Examination Wishes Quotes

If there is anything that we wish to change in the child, we should first examine it and see whether it is not something that could better be changed in ourselves.

Emerson, I am trying to live, as you said we must, the examined life. But there are days I wish there was less in my head to examine, not to speak of the busy heart.

He was appalled by the examination system, when it was explained to him, he could not imagine a greater detterent to the natural wish to learn than this pattern of cramming in information and disgorging it on demand.

I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort. From poets, I moved to artists. No one was more ignorant about the arts than I; no one was more convinced that artists possessed really beautiful secrets. However, I noticed that their condition was no better than that of the poets and that both of them have the same misconceptions. Because the most skillful among them excel in their specialty, they look upon themselves as the wisest of men. In my eyes, this presumption completely tarnished their knowledge. As a result, putting myself in the place of the oracle and asking myself what I would prefer to be — what I was or what they were, to know what they have learned or to know that I know nothing — I replied to myself and to the god: I wish to remain who I am. We do not know — neither the sophists, nor the orators, nor the artists, nor I— what the True, the Good, and the Beautiful are. But there is this difference between us: although these people know nothing, they all believe they know something; whereas, I, if I know nothing, at least have no doubts about it. As a result, all this superiority in wisdom which the oracle has attributed to me reduces itself to the single point that I am strongly convinced that I am ignorant of what I do not know.

Lots of people like rainbows. Children make wishes on them, artists paint them, dreamers chase them, but the Aquarian is ahead of everybody. He lives on one. What's more, he's taken it apart and examined it, piece by piece, color by color, and he still believes in it. It isn't easy to believe in something after you know what it's really like, but the Aquarian is essentially a realist, even though his address is tomorrow, with a wild-blue-yonder zip code.

The genius of a composer is found in the notes of his music; but analyzing the notes will not reveal his genius. The poet's greatness is contained in his words; yet the study of his words will not disclose his inspiration. God reveals himself in creation; but scrutinize creation as minutely as you wish, you will not find God, any more than you will find the soul through careful examination of your body.

Like a flower she grows towards the light, without thinking or examining the process which moves her to do so. I wish I could do the same.

Plea Against the Death Penalty Look, examine, reflect. You hold capital punishment up as an example. Why? Because of what it teaches. And just what is it that you wish to teach by means of this example? That thou shalt not kill. And how do you teach that "thou shalt not kill"? By killing. I have examined the death penalty under each of its two aspects: as a direct action, and as an indirect one. What does it come down to? Nothing but something horrible and useless, nothing but a way of shedding blood that is called a crime when an individual commits it, but is (sadly) called "justice" when society brings it about. Make no mistake, you lawmakers and judges, in the eyes of God as in those of conscience, what is a crime when individuals do it is no less an offense when society commits the deed.

267.—A quickness in believing evil without having sufficiently examined it, is the effect of pride and laziness. We wish to find the guilty, and we do not wish to trouble ourselves in examining the crime.

Almost universally, when people look back on their lives while on their deathbed [...] they wish they had spent more time with the people and activities they truly loved and less time worrying about aspects of life that, upon deeper examination, really don't matter at all that much. Imagining yourself at your own funeral allows you to look back at your life while you still have the chance to make some important changes.

There are times when I long to sweep away half the things I am expected to learn; for the overtaxed mind cannot enjoy the treasure it has secured at the greatest cost. ... When one reads hurriedly and nervously, having in mind written tests and examinations, one's brain becomes encumbered with a lot of bric-a-brac for which there seems to be little use. At the present time my mind is so full of heterogeneous matter that I almost despair of ever being able to put it in order. Whenever I enter the region of my mind I feel like the proverbial bull in the china shop. A thousand odds and ends of knowledge come crashing about my head like hailstones, and when I try to escape them, theme goblins and college nixies of all sorts pursue me, until I wish – oh, may I be forgiven the wicked wish! – that I might smash the idols I came to worship.

One of the advantages a sister has when arguing with a brother is that she is under no obligation to be tactful. If she wishes to tell him that he is an idiot and ought to have his head examined, she can do so and, going further, can add that it is a thousand pities that no-one ever thought of smothering him with a pillow in his formative years.

Emerson, I am trying to live, as you said we must, the examined life. But there are days I wish there was less in my head to examine, not to speak of the busy heart.

I intercepted Chaol, and he informed me of your ‘condition.’ You’d think a man in his position wouldn’t be so squeamish, especially after examining all of those corpses.” Calaena opened an eye and frowned as Dorian sat on her bed. “I’m in a state of absolute agony and I can’t be bothered.” “It can’t be that bad,” he said, fishing a deck of cards from his jacket. “Want to play?” “I already told you that I don’t feel well.” “You look fine to me.” He skillfully shuffled the deck. “Just one game.” “Don’t you pay people to entertain you?” He glowered, breaking the deck. “You should be honored by my company.” “I’d be honored if you would leave.” “For someone who relies on my good graces, you’re very bold.” “Bold? I’ve barely begun.” Lying on her side, she curled her knees to her chest. He laughed, pocketing the deck of cards. “Your new canine companion is doing well, if you wish to know.” She moaned into her pillow. “Go away. I feel like dying.” “No fair maiden should die alone,” he said, putting a hand on hers. “Shall I read to you in your final moments? What story would you like?” She snatched her hand back. “How about the story of the idiotic prince who won’t leave the assassin alone?” “Oh! I love that story! It has such a happy ending, too—why, the assassin was really feigning her illness in order to get the prince’s attention! Who would have guessed it? Such a clever girl. And the bedroom scene is so lovely—it’s worth reading through all of their ceaseless banter!” “Out! Out! Out! Leave me be and go womanize someone else!” She grabbed a book and chucked it at him.

Emerson, I am trying to live, as you said we must, the examined life. But there are days I wish there was less in my head to examine, not to speak of the busy heart. How would it be to be Percy, I wonder, not thinking, not weighing anything, just running forward.

I'm pretty sure I can say that no one in my family ever asked Demetrie what it felt like to be black in Mississippi, working for our white family. It never occurred to us to ask. It was everyday life. It wasn't something people felt compelled to examine. I have wished, for many years, that I'd been old enough and thoughtful enough to ask Demetrie that question. She died when I was sixteen. I've spent years imagining what her answer would be. And that is why I wrote this book.

It is, of course, necessary to have rules and procedures if we wish to accomplish large and complex tasks, but the question of whether or not it is worth the cost must be perennially re-examined. (117)

Such compliments--they were thrilling but almost impossible to absorb in this quantity, at this pace. It was like she was being pelted with magnificent hail, and she wished she could save the individual stones to examine later, but they'd exist with such potency only now, in this moment.

We think ourselves possessed, or at least we boast that we are so, of liberty of conscience on all subjects and of the right of free inquiry and private judgment in all cases, and yet how far are we from these exalted privileges in fact. There exists, I believe, throughout the whole Christian world, a law which makes it blasphemy to deny, or to doubt the divine inspiration of all the books of the Old and New Testaments, from Genesis to Revelations. In most countries of Europe it is punished by fire at the stake, or the rack, or the wheel. In England itself, it is punished by boring through the tongue with a red-hot poker. In America it is not much better; even in our Massachusetts, which, I believe, upon the whole, is as temperate and moderate in religious zeal as most of the States, a law was made in the latter end of the last century, repealing the cruel punishments of the former laws, but substituting fine and imprisonment upon all those blasphemies upon any book of the Old Testament or New. Now, what free inquiry, when a writer must surely encounter the risk of fine or imprisonment for adducing any arguments for investigation into the divine authority of those books? Who would run the risk of translating Volney's Recherches Nouvelles? Who would run the risk of translating Dupuis? But I cannot enlarge upon this subject, though I have it much at heart. I think such laws a great embarrassment, great obstructions to the improvement of the human mind. Books that cannot bear examination, certainly ought not to be established as divine inspiration by penal laws... but as long as they continue in force as laws, the human mind must make an awkward and clumsy progress in its investigations. I wish they were repealed. {Letter to Thomas Jefferson, January 23, 1825}

The one thing parents can do for their children is live their lives as fully as they can, for this will open the children’s imagination, grant permission to them to have their own journey, and open the doors of possibility for them. Wherever we are stuck, they will have a tendency to be stuck also or will spend their life trying to overcompensate. Living our own journey as fully as possible is not only a gift to our soul, it also frees up the generation behind us to live theirs as well. The very freedom to live our lives that we wished from our parents, we thereby grant to our children to live theirs.

Like Leontius, the young Athenian in Plato, I presume that you are reading this because you desire a closer look, and that you, too, are properly disturbed by your curiosity. Perhaps, in examining this extremity with me, you hope for some understanding, some insight, some flicker of self-knowledge – a moral, or a lesson, or a clue about how to behave in this world: some such information. I don’t discount the possibility, but when it comes to genocide, you already know right from wrong. The best reason I have come up with for looking closely into Rwanda’s stories is that ignoring them makes me even more uncomfortable about existence and my place in it. The horror, the horror, interests me only insofar as a precise memory of the offense is necessary to understand its legacy.

[Science] works. It is not perfect. It can be misused. It is only a tool. But it is by far the best tool we have, self-correcting, ongoing, applicable to everything. It has two rules. First: there are no sacred truths; all assumptions must be critically examined; arguments from authority are worthless. Second: whatever is inconsistent with the facts must be discarded or revised. We must understand the Cosmos as it is and not confuse how it is with how we wish it to be. The obvious is sometimes false; the unexpected is sometimes true.

If you wish to learn from the theoretical physicist anything about the methods which he uses, I would give you the following piece of advice: Don't listen to his words, examine his achievements. For to the discoverer in that field, the constructions of his imagination appear so necessary and so natural that he is apt to treat them not as the creations of his thoughts but as given realities.

Usually they looked past me hopefully and some even went and peered into the car to see if the man they really wanted was hiding in there. And it was uphill work examining an animal when its owner was chafing in the background, wishing with all his heart that I was somebody else. But I had to admit they were fair. I got no effusive welcomes and when I started to tell them what I thought about the case they listened with open scepticism, but I found that if I got my jacket off and really worked at the job they began to thaw a little.

If there is anything we wish to change in the child, we should first examine it and see whether it is not something that could better be changed in ourselves. -Carl Jung

After a thousand years pass, it builds its own funeral pyre, lining it with cinnamon, myrrh and cassia. Climbing to a rest on the very top, it examines the world all throughout the night with the ability to see true good and evil. When the sun rises the next morning, with great sorrow for all that it sees, it sings a haunting song. As it sings, the heat of the sun ignites the expensive spices and the Phoenix dies in the flames. But the Phoenix is not remarkable for its feathers or flames. It is most revered for its ability to climb from its own funeral pyre, from the very ashes of its old charred body, as a brand new life ready to live again once more. Life after life, it goes through this cycle. It absorbs human sorrow, only to rise from death to do it all again. It never wearies, it never tires. It never questions its fate. Some say that the Phoenix is real, that it exists somewhere out there in the mountains of Arabia, elusive and mysterious. Others say that the Phoenix is only a wish made by desperate humans to believe in the continuance of life. But I know a secret. We are the Phoenix.

When once more alone, I reviewed the information I had got; looked into my heart, examined its thoughts and feelings, and endeavoured to bring back with a strict hand such as had been straying through imagination's boundless and trackless waste, into the safe fold of common sense. Arraigned to my own bar, Memory having given her evidence of the hopes, wishes, sentiments I had been cherishing since last night--of the general state of mind in which I had indulged for nearly a fortnight past; Reason having come forward and told, in her quiet way a plain, unvarnished tale, showing how I had rejected the real, and rapidly devoured the ideal--I pronounced judgement to this effect-- That a greater fool than Jane Eyre had never breathed the breath of life; that a more fantastic idiot had never surfeited herself on sweet lies, and swallowed poison as if it were nectar. "You," I said, "a favourite with Mr. Rochester? You're gifted with the power of pleasing him? You're of importance to him in any way? Go!--your folly sickens me. And you have derived pleasure from occasional tokens of preference--equivocal tokens shown by a gentleman of family and a man of the world to dependent and novice. How dared you? Poor stupid dupe! Could not even self-interest make you wiser? You repeated to yourself this morning the brief scene of last night? Cover your face and be ashamed! He said something in praise of your eyes, did he? Blind puppy! Open their bleared lids and look on your own accursed senselessness! It does no good to no woman to be flattered by her superior, who cannot possibly intend to marry her; and it is madness in all women to let a secret love kindle within them, which, if unreturned and unknown, must devour the life that feeds it; and if discovered and responded to, must lead into miry wilds whence there is no extrication. "Listen, then, Jane Eyre, to your sentence: tomorrow, place the glass before you, and draw in chalk your own pictures, faithfully, without softening on defect; omit no harsh line, smooth away no displeasing irregularity; write under it, 'Portrait of a Governess, disconnected, poor, and plain.' "Afterwards, take a piece of smooth ivory--you have one prepared in your drawing-box: take your palette, mix your freshest, finest, clearest tints; choose your most delicate camel-hair pencils; delineate carefully the loveliest face you can imageine; paint it in your softest shades and sweetest lines, according to the description given by Mrs. Fairfax of Blanche Ingram; remember the raven ringlets, the oriental eye--What! you revert to Mr. Rochester as a model! Order! No snivel!--no sentiment!--no regret! I will endure only sense and resolution... "Whenever, in the future, you should chance to fancy Mr. Rochester thinks well of you, take out these two pictures and compare them--say, "Mr. Rochester might probably win that noble lady's love, if he chose to strive for it; is it likely he would waste a serious thought on this indignent and insignifican plebian?" "I'll do it," I resolved; and having framed this determination, I grew calm, and fell asleep.

