Envy At Work Quotes

If you aim to be something you are not, you will always fail. Aim to be you. Aim to look and act and think like you. Aim to be the truest version of you. Embrace that you-ness. Endorse it. Love it. Work hard at it. And don't give a second thought when people mock it or ridicule it. Most gossip is envy in disguise.

The pessimist resembles a man who observes with fear and sadness that his wall calendar, from which he daily tears a sheet, grows thinner with each passing day. On the other hand, the person who attacks the problems of life actively is like a man who removes each successive leaf from his calendar and files it neatly and carefully away with its predecessors, after first having jotted down a few diary notes on the back. He can reflect with pride and joy on all the richness set down in these notes, on all the life he has already lived to the fullest. What will it matter to him if he notices that he is growing old? Has he any reason to envy the young people whom he sees, or wax nostalgic over his own lost youth? What reasons has he to envy a young person? For the possibilities that a young person has, the future which is in store for him? No, thank you,' he will think. 'Instead of possibilities, I have realities in my past, not only the reality of work done and of love loved, but of sufferings bravely suffered. These sufferings are even the things of which I am most proud, although these are things which cannot inspire envy.

And I speak of spiritual suffering! Of people seeing their talent, their work, their lives wasted. Of good minds submitting to stupid ones. Of strength and courage strangled by envy, greed for power, fear of change. Change is freedom, change is life

Writers don't make any money at all. We make about a dollar. It is terrible. But then again we don't work either. We sit around in our underwear until noon then go downstairs and make coffee, fry some eggs, read the paper, read part of a book, smell the book, wonder if perhaps we ourselves should work on our book, smell the book again, throw the book across the room because we are quite jealous that any other person wrote a book, feel terribly guilty about throwing the schmuck's book across the room because we secretly wonder if God in heaven noticed our evil jealousy, or worse, our laziness. We then lie across the couch facedown and mumble to God to forgive us because we are secretly afraid He is going to dry up all our words because we envied another man's stupid words. And for this, as I said, we are paid a dollar. We are worth so much more.

Instead of possibilities, I have realities in my past, not only the reality of work done and of love loved, but of sufferings bravely suffered. These sufferings are even the things of which I am most proud, though these are things which cannot inspire envy.

And I envied her that she had chosen her work herself and was doing what she wanted to do. I don't suppose I had any idea what I 'wanted' and so I was chosen, not choosing. There's glory and honor in being chosen. But not much room for free will.

Do you know the hallmark of a second rater? It's resentment of another man's achievement. Those touchy mediocrities who sit trembling lest someone's work prove greater than their own - they have no inkling of the loneliness that comes when you reach the top. The loneliness for an equal - for a mind to respect and an achievement to admire. They bare their teeth at you from out of their rat holes,thinking that you take pleasure in letting your brilliance dim them - while you'd give a year of my life to see a flicker of talent anywhere among them. They envy achievement, and their dream of greatness is a world where all men have become their acknowledged inferiors. They don't know that that dream is the infallible proof of mediocrity, because that sort of world is what the man of achievement would not be able to bear. They have no way of knowing what he feels when surrounded by inferiors - hatred? no, not hatred, but boredom - the terrible, hopeless, draining, paralyzing boredom. Of what account are praise and adulation from men whom you don't respect? Have you ever felt the longing for someone you could admire? For something, not to look down at, but up to?" "I've felt it all my life," she said.

On Writing: Aphorisms and Ten-Second Essays 1. A beginning ends what an end begins. 2. The despair of the blank page: it is so full. 3. In the head Art’s not democratic. I wait a long time to be a writer good enough even for myself. 4. The best time is stolen time. 5. All work is the avoidance of harder work. 6. When I am trying to write I turn on music so I can hear what is keeping me from hearing. 7. I envy music for being beyond words. But then, every word is beyond music. 8. Why would we write if we’d already heard what we wanted to hear? 9. The poem in the quarterly is sure to fail within two lines: flaccid, rhythmless, hopelessly dutiful. But I read poets from strange languages with freedom and pleasure because I can believe in all that has been lost in translation. Though all works, all acts, all languages are already translation. 10. Writer: how books read each other. 11. Idolaters of the great need to believe that what they love cannot fail them, adorers of camp, kitsch, trash that they cannot fail what they love. 12. If I didn’t spend so much time writing, I’d know a lot more. But I wouldn’t know anything. 13. If you’re Larkin or Bishop, one book a decade is enough. If you’re not? More than enough. 14. Writing is like washing windows in the sun. With every attempt to perfect clarity you make a new smear. 15. There are silences harder to take back than words. 16. Opacity gives way. Transparency is the mystery. 17. I need a much greater vocabulary to talk to you than to talk to myself. 18. Only half of writing is saying what you mean. The other half is preventing people from reading what they expected you to mean. 19. Believe stupid praise, deserve stupid criticism. 20. Writing a book is like doing a huge jigsaw puzzle, unendurably slow at first, almost self-propelled at the end. Actually, it’s more like doing a puzzle from a box in which several puzzles have been mixed. Starting out, you can’t tell whether a piece belongs to the puzzle at hand, or one you’ve already done, or will do in ten years, or will never do. 21. Minds go from intuition to articulation to self-defense, which is what they die of. 22. The dead are still writing. Every morning, somewhere, is a line, a passage, a whole book you are sure wasn’t there yesterday. 23. To feel an end is to discover that there had been a beginning. A parenthesis closes that we hadn’t realized was open). 24. There, all along, was what you wanted to say. But this is not what you wanted, is it, to have said it?

I do not like to work with patients who are in love. Perhaps it is because of envy—I, too, crave enchantment. Perhaps it is because love and psychotherapy are fundamentally incompatible. The good therapist fights darkness and seeks illumination, while romantic love is sustained by mystery and crumbles upon inspection. I hate to be love’s executioner.

Every flower blooms at its own pace.

I loved you, so I drew these tides of Men into my hands And wrote my will across the Sky and stars To earn you freedom, the seven Pillared worthy house, That your eyes might be Shining for me When we came Death seemed my servant on the Road, 'til we were near And saw you waiting: When you smiled and in sorrowful Envy he outran me And took you apart: Into his quietness Love, the way-weary, groped to your body, Our brief wage Ours for the moment Before Earth's soft hand explored your shape And the blind Worms grew fat upon Your substance Men prayed me that I set our work, The inviolate house, As a memory of you But for fit monument I shattered it, Unfinished: and now The little things creep out to patch Themselves hovels In the marred shadow Of your gift.

Today, I slept in until 10, Cleaned every dish I own, Fought with the bank, Took care of paperwork. You and I might have different definitions of adulthood. I don’t work for salary, I didn’t graduate from college, But I don’t speak for others anymore, And I don’t regret anything I can’t genuinely apologize for. And my mother is proud of me. I burnt down a house of depression, I painted over murals of greyscale, And it was hard to rewrite my life into one I wanted to live But today, I want to live. I didn’t salivate over sharp knives, Or envy the boy who tossed himself off the Brooklyn bridge. I just cleaned my bathroom, did the laundry, called my brother. Told him, “it was a good day.

...no one is able to produce a great work of art without experience, nor achieve a worldly position immediately, nor be a great lover at the first attempt; and in the interval between initial failure and subsequent success, in the gap between who we wish one day to be and who we are at present, must come pain, anxiety, envy and humiliation. We suffer because we cannot spontaneously master the ingredients of fulfilment.

I lay and cried, and began to feel again, to admit I was human, vulnerable, sensitive. I began to remember how it had been before; how there was that germ of positive creativeness. Character is fate; and damn, I'd better work on my character. I had been withdrawing into a retreat of numbness: it is so much safer not to feel, not to let the world touch one. But my honest self revolted at this, hated me for doing this. Sick with conflict, destructive negative emotions, frozen into disintegration I was, refusing to articulate, to spew forth these emotions - they festered in me, growing big, distorted, like pus-bloated sores. Small problems, mentions of someone else's felicity, evidence of someone else's talents, frightened me, making me react hollowly, fighting jealousy, envy, hate. Feeling myself fall apart, decay, rot, and the laurels wither and fall away, and my past sins and omissions strike me with full punishment and import. All this, all this foul, gangrenous, sludge ate away at my insides. Silent, insidious.

Stars do not pull each other down to be more visible; they shine brighter.

Knot the tie and go to work, unknot the tie and go to sleep. I sleep. I dream. I wake. I sing. I get out the hammer and start knocking in the wooden pegs that affix the meaning to the landscape, the inner life to the body, the names to the things. I float too much to wander, like you, in the real world. I envy it but that’s the dealio—you’re a train and I’m a trainstation and when I try to guess your trajectory I end up telling my own story.

When all seems to be against you, remember, a ship sometimes has to sail against the current, not with it.

When you're working, some people relax and wait for the invisible right time, but when they see your fortune, they wake up and strategize an envious attack.

