Chinese. The

The three greatest metaphysicians who ever existed - Plato, Aristotle and St.Thomas Aquinas - had no system in the idealistic sense of the word. Their ambition was not to achieve philosophy once and for all, but to maintain it and to serve it in ours. For us, as for them, the great thing is not to achieve a system of the world as if being could be deduced from thought, but to relate reality, as we know it, to the permanent principles in whose light all the changing problems of science, of ethics and of art have to be solved. A metaphysics of existence cannot be a system wherewith to get rid of philosophy, it is an always open inquiry, whose conclusions are both always the same and always new, because it is conducted under the guidance of immutable principles, which will never exhaust experience, or be themselves exhausted by it. For even though, as is impossible, all that which exists were known to us, existence itself would still remain a mystery. Why, asked Leibniz, is there something rather than nothing ?

Una familia disfuncional es aquella en que los miembros juegan papeles rígidos y en la cual la comunicación está severamente restringida a las declaraciones que se adecuan a estos roles. Los miembros no tienen libertad para expresar todo un espectro de experiencias, deseos, necesidades y sentimientos, sino que deben limitarse a jugar el papel que se adapte al de los demás miembros de la familia. En las familias disfuncionales, los aspectos principales de la realidad se niegan, y los papeles permanecen rígidos.

De profeet Jeremia [...] had zo zijn bedenkingen tegen een geschreven wet: de 'pen van de schrijvers' kon de traditie door een simpele schrijffout vervalsen en een geschreven tekst kon een oppervlakkige manier van denken in de hand werken, gericht op informatie in plaats van wijsheid. In een studie over moderne joodse bewegingen stelt de vooraanstaande geleerde Chaim Soloveitchik dat de overgang van een orale traditie naar geschreven teksten kan leiden tot religieus fanatisme, doordat de lezer een onrealistische zekerheid wordt voorgespiegeld over in wezen onverwoordbare zaken.

Nature’s Grand Hotel has its Season, like the others. As the guests one by one pack, pay, and depart, and the seats at the table-d’hote shrink pitifully at each succeeding meal; as suites of rooms are closed, carpets taken up, and waiters sent away; those boarders who are staying on, en pension, until the next year’s full re-opening, cannot help being somewhat affected by all these flittings and farewells, this eager discussion of plans, routes, and fresh quarters, this daily shrinkage in the stream of comradeship. One gets unsettled, depressed, and inclined to be querulous. Why this craving for change?

Aister interprets the myth as 'an exposition of a logical problem: Supposing that originally there was nothing but one creator, how could ordinary binary sexual relations come into being?'" "Ah, there's that word 'binary' again." "You may remember an unexplored fork earlier in our conversation that would have brought us to this same place by another route. This myth can be compared to the Sumerian creation myth, in which heaven and earth are united to begin with, but the world is not really created until the two are separated. Most Creation myths begin with a 'paradoxical unity of everything, evaluated either as chaos or as Paradise,' and the world as we know it does not really come into being until this is changed. I should point out here that Enki's original name was En-Kur, Lord of Kur. Kur was a primeval ocean -- Chaos -- that Enki conquered." "Every hacker can identify with that." "But Asherahas similar connotations. Her name in Ugaritic, 'atiratu yammi' means 'she who treads on (the) sea (dragon)’." "Okay, so both Enki and Asherah were figures who had in some sense defeated chaos. And your point is that this defeat of chaos, the separation of the static, unified world into a binary system, is identified with creation." "Correct.

Nature's Grand Hotel has its Season, like the others. As the guests one by one pack, pay, and depart, and the seats at the table-d'hôte shrink pitifully at each succeeding meal; as suites of rooms are closed, carpets taken up, and waiters sent away; those boarders who are staying on, en pension, until the next year's full reopening, cannot help being somewhat affected by all these flittings and farewells, this eager discussion of plans, routes, and fresh quarters, this daily shrinkage in the stream of comradeship. One gets unsettled, depressed, and inclined to be querulous. Why this craving for change? Why not stay on quietly here, like us, and be jolly? You don't know this hotel out of the season, and what fun we have among ourselves, we fellows who remain and see the whole interesting year out. All very true, no doubt, the others always reply; we quite envy you—and some other years perhaps—but just now we have engagements—and there’s the bus as the door—our time is up! So they depart, with a smile and a nod, and we miss them, and feel resentful. The Rat was a self-sufficing sort of animal, rooted to the land, and whoever went, he stayed; still, he could not help noticing what was in the air, and feeling some of its influence in his bones.