My friends, my children, and fellow sufferers, when I reflect on the distribution of good and evil here below, I find that much has been given man to enjoy, yet still more to suffer. Though we should examine the whole world, we shall not find one man so happy as to have nothing left to wish for; but we daily see thousands who by suicide shew us they have nothing left to hope. In this life then it appears that we cannot be entirely blest; but yet we may be completely miserable!

The basic principle of the new education is to be that dunces and idlers must not be made to feel inferior to intelligent and industrious pupils. That would be ‘undemocratic’. These differences between the pupils—for they are obviously and nakedly individual differences—must be disguised. This can be done on various levels. At universities, examinations must be framed so that nearly all the students get good marks. Entrance examinations must be framed so that all, or nearly all, citizens can go to universities, whether they have any power (or wish) to profit by higher education or not. At schools, the children who are too stupid or lazy to learn languages and mathematics and elementary science can be set to doing the things that children used to do in their spare time. Let them, for example, make mud-pies and call it modelling. But all the time there must be no faintest hint that they are inferior to the children who are at work. Whatever nonsense they are engaged in must have—I believe the English already use the phrase—‘parity of esteem’. An even more drastic scheme is not impossible. Children who are fit to proceed to a higher class may be artificially kept back, because the others would get a trauma—Beelzebub, what a useful word!—by being left behind. The bright pupil thus remains democratically fettered to his own age-group throughout his school career, and a boy who would be capable of tackling Aeschylus or Dante sits listening to his coaeval’s attempts to spell out A CAT SAT ON THE MAT.

I do not wish my anger and pain and fear about cancer to fossilize into yet another silence, nor to rob me of whatever strength can lie at the core of this experience, openly acknowledged and examined. For other women of all ages, colors, and sexual identities who recognize that imposed silence about any area of our lives is a tool for separation and powerlessness, and for myself, I have tried to voice some of my feelings and thoughts about the travesty of prosthesis, the pain of amputation, the function of cancer in a profit economy, my confrontation with mortality, the strength of women loving, and the power and rewards of self-conscious living.

Like Leontius, the young Athenian in Plato, I presume that you are reading this because you desire a closer look, and that you, too, are properly disturbed by your curiosity. Perhaps, in examining this extremity with me, you hope for some understanding, some insight, some flicker of self-knowledge—a moral, or a lesson, or a clue about how to behave in this world: some such information. I don’t discount the possibility, but when it comes to genocide, you already know right from wrong. The best reason I have come up with for looking closely into Rwanda’s stories is that ignoring them makes me even more uncomfortable about existence and my place in it. The horror, as horror, interests me only insofar as a precise memory of the offense is necessary to understand its legacy.

Mother didn't say anything about our money, and she won't wish us to give up everything. Let's each buy what we want, and have a little fun; I'm sure we work hard enough to earn it," cried Jo, examining the heels of her shoes in a gentlemanly manner.

But the examinations are the chief bugbears of my college life. Although I have faced them many times and cast them down and made them bite the dust, yet they rise again and menace me with pale looks, until like Bob Acres I feel my courage oozing out at my finger ends. The days before these ordeals take place are spent in cramming your mind with mystic formula and indigestible dates—unpalatable diets, until you wish that books and science and you were buried in the depths of the sea. At last the dreaded hour arrives, and you are a favoured being indeed if you feel prepared, and are able at the right time to call to your standard thoughts that will aid you in that supreme effort. It happens too often that your trumpet call is unheeded. It is most perplexing and exasperating that just at the moment when you need your memory and a nice sense of discrimination, these faculties take to themselves wings and fly away. The facts you have garnered with such infinite trouble invariably fail you at a pinch.

All love stories are frustration stories. As are all stories about parents and children, which are also love stories, in Freud's view, the formative love stories. To fall in love is to be reminded of a frustration that you didn't know you had (of one's formative frustrations, and of one's attempted self-cures for them); you wanted someone, you felt deprived of something, and then it seems to be there. And what is renewed in that experience is an intensity of frustration, and an intensity of satisfaction. It is as if, oddly, you were waiting for someone but you didn't know who they were until they arrived. Whether or not you were aware that there was something missing in your life, you will be when you meet the person you want. What psychoanalysis will add to this love story is that the person you fall in love with really is the man or woman of your dreams; that you have dreamed them up before you met them; not out of nothing - nothing comes of nothing - but out of prior experience, both real and wished for. You recognize them with such certainty because you already, in a certain sense, know them, and because you have quite literally been expecting them, you feel as though you have known them for ever, and yet, at the same time, they are quite foreign to you. They are familiar foreign bodies. But one things is very noticeable in this basic story; that however much you have been wanting and hoping and dreaming of meeting the person of your dreams, it is only when you meet them that you will start missing them. It seems the presence of an object is required to make its absence felt.

He said things sometimes that I didn’t entirely understand, that reached deeper than I wished—that I was afraid to examine.

I would like to ofer some exercises that can help us use the Five Precepts to cultivate and strengthen mindfulness. It is best to choose one of these exercises and work with it meticulously for a week. Then examine the results and choose another for a subsequent week. These practices can help us understand and find ways to work with each precept. 1. Refrain from killing: reverence for life. Undertake for one week to purposefully bring no harm in thought, word, or deed to any living creature. Particularly, become aware of any living beings in your world (people, animals, even plants) whom you ignore, and cultivate a sense of care and reverence for them too. 2. Refraining from stealing: care with material goods. Undertake for one week to act on every single thought of generosity that arises spontaneously in your heart. 3. Refraining from sexual misconduct: conscious sexuality. Undertake for one week to observe meticulously how often sexual feelings arise in your consciousness. Each time, note what particular mind states you find associated with them such as love, tension, compulsion, caring, loneliness, desire for communication, greed, pleasure, agression, and so forth. 4. Refraining from false speech: speech from the heart. Undertake for one week not to gossip (positively or negatively) or speak about anyone you know who is not present with you (any third party). 5. Refraining from intoxicants to the point of heedlessness. Undertake for one week or one month to refrain from all intoxicants and addictive substances (such as wine, marijuana, even cigarettes and/or caffeine if you wish). Observe the impulses to use these, and become aware of what is going on in the heart and mind at the time of those impulses (88-89).

Young people have a marvelous faculty of either dying or adapting themselves to circumstances. Even if they are unhappy - very unhappy - it is astonishing how easily they can be prevented from finding it out, or at any rate from attributing it to any other cause than their own sinfulness. To parents who wish to lead a quiet life I would say: Tell your children that they are naughty - much naughtier than most children. Point to the young people of some acquaintances as models of perfection and impress your own children with a deep sense of their own inferiority. You carry so many more guns than they do that they cannot fight you. This is called moral influence, and it will enable you to bounce them as much as you please. They think you know and they will not have yet caught you lying often enough to suspect that you are not the unworldly and scrupulously truthful person which you represent yourself to be; nor yet will they know how great a coward you are, nor how soon you will run away if they fight you with persistency and judgment. You keep the dice and throw them both for your children and yourself. Load them then, for you can easily manage to stop your children from examining them. Tell them how singularly indulgent you are; insist on the incalculable benefit you conferred upon them, firstly in bringing them into the world at all, but more particularly in bringing them into it as your own children rather than anyone else's... You hold all the trump cards, or if you do not you can filch them; if you play them with anything like judgment you will find yourselves heads of happy, united, God-fearing families... True, your children will probably find out all about it some day, but not until too late to be of much service to them or inconvenience to yourself.

Surely for as long as there have been nights as bad as this one---something to raise the possibility of another night that could actually, with love and cockcrows, light the path home, banish the Adversary, destroy the boundaries between our lands our bodies, our stories, all false, about who we are: for the one night, leaving only the clear way home and the memory of the infant you saw, almost too frail, there's too much shit in these streets, camels andother beasts stir heavily outside, each hoof a chance to wipe him out, make him only another Messiah, and sure somebody's around already taking bets on that one, while here in this town the Jewish collaborators are selling useful gossip to Imperial Intelligence, and the local hookers are keeping the foreskinned invaders happy, charging whatever the traffic will bear, just like the innkeepers who're naturally delighted with this registration thing, and up in the capital they're wondering should they, maybe, give everybody a number; yeah, something to help SPQR record-keeping...and Herod, or Hitler, fellas...what kind of a world is it...for a baby to come in tippin' those toledos at 7 pounds 8 ounces thinkin' he's gonna redeem it, why, he ought have his head examined... "But on the way home tonight, you wish you'd picked him up, held him a bit. Just held him, very close to your heart, his cheek by the hollow of your shoulder, full of sleep. As it it were you who could, somehow, save him. For the moment not caring who you're supposed to be registered as. For the moment, anyway, no longer who the Caesars say you are.

PERCY (NINE) Your friend is coming I say to Percy, and name a name and he runs to the door, his wide mouth in its laugh-shape, and waves, since he has one, his tail. Emerson, I am trying to live, as you said we must, the examined life. But there are days I wish there was less in my head to examine, not to speak of the busy heart. How would it be to be Percy, I wonder, not thinking, not weighing anything, just running forward.

In Maurilia, the traveler is invited to visit the city and, at the same time, to examine some old postcards that show it as it used to be: the same identical square with a hen in the place of the bus station, a bandstand in the place of the overpass, two young ladies with white parasols in the place of the munitions factory. If the traveler does not wish to disappoint the inhabitants, he must praise the postcard city and prefer it to the present one, though he must be careful to contain his regret at the changes within definite limits: admitting that the magnificence and prosperity of the metropolis Maurilia, when compared to the old, provincial Maurilia, cannot compensate for a certain lost grace, which, however, can be appreciated only now in the old postcards, whereas before, when that provincial Maurilia was before one’s eyes, one saw absolutely nothing graceful and would see it even less today, if Maurilia had remained unchanged; and in any case the metropolis has the added attraction that, through what it has become, one can look back with nostalgia at what it was.

Great minds have always seen it. That is why man has survived his journey this long. When we fail to wish any longer to be otherwise than what we are, we will have ceased to evolve. Evolution has to be lived forward. I say this as one who has stood above the bones of much that has vanished, and at midnight has examined his own face.

Kalkbrenner has made me an offer; that I should study with him for three years, and he will make something really - really out of me. I answered that I know how much I lack; but that I cannot exploit him, and three years is too much. But he has convinced me that I can play admirably when I am in the mood, and badly when I am not; a thing which never happens to him. After close examination he told me that I have no school; that I am on an excellent road, but can slip off the track. That after his death, or when he finally stops playing, there will be no representative of the great piano-forte school. That even if I wish it, I cannot build up a new school without knowing the old one; in a word : that I am not a perfected machine, and that this hampers the flow of my thoughts. That I have a mark in composition; that it would be a pity not to become what I have the promise of being...

This tub is for washing your courage...When you are born your courage is new and clean. You are brave enough for anything: crawling off of staircases, saying your first words without fearing that someone will think you are foolish, putting strange things in your mouth. But as you get older, your courage attracts gunk and crusty things and dirt and fear and knowing how bad things can get and what pain feels like. By the time you're half-grown, your courage barely moves at all, it's so grunged up with living. So every once in awhile, you have to scrub it up and get the works going or else you'll never be brave again. Unfortunately, there are not many facilities in your world that provide the kind of services we do. So most people go around with grimy machinery, when all it would take is a bit of a spit and polish to make them paladins once more, bold knights and true. ... This tub is for washing your wishes...For the wishes of one's old life wither and shrivel like old leaves if they are not replaced with new wishes when the world changes. And the world always changes. Wishes get slimy, and their colors fade, and soon they are just mud, like all the rest of the mud, and not wishes at all, but regrets. The trouble is, not everyone can tell when they ought to launder their wishes. Even when one finds oneself in Fairyland and not at home at all, it is not always so easy to catch the world in its changing and change with it. ... Lastly, we must wash your luck. When souls queue up to be born, they all leap up at just the last moment, touching the lintel of the world for luck. Some jump high and can seize a great measure of luck; some jump only a bit and snatch a few loose strands. Everyone manages to catch some. If one did not have at least a little luck, one would never survive childhood. But luck can be spent, like money, and lost, like a memory; and wasted, like a life. If you know how to look, you can examine the kneecaps of a human and tell how much luck they have left. No bath can replenish luck that has been spent on avoiding an early death by automobile accident or winning too many raffles in a row. No bath can restore luck lost through absentmindedness and overconfidence. But luck withered by conservative, tired, riskless living can be pumped up again--after all, it is only a bit thirsty for something to do.