But can you imagine how some of them were envying you your freedom to work, to think, to travel, to enter a room as yourself, not as some child’s mother or some man’s wife?…we have no familiar, ready-made name for a woman who defines herself, by choice, neither in relation to children nor to men, who is self-identified, who has chosen herself.

Our culture today is obsessively focused on unrealistically positive expectations: Be happier. Be healthier. Be the best, better than the rest. Be smarter, faster, richer, sexier, more popular, more productive, more envied, and more admired. Be perfect and amazing and crap out twelve-karat-gold nuggets before breakfast each morning while kissing your selfie-ready spouse and two and a half kids goodbye. Then fly your helicopter to your wonderfully fulfilling job, where you spend your days doing incredibly meaningful work that’s likely to save the planet one day. But

There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better for worse as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact makes much impression on him, and another none. This sculpture in the memory is not without preéstablishcd harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise shall give hint no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.

I don't mean to be like some old guy from the olden days who says, "I walked thirty miles to school every morning, so you kids should too." That's a statement born of envy and resentment. What I'm saying is something quite different. What I'm saying is that by having very little, I had it good. Children need a sense of pulling their own weight, of contributing to the family in some way, and some sense of the family's interdependence. They take pride in knowing that they're contributing. They learn responsibility and discipline through meaningful work. The values developed within a family that operates on those principles then extend to the society at large. By not being quite so indulged and "protected" from reality by overflowing abundance, children see the bonds that connect them to others.

Every culture has its southerners -- people who work as little as they can, preferring to dance, drink, sing brawl, kill their unfaithful spouses; who have livelier gestures, more lustrous eyes, more colorful garments, more fancifully decorated vehicles, a wonderful sense of rhythm, and charm, charm, charm; unambitious, no, lazy, ignorant, superstitious, uninhibited people, never on time, conspicuously poorer (how could it be otherwise, say the northerners); who for all their poverty and squalor lead enviable lives -- envied, that is, by work-driven, sensually inhibted, less corruptly governed northerners. We are superior to them, say the northerners, clearly superior. We do not shirk our duties or tell lies as a matter of course, we work hard, we are punctual, we keep reliable accounts. But they have more fun than we do ... They caution[ed] themselves as people do who know they are part of a superior culture: we mustn't let ourselves go, mustn't descend to the level of the ... jungle, street, bush, bog, hills, outback (take your pick). For if you start dancing on tables, fanning yourself, feeling sleepy when you pick up a book, developing a sense of rhythm, making love whenever you feel like it -- then you know. The south has got you.

You know what happens when someone dies?' Delia said suddenly, startling me a bit. I kept putting together my sandwich, though, not answering: I knew there was more. 'It's like, everything and everyone refracts, each person having a different reaction'...'When Wish died, it just knocked the wind out of me. Truly. It's like that stupid thing bert and Wes do, the leaping out thing, trying to scare each other: it was the biggest gotcha in the world.' She looked down at the sandwiches. 'I'd just assumed she'd be okay. It had never occurd to me she might actually just be... gone. You know?'...'And then she was,' Delia said, her hand on the bread bag. 'Gone. Gotcha. And suddenly I had these two boys to take care of, plus a newborn of my own. It was just this huge loss, this huge gap, you know'...'Some people... they can just move on, you know, mourn and cry and be done with it. Or at least seem to be. But for me... I don't know. I didn't want to fix it, to forget. It wasn't something that was broken. It's just ... something that happened. And like that hole, I'm just finding ways, every day, of working around it. Respecting and remebering and getting on at the same time.' I envied Delia. At least she knew what she was up against. Maybe that's what you got when you stood over your grief, facing it finally. A sense of its depths, its area, the distance across, and the way over or around it, whichever you chose in the end.

Modern capitalism is a pro at two things: generating wealth and generating envy. Perhaps they go hand in hand; wanting to surpass your peers can be the fuel of hard work. But life isn’t any fun without a sense of enough. Happiness, as it’s said, is just results minus expectations.

My take on socialism is this: Socialism only seems to work when you don't fully implement it, when you keep enough capitalism around to pay socialism's bills, at least for a time. It's the difference between milking the cow and killing it. Socialism has no theory of wealth creation; it's just a destructive, envy-driven fantasy about redistributing it after something else (and somebody else) creates it first.

In his blackest hours, Stone doubted the utility of all thought, and all intelligence. There were times he envied the laboratory rats he worked with; their brains were so simple. Certainly, they did not have the intelligence to destroy themselves; that was a peculiar invention of man.

You are very easily exasperated, my dear. If you're a leaf trembling on a wide, deep river, relax and ride the current. It's always worked for me, I assure you.

Lucian's father had warned him to fear idle men. Without the pride gained from a good day's work, they were left to their vices and the doubts that crowded their head. Their hatred. Their envy.

That's what is was to be young — to be enthusiastic rather than envious about the good work other people could do.

Nothing in this world is worth having or worth doing unless it means effort, pain, difficulty. No kind of life is worth leading if it is always an easy life. I know that your life is hard; I know that your work is hard; and hardest of all for those of you who have the highest trained consciences, and who therefore feel always how much you ought to do. I know your work is hard, and that is why I congratulate you with all my heart. I have never in my life envied a human being who led an easy life; I have envied a great many people who led difficult lives and led them well.

here’s the core argument of Rule #2: You shouldn’t just envy the craftsman mindset, you should emulate it. In other words, I am suggesting that you put aside the question of whether your job is your true passion, and instead turn your focus toward becoming so good they can’t ignore you. That is, regardless of what you do for a living, approach your work like a true performer. This

A Lion that hunts for survival in the jungle does not envy the one being fed in a zoo

If greed were not the master of modern man--ably assisted by envy--how could it be that the frenzy of economism does not abate as higher "standards of living" are attained, and that it is precisely the richest societies which pursue their economic advantage with the greatest ruthlessness? How could we explain the almost universal refusal on the part of the rulers of the rich societies--where organized along private enterprise or collective enterprise lines--to work towards the humanisation of work? It is only necessary to assert that something would reduce the "standard of living" and every debate is instantly closed. That soul-destroying, meaningless, mechanical, monotonous, moronic work is an insult to human nature which must necessarily and inevitably produce either escapism or aggression, and that no amount of of "bread and circuses" can compensate for the damage done--these are facts which are neither denied nor acknowledged but are met with an unbreakable conspiracy of silence--because to deny them would be too obviously absurd and to acknowledge them would condemn the central preoccupation of modern society as a crime against humanity.

If you aim to be something you are not, you will always fail. Aim to be you. Aim to look and act and think like you. Aim to be the truest version of you. Embrace that you-ness. Endorse it. Love it. Work hard at it. And don’t give a second thought when people mock it or ridicule it. Most gossip is envy in disguise. Keep your head down. Keep your stamina. Keep swimming...

When an editor works with an author, she cannot help seeing into the medicine cabinet of his soul. All the terrible emotions, the desire for vindications, the paranoia, and the projection are bottled in there, along with all the excesses of envy, desire for revenge, all the hypochondriacal responses, rituals, defenses, and the twin obsessions with sex and money. It other words, the stuff of great books.

He who makes $25,000 annually through passive income is more enviable than he who earns $100,000 annually through a salary.

That's how envy works: the better things are, the worse they are, because they don't belong to you.

In life, the question is not if you will have problems, but how you are going to deal with your problems. If the possibility of failure were erased, what would you attempt to achieve? The essence of man is imperfection. Know that you're going to make mistakes. The fellow who never makes a mistake takes his orders from one who does. Wake up and realize this: Failure is simply a price we pay to achieve success. Achievers are given multiple reasons to believe they are failures. But in spite of that, they persevere. The average for entrepreneurs is 3.8 failures before they finally make it in business. When achievers fail, they see it as a momentary event, not a lifelong epidemic. Procrastination is too high a price to pay for fear of failure. To conquer fear, you have to feel the fear and take action anyway. Forget motivation. Just do it. Act your way into feeling, not wait for positive emotions to carry you forward. Recognize that you will spend much of your life making mistakes. If you can take action and keep making mistakes, you gain experience. Life is playing a poor hand well. The greatest battle you wage against failure occurs on the inside, not the outside. Why worry about things you can't control when you can keep yourself busy controlling the things that depend on you? Handicaps can only disable us if we let them. If you are continually experiencing trouble or facing obstacles, then you should check to make sure that you are not the problem. Be more concerned with what you can give rather than what you can get because giving truly is the highest level of living. Embrace adversity and make failure a regular part of your life. If you're not failing, you're probably not really moving forward. Everything in life brings risk. It's true that you risk failure if you try something bold because you might miss it. But you also risk failure if you stand still and don't try anything new. The less you venture out, the greater your risk of failure. Ironically the more you risk failure — and actually fail — the greater your chances of success. If you are succeeding in everything you do, then you're probably not pushing yourself hard enough. And that means you're not taking enough risks. You risk because you have something of value you want to achieve. The more you do, the more you fail. The more you fail, the more you learn. The more you learn, the better you get. Determining what went wrong in a situation has value. But taking that analysis another step and figuring out how to use it to your benefit is the real difference maker when it comes to failing forward. Don't let your learning lead to knowledge; let your learning lead to action. The last time you failed, did you stop trying because you failed, or did you fail because you stopped trying? Commitment makes you capable of failing forward until you reach your goals. Cutting corners is really a sign of impatience and poor self-discipline. Successful people have learned to do what does not come naturally. Nothing worth achieving comes easily. The only way to fail forward and achieve your dreams is to cultivate tenacity and persistence. Never say die. Never be satisfied. Be stubborn. Be persistent. Integrity is a must. Anything worth having is worth striving for with all your might. If we look long enough for what we want in life we are almost sure to find it. Success is in the journey, the continual process. And no matter how hard you work, you will not create the perfect plan or execute it without error. You will never get to the point that you no longer make mistakes, that you no longer fail. The next time you find yourself envying what successful people have achieved, recognize that they have probably gone through many negative experiences that you cannot see on the surface. Fail early, fail often, but always fail forward.