Your kids will not be stepping from or into a vacuum of culture when they enter your tinkering space. As Rogoff writes, learning often happens by means of “transformative participation in shared socio-cultural endeavors.” That means you’ll see kids change and grow as they participate in your little community of tinkerers. Linda Polin similarly maintains that your kids will learn “through a process of en-culturation into a slowly but constantly evolving practice.” Your tinkerers will learn stuff as they become familiar with the norms of your tinkering environment, which is also constantly updating, if you will, in response to them.

It is dynamic. In some cells, it reshuffles its own sequence to make novel variants of itself. Cells of the immune system secrete "anti-bodies"-missilelike proteins designed to attach themselves to invading pathogens. But since pathogens are constantly evolving, antibodies must also be capable of changing; an evolving pathogen demands an evolving host. The genome accomplishes this counter-evolution by reshuffling its genetic elements-thereby achieving astounding diversity)s...tru...c...t...ure and g...en...ome can be reshuffled to form an entirely new word c...ome...t). The reshuffled genes generate the diversity of antibodies. In these cells, every genome is capable of giving rise to an entirely different genome.

De vroege christenen geloofden dat het hun voornaamste plicht was om elkaar lief te hebben, maar ze stelden zich niet open voor vreemdelingen. Deze gemeenschap voelde zich aangevallen en klitte samen tegen 'de wereld'. Sommige van hun leden hadden hun leer onverdraaglijk gevonden en 'gingen niet verder met Jezus mee'. De gelovingen zagen deze afvalligen als 'antichristenen', vervuld van een dodelijke haat jegens de messias. De leden van deze christelijke sekte waren ervan overtuigd dat alleen zij het bij het rechte eind hadden en dat de hele wereld tegen hen was.[...]Omdat Jezus Gods laatste openbaring aan de wereld was, hield dit gebrek aan acceptatie een oordeel in: degenen die hem afwezen, waren de kinderen van de duivel en zouden in de duisternis blijven.

So beauty can be both what one does not wish to change and where one wishes to go, the compass or rather North Star for change. Leonard reflects on their interchange: “You know, we were all just too busy for beauty. We were too angry for beauty. We were too heartbroken for beauty. I felt like an asshole with these picture[s] of clouds, but David was right. You go through all of the fighting not because you want to fight, but because you want to get somewhere as a people. You want to help create a world where you can sit around and think about clouds. That should be our right as human beings.” You could argue that if we go too long without sitting around and thinking about clouds we might forget how to do so or why, that we could so shrivel en route we’d be unable to reach that destination.

If life has accelerated, and we have become overwhelmed by information to the point that we are less and less able to focus on any of it, why has there been so little pushback? Why haven’t we tried to slow things down to a pace where we can think clearly? I was able to find the first part of an answer to this—and it’s only the first part—when I went to interview Professor Earl Miller. He has won some of the top awards in neuroscience in the world, and he was working at the cutting edge of brain research when I went to see him in his office at the Massachusetts Institute of Technology (MIT). He told me bluntly that instead of acknowledging our limitations and trying to live within them, we have—en masse—fallen for an enormous delusion. There’s one key fact, he said, that every human being needs to understand—and everything else he was going to explain flows from that. “Your brain can only produce one or two thoughts” in your conscious mind at once. That’s it. “We’re very, very single-minded.” We have “very limited cognitive capacity.” This is because of the “fundamental structure of the brain,” and it’s not going to change. But rather than acknowledge this, Earl told me, we invented a myth. The myth is that we can actually think about three, five, ten things at the same time. To pretend this was the case, we took a term that was never meant to be applied to human beings at all. In the 1960s, computer scientists invented machines with more than one processor, so they really could do two things (or more) simultaneously. They called this machine-power “multitasking.” Then we took the concept and applied it to ourselves.

Sans doute, rien n'est plus naturel, aujourd'hui, que de voir des gens travailler du matin au soir et choisir ensuite de perdre aux cartes, au café, et en bavardages, le temps qui leur reste pour vivre. Mais il est des villes ou des pays où les gens ont, de temps en temps, le soupçon d'autre chose. En général, cela ne change pas leur vie. Seulement, il y a eu le soupçon et c'est toujours cela de gagné. Oran, au contraire, est apparemment une ville sans soupçon, c'est-à-dire une ville tout à fauit moderne. Il n'est pas nécessaire, en conséquence, de préciser la façon dont on s'aime chez nous. Les hommes et les femmes, ou bien se dévorent rapidement dans ce qu'on appelle l'acte d'amour, ou bien s'engagent dans une longue habitude à eux. Entre ces deux extrêmes, il n'y a pas souvent de milieu. Cela non plus n'est pas original. A Oran comme ailleurs, faute de temps et de réflexion, on est bien obligé de s'aimer sans le savoir.