In order to tell you a story about who I am and why I am here, I must spend a little time asking myself...questions. This is usually done at a superficial level as quickly as possible." The self-diagnostic process that finds meaningful stories scares the hell out of people who aren't sure they are living meaningful lives. Once they reflect, most people do find that their lives are plenty meaningful (if a little out of balance). However, the process of self-examination tests your faith that your organization and your group are basically good people with good intentions. Groups that avoid deep examination seem to be anxious that honest self-examination might expose hypocrisy or emptiness. I've found that anxiety to be overstated in most cases." First attempts at group stories are often highly aspirational in that the story is more about who we wished we were, rather than who we are. Stories that aspire to more than we can back up risk sounding hypocritical." When our stories are sought and found from the subjective statement that "I have a lot to learn from other people", they invite difference...Gathering stories teaches you how to get outside your own experiences and experience life as others might.

If you wish to examine me to determine the sex of the child, you may do so.” Her chin lifted. “But as you wish me to accept yourself, for your predatory nature, you must accept me as I am. My heart and soul may be Carpathian, but my mind is human. I will not be put on a shelf somewhere because you or my husband deems it necessary. Human women moved out of the dark ages a long time ago. My place is with Mikhail, and I must make my own decisions. If you feel the need to add your protection to Mikhail’s I will be most grateful.” There was a long silence, and the red glow faded slowly from the slashing silver eyes. Gregori shook his head slowly, with infinite weariness. This woman was so different from his kind. Reckless. Compassionate. Unaware of every taboo she broke. His hand went to her stomach, fingers splayed. He focused, aimed, sent himself out of his body. His breath caught in his throat, and his heart seemed to melt. Deliberately he moved to surround the tiny being, merging his light and will for a heartbeat of time. He was taking no chances. This was his lifemate; he would ensure it with every means at his disposal, from the blood bonding to mental sharing. No one was as powerful as he. This female child was his and his alone. He could hang on until she came of age. “We did it, didn’t we?” Raven said softly, bringing Gregori back to his body. “She’s a girl.” Gregori stepped away from Raven, holding on to his composure with his great strength of will.

He was a man of few personal possessions, and until this moment, he had never considered what they might say of him. But to see her close examination of them . . . suddenly he realized that each held a story that he might wish to share with her; and that in sharing these stories with her, these objects would finally realize their value

She loved the most popular girls at her middle school—though revered might have been a better word, since a large part of her actually despised them. Still, she was fascinated by them, perhaps due to the fact that, physically, they were her opposite, and thus seemed somehow like specimens she wished to examine, at length, under a microscope.

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

To be sure, the judges were right when they finally told the accused that all he had said was 'empty talk'--except that they thought the emptiness was feigned, and that the accused wished to cover up other thoughts which, though hideous, were not empty. This supposition seems refuted by the striking consistency with which Eichmann, despite his rather bad memory, repeated word for word the same stock phrases and self-invented clichés [ ] each time he referred to an incident or event of importance to him. Whether writing his memoirs in Argentina or in Jerusalem, whether speaking to the police examiner or to the court, what he said was always the same, expressed in the same words. The longer one listened to him, the more obvious it became that his inability to speak was closely connected with an inability to think, namely, to think from the standpoint of somebody else. No communication was possible with him, not because he lied but because he was surrounded by the most reliable of all safeguards against the words and the presence of others, and hence against reality as such.

Know what you want and what you want to be. Then examine all the tendencies of your mind. All those which are not going the way you want to go must be changed, while all those that are already going your way should be given more and more power. Then do not waver in your purpose. Never look back, let nothing disturb your plans, and keep your highest aspirations too sacred to be mentioned. You will find that if you will pursue this course you will go where you wish to go, you will achieve what you have planned, and your destiny will be as you desire.

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.

Accordingly, identification, or the formation of composite figures, serves different purposes: first, to represent a feature both persons have in common; secondly, to represent a displaced common feature; but thirdly, to find expression for a common feature that is merely wished for. Since wishing it to be the case that two people have something in common is often the same as exchanging them, this relation too is expressed in the dream by identification. In the dream of Irma's injection, I wish to exchange this patient for another, that is, I wish that the other were my patient, as Irma is; the dream takes account of the wish in showing me a figure who is called Irma, but who is examined in a posture in which I have only had occasion to see the other.

Ignorance has never been the problem. The problem was and continues to be unexamined confidence in western civilization and the unwarranted certainty of Christianity. And arrogance. Perhaps it is unfair to judge the past by the present, but it is also necessary. If nothing else, an examination of the past—and of the present, for that matter—can be instructive. It shows us that there is little shelter and little gain for Native peoples in doing nothing. So long as we possess one element of sovereignty, so long as we possess one parcel of land, North America will come for us, and the question we have to face is how badly we wish to continue to pursue the concepts of sovereignty and self-determination. How important is it for us to maintain protected communal homelands? Are our traditions and languages worth the cost of carrying on the fight? Certainly the easier and more expedient option is simply to step away from who we are and who we wish to be, sell what we have for cash, and sink into the stewpot of North America. With the rest of the bones. No matter how you frame Native history, the one inescapable constant is that Native people in North America have lost much. We’ve given away a great deal, we’ve had a great deal taken from us, and, if we are not careful, we will continue to lose parts of ourselves—as Indians, as Cree, as Blackfoot, as Navajo, as Inuit—with each generation. But this need not happen. Native cultures aren’t static. They’re dynamic, adaptive, and flexible, and for many of us, the modern variations of older tribal traditions continue to provide order, satisfaction, identity, and value in our lives. More than that, in the five hundred years of European occupation, Native cultures have already proven themselves to be remarkably tenacious and resilient. Okay. That was heroic and uncomfortably inspirational, wasn’t it? Poignant, even. You can almost hear the trumpets and the violins. And that kind of romance is not what we need. It serves no one, and the cost to maintain it is too high. So, let’s agree that Indians are not special. We’re not … mystical. I’m fine with that. Yes, a great many Native people have a long-standing relationship with the natural world. But that relationship is equally available to non-Natives, should they choose to embrace it. The fact of Native existence is that we live modern lives informed by traditional values and contemporary realities and that we wish to live those lives on our terms.

She liked the shape of his shoulders under his T-shirt, and wished this were like Zappos, so she could rotate him and examine his design from multiple angles and browse other women’s reviews.

This determination to manage—to cope—to do as much unassisted as possible—is the Widow’s prerogative. You might argue that it’s a sign of her wish to appear to be—which is not the same as being—self-sufficient; or you might argue that it is a symptom of her derangement. But then, in the early minutes/hours/days of Widowhood—what is not, if examined closely, a symptom of derangement?

We can't leave the snow all bloody," I told the underside of his chin,shadowed with stubble. "It will scare the tourists." "The new snow will cover it up." He looked down at me."Shhh." Something in his Shhh tugged at my heart. He kept watchiing me,not examining m ear for medical emergencies but looking into my eyes,for a few more steps. I couldn't read his look.He was kind of blurry,for one thing,and I was kind of dizzy. I thought he looked..concerned. Sympathetic. Determined to rescue me from danger. I wished that was what he felt. But it couldn't have been.I was misreading him.

He gives me one of his most awful smiles. 'I suppose she'll have to be searched.' ... 'My husband was murdered,' I say. 'And whether or not you believe me, I do mourn him. I will not make a spectacle of myself for the Court's amusement when his body is barely cold.' Unfortunately, the High King's smile only grows. 'As you wish. Then I suppose I will have to examine you along in my chambers.

He was appalled by the examination system, when it was explained to him; he could not imagine a greater deterrent to the natural wish to learn than this pattern of cramming in information and disgorging it at demand.

To the girls, who could not listen to their cousin, and who had nothing to do but to wish for an instrument, and examine their own indifferent imitations of china on the mantelpiece, the interval of waiting appeared very long.

When Gabriel returned, he eagerly opened the wine, smiling to himself wickedly. He was in for a treat, and he knew it. He knew how Julianne looked when she tasted wine, and now he would have a repeat of her erotic performance from the other night. He felt himself twitch more than once in anticipation and wished that he had a video camera secretly placed in his condo somewhere. It would probably be too obvious to pull his camera out and take snapshots of her. He showed her the bottle first, noting with approval the impressed expression that passed across her face when she read the label. He’d brought this special vintage back from Tuscany, and it would have pained him to waste it on an undiscerning palate. He poured a little into her glass and stood back, watching, and trying very hard not to grin. Just as before, Julia swirled the wine slowly. She examined it in the halogen light. She closed her eyes and sniffed. Then she wrapped her kissable lips around the rim of the goblet and tasted it slowly, holding the wine in her mouth for a moment or two before swallowing. Gabriel sighed, watching her as the wine traveled down her long and elegant throat.

Always preoccupied with his profound researches, the great Newton showed in the ordinary-affairs of life an absence of mind which has become proverbial. It is related that one day, wishing to find the number of seconds necessary for the boiling of an egg, he perceived, after waiting a minute, that he held the egg in his hand, and had placed his seconds watch (an instrument of great value on account of its mathematical precision) to boil! This absence of mind reminds one of the mathematician Ampere, who one day, as he was going to his course of lectures, noticed a little pebble on the road; he picked it up, and examined with admiration the mottled veins. All at once the lecture which he ought to be attending to returned to his mind; he drew out his watch; perceiving that the hour approached, he hastily doubled his pace, carefully placed the pebble in his pocket, and threw his watch over the parapet of the Pont des Arts.

I wish I could explain - and armed with that explanation, somehow excuse, - the seemingly unending, ongoing, relentless, inordinately intense, pathetic fixation I have with my feelings. That wilderness lurking somewhere down south in my bi-solar plexus and, simultaneously, right there in back of my eyes, demanding my attention and eternally taking my emotional temperature. How do I feel? No, really how do I feel? How could I feel? Some other way, surely. By the end of this endless archaeological self-examination, the observer part of your mind doesn't know what it's looking at anymore. Because being both archaeologist and pit is, essentially...don't make me say it...oh fuck. Okay...The pits.

How we feel about ourselves and how much responsibility we take for how we react to our children are key aspects of parenting that are too often overlooked because it’s much easier to focus instead on our children and their behaviors rather than examining how they affect us and then how we in turn affect them. And it is not only how we respond to children that shapes their personality traits and character but also what they witness and feel in their environment. I

At any rate, as Uncle Ray once explained to him, if you examined the language, the concluding lines of the kaddish might have been interpreted as a wish that God and everyone else would just, for once, leave the speaker and all his fellow Jews alone.

Er Lang examined his shoes in dismay. “You should have told me there was mud down here.” “Is that all you can say?” But I was glad, so glad to see him that I hugged him tightly. Despite his concern about his shoes, he didn’t seem to mind as I pressed my grimy face against his shoulder. “Last time it was a cemetery, and now the bottom of a well,” he remarked. “What were you doing anyway?” As I explained, his tone became icy. “So, you saved a murderer and let yourself be abandoned. Do you have some sort of death wish?” “Why are you so angry?” Pushing back his hat, I searched his face. It was a mistake, for faced with his unnerving good looks, I could only drop my eyes. “You might have broken your neck. Why can’t you leave these things to the proper authorities?” “I didn’t do it on purpose.” Incredibly, we were arguing again. “And where were you all this time? You could have sent me a message!” “How was I supposed to do that when you never left the house alone?” “But you could have come at any time. I was waiting for you!” Er Lang was incensed. “Is this the thanks I get?” If I had thought it through, I would never have done it. But I grasped the collar of his rope and pulled his face to mine. “Thank you,” I said, and kissed him. I meant to break away at once, but he caught me, his hand behind my head. “Are you going to complain about this?” he demanded. Wordlessly, I shook my head. My face reddened, remembering my awkward remarks about tongues last time. He must have recalled them as well, for he gave me an inscrutable look. “Open your mouth then.” “Why?” “I’m going to put my tongue in.” That he could joke at a time like this was really unbelievable. Despite my outrage, however, I flung myself into his arms. Half laughing, half furious, I pressed my mouth fiercely against his. He pinned me against the well shaft. The stone chilled my back through my wet clothes, but my skin burned where he held my wrists. Gasping, I could feel the heat of him as his tongue slipped inside. My pulse raced; my body trembled uncontrollably. There was only the hard pressure of his mouth, the slick thrust of his tongue. I wanted to cry, but no tears came. A river was melting in me, my core dissolving like wax in his arms. My ears hummed, I could only hear the rasping of our breaths, the hammering of my heart. A stifled moan escaped my lips. He gave a long sigh and broke away.

If I closely examine what is my ultimate aim, it turns out that I am not really striving to be good and to fulfil the demands of a Supreme Judgement, but rather very much the contrary: I strive to know the whole human and animal community, to recognize their basic predilections, desires, moral ideals, to reduce these to simple rules and as quickly as possible trim my behaviour to these rules in order that I may find favour in the whole world’s eyes; and, indeed (this is the inconsistency), so much favour that in the end I could openly perpetrate the iniquities within me without alienating the universal love in which I am held –the only sinner who won’t be roasted. To sum up, then, my sole concern is the human tribunal, which I wish to deceive, moreover, though without practising any actual deception.