New York is Babylon : Brooklyn is the truly Holy City. New York is the city of envy, office work, and hustle; Brooklyn is the region of homes and happiness…. There is no hope for New Yorkers, for their glory in Their skyscraping sins; but in Brooklyn there is the wisdom of the lowly.

I Have Learned Why People Work So Hard To Succeed: It Is Because They Envy The Things Their Neighbors Have. But It Is Useless. It Is Like Chasing The Wind....It Is Better To Have Only A Little, With Peace Of Mind, Than Be Busy All The Time With Both Hands, Trying To Catch The Wind

You can make a difference, wherever you are. It begins with a decision and defined purpose.

People will be jealous of you for anything. Do bad and they will be jealous of you for being bad, do good and they will be jealous of you for being good, pull yourself up out of the ashes and they will be jealous of your strength, work hard and succeed and they will be jealous of your perseverance, buy new shoes and people will want to steal them, grow your hair long and people with want to cut it, laugh out loud and people will be jealous of your reasons for laughing. The truth is that envy is not because of you; but envy is in the eye of the beholder!

There is something agreeable in feelings so easily worked on; not that I envy him their possession, nor would, for the world, have such myself; but they are very convenient when one wishes to influence the passions of another.

The dream shows how recollections of one’s everyday life can be worked into a structure where one person can be substituted for another, where unacknowledged feelings like envy and guilt can find expression, where ideas can be linked by verbal similarities, and where the laws of logic can be suspended.

Sir, I am a true laborer; I earn that I eat, get that I wear; owe no man hate, envy no man’s happiness; glad of other men’s good, content with my harm; and the greatest of my pride is to see my ewes graze and my lambs suck.” (As You Like It, Act 3, Sc. 2.)

My own life would make a pretty dull story, I think, and I envy him as I drive to work on a cold Minnesota morning across the Mississippi River with its coal barges still struggling upstream like so many of us nowadays.

People with NPD have a strong need, in every area of their life, to be treated as if they’re special. To those with NPD, other people are simply mirrors, useful only insofar as they reflect back the special view of themselves they so desperately long to see. If that means making others look bad by comparison—say, by ruining their reputation at work—so be it. Because life is a constant competition, they’re also usually riddled with envy over what other people seem to have. And they’ll let you know

Life, of course, never gets anyone's entire attention. Death always remains interesting, pulls us, draws us. As sleep is necessary to our physiology, so depression seems necessary to our psychic economy. In some secret way, Thanatos nourishes Eros as well as opposes it. The two principles work in covert concert; though in most of us Eros dominates, in none of us is Thanatos completely subdued. However-and this is the paradox of suicide-to take one's life is to behave in a more active, assertive, "erotic" way than to helplessly watch as one's life is taken away from one by inevitable mortality. Suicide thus engages with both the death-hating and the death-loving parts of us: on some level, perhaps, we may envy the suicide even as we pity him. It has frequently been asked whether the poetry of Plath would have so aroused the attention of the world if Plath had not killed herself. I would agree with those who say no. The death-ridden poems move us and electrify us because of our knowledge of what happened. Alvarez has observed that the late poems read as if they were written posthumously, but they do so only because a death actually took place. "When I am talking about the weather / I know what I am talking about," Kurt Schwitters writes in a Dada poem (which I have quoted in its entirety). When Plath is talking about the death wish, she knows what she is talking about. In 1966, Anne Sexton, who committed suicide eleven years after Plath, wrote a poem entitled "Wanting to Die," in which these startlingly informative lines appear: But suicides have a special language. Like carpenters they want to know which tools. They never ask why build. When, in the opening of "Lady Lazarus," Plath triumphantly exclaims, "I have done it again," and, later in the poem, writes, Dying Is an art, like everything else. I do it exceptionally well. I do it so it feels like hell. I do it so it feels real. I guess you could say I've a call, we can only share her elation. We know we are in the presence of a master builder.

You are empty,” I said, my throat working, “and cruel.” “Ah. Yes, now that is true. Would you like to know the greatest secret of fairykind?” When I didn’t answer he continued, “We prefer to pretend otherwise, but truly, we have never been the immortal ones. We may live long enough to see the world change, but we’re never the ones who changed it. When we finally reach the end, we are unloved and alone, and leave nothing behind, not even our name chiseled on a stone slab. And yet—mortals, through their works, their Craft, are remembered forever.” He turned us gracefully through the crowd without missing a step. “Oh, you cannot imagine the power your kind holds over us. How very much we envy you. There is more life in your littlest fingernail than in everyone in my court combined.

Those touchy mediocrities who sit trembling lest someone's work prove greater than their own - they have no inkling of the loneliness that comes when you reach the top. The loneliness for an equal - for a mind to respect and an achievement to admire...They envy achievement, and their dream of greatness is a world where all men have become their acknowledged inferiors. They don't know that that dream is the infallible proof of mediocrity, because that sort of world is what the man of achievement would not be able to bear.

Orpheus never liked words. He had his music. He would get a funny look on his face and I would say what are you thinking about and he would always be thinking about music. If we were in a restaurant sometimes Orpheus would look sullen and wouldn't talk to me and I thought people felt sorry for me. I should have realized that women envied me. Their husbands talked too much. But I wanted to talk to him about my notions. I was working on a new philosophical system. It involved hats. This is what it is to love an artist: The moon is always rising above your house. The houses of your neighbors look dull and lacking in moonlight. But he is always going away from you. Inside his head there is always something more beautiful. Orpheus said the mind is a slide ruler. It can fit around anything. Show me your body, he said. It only means one thing.

The most dangerous unhappy people I’ve met are those who are both extremely ambitious and extremely lazy. What this combination produces is envy, which is a deadly sin that will make your life a living hell. These are people who think big and want to do something big, but they’re not willing to put in the work to earn it. They’ll cheat. They’ll throw you under the bus. They’re constantly looking for shortcuts. And if someone else has what they want, it eats away at their very soul. If someone is winning at a higher level than you are, either lower your expectations to match your work ethic or increase your work ethic to exceed your expectations. If you do neither, you’ll be miserable. What it all boils down to is that alignment is the key to fulfillment

Well, Mr Thomas, while I'm in favour of education, I couldn't in good conscience recommend a university career in anything but the hard sciences. As a working environment, the rest of academia is a sewer of irrationality, hate mongering, envy, and self-interest. I'm getting out the moment I earn my twenty-five-year pension package, and then I'm going to write novels...

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

Page 158: 'Architecture is team work,' said Sinan. 'Apprenticeship is not.' 'Why don't you want us to look at each other's drawings? ' Jahan once asked. 'Because you'll compare. If you think you are better than the others, you'll be poisoned by hubris. If you think another's better, poisoned by envy. Either way, it is poison.

Whatever talent a person has should be dedicated to the rest of humanity - indeed to all living beings. Therein lies fulfillment. All men are kin. They are of the same likeness, the same build, molded out of the same material, with the same divine essence in each. Service to man will help your divinity to blossom, for it will gladden your heart and make you feel that life has been worth while. Service to man is service to God, for He is in every man, and every living being, in every stone and stump. Offer your talents at the feet of God. Let every act be a flower, free from the creeping worms of envy and egoism and full of the fragrance of love and sacrifice.

The most fulfilling human projects appeared inseparable from a degree of torment, the sources of our greatest joys lying awkwardly close to those of our greatest pains… Why? Because no one is able to produce a great work of art without experience, nor achieve a worldly position immediately, nor be a great lover at the first attempt; and in the interval between initial failure and subsequent success, in the gap between who we wish one day to be and who we are at present, must come pain, anxiety, envy and humiliation. We suffer because we cannot spontaneously master the ingredients of fulfillment. Nietzsche was striving to correct the belief that fulfillment must come easily or not at all, a belief ruinous in its effects, for it leads us to withdraw prematurely from challenges that might have been overcome if only we had been prepared for the savagery legitimately demanded by almost everything valuable.