The critical infrastructure of Indigenous worlds is, fundamentally, about responsibility and being a good relative. But our responsibilities do not happen only in the realm of political transformation. Caretaking, which we address in the introduction and in Part III, is the basis, too, for vibrant economies that must work fluidly with political structures to reinforce the world we seek to build beyond capitalism. We must thus have faith in our own forms of Indigenous political economy, the critical infrastructures that Huson speaks of so eloquently. We must rigorously study, theorize, enact, and experiment with these forms. While it covers ambitious terrain, The Red Deal at its base provides a program for study, theorization, action, and experimentation. But we must do the work. And the cold, hard truth is that we must not only be willing to do the work on a small scale whenever it suits us—in our own lives, in our families, or even in The Red Nation. We must be willing, as our fearless Wet’suwet’en relatives have done, to enforce these orders on a large scale. In conversation, our The Red Nation comrade Nick Estes stated, “I don’t want to just honor the treaties. I want to enforce them.” We can and should implement these programs in our own communities to alleviate suffering and protect what lands we are still able to caretake under colonial rule. To survive extinction, however, we must enforce Indigenous orders in and amongst those who have made it clear they will not stop their plunder until we are all dead. Settler and imperial nations, military superpowers, multinational corporations, and members of the ruling class are enemies of the Earth and the greatest danger to our future. How will we enforce Indigenous political, scientific, and economic orders to successfully prevent our mass ruin? This is the challenge we confront and pose in The Red Deal, and it is the challenge that all who take up The Red Deal must also confront.

l'inégalité majeure entre les humains, celle qui les sépare de la manière la plus irrémédiable, celle à laquelle le progrès, l'Histoire, la bonne volonté des uns ou des autres, ne peuvent, pour l'heure, à peu près rien, ce n'est ni la fortune, ni le savoir, ni le pouvoir, ni le savoir-pouvoir, ni aucune des autres grâces que dispensent la nature ou le monde, mais cet autre partage qui, dans les situations de détresse extrême, distingue ceux qui ont la chance de pouvoir s'en aller et ceux qui savent qu'ils vont rester. Les alliés des damnés d'un côté ; les amis du Job moderne ; les compagnons d'un jour ou de quelques jours ; les infiltrés ; les mercenaires du Bien ; tous ces bienheureux qui, quelque part qu'ils prennent à la souffrance des autres, quelque ardeur qu'ils mettent à militer, sympathiser, se faire les porte-voix des sans-voix, aller sur le terrain, crapahuter, les suivre dans leurs tranchées, sous leurs bombes, le font tout en sachant qu'il y a cette petite différence qui change tout : ils partiront, eux, quand ils voudront... (ch. 15 Arendt, Sarajevo : qu'est-ce qu'être damné ?)

Si j'ai profané avec mon indigne main cette châsse sacrée, je suis prêt à une douce pénitence : permettez à mes lèvres, comme à deux pèlerins rougissants, d'effacer ce grossier attouchement par un tendre baiser. Juliette : Bon pèlerin, vous êtes trop sévère pour votre main qui n'a fait preuve en ceci que d'une respectueuse dévotion. Les saintes mêmes ont des mains que peuvent toucher les mains des pèlerins ; et cette étreinte est un pieux baiser. Roméo : Les saintes n'ont-elles pas des lèvres, et les pèlerins aussi ? Juliette : Oui, pèlerin, des lèvres vouées à la prière. Roméo : Oh ! alors, chère sainte, que les lèvres fassent ce que font les mains. Elles te prient ; exauce-les, de peur que leur foi ne se change en désespoir. Juliette : Les saintes restent immobiles, tout en exauçant les prières. Roméo : Restez donc immobile, tandis que je recueillerai l'effet de ma prière. Vos lèvres ont effacé le péché des miennes. Juliette : Mes lèvres ont gardé pour elles le péché qu'elles ont pris des vôtres. Roméo : Vous avez pris le péché de mes lèvres ? Ô reproche charmant ! Alors rendez-moi mon péché. Juliette : Vous avez l'art des baisers.