As I followed Elsie back along the riverbank, I brushed my fingertips against the silky catkins on the willow trees and wished Daddy had failed the medical examination too. I stopped now and then to collect interesting-looking pebbles that clacked together satisfyingly in my pockets, and to pick the pretty wildflowers: stitchwort and ragwort, silverweed and harebell, lady's purse and cinquefoil. Elsie told me their names. As we walked, I repeated them over and over so I wouldn't forget them, storing them away like precious gems to admire again later, in private.

I have never liked looking at myself in a mirror. I don't know why exactly. I'm not movie-star handsome, but I'm not the Creature from the Black Lagoon, either. I'm pretty much a face in the crowd, which is a blessing when, like me, you have a reason not to draw attention to yourself. There's just something unsettling about studying your reflection. It's not a matter of being dissatisfied with your face or of being embarrassed by your vanity. Maybe it's that when you gaze into your own eyes, you don't see what you wish to see--or glimpse something that you wish weren't there.

Haffner32 (p. 19): "First of all the dream is the continuation of the waking state. Our dreams always unite themselves with those ideas which have shortly before been in our consciousness. Careful examination will nearly always find a thread by which the dream has connected itself with the experience of the previous day.

His anxiety had dissipated entirely. He no longer felt concerned about how he presented, about whether his jacket was properly buttoned or he’d left crumbs on the side of his mouth. He didn’t want Pendennis’s approval. He didn’t care for any of these boys’ approval at all. The truth of this encounter hit him with such clarity that he nearly laughed out loud. They were not appraising him for membership. They were trying to impress him – and by impressing him, to display their own superiority, to prove that to be a Babbler was not as good as being one of Elton Pendennis’s friends. But Robin was not impressed. Was this the pinnacle of Oxford society? This? He felt a profuse pity for them – these boys who considered themselves aesthetes, who thought their lives were as rarefied as the examined life could be. But they would never engrave a word in a silver bar and feel the weight of its meaning reverberate in their fingers. They would never change the fabric of the world by simply wishing it.

The lesson that U.S. social policies and laws teach is crystal clear: if you are feeling like you wish you were dead, you’d better keep quiet about it. That is, unless you want a hospital bed, or to get out of a jail cell, or to get your loved ones to take your pain seriously, in which case you should say you are suicidal whether it’s true or not.

For quite a long time I have been examining myself concerning the pertinence of Birthdays, while the date and time is linear, What is the point of celebrating it every year over and over once more, and afterward I understand we invested the vast majority of our energy in attempting to substantiate ourselves the best on the boundaries, all set by others, be it kids, soul mate, guardians, companions, seniors and so forth, and in this journey we will generally fail to remember what initially we needed with ourselves. Birthday is one day which offers us a chance to make a huge stride towards the directions we at any point needed to set out for ourselves. It ought to be made consistently, as the principal right stride, towards your own objectives to provide guidance to every single further advance. I pray that you will actually assemble your entire existence today to take a step towards your own objectives, without blending your objectives in with the objectives of others. Enjoy more than ever and never later. Have an Extraordinary Birthday!!!

When at last his moment came, he rose and stood, the only mourner at his end of the room, a solitary tower imprisoning an anonymous sorrow. First he wished for a Redeemer whose arrival he did not expect and a redemption he knew to be impossible. Then he told God all the nice things God seemed to need to hear about Himself. Finally, he wished for peace as it was conventionally understood, which he supposed was unobjectionable if no more likely than the coming of a messiah. At any rate, as Uncle Ray once explained to him, if you examined the language, the concluding lines of the kaddish might have been interpreted as a wish that God and everyone else would just, for once, leave the speaker and all his fellow Jews alone.

In becoming forcibly and essentially aware of my mortality, and of what I wished and wanted for my life, however short it might be, priorities and omissions became strongly etched in a merciless light and what I most regretted were my silences. Of what had I ever been afraid? To question or to speak as I believed could have meant pain, or death. But we are all hurt in so many different ways, all the time, and pain will either change or end. Death on the other hand, is the final silence. And that might be coming quietly now, without regard for whether I had ever spoken what needed to be said or had only betrayed myself into small silences, while I planned someday to speak, or waited for someone else's words. And I began to recognize a source of power within myself that comes from the knowledge that while it is most desirable not to be afraid, learning to put fear into a perspective gave me great strength. I was going to die, if not sooner then later, whether or not I had ever spoken myself. My silences had not protected me. Your silence will not protect you. But for every real word spoken, for every attempt I had ever made to speak those truths for which I am still seeking, I had made contact with other women while we examined the words to fit a world in which we all believed, bridging our differences. And it was the concern and caring of all those women which gave me strength and enabled me to scrutinize the essentials of my living.

When an upright man is in the greatest distress, which he might have avoided if he could only have disregarded duty, is he not sustained by the consciousness that he has maintained humanity in its proper dignity in his own person and honoured it, that he has no reason to be ashamed of himself in his own sight, or to dread the inward glance of self-examination? This consolation is not happiness, it is not even the smallest part of it, for no one would wish to have occasion for it, or would, perhaps, even desire a life in such circumstances. But he lives, and he cannot endure that he should be in his own eyes unworthy of life. This inward peace is therefore merely negative as regards what can make life pleasant; it is, in fact, only the escaping the danger of sinking in personal worth, after everything else that is valuable has been lost. It is the effect of a respect for something quite different from life, something in comparison and contrast with which life with all its enjoyment has no value. He still lives only because it is his duty, not because he finds anything pleasant in life.

The college of that day had a very laudable desire to get students, and having admitted them, it was equally alert in striving to keep them and help them get an education, with the result that very few left of their own volition and almost none were dropped for failure in their work. There was no marked exodus at the first examination period, which was due not only to the attitude of the college but to the attitude of the students, who did not go there because they wished to experiment for a few months with college life and be able to say thereafter they had been in college, but went because they felt they had need of an education, and expected to work hard for that purpose until the course was finished. There were few triflers.

After this examination there are still gaps of doubt and apparent contradiction. And it is natural that it be so, because the Eternal Return is an experience. There lies its importance: in the fact of being. The Eternal Return is not the reincarnation as it has been spread in our days. Original Buddhism, on the other hand, could be pointing to something similar. Buddha was a shastriya, that is, a prince of the warrior caste, not a brahman, or priest, and his Doctrine was also for heroes and warriors. Then, it has been transformed by the monks. Buddha, like Nietzsche, talks about a reincarnation without mentioning the soul. What is it that reincarnates, then? As in Nietzsche it could be that 'atom-seed', or 'all those conditions that determine its existence and that they come back to give themselves', in the turn of the Energy, or of the Light that finds the old image. The Buddhist would want to be liberated, to leave the Circle; that's why it kills desire, that makes return. The Will to Power, as we have seen, returns to its 'archive', wishes to possess again its 'non-existence'. The difference: Nietzsche wants to return eternally, incorporates the Will and considers Nirvana a dream of decadents, of warriors who have become priests, monks. However, we do not know what Buddha really thought, because he did not talk about these things, nor did he explain Nirvana. Maybe, he just wanted to get out of this Circle to enter to fight in another wider Circle, that is more immense.

Jude never loved Locke.” My face feels hot, but my shame is an excellent cover to hide behind. “She loved someone else. He’s the one she’d want dead.” I am pleased to see Cardan flinch. “Enough,” he says before I can go on. “I have heard all I care to on this subject—” “No!” Nicasia interrupts, causing everyone under the hill to stir a little. It is immense presumption to interrupt the High King. Even for a princess. Especially for an ambassador. A moment after she speaks, she seems to realize it, but she goes on anyway. “Taryn could have a charm on her, something that makes her resistant to glamours.” Cardan gives Nicasia a scathing look. He does not like her undermining his authority. And yet, after a moment, his anger gives way to something else. He gives me one of his most awful smiles. “I suppose she’ll have to be searched.” Nicasia’s mouth curves to match his. It feels like being back at lessons on the palace grounds, conspired against by the children of the Gentry. I recall the more recent humiliation of being crowned the Queen of Mirth, stripped in front of revelers. If they take my gown now, they will see the bandages on my arms, the fresh slashes on my skin for which I have no good explanation. They will guess I am not Taryn. I can’t let that happen. I summon all the dignity I can muster, trying to imitate my stepmother, Oriana, and the way she projects authority. “My husband was murdered,” I say. “And whether or not you believe me, I do mourn him. I will not make a spectacle of myself for the Court’s amusement when his body is barely cold.” Unfortunately, the High King’s smile only grows. “As you wish. Then I suppose I will have to examine you alone in my chambers.

I picked up his hands and examined them, then gripped his chin in a carefully businesslike way and looked into his eyes. I saw nothing peculiar--- no additional peculiarity, that is; his eyes have always been too green, a blackened green like leaves layered until no light can get through. I don't like to hold his gaze for long; not because I find it intimidating, but because a part of me worries that if I do, I will never wish to look away.

When I examined my difficulties with too much newness all at once, I could see ego-self as a process, not as a solid thing. I was not able to allow all my previous identities to die at once. I needed time. I needed to work through the layers. I accepted that the roles I wished to toss onto the pyre were fabricated, not inherent to my being. But they could not be extracted as if with a surgical procedure. I had grown into them, and I needed to grow out of them.

When I select my wedding gown, I am reminded of the story of the young woman who wished to go to a dance with her lover, but could not afford a dress. She purchased a lovely white frock from a secondhand shop, and then later fell ill and passed from this earth. A doctor who examined her in her final days discovered she had died from exposure to embalming fluid. It turned out that an unscrupulous undertaker's assistant had stolen the dress from the corpse of a bride.

Any person who wishes to make a difference in the life of the addict should first conduct a compassionate self-inquiry. They need to examine their own anxieties, agendas, and motives. “Purity and impurity belong to oneself,” the Buddha taught. “No one else can purify another.” Before any intervention in the life of another, we need to ask ourselves: How am I doing in my own life? I may not have the addiction I’m trying to exorcise in my friend or son or coworker, but how am I faring with my own compulsions? As I try to liberate this other, how free am I—do I, for example, have an insistent need to change him for the better? I want to awaken this person to their genuine possibilities, but am I on the path to fulfilling my own? These questions will help to keep us from projecting our unconscious anxieties and concerns onto the other—a burden the addict will instinctively reject. Nobody wants to perceive himself as someone’s salvage project. If

Philosophy begins when one learns to doubt—particularly to doubt one’s cherished beliefs, one’s dogmas and one’s axioms. Who knows how these cherished beliefs became certainties with us, and whether some secret wish did not furtively beget them, clothing desire in the dress of thought? There is no real philosophy until the mind turns round and examines itself. Gnothi seauton, said Socrates: Know thyself. There had been philosophers before him, of course: strong men like Thales and Heraclitus, subtle men like Parmenides and Zeno of Elea, seers like Pythagoras and Empedocles; but for the most part they had been physical philosophers; they had sought for the physis or nature of external things, the laws and constituents of the material and measurable world. That is very good, said Socrates; but there is an infinitely worthier subject for philosophers than all these trees and stones, and even all those stars; there is the mind of man. What is man, and what can he become? So he went about prying into the human soul, uncovering assumptions and questioning certainties. If men discoursed too readily of justice, he asked them, quietly, tò tí?—what is it? What do you mean by these abstract words with which you so easily settle the problems of life and death? What do you mean by honor, virtue, morality, patriotism? What do you mean by yourself? It was with such moral and psychological questions that Socrates loved to deal. Some

Has he taken your virtue?" he barked. Aline looked directly into the obsidian surface of his eyes. "No." She saw that he didn't believe her. The bruising grip on her face tightened. "And if I summon a physician to examine you, he will confirm that?" Aline did not blink, only stared back at him, silently daring him. "Yes." The words came out like a hiss. "But had it been left to me, my virginity would be long gone. I offered it freely to McKenna- I only wish that he had accepted it.

With reference to viral infections,” the Librarian says, “if I may make a fairly blunt, spontaneous cross-reference—something I am coded to do at opportune moments—you may wish to examine herpes simplex, a virus that takes up residence in the nervous system and never leaves. It is capable of carrying new genes into existing neurons and genetically reengineering them. Modern gene therapists use it for this purpose. Lagos thought that herpes simplex might be a modern, benign descendant of Asherah.

Be sure to keep my ruby choker and the pearl and emerald set for the person you will marry,” she said during one of these walks. “I’m not planning on getting married any time soon,” I told her, and she said that she wished she could say the same for dying. Ultimately, I disobeyed her. After she was gone I was unable to open up and examine the contents of all those flat red boxes she’d kept hidden in a suitcase on her closet shelf, never mind set something aside for the sake of my future happiness.

The mistake in the argument of those who suppose that a variation in the quantity of money results in an inversely proportionate variation in its purchasing power lies in its starting-point. If we wish to arrive at a correct conclusion, we must start with the valuations of separate individuals; we must examine the way in which an increase or decrease in the quantity of money affects the value-scales of individuals, for it is from these alone that variations in the exchange-ratios of goods proceed.