Of all the things we fashioned for them that they might be comforted, dawn is the one that works. When darkness sifts from the air like fine soft soot and light spreads slowly out of the east then all but the most wretched of humankind rally. It is a spectacle we immortals enjoy, this minor daily resurrection, often we will gather at the ramparts of the clouds and gaze down upon them, our little ones, as they bestir themselves to welcome the new day. What silence falls upon us then, the sad silence of our envy.

Not a single thought managed to take shape in her mind: for the likeness of this day to the last seemed to her the clearest proof that it would be another quite useless day, a day she would gladly have done without. For a moment she thought that a day like this would be pointless for anyone on earth, then abruptly changed her mind as she realised that thousands of women, after a hard week's work, or a family quarrel, or even just after catching a cold, would envy her just for having the leisure to rest in comfort.

How do you surrender when every cell of your being is screaming that your life is not working and that you need to do something to make it work? How do you surrender in that moment when jealousies, envy, doubt, rage, resentment all rise up inside you? You accept that you are resisting letting go; you accept that perhaps you are not yet ready to take your hands off the steering wheel; you accept this with kindness to who you are in the moment, being gentle and tender instead of beating yourself over the head with the 'Must hurry up, time is of the essence, everyone is passing me by' train of thought.

If there was one overriding element to Faraday's character, it was humility. His 'conviction of deficiency,' as he called it, stemmed in part from his deep religiosity and affected practically every facet of his life. Thus Faraday approached both his science and his everyday conduct unhampered by ego, envy, or negative emotion. In his work, he assumed the inevitability of error and failure; whenever possible, he harnessed these as guides toward further investigation. Faraday adhered to no particular school of scientific thought. Nor did he flinch when a favored hypothesis fell to the rigors of experiment.

I have found that there are three key steps to identifying your own core personal projects. First, think back to what you loved to do when you were a child. How did you answer the question of what you wanted to be when you grew up? The specific answer you gave may have been off the mark, but the underlying impulse was not. If you wanted to be a fireman, what did a fireman mean to you? A good man who rescued people in distress? A daredevil? Or the simple pleasure of operating a truck? If you wanted to be a dancer, was it because you got to wear a costume, or because you craved applause, or was it the pure joy of twirling around at lightning speed? You may have known more about who you were then than you do now. Second, pay attention to the work you gravitate to. At my law firm I never once volunteered to take on an extra corporate legal assignment, but I did spend a lot of time doing pro bono work for a nonprofit women’s leadership organization. I also sat on several law firm committees dedicated to mentoring, training, and personal development for young lawyers in the firm. Now, as you can probably tell from this book, I am not the committee type. But the goals of those committees lit me up, so that’s what I did. Finally, pay attention to what you envy. Jealousy is an ugly emotion, but it tells the truth. You mostly envy those who have what you desire.

Why should we labor this unpleasant point? Because the Book of Mormon labors it, for our special benefit. Wealth is a jealous master who will not be served halfheartedly and will suffer no rival--not even God: "Ye cannot serve God and Mammon." (Matthew 6:24) In return for unquestioning obedience wealth promises security, power, position, and honors, in fact anything in this world. Above all, the Nephites like the Romans saw in it a mark of superiority and would do anything to get hold of it, for to them "money answereth all things." (Ecclesiastes 10:19) "Ye do always remember your riches," cried Samuel the Lamanite, ". . .unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities." (Helaman 13:22) Along with this, of course, everyone dresses in the height of fashion, the main point being always that the proper clothes are expensive--the expression "costly apparel" occurs 14 times in the Book of Mormon. The more important wealth is, the less important it is how one gets it.

When you begin to walk your own journey, to have your own unique conversation, you will naturally stop feeling envious of others. Not because you’ll realize your desires are different from theirs, but because they are so similar. You’ll discover the difference between doing well and pretending to do well, between being happy and pretending to be happy, between healthy relationships and staged ones. You’ll see just how many obstacles lie on any path. You’ll realize that it takes the same amount of effort to work on building up the quality of the conversations in your life as it does to broadcast to the public, constantly, that those conversations are already perfect. You can either build up the mask or build up the authentic self. And you, brave and beautiful you, will make the right choice eventually. Be it now or on your deathbed. We all realize soon enough.

What matters is that you do good work. What matters is that you produce things that are true and will stand. What matters is that the Flaming Lips’s new album is ravishing and I’ve listened to it a thousand times already, sometimes for days on end, and it enriches me and makes me want to save people. What matters is that it will stand forever, long after any narrow-hearted curmudgeons have forgotten their appearance on goddamn 90210. What matters is not the perception, nor the fashion, not who’s up and who’s down, but what someone has done and if they meant it. What matters is that you want to see and make and do, on as grand a scale as you want, regardless of what the tiny voices of tiny people say. Do not be critics, you people, I beg you. I was a critic and I wish I could take it all back because it came from a smelly and ignorant place in me, and spoke with a voice that was all rage and envy. Do not dismiss a book until you have written one, and do not dismiss a movie until you have made one, and do not dismiss a person until you have met them. It is a fuckload of work to be open-minded and generous and understanding and forgiving and accepting, but Christ, that is what matters. What matters is saying yes.

How I envy those clerks who go by to their offices in the morning! There's the day's work cut out for them; no question of mood and feeling; they have just to work at something, and when the evening comes, they have earned their wages, and they are free to rest and enjoy themselves. What an insane thing it is to make literature one's only means of support! When the most trivial accident may at any time prove fatal to one's power of work for weeks or months. No, that is the unpardonable sin! To make a trade of an art! I am rightly served for attempting such a brutal folly.

Some people envied Ronan’s money. Adam envied his time. To be as rich as Ronan was to be able to go to school and do nothing else, to have luxurious swathes of time in which to study and write papers and sleep. Adam wouldn’t admit it to anyone, least of all Gansey, but he was tired. He was tired of squeezing homework in between his part-time jobs, of squeezing in sleep, squeezing in the hunt for Glendower. The jobs felt like so much wasted time: In five years, no one would care if he’d worked at a trailer factory. They’d only care if he’d graduated from Aglionby with perfect grades, or if he’d found Glendower, or if he was still alive. And Ronan didn’t have to worry about any of that.

I see things in windows and I say to myself that I want them. I want them because I want to belong. I want to be liked by more people, I want to be held in higher regard than others. I want to feel valued, so I say to myself to watch certain shows. I watch certain shows on the television so I can participate in dialogues and conversations and debates with people who want the same things I want. I want to dress a certain way so certain groups of people are forced to be attracted to me. I want to do my hair a certain way with certain styling products and particular combs and methods so that I can fit in with the In-Crowd. I want to spend hours upon hours at the gym, stuffing my body with what scientists are calling 'superfoods', so that I can be loved and envied by everyone around me. I want to become an icon on someone's mantle. I want to work meaningless jobs so that I can fill my wallet and parentally-advised bank accounts with monetary potential. I want to believe what's on the news so that I can feel normal along with the rest of forever. I want to listen to the Top Ten on Q102, and roll my windows down so others can hear it and see that I am listening to it, and enjoying it. I want to go to church every Sunday, and pray every other day. I want to believe that what I do is for the promise of a peaceful afterlife. I want rewards for my 'good' deeds. I want acknowledgment and praise. And I want people to know that I put out that fire. I want people to know that I support the war effort. I want people to know that I volunteer to save lives. I want to be seen and heard and pointed at with love. I want to read my name in the history books during a future full of clones exactly like me. The mirror, I've noticed, is almost always positioned above the sink. Though the sink offers more depth than a mirror, and mirror is only able to reflect, the sink is held in lower regard. Lower still is the toilet, and thought it offers even more depth than the sink, we piss and shit in it. I want these kind of architectural details to be paralleled in my every day life. I want to care more about my reflection, and less about my cleanliness. I want to be seen as someone who lives externally, and never internally, unless I am able to lock the door behind me. I want these things, because if I didn't, I would be dead in the mirrors of those around me. I would be nothing. I would be an example. Sunken, and easily washed away.

All lives are difficult; what makes some of them fulfilled as well is the manner in which pains have been met. Every pain is an indistinct signal that something is wrong, which may engender either a good or bad result depending on the sagacity and strength of mind of the sufferer. Anxiety may precipitate panic, or an accurate analysis of what is amiss. A sense of injustice may lead to murder, or to a ground-breaking work of economic theory. Envy may lead to bitterness, or to a decision to compete with a rival and the production of a masterpiece. As

Our culture today is obsessively focused on unrealistically positive expectations: Be happier. Be healthier. Be the best, better than the rest. Be smarter, faster, richer, sexier, more popular, more productive, more envied, and more admired. Be perfect and amazing and crap out twelve-karat-gold nuggets before breakfast each morning while kissing your selfie-ready spouse and two and a half kids goodbye. Then fly your helicopter to your wonderfully fulfilling job, where you spend your days doing incredibly meaningful work that’s likely to save the planet one day.