« Norbert de Varenne parlait d’une voix claire, mais retenue, qui aurait sonné dans le silence de la nuit s’il l’avait laissée s’échapper. Il semblait surexcité et triste, d’une de ces tristesses qui tombent parfois sur les âmes et les rendent vibrantes comme la terre sous la gelée. Il reprit : « Qu’importe, d’ailleurs, un peu plus ou un peu moins de génie, puisque tout doit finir ! » Et il se tut. Duroy, qui se sentait le cœur gai, ce soir-là, dit, en souriant : « Vous avez du noir, aujourd’hui, cher maître. » Le poète répondit. « J’en ai toujours, mon enfant, et vous en aurez autant que moi dans quelques années. La vie est une côte. Tant qu’on monte, on regarde le sommet, et on se sent heureux ; mais, lorsqu’on arrive en haut, on aperçoit tout d’un coup la descente, et la fin qui est la mort. Ça va lentement quand on monte, mais ça va vite quand on descend. À votre âge, on est joyeux. On espère tant de choses, qui n’arrivent jamais d’ailleurs. Au mien, on n’attend plus rien... que la mort. » Duroy se mit à rire : « Bigre, vous me donnez froid dans le dos. » Norbert de Varenne reprit : « Non, vous ne me comprenez pas aujourd’hui, mais vous vous rappellerez plus tard ce que je vous dis en ce moment. » « Il arrive un jour, voyez- vous, et il arrive de bonne heure pour beaucoup, où c’est fini de rire, comme on dit, parce que derrière tout ce qu’on regarde, c’est la mort qu’on aperçoit. » « Oh ! vous ne comprenez même pas ce mot-là, vous, la mort. À votre âge, ça ne signifie rien. Au mien, il est terrible. » « Oui, on le comprend tout d’un coup, on ne sait pas pourquoi ni à propos de quoi, et alors tout change d’aspect, dans la vie. Moi, depuis quinze ans, je la sens qui me travaille comme si je portais en moi une bête rongeuse. Je l’ai sentie peu à peu, mois par mois, heure par heure, me dégrader ainsi qu’une maison qui s’écroule. Elle m’a défiguré si complètement que je ne me reconnais pas. Je n’ai plus rien de moi, de moi l’homme radieux, frais et fort que j’étais à trente ans. Je l’ai vue teindre en blanc mes cheveux noirs, et avec quelle lenteur savante et méchante ! Elle m’a pris ma peau ferme, mes muscles, mes dents, tout mon corps de jadis, ne me laissant qu’une âme désespérée qu’elle enlèvera bientôt aussi. » « Oui, elle m’a émietté, la gueuse, elle a accompli doucement et terriblement la longue destruction de mon être, seconde par seconde. Et maintenant je me sens mourir en tout ce que je fais. Chaque pas m’approche d’elle, chaque mouvement, chaque souffle hâte son odieuse besogne. Respirer, dormir, boire, manger, travailler, rêver, tout ce que nous faisons, c’est mourir. Vivre enfin, c’est mourir ! » » (de « Bel-Ami » par Guy de Maupassant)

Add your typical shower and claw feet Owners claw foot tub, consider incorporating the most traditional sense of joy in the ease and comfort revolutionary shower, governments are mainly engaged in the race just to check in early for power within very ready. Clawfoot tubs wear’s now includes a shower; there are many strategies to use the shower in the bathroom now. Even if a person must be determined in those particular individual hairs, can be costly and impractical. Although the site has a separate shower grow, keep in mind that you want the products and save more modern maintenance. Value management easier and more efficient to add a shower curtain and bath address. The information is not expensive, there are some ideas that you can include in the acquired shower. Contractor or plumber can provide ideas and even to make for you. The original can take water heater shower bath in the direction of the feet and the creation of a rod with an en suite shower room, and when the curtain. Shower curtains apartment surrounded significantly reduces splash of water leaks. Another option would be surplus tiles on the long term, the use of H2O "enemy" and shower rod and curtain also furnished, "L" of the aspects described in determining the bath. What will be more expensive and bathroom alone for a long time, some people are afraid of this option. On the way to the drain in the shower, you could be the cables hidden in the bathroom near the wall. The second course in the HVAC responsible for pre-tube immediately describes the bath to the option in the direction of the traditional classical appearance. There are several different types of decorative lighting and lids which are made in such a way that appears to choose in the hoses pin and presented a lot of good taste on the market. For those who are willing to deal with their own tasks, traders improving the registered owner of the Depot and Lowe's contain a number of "do it yourself" kits are unique measurements. Such kits are barrels and other containers, as defined above use’s shower built for joint legs. Everything requires a few simple policies and lower resistance to the purchase is detected. This kind of "precursors" of the water, you can judge for yourself in the shower longitudinal shower, shower curtains and thoughts. If you take even more concerned that the easiest only independent bathroom each provider in the health of office workers only in the direction of the support of others and crank implementing rules. Have a good friend or spouse and children of a member who keep an eye on your health, as it is commonly known. No need for the resolution, that the decision to migrate to an item in the shower of his classic bathroom was somewhat effortlessly came to rise. It goes in the direction of maximizing claw foot tub, or take an impressive ease of use aerosol own desire. Many decisions wonderful shower curtain in the direction of the changes the rest of the room was coming towards a holistic view of their cosmetics, and a lot of fun to drive in the direction of your claw foot tub.