The PEOPLE are the grand inquest who have a RIGHT to judge of its merits. The hideous daemon of Aristocracy has hitherto had so much influence as to bar the channels of investigation, preclude the people from inquiry and extinguish every spark of liberal information of its qualities. At length the luminary of intelligence begins to beam its effulgent rays upon this important production; the deceptive mists cast before the eyes of the people by the delusive machinations of its INTERESTED advocates begins to dissipate, as darkness flies before the burning taper; and I dare venture to predict, that in spite of those mercenary dectaimers, the plan will have a candid and complete examination. Those furious zealots who are for cramming it down the throats of the people, without allowing them either time or opportunity to scan or weigh it in the balance of their understandings, bear the same marks in their features as those who have been long wishing to erect an aristocracy in THIS COMMONWEALTH [of Massachusetts].

The advances of science and technology will bring us to the greatest moral dilemma since God stayed the hand of Abraham: how much to retrofit the human genotype. Shall it be a lot, a little bit, or none at all? The choice will be forced on us because our species has begun to cross what is the most important yet still least examined threshold in the technoscientific era. We are about to abandon natural selection, the process that created us, in order to direct our own evolution by volitional selection—the process of redesigning our biology and human nature as we wish them to be.

We do not always remember the things that do no credit to us. We justify them, cover them in bright lies or with the thick dust of forgetfulness. All of the things that Shadow had done in his life of which he was not proud, all the things he wished he had done otherwise or left undone, came at him then in a swirling storm of guilt and regret and shame, and he had nowhere to hide from them. He was as naked and as open as a corpse on a table, and dark Anubis the jackal god was his prosector and his prosecutor and his persecutor. “Please,” said Shadow. “Please stop.” But the examination did not stop. Every lie he had ever told, every object he had stolen, every hurt he had inflicted on another person, all the little crimes and the tiny murders that make up the day, each of these things and more were extracted and held up to the light by the jackal-headed judge of the dead. Shadow began to weep, painfully, in the palm of the dark god’s hand. He was a tiny child again, as helpless and as powerless as he had ever been. And then, without warning, it was over. Shadow panted, and sobbed, and snot streamed from his nose; he still felt helpless, but the hands placed him, carefully, almost tenderly, down on the rock floor.

I had never examined this fear of Trinidad. I had never wished to. In my novels I had only expressed this fear; and it is only now, at the moment of writing, that I am able to attempt to examine it. I knew Trinidad to be unimportant, uncreative, cynical. The only professions were those of law and medicine, because there was no need for any other; and the most successful people were commission agents, bank managers and members of the distributive trades. Power was recognized, but dignity was allowed to no one. Every person of eminence was held to be crooked and contemptible. We lived in a society which denied itself heroes.

There is no other species on Earth that does science. It is, so far, entirely a human invention, evolved by natural selection in the cerebral cortex for one simple reason: it works. It is not perfect. It can be misused. It is only a tool. But it is by far the best tool we have, self-correcting, ongoing, applicable to everything. It has two rules. First: there are no sacred truths; all assumptions must be critically examined; arguments from authority are worthless. Second: whatever is inconsistent with the facts must be discarded or revised. We must understand the Cosmos as it is and not confuse how it is with how we wish it to

There is no other species on Earth that does science. It is, so far, entirely a human invention, evolved by natural selection in the cerebral cortex for one simple reason: it works. It is not perfect. It can be misused. It is only a tool. But it is by far the best tool we have, self-correcting, ongoing, applicable to everything. It has two rules. First: there are no sacred truths; all assumptions must be critically examined; arguments from authority are worthless. Second: whatever is inconsistent with the facts must be discarded or revised. We must understand the Cosmos as it is and not confuse how it is with how we wish it to be.

This mundus tenebrosus, this shaddowy world of Mankind, is sunk into Night; there is not a Field without its Spirits, nor a City without its Daemons, and the Lunaticks speak Prophesies while the Wise men fall into the Pitte. We are all in the Dark, one with another. And, as the Inke stains the Paper on which it is spilt and slowly spreads to Blot out the Characters, so the Contagion of darkness and malefaction grows apace until all becomes unrecognizable. Thus it was with the Witches who were tryed by Swimming not long before, since once the Prosecution had commenced no Stop could be put to the raving Women who came forward: the number of Afflicted and Accused began to encrease and, upon Examination, more confess'd themselves guilty of Crimes than were suspected of. And so it went, till the Evil revealed was so great that it threatened to bring all into Confusion. And yet in the way of that Philosophie much cryed up in London and elsewhere, there are those like Sir Chris. who speak only of what is Rational and what is Demonstrated, of Propriety and Plainness. Religion Not Mysterious is their Motto, but if they would wish the Godhead to be Reasonable why was it that when Adam heard that Voice in the Garden he was afraid unto Death? The Mysteries must become easy and familiar, it is said, and it has now reached such a Pitch that there are those who wish to bring their mathematicall Calculations into Morality, viz. the Quantity of Publick Good produced by any Agent is a compound Ratio of his Benevolence and Abilities, and such like Excrement. They build Edifices which they call Systems by laying their Foundacions in the Air and, when they think they are come to sollid Ground, the Building disappears and the Architects tumble down from the Clowds. Men that are fixed upon matter, experiment, secondary causes and the like have forgot there is such a thing in the World which they cannot see nor touch nor measure: it is the Praecipice into which they will surely fall.

I don’t think you’re an adventure,” he muttered. “Oh? The castle offers so much excitement that the presence of Adarlan’s Assassin is nothing unusual? Nothing that would entice a young prince who’s been confined to a court all his life? And what does this competition suggest, for that matter? I’m already at your father’s disposal. I won’t become his son’s jester, too.” It was his turn to blush. Had he ever been scolded by anyone like this? His parents and tutors perhaps, but certainly not a young woman. “Don’t you know who you’re talking to?” “My dear prince,” she drawled, examining her nails, “you’re alone in my rooms. The hallway door is very far away. I can say whatever I wish.

Before embarking on this intellectual journey, I would like to highlight one crucial point. In much of this book I discuss the shortcomings of the liberal worldview and the democratic system. I do so not because I believe liberal democracy is uniquely problematic but rather because I think it is the most successful and most versatile political model humans have so far developed for dealing with the challenges of the modern world. While it might not be appropriate for every society in every stage of development, it has proven its worth in more societies and in more situations than any of its alternatives. So when we are examining the new challenges that lie ahead of us, it is necessary to understand the limitations of liberal democracy and to explore how we can adapt and improve its current institutions. Unfortunately, in the present political climate any critical thinking about liberalism and democracy might be hijacked by autocrats and various illiberal movements, whose sole interest is to discredit liberal democracy rather than to engage in an open discussion about the future of humanity. While they are more than happy to debate the problems of liberal democracy, they have almost no tolerance of any criticism directed at them. As an author, I was therefore required to make a difficult choice. Should I speak my mind openly and risk that my words might be taken out of context and used to justify burgeoning autocracies? Or should I censor myself? It is a mark of illiberal regimes that they make free speech more difficult even outside their borders. Due to the spread of such regimes, it is becoming increasingly dangerous to think critically about the future of our species. After some soul-searching, I chose free discussion over self-censorship. Without criticizing the liberal model, we cannot repair its faults or move beyond it. But please note that this book could have been written only when people are still relatively free to think what they like and to express themselves as they wish. If you value this book, you should also value the freedom of expression.

You’re a brave man,” he said. “You want to save her, don’t you? But bravery isn’t going to be much use to you. Djinns are vengeful beings. The sorceress is lost. And if you go there, you’ll be lost, too. Examine your conscience.” “I have.” Geralt stood in front of the faintly glowing portal. “Mr. Krepp, sir?” “Yes.” “That exorcism which made you so angry…What do the words mean?” “Indeed, what a moment for quips and jokes—” “Please, Mr. Krepp, sir.” “Oh well,” said the priest, hiding behind the mayor’s heavy oak table. “It’s your last wish, so I’ll tell you. It means…Hmm… Hmm…essentially… get out of here and go fuck yourself!” Geralt entered the nothingness, where cold stifled the laughter which was shaking him.

Milton argued, in 1649, after the execution of Charles I, that a people 'free by nature' had a right to overthrow a tyrant; a subject that recalls vividly the questions examined by Shakespeare in his major tragedies about fifty years before. Milton continued to defend his ideals of freedom and republicanism. But at the Restoration, by which time he was blind, he was arrested. Various powerful contacts allowed him to be released after paying a fine, and his remaining years were devoted to the composition - orally, in the form of dictation to his third wife - of his epic poem on the fall of humanity, Paradise Lost, which was published in 1667. It is interesting that - like Spenser and Malory before him, and like Tennyson two centuries later - Milton was attracted to the Arthurian legends as the subject for his great epic. But the theme of the Fall goes far beyond a national epic, and gave the poet scope to analyse the whole question of freedom, free will, and individual choice. He wished, he said, to 'assert eternal providence,/And justify the ways of God to men'. This has been seen as confirmation of Milton's arrogance, but it also signals the last great attempt to rationalise the spirit of the Renaissance: mankind would not exist outside Paradise if Satan had not engineered the temptation and fall of Adam and Eve. For many critics, including the poets Blake and Shelley, Satan, the figure of the Devil, is the hero of the poem.

We do not wish to enter into a consideration of Free-Will, or Determinism, in this work, for various reasons. Among the many reasons, is the principal one that neither side of the controversy is entirely right — in fact, both sides are partially right, according to the Hermetic Teachings. The Principle of Polarity shows that both are but Half-Truths — the opposing poles of Truth. The Teachings are that a man may be both Free and yet bound by Necessity, depending upon the meaning of the terms, and the height of Truth from which the matter is examined. The ancient writers express the matter thus: "The further the creation is from the Centre, the more it is bound; the nearer the Centre it reaches, the nearer Free is it.

The life of the grownups had caught me, at first by a lock of hair or a finger, but soon it would have caught and bound me completely, the life lived according to goals, according to numbers, the life of order and jobs, or professions and examinations; soon the hour would strike for me too, soon I would be undergraduate, graduate student, minister, professor, would pay calls with a high hat and leather gloves to go with it, would no longer understand children, would perhaps envy them. But actually in my heart I didn't want any of this, I did not want to leave my world where things were good and precious. There was, to be sure, a completely secret goal for me when I thought about the future. The one thing I ardently wished for was to become a magician.

The basic principle of the new education is to be that dunces and idlers must not be made to feel inferior to intelligent and industrious pupils. That would be ‘undemocratic’. These differences between the pupils—for they are obviously and nakedly individual differences—must be disguised. This can be done on various levels. At universities, examinations must be framed so that nearly all the students get good marks. Entrance examinations must be framed so that all, or nearly all, citizens can go to universities, whether they have any power (or wish) to profit by higher education or not. At schools, the children who are too stupid or lazy to learn languages and mathematics and elementary science can be set to doing the things that children used to do in their spare time.

As there is no appearance of daylight, what is to be done during the night? It occurred to me that I would arise and examine, by my lamp, the wails of my cell. They are covered with writings, with drawings, fantastic figures, and names which mix with and efface each other. It would appear that each prisoner had wished to leave behind him some trace here at least. Pencil, chalk, charcoal, — black, white, grey letters; sometimes deep carvings upon the stone. If my mind were at ease, I could take an interest in this strange book, which  is developed page by page, to my eyes, on each stone of this dungeon. I should like to recompose these fragments of thought; to trace a character for each name; to give sense and life to these mutilated inscriptions, — these dismembered phrases.