Critics work for you; they reveal your weaknesses. Critics work against you; they envy your strengths. Wisdom works for you; it counters your weaknesses. Faith works for you; it increases your strengths. Forgive those who hurt you; compassion is the offspring of blessings. Love those who hate you; love is the offspring of great blessings. Be grateful for whatever you have; much is made from little. Be grateful for the plenty you have; thankfulness makes room for more.

Throughout the years, I was always envied that I had the opportunity to travel so extensively. International travel, at least for me, was no fun. I liked to work on a tight schedule with as few surprises, delays, and disruptions as possible. That almost never worked out. Some connection would invariably be missed and some appointments not kept. There were riots and strikes, and in the seventies, bombs. It always confounded me when people would come up to me tell me how lucky I was to travel all over the world. Not

Spending extended amounts of time inside other religious worldviews has loosened the screws on my own, which is beginning to seem like a good thing. Disowning God has been a great help to me. Owning my distinct view of God has helped me understand it much better. Although I can see the places where religious truth claims collide, this does not bother me as much as it could. I am far more interested in how people live than what they believe. When other Christians threaten or disappoint me, I work as hard to see God in them as in people of other (or no) faiths. It helps to remember that these are often the same Christians whom I threaten and disappoint in equal measure. The only clear line I draw these days is this: when my religion tries to come between me and my neighbor, I will choose my neighbor. That self-canceling feature of my religion is one of the things I like best about it. Jesus never commanded me to love my religion.

Our culture today is obsessively focused on unrealistically positive expectations: Be happier. Be healthier. Be the best, better than the rest. Be smarter, faster, richer, sexier, more popular, more productive, more envied, and more admired. Be perfect and amazing and crap out twelve-karat-gold nuggets before breakfast each morning while kissing your selfie-ready spouse and two and a half kids goodbye. Then fly your helicopter to your wonderfully fulfilling job, where you spend your days doing incredibly meaningful work that’s likely to save the planet one day. But when you stop and really think about it, conventional life advice—all the positive and happy self-help stuff we hear all the time—is actually fixating on what you lack.

He shook his head in exasperation. “Are you sure you’re not a Succubus? You seem really obsessed with the sin of lust.” “It’s a good sin. I like gluttony an awful lot, too. Sloth has its moments, but I just don’t understand acedia at all. I mean, what the f**k is that anyway? Oh, and greed is good, to quote Gordon Gekko. Anger, envy and pride,” I ticked them off on my fingers. “I don’t often have much use for them. It’s a shortcoming that I’m hoping to correct in the next millennium or two. I’m not very old; I can’t be expected to have mastered them all yet.” “I think you’ve worked too hard on some of those,” he said dryly. “Maybe you should switch over to virtues instead. Give yourself a much needed break.” Virtues? Yeah, right. “Virtues are too difficult,” I told him, shaking my head. “Look how old you are and you’ve hardly made a dent in them. I’ll admit, you seem to have zeal nailed, as well as faith and temperance. Self control? I’ve got my doubts based on your recent actions. I’m not seeing the kindness, love or generosity, either. That humility thing seems to be pretty far beyond your reach, too. Really, really far. I’m sorry to tell you this, but from what I can see, the sin of pride is a major component of your character. Dude, you’re f**king old. You should have these things pretty well ticked off your shopping list by now. I’m seriously disappointed. Seriously.

But if lifestyle ads work by the third-person effect, then there will be some products for which it makes good business sense to target a wider audience, one that includes both buyers and non-buyers.32 One reason to target non-buyers is to create envy. As Miller argues, this is the case for many luxury products. “Most BMW ads,” he says, “are not really aimed so much at potential BMW buyers as they are at potential BMW coveters.”33 When BMW advertises during popular TV shows or in mass-circulation magazines, only a small fraction of the audience can actually afford a BMW. But the goal is to reinforce for non-buyers the idea that BMW is a luxury brand.

Justify my soul, O God, but also from Your fountains fill my will with fire. Shine in my mind, although perhaps this means “be darkness to my experience,” but occupy my heart with Your tremendous Life. Let my eyes see nothing in the world but Your glory, and let my hands touch nothing that is not for Your service. Let my tongue taste no bread that does not strengthen me to praise Your great mercy. I will hear Your voice and I will hear all harmonies You have created, singing Your hymns. Sheep’s wool and cotton from the field shall warm me enough that I may live in Your service; I will give the rest to Your poor. Let me use all things for one sole reason: to find my joy in giving You glory. Therefore keep me, above all things, from sin. Keep me from the death of deadly sin which puts hell in my soul. Keep me from the murder of lust that blinds and poisons my heart. Keep me from the sins that eat a man’s flesh with irresistible fire until he is devoured. Keep me from loving money in which is hatred, from avarice and ambition that suffocate my life. Keep me from the dead works of vanity and the thankless labor in which artists destroy themselves for pride and money and reputation, and saints are smothered under the avalanche of their own importunate zeal. Stanch in me the rank wound of covetousness and the hungers that exhaust my nature with their bleeding. Stamp out the serpent envy that stings love with poison and kills all joy. Untie my hands and deliver my heart from sloth. Set me free from the laziness that goes about disguised as activity when activity is not required of me, and from the cowardice that does what is not demanded, in order to escape sacrifice. But give me the strength that waits upon You in silence and peace. Give me humility in which alone is rest, and deliver me from pride which is the heaviest of burdens. And possess my whole heart and soul with the simplicity of love. Occupy my whole life with the one thought and the one desire of love, that I may love not for the sake of merit, not for the sake of perfection, not for the sake of virtue, not for the sake of sanctity, but for You alone. For there is only one thing that can satisfy love and reward it, and that is You alone.

Black anti-semitism is a form of underdog resentment and envy, directed at another underdog who has made it in American society. The remarkable upward mobility of American Jews--rooted chiefly in a history and culture that places a premium on higher education and self-organization--easily lends itself to myths of Jewish unity and homogeneity that have gained currency among other groups, especially among relatively unorganized groups like black Americans. The high visibility of Jews in the upper reaches of the academy, journalism, the entertainment industry, and the professions--though less so percentage-wise in corporate America and national political office--is viewed less as a result of hard work and success fairly won and more as a matter of favoritism and nepotism among Jews. Ironically, calls for black solidarity and achievement are often modeled on myths of Jewish unity--as both groups respond to American xenophobia and racism. But in times such as these, some blacks view Jews as obstacles rather than allies in the struggle for racial justice.

Logotherapy, keeping in mind the essential transitoriness of human existence, is not pessimistic but rather activistic. To express this point figuratively we might say: The pessimist resembles a man who observes with fear and sadness that his wall calendar, from which he daily tears a sheet, grows thinner with each passing day. On the other hand, the person who attacks the problems of life actively is like a man who removes each successive leaf from his calendar and files it neatly and carefully away with its predecessors, after first having jotted down a few diary notes on the back. He can reflect with pride and joy on all the richness set down in these notes, on all the life he has already lived to the fullest. What will it matter to him if he notices that he is growing old? Has he any reason to envy the young people whom he sees, or wax nostalgic over his own lost youth? What reasons has he to envy a young person? For the possibilities that a young person has, the future which is in store for him? “No, thank you,” he will think. “Instead of possibilities, I have realities in my past, not only the reality of work done and of love loved, but of sufferings bravely suffered. These sufferings are even the things of which I am most proud, though these are things which cannot inspire envy.

Why, for example, is it still acceptable to profess the philosophy of a Communist or, if not that, to at least admire the work of Marx? Why is it still acceptable to regard the Marxist doctrine as essentially accurate in its diagnosis of the hypothetical evils of the free-market, democratic West; to still consider that doctrine “progressive,” and fit for the compassionate and proper thinking person? Twenty-five million dead through internal repression in the Soviet Union. Sixty million dead in Mao’s China. The horrors of Cambodia’s Killing Fields, with their two million corpses. The barely animate body politic of Cuba, where people struggle even now to feed themselves. Venezuela, where it has now been made illegal to attribute a child’s death in hospital to starvation. No political experiment has ever been tried so widely, with so many disparate people, in so many different countries and failed so absolutely and so catastrophically. Is it mere ignorance that allows today’s Marxists to flaunt their continued allegiance – to present it as compassion and care? Or is it instead, envy of the successful, in near-infinite proportions? Or something akin to hatred for mankind itself? How much proof do we need?