For Aristotle the literary plot was analogous to the plot of the world in that both were eductions from the potency of matter. Sartre denies this for the world, and specifically denies, in the passage just referred to, that without potentiality there is no change. He reverts to the Megaric view of the matter, which Aristotle took such trouble to correct. But this is not our affair. The fact is that even if you believe in a Megaric world there is no such thing as a Megaric novel; not even Paterson. Change without potentiality in a novel is impossible, quite simply; though it is the hopeless aim of the cut-out writers, and the card-shuffle writers. A novel which really implemented this policy would properly be a chaos. No novel can avoid being in some sense what Aristotle calls 'a completed action.' This being so, all novels imitate a world of potentiality, even if this implies a philosophy disclaimed by their authors. They have a fixation on the eidetic imagery of beginning, middle, and end, potency and cause. Novels, then, have beginnings, ends, and potentiality, even if the world has not. In the same way it can be said that whereas there may be, in the world, no such thing as character, since a man is what he does and chooses freely what he does--and in so far as he claims that his acts are determined by psychological or other predisposition he is a fraud, lâche, or salaud--in the novel there can be no just representation of this, for if the man were entirely free he might simply walk out of the story, and if he had no character we should not recognize him. This is true in spite of the claims of the doctrinaire nouveau roman school to have abolished character. And Sartre himself has a powerful commitment to it, though he could not accept the Aristotelian position that it is through character that plot is actualized. In short, novels have characters, even if the world has not. What about time? It is, effectively, a human creation, according to Sartre, and he likes novels because they concern themselves only with human time, a faring forward irreversibly into a virgin future from ecstasy to ecstasy, in his word, from kairos to kairos in mine. The future is a fluid medium in which I try to actualize my potency, though the end is unattainable; the present is simply the pour-soi., 'human consciousness in its flight out of the past into the future.' The past is bundled into the en-soi, and has no relevance. 'What I was is not the foundation of what I am, any more than what I am is the foundation of what I shall be.' Now this is not novel-time. The faring forward is all right, and fits the old desire to know what happens next; but the denial of all causal relation between disparate kairoi, which is after all basic to Sartre's treatment of time, makes form impossible, and it would never occur to us that a book written to such a recipe, a set of discontinuous epiphanies, should be called a novel. Perhaps we could not even read it thus: the making of a novel is partly the achievement of readers as well as writers, and readers would constantly attempt to supply the very connections that the writer's programme suppresses. In all these ways, then, the novel falsifies the philosophy.

Carta a James Sandoe, 14 de octubre de 1949. Ahora estoy leyendo “So little time”, de Marquand. Recuerdo, o creo recordar, que fue bastante maltratada cuando apareció, pero a mí me parece llena de ingenio agudo y vivacidad, y en general mucho más satisfactoria que “Point of no return”, que me resultó aburrida en su impacto total, aunque no aburrida mientras se la lee. También empecé “A sea change”, de Nigel Demis, que parece bien. Pero siempre me gustan los libros equivocados. Y las películas equivocadas. Y la gente equivocada. Y tengo la mala costumbre de empezar un libro y leer sólo lo necesario para asegurarme de que quiero leerlo, y ponerlo a un lado mientras rompo el hielo con otros dos. De ese modo, cuando me siento aburrido y deprimido, cosa que pasa con demasiada frecuencia, sé que tengo algo para leer tarde en la noche, que es cuando más leo, y no ese horrendo sentimiento desolador de no tener a nadie con quien hablar o a quien escuchar. ¿Por qué diablos esos idiotas de editores no dejan de poner fotos de escritores en sus sobrecubiertas? Compré un libro perfectamente bueno... estaba dispuesto a que me gustara, había leído sobre él, y entonces le echo una mirada a la foto del tipo y es obviamente un completo imbécil, una basura realmente abrumadora (fotogénicamente hablando) y no puedo leer el maldito libro. El hombre probablemente no tiene nada malo, pero para mí esa foto, esa tan espontánea foto con la corbata chillona desajustada, el tipo sentado en el borde de su escritorio con los pies en la silla (siempre se sienta así, piensa mejor). He pasado por esta comedia de la foto, sé lo que hace con uno.