It is true. I did fall asleep at the wheel. We nearly went right off a cliff down into a gorge. But there were extenuating circumstances.” Ian snickered. “Are you going to pull out the cry-baby card? He had a little bitty wound he forgot to tell us about, that’s how small it was. Ever since he fell asleep he’s been trying to make us believe that contributed.” “It wasn’t little. I have a scar. A knife fight.” Sam was righteous about it. “He barely nicked you,” Ian sneered. “A tiny little slice that looked like a paper cut.” Sam extended his arm to Azami so she could see the evidence of the two-inch line of white marring his darker skin. “I bled profusely. I was weak and we hadn’t slept in days.” “Profusely?” Ian echoed. “Ha! Two drops of blood is not profuse bleeding, Knight. We hadn’t slept in days, that much is true, but the rest . . .” He trailed off, shaking his head and rolling his eyes at Azami. Azami examined the barely there scar. The knife hadn’t inflicted much damage, and Sam knew she’d seen evidence of much worse wounds. “Had you been drinking?” she asked, her eyes wide with innocence. Those long lashes fanned her cheeks as she gaze at him until his heart tripped all over itself. Sam groaned. “Don’t listen to him. I wasn’t drinking, but once we were pretty much in the middle of a hurricane in the South Pacific on a rescue mission and Ian here decides he has to go into this bar . . .” “Oh, no.” Ian burst out laughing. “You’re not telling her that story.” “You did, man. He made us all go in there, with the dirtbag we’d rescued, by the way,” Sam told Azami. “We had to climb out the windows and get on the roof at one point when the place flooded. I swear ther was a crocodile as big as a house coming right at us. We were running for our lives, laughing and trying to keep that idiot Frenchman alive.” “You said to throw him to the crocs,” Ian reminded. “What was in the bar that you had to go in?” Azami asked, clearly puzzled. “Crocodiles,” Sam and Ian said simultaneously. They both burst out laughing. Azami shook her head. “You two could be crazy. Are you making these stories up?” “Ryland wishes we made them up,” Sam said. “Seriously, we’re sneaking past this bar right in the middle of an enemy-occupied village and there’s this sign on the bar that says swim with the crocs and if you survive, free drinks forever. The wind is howling and trees are bent almost double and we’re carrying the sack of shit . . . er . . . our prize because the dirtbag refuses to run even to save his own life—” “The man is seriously heavy,” Ian interrupted. “He was kidnapped and held for ransom for two years. I guess he decided to cook for his captors so they wouldn’t treat him bad. He tried to hide in the closet when we came for him. He didn’t want to go out in the rain.” “He was the biggest pain in the ass you could imagine,” Sam continued, laughing at the memory. “He squealed every time we slipped in the mud and went down.” “The river had flooded the village,” Sam added. “We were walking through a couple of feet of water. We’re all muddy and he’s wiggling and squeaking in a high-pitched voice and Ian spots this sign hanging on the bar.

who was it that had really sentenced him to death? Not the men on the commission that had first examined him—not one of them had wished to or, evidently, could have done it. It was not Davout, who had looked at him in so human a way. In another moment Davout would have realized that he was doing wrong, but just then the adjutant had come in and interrupted him. The adjutant, also, had evidently had no evil intent though he might have refrained from coming in. Then who was executing him, killing him, depriving him of life—him, Pierre, with all his memories, aspirations, hopes, and thoughts? Who was doing this? And Pierre felt that it was no one. It was a system—a concurrence of circumstances. A system of some sort was killing him—Pierre—depriving him of life, of everything, annihilating him.

But at keast we know that the Brotherhood was both a scientific academy and a monastic order; that its members led an ascetic communal life where all property was shared, thus anticipating the Essenes and the primitive Christian communities. We know that much of their time was spent in contemplation, and that initiation into the higher mysteries of mathematics, astronomy, and medicine depended upon the purification of spirit and body, which the aspirant had to achieve by abstinences and examinations of conscience. Pythagoras himself, like St. Francis, is said to have preached to animals; the whole surviving tradition indicates that his disciples, while engaged in number-lore and astronomical calculations, firmly believed that a true scientist must be a saint, and that the wish to become one was the motivation of his labours.

We may wish to control or influence the behavior of others in conflict, and we want, therefore, to know how the variables that are subject to our control can affect their behavior. If we confine our study to the theory of strategy, we seriously restrict ourselves by the assumption of rational behavior — not just of intelligent behavior, but of behavior motivated by a conscious calculation of advantages, a calculation that in turn is based on an explicit and internally consistent value system. We thus limit the applicability of any results we reach. If our interest is the study of actual behavior, the results we reach under this constraint may prove to be either a good approximation of reality or a caricature. Any abstraction runs a risk of this sort, and we have to be prepared to use judgment with any results we reach. The advantage of cultivating the area of “strategy” for theoretical development is not that, of all possible approaches, it is the one that evidently stays closest to the truth, but that the assumption of rational behavior is a productive one. It gives a grip on the subject that is peculiarly conducive to the development of theory. It permits us to identify our own analytical processes with those of the hypothetical participants in a conflict; and by demanding certain kinds of consistency in the behavior of our hypothetical participants, we can examine alternative courses of behavior according to whether or not they meet those standards of consistency. The premise of “rational behavior” is a potent one for the production of theory. Whether the resulting theory provides good or poor insight into actual behavior is, I repeat, a matter for subsequent judgment.

We do not always remember the things that do not credit to us. We justify them, cover them in bright lies or with the thick dust of forgetfulness. All of the things that Shadow had done in his life of which he was not proud, all the things he wished he had done otherwise or left undone, came at him then in a swirling storm of guilt and regret and shame, and he had nowhere to hide from them. He was as naked and as open as a corpse on a table, and dark Anubis the jackal god was his prosecutor and his prosecutor and his prosecutor. "Please," said Shadow. "Please stop." But the examination did not stop. Every lie he had ever told, every object he had stolen, every hurt he had inflicted on another person, all the little crimes and the tiny murders that make up the day, each of these things and more were extracted and held up to the light by the jackal-headed judge of the dead.

Meanwhile, British Agent Number Seven was fulfilling more than his job as Great Britain’s man on the spot. He warned Beck-with that the pro-French Jefferson could make trouble “from some opinions he has given respecting your government,” but, luckily, “Washington was perfectly dispassionate.” Then Hamilton appears to divide his loyalties: “I shall certainly know the progress of negotiations from day to day. . . . In case any such difficulties should occur, I should wish to know them in order that I may be sure they are clearly understood and candidly examined.” A double agent appears to have been born. By December 1791 Jefferson realized that Hamilton was leaking the content of cabinet meetings to the British. By 1792 the rivals were so at odds that Washington came down from his Olympus and asked each what this great division in his cabinet—now being reflected in the nation—was all about.

Well, now, if I didn’t think you sewed his collar with white thread, but it’s black.” “Why, I did sew it with white! Tom!” But Tom did not wait for the rest. As he went out at the door he said: “Siddy, I’ll lick you for that.” In a safe place Tom examined two large needles which were thrust into the lapels of his jacket, and had thread bound about them—one needle carried white thread and the other black. He said: “She’d never noticed if it hadn’t been for Sid. Confound it! sometimes she sews it with white, and sometimes she sews it with black. I wish to geeminy she’d stick to one or t’other—I can’t keep the run of ’em. But I bet you I’ll lam Sid for that. I’ll learn him!” He was not the Model Boy of the village. He knew the model boy very well though—and loathed him. Within two minutes, or even less, he had forgotten all his troubles. Not because his troubles were one whit less heavy and bitter to him than a man’s are to a man, but because a new and powerful interest bore them down and drove them out of his mind for the time—just as men’s misfortunes are forgotten in the excitement of new enterprises. This new interest was a valued novelty in whistling, which he had just acquired from a negro, and he was suffering to practise it undisturbed. It consisted in a peculiar bird-like turn, a sort of liquid warble, produced by touching the tongue to the roof of the mouth at short intervals in the midst of the music—the reader probably remembers how to do it, if he has ever been a boy. Diligence and attention soon gave him the knack of it, and he strode down the street with his mouth full of harmony and his soul full of gratitude. He felt much as an astronomer feels who has discovered a new planet—no doubt, as far as strong, deep, unalloyed pleasure is concerned, the advantage was with the boy, not the astronomer. The summer evenings were long. It was not dark, yet.

So much for Caligula as emperor; we must now tell of his career as a monster.... He lived in habitual incest with all his sisters, and at a large banquet he placed each of them in turn below him, while his wife reclined above. Many men of honourable rank were first disfigured with the marks of branding-irons and then condemned to the mines, to work at building roads, or to be thrown to the wild beasts; or else he shut them up in cages on all fours, like animals, or had them sawn asunder. Not all these punishments were for serious offences, but merely for criticising one of his shows, or for never having sworn by his genius. Having asked a man who had been recalled from an exile of long standing, how in the world he spent his time there, the man replied by way of flattery: "I constantly prayed the gods for what has come to pass, that Tiberius might die and you become emperor." Thereupon Caligula, thinking that his exiles were likewise praying for his death, sent emissaries from island to island to butcher them all. Wishing to have one of the senators torn to pieces, he induced some of the members to assail him suddenly, on his entrance into the House, with the charge of being a public enemy, to stab him with their styles, and turn him over to the rest to be mangled; and his cruelty was not sated until he saw the man's limbs, members, and bowels dragged through the streets and heaped up before him. He used to say that there was nothing in his own character which he admired and approved more highly than what he called his ἀδιατρεψία, that is to say, his shameless impudence. He seldom had anyone put to death except by numerous slight wounds, his constant order, which soon became well-known, being: "Strike so that he may feel that he is dying." When a different man than he had intended had been killed, through a mistake in the names, he said that the victim too had deserved the same fate. He even used openly to deplore the state of his times, because they had been marked by no public disasters, saying that the rule of Augustus had been made famous by the Varus massacre, and that of Tiberius by the collapse of the amphitheatre at Fidenae,​ while his own was threatened with oblivion because of its prosperity; and every now and then he wished for the destruction of his armies, for famine, pestilence, fires, or a great earthquake. While he was lunching or revelling capital examinations by torture were often made in his presence, and a soldier who was adept at decapitation cut off the heads of those who were brought from prison. At a public banquet in Rome he immediately handed a slave over to the executioners for stealing a strip of silver from the couches, with orders that his hands be cut off and hung from his neck upon his breast, and that he then be led about among the guests.

On undetached people who are full of self-will.4 People say: ‘O Lord, I wish that I stood as well with God and that I had as much devotion and peace with God as other people, and that I could be like them or could be as poor as they are.’ Or they say: ‘It never works for me unless I am in this or that particular place and do this or that particular thing. I must go to somewhere remote or live in a hermitage or a monastery.’ Truly, it is you who are the cause of this yourself, and nothing else. It is your own self-will, even if you don’t know it or this doesn’t seem to you to be the case. The lack of peace that you feel can only come from your own self-will, whether you are aware of this or not. Whatever we think – that we should avoid certain things and seek out others, whether these be places or people, particular forms of devotion, this group of people or this kind of activity – these are not to blame for the fact that you are held back by devotional practices and by things; rather it is you as you exist in these things who hold yourself back, for you do not stand in the proper relation to them. Start with yourself therefore and take leave of yourself. Truly, if you do not depart from yourself, then wherever you take refuge, you will find obstacles and unrest, wherever it may be. Those who seek peace in external things, whether in places or devotional practices, people or works, in withdrawal from the world or poverty or self-abasement: however great these things may be or whatever their character, they are still nothing at all and cannot be the source of peace. Those who seek in this way, seek wrongly, and the farther they range, the less they find what they are looking for. They proceed like someone who has lost their way: the farther they go, the more lost they become. But what then should they do? First of all, they should renounce themselves, and then they will have renounced all things. Truly, if someone were to renounce a kingdom or the whole world while still holding on to themselves, then they would have renounced nothing at all. And indeed, if someone renounces themselves, then whatever they might keep, whether it be a kingdom or honour or whatever it may be, they will still have renounced all things. St Peter said, ‘See, Lord, we have left everything’ (Matt. 19:27), when he had left nothing more than a mere net and his little boat, and a saint5 comments that whoever willingly renounces what is small, renounces not only this but also everything which worldly people can possess or indeed even desire. Whoever renounces their own will and their own self, renounces all things as surely as if all things were in that person’s possession to do with as they pleased, for what you do not wish to desire, you have given over and given up to God. Therefore our Lord said, ‘Blessed are the poor in spirit’ (Matt. 5:3), which is to say those who are poor in will. Let no one be in any doubt about this: if there were a better way, then our Lord would have told us, who said, ‘If anyone would follow me, he must first deny himself’ (Matt 16:24). This is the point which counts. Examine yourself, and wherever you find yourself, then take leave of yourself. This is the best way of all.

ONCE, a youth went to see a wise man, and said to him: “I have come seeking advice, for I am tormented by feelings of worthlessness and no longer wish to live. Everyone tells me that I am a failure and a fool. I beg you, Master, help me!” The wise man glanced at the youth, and answered hurriedly: “Forgive me, but I am very busy right now and cannot help you. There is one urgent matter in particular which I need to attend to...”—and here he stopped, for a moment, thinking, then added: “But if you agree to help me, I will happily return the favor.” “Of...of course, Master!” muttered the youth, noting bitterly that yet again his concerns had been dismissed as unimportant. “Good,” said the wise man, and took off a small ring with a beautiful gem from his finger. “Take my horse and go to the market square! I urgently need to sell this ring in order to pay off a debt. Try to get a decent price for it, and do not settle for anything less than one gold coin! Go right now, and come back as quick as you can!” The youth took the ring and galloped off. When he arrived at the market square, he showed it to the various traders, who at first examined it with close interest. But no sooner had they heard that it would sell only in exchange for gold than they completely lost interest. Some of the traders laughed openly at the boy; others simply turned away. Only one aged merchant was decent enough to explain to him that a gold coin was too high a price to pay for such a ring, and that he was more likely to be offered only copper, or at best, possibly silver. When he heard these words, the youth became very upset, for he remembered the old man’s instruction not to accept anything less than gold. Having already gone through the whole market looking for a buyer among hundreds of people, he saddled the horse and set off. Feeling thoroughly depressed by his failure, he returned to see the wise man. “Master, I was unable to carry out your request,” he said. “At best I would have been able to get a couple of silver coins, but you told me not to agree to anything less than gold! But they told me that this ring is not worth that much.” “That’s a very important point, my boy!” the wise man responded. “Before trying to sell a ring, it would not be a bad idea to establish how valuable it really is! And who can do that better than a jeweler? Ride over to him and find out what his price is. Only do not sell it to him, regardless of what he offers you! Instead, come back to me straightaway.” The young man once more leapt up on to the horse and set off to see the jeweler. The latter examined the ring through a magnifying glass for a long time, then weighed it on a set of tiny scales. Finally, he turned to the youth and said: “Tell your master that right now I cannot give him more than 58 gold coins for it. But if he gives me some time, I will buy the ring for 70.” “70 gold coins?!” exclaimed the youth. He laughed, thanked the jeweler and rushed back at full speed to the wise man. When the latter heard the story from the now animated youth, he told him: “Remember, my boy, that you are like this ring. Precious, and unique! And only a real expert can appreciate your true value. So why are you wasting your time wandering through the market and heeding the opinion of any old fool?