It is a mistake to think of the expatriate as someone who abdicates, who withdraws and humbles himself, resigned to his miseries, his outcast state. On a closer look, he turns out to be ambitious, aggressive in his disappointments, his very acrimony qualified by his belligerence. The more we are dispossessed, the more intense our appetites and illusions become. I even discern some relation between misfortune and megalomania. The man who has lost everything preserves as a last resort the hope of glory, or of literary scandal. He consents to abandon everything, except his name. [ . . . ] Let us say a man writes a novel which makes him, overnight, a celebrity. In it he recounts his sufferings. His compatriots in exile envy him: they too have suffered, perhaps more. And the man without a country becomes—or aspires to become—a novelist. The consequence: an accumulation of confusions, an inflation of horrors, of frissons that date. One cannot keep renewing Hell, whose very characteristic is monotony, or the face of exile either. Nothing in literature exasperates a reader so much as The Terrible; in life, it too is tainted with the obvious to rouse our interest. But our author persists; for the time being he buries his novel in a drawer and awaits his hour. The illusion of surprise, of a renown which eludes his grasp but on which he reckons, sustains him; he lives on unreality. Such, however, is the power of this illusion that if, for instance, he works in some factory, it is with the notion of being freed from it one day or another by a fame as sudden as it is inconceivable. * Equally tragic is the case of the poet. Walled up in his own language, he writes for his friends—for ten, for twenty persons at the most. His longing to be read is no less imperious than that of the impoverished novelist. At least he has the advantage over the latter of being able to get his verses published in the little émigré reviews which appear at the cost of almost indecent sacrifices and renunciations. Let us say such a man becomes—transforms himself—into an editor of such a review; to keep his publication alive he risks hunger, abstains from women, buries himself in a windowless room, imposes privations which confound and appall. Tuberculosis and masturbation, that is his fate. No matter how scanty the number of émigrés, they form groups, not to protect their interests but to get up subscriptions, to bleed each other white in order to publish their regrets, their cries, their echoless appeals. One cannot conceive of a more heart rending form of the gratuitous. That they are as good poets as they are bad prose writers is to be accounted for readily enough. Consider the literary production of any "minor" nation which has not been so childish as to make up a past for itself: the abundance of poetry is its most striking characteristic. Prose requires, for its development, a certain rigor, a differentiated social status, and a tradition: it is deliberate, constructed; poetry wells up: it is direct or else totally fabricated; the prerogative of cave men or aesthetes, it flourishes only on the near or far side of civilization, never at the center. Whereas prose demands a premeditated genius and a crystallized language, poetry is perfectly compatible with a barbarous genius and a formless language. To create a literature is to create a prose.

Well, look. You're the kid sister, but you always had a good, clear image of what you wanted for yourself. You were able to say no when you had to, and you did things at your own pace. But Eri Asai couldn't do that. From the time she was a little girl, her job was to play her assigned role and satisfy the people around her. She worked hard to be a perfect little Snow White—if I can borrow your name for her. It's true that everybody made a big fuss over her, but I'll bet that was really tough for her sometimes. At one of the most crucial points in her life, she didn't have a chance to establish a firm self. If 'complex' is too strong a word, let's just say she probably envied you.” Excerpt From: Haruki Murakami. “After Dark.” iBooks.

Publicity is effective precisely because it feeds upon the real. Clothes, food, cars, cosmetics, baths, sunshine are real things to be enjoyed in themselves. Publicity begins by working on a natural appetite for pleasure. But it cannot offer the real object of pleasure and there is no convincing substitute for a pleasure in that pleasure's own terms. The more convincingly publicity conveys the pleasure of bathing in a warm, distant sea, the more the spectator-buyer will become aware that he is hundreds of miles away from that sea and the more remote the chance of bathing in it will seem to him. This is why publicity can never really afford to be about the product or opportunity it is proposing to the buyer who is not yet enjoying it. Publicity is never a celebration of a pleasure-in-itself. Publicity is always about the future buyer. It offers him an image of himself made glamorous by the product or opportunity it is trying to sell. The image then makes him envious of himself as he might be. Yet what makes this self-which-he-might-be enviable? The envy of others. Publicity is about social relations, not objects. Its promise is not of pleasure, but of happiness : happiness as judged from the outside by others. The happiness of being envied is glamour. Being envied is a solitary form of reassurance. It depends precisely upon not sharing your experience with those who envy you. You are observed with interest but you do not observe with interest - if you do, you will become less enviable. ... ... The spectator-buyer is meant to envy herself as she will become if she buys the product. She is meant to imagine herself transformed by the product into an object of envy for others, an envy which will then justify her loving herself. One could put this another way : the publicity images steals her love of herself as she is, and offers it back to her for the price of the product. (P. 128)

The pessimist resembles a man who observes with fear and sadness that his wall calendar, from which he daily tears a sheet, grows thinner with each passing day. On the other hand, the person who attacks the problems of life actively is like a man who removes each successive leaf from his calendar and files it neatly and carefully away with its predecessors, after first having jotted down a few diary notes on the back. He can reflect with pride and joy on all the richness set down in these notes, on all the life he has already lived to the fullest. What will it matter to him if he notices that he is growing old? Has he any reason to envy the young people whom he sees, or wax nostalgic over his own lost youth? What reasons has he to envy a young person? For the possibilities that a young person has, the future which is in store for him? “No, thank you,” he will think. “Instead of possibilities, I have realities in my past, not only the reality of work done and of love loved, but of sufferings bravely suffered. These sufferings are even the things of which I am most proud, though these are things which cannot inspire envy.

Miss Taggart, do you know the hallmark of the second-rater? It's resentment of another man's achievement. Those touchy mediocrities who sit trembling lest someone's work prove greater than their own-they have no inkling of the loneliness that comes when you reach the top. The loneliness for an equal-for a mind to respect and achievement to admire. They bare their teeth at you from out of their rat holes, thinking that you take pleasure in letting your brilliance dim them-while you'd give a year of your life to see a flicker of talent anywhere among them. They envy achievement, and their dream of greatness is a world where all men have become their acknowledged inferiors. They don't know that that dream is the infallible proof of mediocrity, because that sort of world is what the man of achievement would not be able to bear. They have no way of knowing what he feels when surrounded by inferiors-hatred? no, not hatred, but boredom-there terrible hopeless, draining, parlaying boredom. Of what account are praise and adulation from men whom you don't respect? Have you ever felt the longing for someone you could admire? For something, not to look down at, but up to?

The heroic and often tragic stories of American whalemen were renowned. They sailed the world’s oceans and brought back tales filled with bravery, perseverance, endurance, and survival. They mutinied, murdered, rioted, deserted, drank, sang, spun yarns, scrimshawed, and recorded their musings and observations in journals and letters. They survived boredom, backbreaking work, tempestuous seas, floggings, pirates, putrid food, and unimaginable cold. Enemies preyed on them in times of war, and competitors envied them in times of peace. Many whalemen died from violent encounters with whales and from terrible miscalculations about the unforgiving nature of nature itself. And through it all, whalemen, those “iron men in wooden boats” created a legacy of dramatic, poignant, and at times horrific stories that can still stir our emotions and animate the most primal part of our imaginations. “To produce a mighty book, you must choose a mighty theme,” proclaimed Herman Melville, and the epic story of whaling is one of the mightiest themes in American history.

We shouldn't let our envy of distinguished masters of the arts distract us from the wonder of how each of us gets new ideas. Perhaps we hold on to our superstitions about creativity in order to make our own deficiencies seem more excusable. For when we tell ourselves that masterful abilities are simply unexplainable, we're also comforting ourselves by saying that those superheroes come endowed with all the qualities we don't possess. Our failures are therefore no fault of our own, nor are those heroes' virtues to their credit, either. If it isn't learned, it isn't earned. When we actually meet the heroes whom our culture views as great, we don't find any singular propensities––only combinations of ingredients quite common in themselves. Most of these heroes are intensely motivated, but so are many other people. They're usually very proficient in some field--but in itself we simply call this craftmanship or expertise. They often have enough self-confidence to stand up to the scorn of peers--but in itself, we might just call that stubbornness. They surely think of things in some novel ways, but so does everyone from time to time. And as for what we call "intelligence", my view is that each person who can speak coherently already has the better part of what our heroes have. Then what makes genius appear to stand apart, if we each have most of what it takes? I suspect that genius needs one thing more: in order to accumulate outstanding qualities, one needs unusually effective ways to learn. It's not enough to learn a lot; one also has to manage what one learns. Those masters have, beneath the surface of their mastery, some special knacks of "higher-order" expertise, which help them organize and apply the things they learn. It is those hidden tricks of mental management that produce the systems that create those works of genius. Why do certain people learn so many more and better skills? These all-important differences could begin with early accidents. One child works out clever ways to arrange some blocks in rows and stacks; a second child plays at rearranging how it thinks. Everyone can praise the first child's castles and towers, but no one can see what the second child has done, and one may even get the false impression of a lack of industry. But if the second child persists in seeking better ways to learn, this can lead to silent growth in which some better ways to learn may lead to better ways to learn to learn. Then, later, we'll observe an awesome, qualitative change, with no apparent cause--and give to it some empty name like talent, aptitude, or gift.