TOUZENBACH Si vous voulez. De quoi parlerons-nous ? VERCHININE De quoi ? Rêvons ensemble... par exemple de la vie telle qu’elle sera après nous, dans deux ou trois cents ans. TOUZENBACH Eh bien, après nous on s’envolera en ballon, on changera la coupe des vestons, on découvrira peut-être un sixième sens, qu’on développera, mais la vie restera la même, un vie difficile, pleine de mystère, et heureuse. Et dans mille ans, l’homme soupirera comme aujourd’hui : « Ah ! qu’il est difficile de vivre ! » Et il aura toujours peur de la mort et ne voudra pas mourir. VERCHININE, après avoir réfléchi. Comment vous expliquer ? Il me semble que tout va se transformer peu à peu, que le changement s’accomplit déjà, sous nos yeux. Dans deux ou trois cents ans, dans mille ans peut-être, peu importe le délai, s’établira une vie nouvelle, heureuse. Bien sûr, nous ne serons plus là, mais c’est pour cela que nous vivons, travaillons, souffrons enfin, c’est nous qui la créons, c’est même le seul but de notre existence, et si vous voulez, de notre bonheur. Macha rit doucement. TOUZENBACH Pourquoi riez-vous ? MACHA Je ne sais pas. Je ris depuis ce matin. VERCHININE J’ai fait les mêmes études que vous, je n’ai pas été à l’Académie militaire. Je lis beaucoup, mais je ne sais pas choisir mes lectures, peut-être devrais-je lire tout autre chose ; et cependant, plus je vis, plus j’ai envie de savoir. Mes cheveux blanchissent, bientôt je serai vieux, et je ne sais que peu, oh ! très peu de chose. Pourtant, il me semble que je sais l’essentiel, et que je le sais avec certitude. Comme je voudrais vous prouver qu’il n’y a pas, qu’il ne doit pas y avoir de bonheur pour nous, que nous ne le connaîtrons jamais... Pour nous, il n’y a que le travail, rien que le travail, le bonheur, il sera pour nos lointains descendants. (Un temps.) Le bonheur n’est pas pour moi, mais pour les enfants de mes enfants. TOUZENBACH Alors, d’après vous, il ne faut même pas rêver au bonheur ? Mais si je suis heureux ? VERCHININE Non. TOUZENBACH, joignant les mains et riant. Visiblement, nous ne nous comprenons pas. Comment vous convaincre ? (Macha rit doucement. Il lui montre son index.) Eh bien, riez ! (À Verchinine :) Non seulement dans deux ou trois cents ans, mais dans un million d’années, la vie sera encore la même ; elle ne change pas, elle est immuable, conforme à ses propres lois, qui ne nous concernent pas, ou dont nous ne saurons jamais rien. Les oiseaux migrateurs, les cigognes, par exemple, doivent voler, et quelles que soient les pensées, sublimes ou insignifiantes, qui leur passent par la tête, elles volent sans relâche, sans savoir pourquoi, ni où elles vont. Elles volent et voleront, quels que soient les philosophes qu’il pourrait y avoir parmi elles ; elles peuvent toujours philosopher, si ça les amuse, pourvu qu’elles volent... MACHA Tout de même, quel est le sens de tout cela ? TOUZENBACH Le sens... Voilà, il neige. Où est le sens ? MACHA Il me semble que l’homme doit avoir une foi, du moins en chercher une, sinon sa vie est complètement vide... Vivre et ignorer pourquoi les cigognes volent, pourquoi les enfants naissent, pourquoi il y a des étoiles au ciel... Il faut savoir pourquoi l’on vit, ou alors tout n’est que balivernes et foutaises. Comme dit Gogol : « Il est ennuyeux de vivre en ce monde, messieurs. »