Roughly 25 percent of humanity is Muslim. For every Jew, there are roughly one hundred twenty-five Muslims. Judaism is about 2500 years older than Islam, and yet it has not been able to attract nearly as many followers. If we construe religions as memeplexes (a collection of interconnected memes), to borrow Richard Dawkin's term, the Islamic memeplex has been extraordinarily more successful than its Jewish counterpart (from an epidemiological perspective, that is). Why is that? To answer this important question, we must look at the contents of the two respective memeplexes to examine why one is more "infectious" than the other. Let us explore the rules for converting into the two religions and apostatizing out of them. In Judaism, the religious process for conversion is onerous, requiring several years of commitment and an absence of ulterior motive. (For example, converting to Judaism because you are marrying a Jewish person is considered an ulterior motive). Not surprisingly, given the barriers to entry, relatively few people convert to Judaism. On the other hand, to convert to Islam simply requires that one proclaim openly the sentence, the shahada (the testimony): "There is no true god but Allah, and Muhammad is the Messenger of Allah." It does not require a sophisticated epidemiological model to predict which memeplex will spread more rapidly. Let us now suppose that one wishes to leave the religion. While the Old Testament does mention the death penalty for apostasy, it has seldom been applied throughout Jewish history, whereas to this day apostasy from Islam does lead to the death penalty in several Islamic countries. But perhaps the most important difference is that Judaism does not promote or encourage proselytizing, whereas it is a central religious obligation in Islam. According to Islam, the world is divided into dar al-hard (the house of war) and dar al-Islam (the house of Islam). Peace will arrive when the entire world is united under the flag of Allah. Hence, it is imperative to Islamize the nations within dar al-harb. There is only one Jewish country in the world, Israel, and it has a sizeable non-Jewish minority. But there are fifty-seven member states of the Organization of Islamic Cooperation.

We send out the Voyager probes into interstellar space in a big-hearted fanciful spasm of hope. Two capsules from earth containing images and songs just waiting to be found in – who knows – tens or hundreds of thousands of years if all goes well. Otherwise millions or billions, or not at all. Meanwhile we begin to listen. We scan the reaches for radio waves. Nothing answers. We keep on scanning for decades and decades. Nothing answers. We make wishful and fearful projections through books, films and the like about how it might look, this alien life, when it finally makes contact. But it doesn’t make contact and we suspect in truth that it never will. It’s not even out there, we think. Why bother waiting when there’s nothing there? And now maybe humankind is in the late smash-it-all-up teenage stage of self-harm and nihilism, because we didn’t ask to be alive, we didn’t ask to inherit an earth to look after, and we didn’t ask to be so completely unjustly darkly alone. Maybe one day we’ll look in the mirror and be happy with the fair-to-middling upright ape that eyes us back, and we’ll gather our breath and think: OK, we’re alone, so be it. Maybe that day is coming soon. Maybe the whole nature of things is one of precariousness, of wobbling on a pinhead of being, of decentring ourselves inch by inch as we do in life, as we come to understand that the staggering extent of our own non-extent is a tumultuous and wave-tossed offering of peace. Until then what can we do in our abandoned solitude but gaze at ourselves? Examine ourselves in endless bouts of fascinated distraction, fall in love and in hate with ourselves, make a theatre, myth and cult of ourselves. Because what else is there? To become superb in our technology, knowledge and intellect, to itch with a desire for fulfilment that we can’t quite scratch; to look to the void (which still isn’t answering) and build spaceships anyway, and make countless circlings of our lonely planet, and little excursions to our lonely moon and think thoughts like these in weightless bafflement and routine awe. To turn back to the earth, which gleams like a spotlit mirror in a pitch-dark room, and speak into the fuzz of our radios to the only life that appears to be there. Hello? Konnichiwa, ciao, zdraste, bonjour, do you read me, hello?

What the hell was that?” Joss turned on him the moment Gabriel cleared the last of the china. “What the hell was what?” Gray pulled a flask from his breast pocket and offered it to his brother. Joss waved it away. “You know damn well what I mean. Something’s going on between you and Miss Turner, I know it.” Gray uncapped the flask and took a sip. “What makes you say that?” He circled the table, discreetly examining the angle of the tablecloth and the perspective from the captain’s chair. Surely Joss couldn’t have seen what had taken place under the table. Even if his brother had noticed, he could demand all the answers he wished. Gray had no desire-or words-to explain it. For the first time since he’d left England, Gray gave thanks for the thin, impractical leather of those dandified Hessians. The feel of her lithe, shapely leg against his…She’d accepted the contact so readily, blushed so attractively. Beneath that table, they’d formed some sort of alliance. And then she had extended a clear verbal invitation. If he went to her berth right now, she would be expecting him. At last, he could solve the mystery of what held together that damned striped frock. Or…he could simply rip it from her body. Gray shoved the image aside before his groin could react further.

The traditional Roman wedding was a splendid affair designed to dramatize the bride’s transfer from the protection of her father’s household gods to those of her husband. Originally, this literally meant that she passed from the authority of her father to her husband, but at the end of the Republic women achieved a greater degree of independence, and the bride remained formally in the care of a guardian from her blood family. In the event of financial and other disagreements, this meant that her interests were more easily protected. Divorce was easy, frequent and often consensual, although husbands were obliged to repay their wives’ dowries. The bride was dressed at home in a white tunic, gathered by a special belt which her husband would later have to untie. Over this she wore a flame-colored veil. Her hair was carefully dressed with pads of artificial hair into six tufts and held together by ribbons. The groom went to her father’s house and, taking her right hand in his, confirmed his vow of fidelity. An animal (usually a ewe or a pig) was sacrificed in the atrium or a nearby shrine and an Augur was appointed to examine the entrails and declare the auspices favorable. The couple exchanged vows after this and the marriage was complete. A wedding banquet, attended by the two families, concluded with a ritual attempt to drag the bride from her mother’s arms in a pretended abduction. A procession was then formed which led the bride to her husband’s house, holding the symbols of housewifely duty, a spindle and distaff. She took the hand of a child whose parents were living, while another child, waving a hawthorn torch, walked in front to clear the way. All those in the procession laughed and made obscene jokes at the happy couple’s expense. When the bride arrived at her new home, she smeared the front door with oil and lard and decorated it with strands of wool. Her husband, who had already arrived, was waiting inside and asked for her praenomen or first name. Because Roman women did not have one and were called only by their family name, she replied in a set phrase: “Wherever you are Caius, I will be Caia.” She was then lifted over the threshold. The husband undid the girdle of his wife’s tunic, at which point the guests discreetly withdrew. On the following morning she dressed in the traditional costume of married women and made a sacrifice to her new household gods. By the late Republic this complicated ritual had lost its appeal for sophisticated Romans and could be replaced by a much simpler ceremony, much as today many people marry in a registry office. The man asked the woman if she wished to become the mistress of a household (materfamilias), to which she answered yes. In turn, she asked him if he wished to become paterfamilias, and on his saying he did the couple became husband and wife.

There is no other species on Earth that does science. It is, so far, entirely a human invention, evolved by natural selection in the cerebral cortex for one simple reason: it works. It is not perfect. It can be misused. It is only a tool. But it is by far the best tool we have, self-correcting, ongoing, applicable to everything. It has two rules. First: there are no sacred truths; all assumptions must be critically examined; arguments from authority are worthless. Second: whatever is inconsistent with the facts must be discarded or revised. We must understand the Cosmos as it is and not confuse how it is with how we wish it to be. The obvious is sometimes false; the unexpected is sometimes true. Humans everywhere share the same goals when the context is large enough. And the study of the Cosmos provides the largest possible context. Present global culture is a kind of arrogant newcomer. It arrives on the planetary stage following four and a half billion years of other acts, and after looking about for a few thousand years declares itself in possession of eternal truths. But in a world that is changing as fast as ours, this is a prescription for disaster. No nation, no religion, no economic system, no body of knowledge, is likely to have all the answers for our survival. There must be many social systems that would work far better than any now in existence. In the scientific tradition, our task is to find them.

I hope to address and satisfactorily answer a number of issues throughout this scroll, namely, how I should elect to live out the remainder of my life. What qualities should I incorporate into my personhood and what noxious characteristics must I jettison from an evolving personal character? Questions that establish the spine of this scroll include does a person need the bookends of both faith and hope to bracket personal survival? Should I take a vow of poverty, chastity, and public service, and seek to live an honorable life based upon the principles of loyalty and courage? Must a person clasp vivid dreams close to their heart? Must a person stalk their personal calling with all their ferocity and resolve to hang onto the slender stalk of wispy wishes with all their might? Alternatively, should a person resolve to accept a life free from all forms of wanting? Can I discover a way to live in a supple way? Should I invest diminishing personal resources into self-discovery? Should I intensely search out the tenderest spot in my being? Do I dare plunge into the affectionate pulse that fills my innermost cavities with glowing warmth towards humanity? Given that death is inevitable, should I disdain failure, because how can anyone fail at living while pursuing the beam cast by the interior flash of their incandescent light? While many of these questions might prove elusive or unanswerable, the act of questioning has independent value.

Because I see that the mobs are always growing, the number of errors are always increasing and Satan's rage and ruin have no end, I wish to confess with this work my faith before God and the whole world, point by point. I am doing this, lest certain people cite me or my writings, while I am alive or after I am dead, to support their errors, as those fanatics, the Sacramentarians and the Anabaptists, have begun to do. I will remain in this confession until my death (God help me!), will depart from this world in it, and appear before the Judgment Seat of our Lord Jesus Christ. So that no one will say after my death, ``If Luther was alive, he would teach and believe this article differently, because he did not think it through sufficiently,'' I state the following, once and for all: I, by God's grace, I have diligently examined these articles in the light of passages throughout the Scriptures. I have worked on them repeatedly and you can be sure that I want to defend them, in the same way that I have just defended the Sacrament of the Altar. No, I'm not drunk or impulsive. I know what I am saying and understand fully what this will mean for me as I stand before the Lord Jesus Christ on the Last Day. No one should think that I am joking or rambling. I'm serious! By God's grace, I know Satan very well. If Satan can turn God's Word upside down and pervert the Scriptures, what will he do with my words -- or the words of others?" - Martin Luther

Now it is true that I could have learned without a teacher, but it would have been risky for me, because of my natural clumsiness. The self-taught man seldom knows anything accurately, and he does not know a tenth as much as he could have known if he had worked under teachers; and, besides, he brags, and is the means of fooling other thoughtless people into going and doing as he himself had done. There are those who imagine that the unlucky accidents of life - life's "experiences" - are in some way useful to us. I wish I could find out how. I never knew one of them to happen twice. They always change off and swap around and catch you on your inexperienced side. If personal experience can be worth anything as an education, it wouldn't seem likely that you could trip Methuselah; and yet if that old person could come back here it is more than likely that one of the first things he would do would be to take hold of one of these electric wires and tie himself all up in a knot. Now the surer thing and the wiser thing would be for him to ask somebody whether it was a good thing to take hold of. But that would not suit him; he would be one of the self-taught kind that go by experience; he would want to examine for himself. And he would find, for his instruction, that the coiled patriarch shuns the electric wire; and it would be useful to him, too, and would leave his education in quite a complete and rounded-out condition, till he should come again, some day, and go to bouncing a dynamite-can around to find out what was in it.

I've had enough of things being complicated between us," I replied. "I will never stop being terrified of the prospect of marrying you. How could I? It would make me queen of a land of nightmares. But I would like to settle this side of things, at least." "This side of--?" I kissed him matter-of-factly. He drew back, and at last he seemed to understand the significance of my interest in spending the night in a tent, as well as my joke about the wine. "You know," he said, beginning to smile, "the cottage would be rather more comfortable." "The cottage is too crowded for my liking," I replied. "And I don't wish to give Rose another reason to scowl forebodingly at me. Would you prefer to wait?” In answer, he kissed me--- much more slowly than the kiss I had given him, and more skillfully too, I'm afraid. Afterwards he didn't lean back as I'd expected, but trailed his lips down my neck, sending a shiver skittering through me. "You can begin by removing your clothes," I said. "If you would like to. To clarify, this is a suggestion, not a demand." "Oh, Em," he said, laughing softly against my neck. I had my hands in his hair, which was now quite mussed, something that made me absurdly happy. "I'm sorry," I said, self-conscious now. "Perhaps I shouldn't talk." "Whoever not?" He drew back, examining me with a perplexed smile. "I like the way you talk. And everything else about you, in fact. Is that not clear by now?" I felt laughter bubble up inside me, but I hid it behind a mock-serious impression. "I'm not sure." His smile changed, and he trailed his hand down the side of my neck. "Let me show you.