I sent a clear warning to you, Aidan." There was a hint of censure in his words, although his voice was soft. There was a hard edge to Aidan's mouth. "I received your warning. But this is my city, Gregori, and my family. I take care of my own." Savannah rolled her eyes. "You could just beat on your chests,you know. It probably works just as well." You will show some respect, Gregori ordered. Savannah burst out laughing, then reached up to caress his shadowed jaw. "Keep hoping,my love, and perhaps someday someone will obey you." Aidan's mouth twitched, the golden eyes sliding over Gregori in amusement. "She inherited something besides her mother's good looks,did she not?" Gregori sighed heavily. "She is impossible." Aidan laughed,ignoring the warning flash from Gregori's pale eyes. "I believe they all are." Savannah ducked out from under Gregori's arm and found an overstuffed chair to curl up on. "Of course we're impossible.It's the only way to stay sane." "I would have brought Alexandria to meet you,but Gregori's warning dictated prudence." Aidan sounded smug, as if he had been able to lay down the law to his woman when Gregori was unable to do so. Savannah flashed an impish grin up at the man. "What did you do,leave her sleeping while you ran off to play hero? I'll just bet she has a thing or two to say to you when you wake her." Aidan had the grace to look sheepish. Then he turned to Gregori. "Your lifemate is a mean little thing, healer. I do not envy you." Savannah laughed, unrepentant. "He's crazy about me. Don't let him fool you." "I believe you," Aidan agreed. "Do not encourage her in her rebellion," Gregori tried to sound severe,but she was turning him inside out.She was everything to him, even with her silliness.Where did she get her outrageous sense of humor? How could she ever be happy with someone who hadn't laughed in centuries? She melted his insides. Melted him. He was careful to keep his face expressionless. It was bad enough that Savannah knew he was practically wrapped around her little finger. Aidan didn't need to know,too.

If you try to convert someone, it will never be to effect his salvation but to make him suffer like yourself, to be sure he is exposed to the same ordeals and endures them with the same impatience. You keep watch, you pray, you agonize-provided he does too, sighing, groaning, beset by the same tortures that are racking you. Intolerance is the work of ravaged souls whose faith comes down to a more or less deliberate torment they would like to see generalized, instituted. The happiness of others never having been a motive or principle of action, it is invoked only to appease conscience or to parade noble excuses: whenever we determine upon an action, the impulse leading to it and forcing us to complete it is almost always inadmissible. No one saves anyone; for we save only ourselves, and do so all the better if we disguise as convictions the misery we want to share, to lavish on others. However glamorous its appearances, proselytism nonetheless derives from a suspect generosity, worse in its effects than a patent aggression. No one is willing to endure alone the discipline he may even have assented to, nor the yoke he has shouldered. Vindication reverberates beneath the missionary's bonhomie, the apostle's joy. We convert not to liberate but to enchain. Once someone is shackled by a certainty, he envies your vague opinions, your resistance to dogmas or slogans, your blissful incapacity to commit yourself.

Poverty doesn't scare me, ignorance does. Work doesn't scare me, laziness does. Pleasure doesn't scare me, pain does. Charity doesn't scare me, weakness does. Chastisement doesn't scare me, flattery does. Friendship doesn't scare me, betrayal does. Enmity doesn't scare me, anger does. Marriage doesn't scare me, divorce does. Love doesn't scare me, heartache does. Sex doesn't scare me, parenting does. Ambition doesn't scare me, envy does. Adversity doesn't scare me, boredom does. Risk doesn't scare me, cowardice does. Competition doesn't scare me, mediocrity does. Defeat doesn't scare me, weakness does. Misfortune doesn't scare me, bitterness does. Maturing doesn't scare me, infirmity does. Life doesn't scare me, regret does. Aging doesn't scare me, death does. Existence doesn't scare me, oblivion does. War doesn't scare me, bloodshed does. Government doesn't scare me, corruption does. Politics doesn't scare me, manipulation does. Revolution doesn't scare me, tyranny does. Rebellion doesn't scare me, slavery does. Ideology doesn't scare me, fanaticism does. Religion doesn't scare me, immorality does. Faith doesn't scare me, hopelessness does. Morality doesn't scare me, evil does. God doesn't scare me, extremism does.

At first, he threatened me, saying if I left, you’d be heartbroken. Said that he left and you were crying because you thought I’d run off, and he was going to drag me back to you. Said if I ever left you again, he’d beat the shit out of me.” “The truth is, I almost considered leaving,” he said quietly. “When I thought about it, I was sure it wouldn’t work. We’re young. We’ve been through a lot of shit. We think we know what we want. I didn’t know how I was so stupid before. Thinking we’d just go on like we’ve been doing.” “The thought of leaving, I hated it. My heart hurt. Bad. I didn’t want to. I told him that. He said that’s how you know it’s the wrong thing to do. If your heart hurts just thinking about leaving, don’t leave. He asked me how I felt about staying. I wasn’t sure, but it didn’t hurt.” He pressed his lips to my forehead then and as he spoke, his lips tickled my skin. “He said then it might be because the path isn’t clear, but maybe it was still in the right direction.” He kissed my forehead. “Motherfucker’s a psychologist.

Then the voice - which identified itself as the prince of this world, the only being who really knows what happens on Earth - began to show him the people around him on the beach. The wonderful father who was busy packing things up and helping his children put on some warm clothes and who would love to have an affair with his secretary, but was terrified on his wife's response. His wife who would like to work and have her independence, but who was terrified of her husband's response. The children who behave themselves because they were terrified of being punished. The girl who was reading a book all on her own beneath the sunshade, pretending she didn't care, but inside was terrified of spending the rest of her life alone. The boy running around with a tennis racuqet , terrified of having to live up to his parents' expectations. The waiter serving tropical drinks to the rich customers and terrified that he could be sacket at any moment. The young girl who wanted to be a dance, but who was studying law instead because she was terrified of what the neighbours might say. The old man who didn't smoke or drink and said he felt much better for it, when in truth it was the terror of death what whispered in his ears like the wind. The married couple who ran by, splashing through the surf, with a smile on their face but with a terror in their hearts telling them that they would soon be old, boring and useless. The man with the suntan who swept up in his launch in front of everybody and waved and smiled, but was terrified because he could lose all his money from one moment to the next. The hotel owner, watching the whole idyllic scene from his office, trying to keep everyone happy and cheerful, urging his accountants to ever greater vigilance, and terrified because he knew that however honest he was government officials would still find mistakes in his accounts if they wanted to. There was terror in each and every one of the people on that beautiful beach and on that breathtakingly beautiful evening. Terror of being alone, terror of the darkness filling their imaginations with devils, terror of doing anything not in the manuals of good behaviour, terror of God's punishing any mistake, terror of trying and failing, terror of succeeding and having to live with the envy of other people, terror of loving and being rejected, terror of asking for a rise in salary, of accepting an invitation, of going somewhere new, of not being able to speak a foreign language, of not making the right impression, of growing old, of dying, of being pointed out because of one's defects, of not being pointed out because of one's merits, of not being noticed either for one's defects of one's merits.

But this was not enough on its own to generate the kind of terror that Mao wanted. On 18 August, a mammoth rally was held in Tiananmen Square in the center of Peking, with over a million young participants. Lin Biao appeared in public as Mao's deputy and spokesman for the first time. He made a speech calling on the Red Guards to charge out of their schools and 'smash up the four olds' defined as 'old ideas, old culture, old customs, and old habits." Following this obscure call, Red Guards all over China took to the streets, giving full vent to their vandalism, ignorance, and fanaticism. They raided people's houses, smashed their antiques, tore up paintings and works of calligraphy. Bonfires were lit to consume books. Very soon nearly all treasures in private collections were destroyed. Many writers and artists committed suicide after being cruelly beaten and humiliated, and being forced to witness their work being burned to ashes. Museums were raided. Palaces, temples, ancient tombs, statues, pagodas, city walls anything 'old' was pillaged. The few things that survived, such as the Forbidden City, did so only because Premier Zhou Enlai sent the army to guard them, and issued specific orders that they should be protected. The Red Guards only pressed on when they were encouraged. Mao hailed the Red Guards' actions as "Very good indeed!" and ordered the nation to support them. He encouraged the Red Guards to pick on a wider range of victims in order to increase the terror. Prominent writers, artists, scholars, and most other top professionals, who had been privileged under the Communist regime, were now categorically condemned as 'reactionary bourgeois authorities." With the help of some of these people's colleagues who hated them for various reasons, ranging from fanaticism to envy, the Red Guards began to abuse them. Then there were the old 'class enemies': former landlords and capitalists, people with Kuomintang connections, those condemned in previous political campaigns like the 'rightists' and their children.