Sans doute, l’amitié, l’amitié qui a égard aux individus, est une chose frivole, et la lecture est une amitié. Mais du moins c’est une amitié sincère, et le fait qu’elle s’adresse à un mort, à un absent, lui donne quelque chose de désintéressé, de presque touchant. C’est de plus une amitié débarrassée de tout ce qui fait la laideur des autres. Comme nous ne sommes tous, nous les vivants, que des morts qui ne sont pas encore entrés en fonctions, toutes ces politesses, toutes ces salutations dans le vestibule que nous appelons déférence, gratitude, dévouement et où nous mêlons tant de mensonges, sont stériles et fatigantes. De plus, – dès les premières relations de sympathie, d’admiration, de reconnaissance, – les premières paroles que nous prononçons, les premières lettres que nous écrivons, tissent autour de nous les premiers fils d’une toile d’habitudes, d’une véritable manière d’être, dont nous ne pouvons plus nous débarrasser dans les amitiés suivantes ; sans compter que pendant ce temps-là les paroles excessives que nous avons prononcées restent comme des lettres de change que nous devons payer, ou que nous paierons plus cher encore toute notre vie des remords de les avoir laissé protester. Dans la lecture, l’amitié est soudain ramenée à sa pureté première. Avec les livres, pas d’amabilité. Ces amis-là, si nous passons la soirée avec eux, c’est vraiment que nous en avons envie. Eux, du moins, nous ne les quittons souvent qu’à regret. Et quand nous les avons quittés, aucune de ces pensées qui gâtent l’amitié : Qu’ont-ils pensé de nous ? – N’avons-nous pas manqué de tact ? – Avons-nous plu ? – et la peur d’être oublié pour tel autre. Toutes ces agitations de l’amitié expirent au seuil de cette amitié pure et calme qu’est la lecture. Pas de déférence non plus ; nous ne rions de ce que dit Molière que dans la mesure exacte où nous le trouvons drôle ; quand il nous ennuie nous n’avons pas peur d’avoir l’air ennuyé, et quand nous avons décidément assez d’être avec lui, nous le remettons à sa place aussi brusquement que s’il n’avait ni génie ni célébrité. L’atmosphère de cette pure amitié est le silence, plus pur que la parole. Car nous parlons pour les autres, mais nous nous taisons pour nous-mêmes. Aussi le silence ne porte pas, comme la parole, la trace de nos défauts, de nos grimaces. Il est pur, il est vraiment une atmosphère. Entre la pensée de l’auteur et la nôtre il n’interpose pas ces éléments irréductibles, réfractaires à la pensée, de nos égoïsmes différents. Le langage même du livre est pur (si le livre mérite ce nom), rendu transparent par la pensée de l’auteur qui en a retiré tout ce qui n’était pas elle-même jusqu’à le rendre son image fidèle, chaque phrase, au fond, ressemblant aux autres, car toutes sont dites par l’inflexion unique d’une personnalité ; de là une sorte de continuité, que les rapports de la vie et ce qu’ils mêlent à la pensée d’éléments qui lui sont étrangers excluent et qui permet très vite de suivre la ligne même de la pensée de l’auteur, les traits de sa physionomie qui se reflètent dans ce calme miroir. Nous savons nous plaire tour à tour aux traits de chacun sans avoir besoin qu’ils soient admirables, car c’est un grand plaisir pour l’esprit de distinguer ces peintures profondes et d’aimer d’une amitié sans égoïsme, sans phrases, comme en soi-même.

Gadgetry will continue to relieve mankind of tedious jobs. Kitchen units will be devised that will prepare ‘automeals,’ heating water and converting it to coffee; toasting bread; frying, poaching or scrambling eggs, grilling bacon, and so on. Breakfasts will be ‘ordered’ the night before to be ready by a specified hour the next morning. Communications will become sight-sound and you will see as well as hear the person you telephone. The screen can be used not only to see the people you call but also for studying documents and photographs and reading passages from books. Synchronous satellites, hovering in space will make it possible for you to direct-dial any spot on earth, including the weather stations in Antarctica. [M]en will continue to withdraw from nature in order to create an environment that will suit them better. By 2014, electroluminescent panels will be in common use. Ceilings and walls will glow softly, and in a variety of colors that will change at the touch of a push button. Robots will neither be common nor very good in 2014, but they will be in existence. The appliances of 2014 will have no electric cords, of course, for they will be powered by long- lived batteries running on radioisotopes. “[H]ighways … in the more advanced sections of the world will have passed their peak in 2014; there will be increasing emphasis on transportation that makes the least possible contact with the surface. There will be aircraft, of course, but even ground travel will increasingly take to the air a foot or two off the ground. [V]ehicles with ‘Robot-brains’ … can be set for particular destinations … that will then proceed there without interference by the slow reflexes of a human driver. [W]all screens will have replaced the ordinary set; but transparent cubes will be making their appearance in which three-dimensional viewing will be possible. [T]he world population will be 6,500,000,000 and the population of the United States will be 350,000,000. All earth will be a single choked Manhattan by A.D. 2450 and society will collapse long before that! There will, therefore, be a worldwide propaganda drive in favor of birth control by rational and humane methods and, by 2014, it will undoubtedly have taken serious effect. Ordinary agriculture will keep up with great difficulty and there will be ‘farms’ turning to the more efficient micro-organisms. Processed yeast and algae products will be available in a variety of flavors. The world of A.D. 2014 will have few routine jobs that cannot be done better by some machine than by any human being. Mankind will therefore have become largely a race of machine tenders. Schools will have to be oriented in this direction…. All the high-school students will be taught the fundamentals of computer technology will become proficient in binary arithmetic and will be trained to perfection in the use of the computer languages that will have developed out of those like the contemporary “Fortran". [M]ankind will suffer badly from the disease of boredom, a disease spreading more widely each year and growing in intensity. This will have serious mental, emotional and sociological consequences, and I dare say that psychiatry will be far and away the most important medical specialty in 2014. [T]he most glorious single word in the vocabulary will have become work! in our a society of enforced leisure.

Archaic societies have lasted so long because they know nothing of the desire to innovate, to grovel before ever-new simulacra. If you change images with each generation, you cannot anticipate historical longevity. Classical Greece and modern Europe typify civilisations stricken by a precocious death, following a greed for metamorphosis and an excessive consumption of gods, and of the surrogates for gods. Ancient China and Egypt wallowed for millennia in a magnificent sclerosis. As did African societies, before contact with the West. They too are threatened, because they have adopted another rhythm. Having lost the monopoly on stagnation, they grow increasingly frantic and will inevitably topple like their models, like those feverish civilisations incapable of lasting more than a dozen centuries. In the future, the peoples who accede to hegemony will enjoy it even less: history in slow motion has inexorably been replaced by history out of breath. Who can help regretting the pharaohs and their Chinese colleagues? Institutions, societies, civilisations differ in duration and significance, yet all are subject to one and the same law, which decrees that the invincible impulse, the factor of their rise, must sag and settle after a certain time, this decadence corresponding to a slackening of that energiser which is . . . delirium. Compared with periods of expansion, of dementia really, those of decline seem sane and are so, are too much so—which makes them almost as deadly as the others. A nation that has fulfilled itself, that has expended its talents and exploited the last resources of its genius, expiates such success by producing nothing thereafter. It has done its duty, it aspires to vegetate, but to its cost it will not have the latitude to do so. When the Romans—or what remained of them—sought repose, the Barbarians got under way, en masse. We read in a history of the invasions that the German tribes serving in the Empire’s army and administration assumed Latin names until the middle of the fifth century. After which, Germanic names became a requirement. Exhausted, in retreat on every front, the masters were no longer feared, no longer respected. What was the use of bearing their names? “A fatal somnolence reigned everywhere,” observed Salvian, bittersweet censor of the ancient deliquescence in its final stages.

Lyra stood shivering in the fo’c’sle and laughed with delight as her beloved Pantalaimon, sleek and powerful, leaped from the water with half a dozen other swift gray shapes. He had to stay close to the ship, of course, for he could never go far from her; but she sensed his desire to speed as far and as fast as he could, for pure exhilaration. She shared his pleasure, but for her it wasn’t simple pleasure, for there was pain and fear in it too. Suppose he loved being a dolphin more than he loved being with her on land? What would she do then? Her friend the able seaman was nearby, and he paused as he adjusted the canvas cover of the forward hatch to look out at the little girl’s dæmon skimming and leaping with the dolphins. His own dæmon, a seagull, had her head tucked under her wing on the capstan. He knew what Lyra was feeling. “I remember when I first went to sea, my Belisaria hadn’t settled on one form, I was that young, and she loved being a porpoise. I was afraid she’d settle like that. There was one old sailorman on my first vessel who could never go ashore at all, because his dæmon had settled as a dolphin, and he could never leave the water. He was a wonderful sailor, best navigator you ever knew; could have made a fortune at the fishing, but he wasn’t happy at it. He was never quite happy till he died and he could be buried at sea.” “Why do dæmons have to settle?” Lyra said. “I want Pantalaimon to be able to change forever. So does he.” “Ah, they always have settled, and they always will. That’s part of growing up. There’ll come a time when you’ll be tired of his changing about, and you’ll want a settled kind of form for him.” “I never will!” “Oh, you will. You’ll want to grow up like all the other girls. Anyway, there’s compensations for a settled form.” “What are they?” “Knowing what kind of person you are. Take old Belisaria. She’s a seagull, and that means I’m a kind of seagull too. I’m not grand and splendid nor beautiful, but I’m a tough old thing and I can survive anywhere and always find a bit of food and company. That’s worth knowing, that is. And when your dæmon settles, you’ll know the sort of person you are.” “But suppose your dæmon settles in a shape you don’t like?” “Well, then, you’re discontented, en’t you? There’s plenty of folk as’d like to have a lion as a dæmon and they end up with a poodle. And till they learn to be satisfied with what they are, they’re going to be fretful about it. Waste of feeling, that is.” But it didn’t seem to Lyra that she would ever grow up.