The unexamined life is surely worth living, but is the unloved life worth examining? It seems a strange question until one realizes how much of our so-called mental life is about the lives we are not living, the lives we are missing out on, the lives we could be leading but for some reason are not. What we fantasize about, what we long for, are the experiences, the things and the people that are absent. It is the absence of what we need that makes us think, that makes us cross and sad. We have to be aware of what is missing in our lives - even if this often obscures both what we already have and what is actually available - because we can survive only if our appetites more or less work for us. Indeed, we have to survive our appetites by making people cooperate with our wanting. We pressurize the world to be there for our benefit. And yet we quickly notice as children - it is, perhaps, the first thing we do notice - that our needs, like our wishes, are always potentially unmet. Because we are always shadowed by the possibility of not getting what we want, we lean, at best, to ironize our wishes - that is, to call our wants wishes: a wish is only a wish until, as we say, it comes true - and, at worst, to hate our needs. But we also learn to live somewhere between the lives we have and the lives we would like.(…) There is always what will turn out to be the life we led, and the life that accompanied it, the parallel life (or lives) that never actually happened, that we lived in our minds, the wished-for life (or lives): the risks untaken and the opportunities avoided or unprovided. We refer to them as our unloved lives because somewhere we believe that they were open to us; but for some reason - and we might spend a great deal of our lived lives trying to find and give the reason - they were not possible. And what was not possible all too easily becomes the story of our lives. Indeed, our lived lives might become a protracted mourning for, or an endless tantrum about, the lives we were unable to live. But the exemptions we suffer, whether forced or chosen, make us who we are. As we know more now than ever before about the kinds of lives it is possible to live - and affluence has allowed more people than ever before to think of their lives in terms of choices and options - we are always haunted by the myth of our potential, of what we might have it in ourselves to be or do. So when we are not thinking, like the character in Randall Jarrell's poem, that "The ways we miss our lives is life", we are grieving or regretting or resenting our failure to be ourselves as we imagine we could be. We share our lives with the people we have failed to be. We discover these unloved lives most obviously in our envy of other people, and in the conscious 9and unconscious) demands we make on our children to become something that was beyond us. And, of course, in our daily frustrations. Our lives become an elegy to needs unmet and desires sacrificed, to possibilities refused, to roads not taken. The myth of our potential can make of our lives a perpetual falling-short, a continual and continuing loss, a sustained and sometimes sustaining rage; though at its best it lures us into the future, but without letting us wonder why such lures are required (we become promising through the promises made to us). The myth of potential makes mourning and complaining feel like the realest things we eve do; and makes of our frustration a secret life of grudges. Even if we set aside the inevitable questions - How would we know if we had realized our potential? If we don't have potential what do we have? - we can't imagine our lives without the unloved lives they contain. We have an abiding sense, however obscure and obscured, that the lives we do lead are informed by the lives that escape us. That our lives are defined by loss, but loss of what might have been; loss, that is, of things never experienced.

When I asked the Reb, Why do bad things happen to good people?, he gave none of the standard answers. He quietly said, “No one knows.” I admired that. But when I asked if that ever shook his belief in God, he was firm. “I cannot waver,” he said. Well, you could, if you didn’t believe in something all-powerful. “An atheist,” he said. Yes. “And then I could explain why my prayers were not answered.” Right. He studied me carefully. He drew in his breath. “I had a doctor once who was an atheist. Did I ever tell you about him?” No. “This doctor, he liked to jab me and my beliefs. He used to schedule my appointments deliberately on Saturdays, so I would have to call the receptionist and explain why, because of my religion, that wouldn’t work.” Nice guy, I said. “Anyhow, one day, I read in the paper that his brother had died. So I made a condolence call.” After the way he treated you? “In this job,” the Reb said, “you don’t retaliate.” I laughed. “So I go to his house, and he sees me. I can tell he is upset. I tell him I am sorry for his loss. And he says, with an angry face, ‘I envy you.’ “‘Why do you envy me?’ I said. “‘Because when you lose someone you love, you can curse God. You can yell. You can blame him. You can demand to know why. But I don’t believe in God. I’m a doctor! And I couldn’t help my brother!’ “He was near tears. ‘Who do I blame?’ he kept asking me. ‘There is no God. I can only blame myself.’” The Reb’s face tightened, as if in pain. “That,” he said, softly, “is a terrible self-indictment.” Worse than an unanswered prayer? “Oh yes. It is far more comforting to think God listened and said no, than to think that nobody’s out there.

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.

An example of the Peter Pan syndrome is used in Aldous Huxley's 1962 novel Island. In it, one of the characters talks about male "dangerous delinquents" and "power-loving troublemakers" who are "Peter Pans". These types of males were "boys who can't read, won't learn, don't get on with anyone, and finally turn to the more violent forms of delinquency." He uses Adolf Hitler as an archetype of this phenomenon:[15] A Peter Pan if ever there was one. Hopeless at school. Incapable either of competing or co- operating. Envying all the normally successful boys—and, because he envied, hating them and, to make himself feel better, despising them as inferior beings. Then came the time for puberty. But Adolf was sexually backward. Other boys made advances to girls, and the girls responded. Adolf was too shy, too uncertain of his manhood. And all the time incapable of steady work, at home only in the compensatory Other World of his fancy. There, at the very least, he was Michelangelo. Here, unfortunately, he couldn't draw. His only gifts were hatred, low cunning, a set of indefatigable vocal cords and a talent for nonstop talking at the top of his voice from the depths of his Peter-Panic paranoia. Thirty or forty million deaths and heaven knows how many billions of dollars—that was the price the world had to pay for little Adolf's retarded maturation.

I used to believe that I could do everything and be everywhere. I could work longer hours, make the dead line, cook delicious meals, play with the kids, get enough sleep, focus on my health. And I can absolutely can do all these things. But not at the same time. Not on the same day. Realizing that was a delightful freedom. Letting go of that notion of constant balance was releasing a breath I didn't realize I'd been holding. You mean I don't have to be everything to everyone all the time? I don't have to keep all the balls in the air all the time? I can change balls? I can choose different balls? Balance is finding the correct weight for every area of life and understanding that the correctness of that weight will change over time. Balance is fluid and flexible. Balance is alive and aware. Balance is intention. This idea of balance- a correctness rather than an equalness has taught me some of the most important lessons of my life. - I can not be everything to everyone - I can not be in all places at once. - Saying yes to one thing means saying no to another. - Saying no to one thing means I can say yes to another. - Perfection doesn't exist. Let it go. - I can not change people - I have to stop comparing myself to others. They aren't me. I'm not them. - I will never finish the laundry - I can't control everything - Bad things happen to good people and vice versa. - My kids aren't me. - Being all in a moment means I'm all out of another. - Envy and jealousy are different things. - Achievements never look like I thought they were going to. - Being kind to others is addictive. - I can't always be self- possessed. - Sometimes I need a cheerleader. - I like being part of a community. - Asking for help is hard, but necessary. Embrace the wobbly balance.

To the enormous majority of persons who risk themselves in literature, not even the smallest measure of success can fall. They had better take to some other profession as quickly as may be, they are only making a sure thing of disappointment, only crowding the narrow gates of fortune and fame. Yet there are others to whom success, though easily within their reach, does not seem a thing to be grasped at. Of two such, the pathetic story may be read, in the Memoir of A Scotch Probationer, Mr. Thomas Davidson, who died young, an unplaced Minister of the United Presbyterian Church, in 1869. He died young, unaccepted by the world, unheard of, uncomplaining, soon after writing his latest song on the first grey hairs of the lady whom he loved. And she, Miss Alison Dunlop, died also, a year ago, leaving a little work newly published, Anent Old Edinburgh, in which is briefly told the story of her life. There can hardly be a true tale more brave and honourable, for those two were eminently qualified to shine, with a clear and modest radiance, in letters. Both had a touch of poetry, Mr. Davidson left a few genuine poems, both had humour, knowledge, patience, industry, and literary conscientiousness. No success came to them, they did not even seek it, though it was easily within the reach of their powers. Yet none can call them failures, leaving, as they did, the fragrance of honourable and uncomplaining lives, and such brief records of these as to delight, and console and encourage us all. They bequeath to us the spectacle of a real triumph far beyond the petty gains of money or of applause, the spectacle of lives made happy by literature, unvexed by notoriety, unfretted by envy. What we call success could never have yielded them so much, for the ways of authorship are dusty and stony, and the stones are only too handy for throwing at the few that, deservedly or undeservedly, make a name, and therewith about one-tenth of the wealth which is ungrudged to physicians, or barristers, or stock-brokers, or dentists, or electricians. If literature and occupation with letters were not its own reward, truly they who seem to succeed might envy those who fail. It is not wealth that they win, as fortunate men in other professions count wealth; it is not rank nor fashion that come to their call nor come to call on them. Their success is to be let dwell with their own fancies, or with the imaginations of others far greater than themselves; their success is this living in fantasy, a little remote from the hubbub and the contests of the world. At the best they will be vexed by curious eyes and idle tongues, at the best they will die not rich in this world’s goods, yet not unconsoled by the friendships which they win among men and women whose faces they will never see. They may well be content, and thrice content, with their lot, yet it is not a lot which should provoke envy, nor be coveted by ambition.