Fatigued by her journey, the Countess soon after supper proposed retiring to rest; a proposal extremely agreeable to Madeline, whose spirits still felt agitated. The Countess conducted her to her chamber, which was near her own, and at the end of a long gallery that overlooked the hall; here they parted; but a servant remained, who offered to assist Madeline in undressing; an offer which she, never accustomed to such attendance, refused; and, feeling a restraint in her presence, dismissed her; yet scarcely had she done so, ere she felt an uneasy sensation, something like fear, stealing over her mind as she looked round her spacious and gloomy apartment; nor could she prevent herself from starting as the tapestry, which represented a number of grotesque and frightful figures, agitated by the wind that whistled through the crevices, every now and then swelled from the walls. She sat down near the door, wishing herself again in her own little chamber, and attentively listening for a passing step that she might desire the servant she had dismissed to be recalled; but all was profoundly still, and continued so; and at length she recollected herself, blushed for the weakness she had betrayed; and, recommending herself to the protection of heaven, retired to bed, where she soon forgot her cares and fears. She awoke in the morning with renovated spirits; and, impatient to gratify her curiosity by examining the contents of the chamber, instantly rose: the furniture was rich but old-fashioned; and as she looked over the great presses and curious inlaid cabinets, she thought indeed she must have not only a great fortune, but great vanity if she could ever fill them.

The ridge of the Lammer-muir hills... consists of primary micaceous schistus, and extends from St Abb's head westward... The sea-coast affords a transverse section of this alpine tract at its eastern extremity, and exhibits the change from the primary to the secondary strata... Dr HUTTON wished particularly to examine the latter of these, and on this occasion Sir JAMES HALL and I had the pleasure to accompany him. We sailed in a boat from Dunglass ... We made for a high rocky point or head-land, the SICCAR ... On landing at this point, we found that we actually trode [sic] on the primeval rock... It is here a micaceous schistus, in beds nearly vertical, highly indurated, and stretching from S.E. to N. W. The surface of this rock... has thin covering of red horizontal sandstone laid over it, ... Here, therefore, the immediate contact of the two rocks is not only visible, but is curiously dissected and laid open by the action of the waves... On us who saw these phenomena for the first time, the impression will not easily be forgotten. The palpable evidence presented to us, of one of the most extraordinary and important facts in the natural history of the earth, gave a reality and substance to those theoretical speculations, which, however probable had never till now been directly authenticated by the testimony of the senses... What clearer evidence could we have had of the different formation of these rocks, and of the long interval which separated their formation, had we actually seen them emerging from the bosom of the deep? ... The mind seemed to grow giddy by looking so far into the abyss of time; and while we listened with earnestness and admiration to the philosopher who was now unfolding to us the order and series of these wonderful events, we became sensible how much farther reason may sometimes go than imagination can venture to follow.

Rennie looked again and his hand attached itself to his arm, which was part of him. He wasn’t very far away. She fell in love with him because he was the first thing she saw after her life had been saved. This was the only explanation she could think of. She wished, later, when she was no longer feeling dizzy but was sitting up, trying to ignore the little sucking tubes that were coming out of her and the constant ache, that it had been a potted begonia or a stuffed rabbit, some safe bedside object. Jake sent her roses but by then it was too late. I imprinted on him, she thought; like a duckling, like a baby chick. She knew about imprinting; once, when she was hard up for cash, she’d done a profile for Owl Magazine of a man who believed geese should be used as safe and loyal substitute for watchdogs. It was best to be there yourself when the goslings came out of the eggs, he said. Then they’d follow you to the ends of the earth. Rennie had smirked because that man seemed to think that being followed to the ends of the earth by a flock of adoring geese was both desirable and romantic, but she’d written it all down in his own words. Now she was behaving like a goose, and the whole thing put her on foul temper. It was inappropriate to have fallen in love with Daniel, who had no distinguishing features that Rennie could see. She hardly even knew what he looked like, since, during the examinations before the operation, she hadn’t bothered to look at him. One did not look at doctors; they were functionaries, they were what your mother one hoped you would marry, they were fifties, they were passe. It wasn’t only inappropriate, it was ridiculous. It was expected. Falling in love with your doctor was something middle-aged married women did, women in soaps, women in nurse novels and sex-and-scalpel epics with titles like Surgery and nurse with big tits and doctors who looked like Dr. Kildare on the covers. It was the sort of thing Toronto Life did stories about, soft-core gossip masquerading as hard-nosed research expose. Rennie could not stand being guilty of such a banality.

My dear boys, what are you thinking about?” exclaimed Mrs. Lynn. “I cannot possibly countenance any such inconsistent proceeding,” chimed in the Dowager Ingram. “Indeed, mama, but you can—and will,” pronounced the haughty voice of Blanche, as she turned round on the piano-stool; where till now she had sat silent, apparently examining sundry sheets of music. “I have a curiosity to hear my fortune told: therefore, Sam, order the beldame forward.” “My darling Blanche! recollect—” “I do—I recollect all you can suggest; and I must have my will—quick, Sam!” “Yes—yes—yes!” cried all the juveniles, both ladies and gentlemen. “Let her come—it will be excellent sport!” The footman still lingered. “She looks such a rough one,” said he. “Go!” ejaculated Miss Ingram, and the man went. Excitement instantly seized the whole party: a running fire of raillery and jests was proceeding when Sam returned. “She won’t come now,” said he. “She says it’s not her mission to appear before the ‘vulgar herd’ (them’s her words). I must show her into a room by herself, and then those who wish to consult her must go to her one by one.” “You see now, my queenly Blanche,” began Lady Ingram, “she encroaches. Be advised, my angel girl—and—” “Show her into the library, of course,” cut in the “angel girl.” “It is not my mission to listen to her before the vulgar herd either: I mean to have her all to myself. Is there a fire in the library?” “Yes, ma’am—but she looks such a tinkler.” “Cease that chatter, blockhead! and do my bidding.” Again Sam vanished; and mystery, animation, expectation rose to full flow once more. “She’s ready now,” said the footman, as he reappeared. “She wishes to know who will be her first visitor.” “I think I had better just look in upon her before any of the ladies go,” said Colonel Dent. “Tell her, Sam, a gentleman is coming.” Sam went and returned. “She says, sir, that she’ll have no gentlemen; they need not trouble themselves to come near her; nor,” he added, with difficulty suppressing a titter, “any ladies either, except the young, and single.” “By Jove, she has taste!” exclaimed Henry Lynn. Miss Ingram rose solemnly: “I go first,” she said, in a tone which might have befitted the leader of a forlorn hope, mounting a breach in the van of his men.

Already uneasy over the foundations of their subject, mathematicians got a solid dose of ridicule from a clergyman, Bishop George Berkeley (1685-1753). Bishop Berkeley, in his caustic essay 'The Analyst, or a Discourse addressed to an Infidel Mathematician,' derided those mathematicians who were ever ready to criticize theology as being based upon unsubstantiated faith, yet who embraced the calculus in spite of its foundational weaknesses. Berkeley could not resist letting them have it: 'All these points [of mathematics], I say, are supposed and believed by certain rigorous exactors of evidence in religion, men who pretend to believe no further than they can see... But he who can digest a second or third fluxion, a second or third differential, need not, methinks, be squeamish about any point in divinity.' As if that were not devastating enough, Berkeley added the wonderfully barbed comment: 'And what are these fluxions? The velocities of evanescent increments. And what are these same evanescent increments? They are neither finite quantities, nor quantities infinitely small, not yet nothing. May we not call them the ghosts of departed quantities...?' Sadly, the foundations of the calculus had come to this - to 'ghosts of departed quantities.' One imagines hundreds of mathematicians squirming restlessly under this sarcastic phrase. Gradually the mathematical community had to address this vexing problem. Throughout much of the eighteenth century, they had simply been having too much success - and too much fun - in exploiting the calculus to stop and examine its underlying principles. But growing internal concerns, along with Berkeley's external sniping, left them little choice. The matter had to be resolved. Thus we find a string of gifted mathematicians working on the foundational questions. The process of refining the idea of 'limit' was an excruciating one, for the concept is inherently quite deep, requiring a precision of thought and an appreciation of the nature of the real number system that is by no means easy to come by. Gradually, though, mathematicians chipped away at this idea. By 1821, the Frenchman Augustin-Louis Cauchy (1789-1857) had proposed this definition: 'When the values successively attributed to a particular variable approach indefinitely a fixed value, so as to end by differing from it by as little as one wishes, this latter is called the limit of all the others.

All addictions — whether to drugs or to nondrug behaviours — share the same brain circuits and brain chemicals. On the biochemical level the purpose of all addictions is to create an altered physiological state in the brain. This can be achieved in many ways, drug taking being the most direct. So an addiction is never purely “psychological” all addictions have a biological dimension. And here a word about dimensions. As we delve into the scientific research, we need to avoid the trap of believing that addiction can be reduced to the actions of brain chemicals or nerve circuits or any other kind of neurobiological, psychological or sociological data. A multilevel exploration is necessary because it’s impossible to understand addiction fully from any one perspective, no matter how accurate. Addiction is a complex condition, a complex interaction between human beings and their environment. We need to view it simultaneously from many different angles — or, at least, while examining it from one angle, we need to keep the others in mind. Addiction has biological, chemical, neurological, psychological, medical, emotional, social, political, economic and spiritual underpinnings — and perhaps others I haven’t thought about. To get anywhere near a complete picture we must keep shaking the kaleidoscope to see what other patterns emerge. Because the addiction process is too multifaceted to be understood within any limited framework, my definition of addiction made no mention of “disease.” Viewing addiction as an illness, either acquired or inherited, narrows it down to a medical issue. It does have some of the features of illness, and these are most pronounced in hardcore drug addicts like the ones I work with in the Downtown Eastside. But not for a moment do I wish to promote the belief that the disease model by itself explains addiction or even that it’s the key to understanding what addiction is all about. Addiction is “all about” many things. Note, too, that neither the textbook definitions of drug addiction nor the broader view we’re taking here includes the concepts of physical dependence or tolerance as criteria for addiction. Tolerance is an instance of “give an inch, take a mile.” That is, the addict needs to use more and more of the same substance or engage in more and more of the same behaviour, to get the same rewarding effects. Although tolerance is a common effect of many addictions, a person does not need to have developed a tolerance to be addicted.

Your womb can’t never bear fruit.” Miss Ethel Fordham told her that. Without sorrow or alarm, she had passed along the news as though she’d examined a Burpee seedling overcome by marauding rabbits. Cee didn’t know then what to feel about that news, no more than what she felt about Dr. Beau. Anger wasn’t available to her—she had been so stupid, so eager to please. As usual she blamed being dumb on her lack of schooling, but that excuse fell apart the second she thought about the skilled women who had cared for her, healed her. Some of them had to have Bible verses read to them because they could not decipher print themselves, so they had sharpened the skills of the illiterate: perfect memory, photographic minds, keen senses of smell and hearing. And they knew how to repair what an educated bandit doctor had plundered. If not schooling, then what? Branded early as an unlovable, barely tolerated “gutter child” by Lenore, the only one whose opinion mattered to her parents, exactly like what Miss Ethel said, she had agreed with the label and believed herself worthless. Ida never said, “You my child. I dote on you. You wasn’t born in no gutter. You born into my arms. Come on over here and let me give you a hug.” If not her mother, somebody somewhere should have said those words and meant them. Frank alone valued her. While his devotion shielded her, it did not strengthen her. Should it have? Why was that his job and not her own? Cee didn’t know any soft, silly women. Not Thelma, or Sarah, or Ida, and certainly not the women who had healed her. Even Mrs. K., who let the boys play nasty with her, did hair and slapped anybody who messed with her, in or outside her hairdressing kitchen. So it was just herself. In this world with these people she wanted to be the person who would never again need rescue. Not from Lenore through the lies of the Rat, not from Dr. Beau through the courage of Sarah and her brother. Sun-smacked or not, she wanted to be the one who rescued her own self. Did she have a mind, or not? Wishing would not make it so, nor would blame, but thinking might. If she did not respect herself, why should anybody else? Okay. She would never have children to care about and give her the status of motherhood. Okay. She didn’t have and probably would never have a mate. Why should that matter? Love? Please. Protection? Yeah, sure. Golden eggs? Don’t make me laugh. Okay. She was penniless. But not for long. She would have to invent a way to earn a living. What else?

Nietzsche's case is an especially interesting one for whoever wishes to undertake a critical examination of the “neotraditionalist” path. Two main reasons justify this evaluation: ― Nietzsche's work, on the one hand, explicitly and in an exemplary manner articulates the critique of democratic modernity and the denunciation of the argumentative foundation of norms: in this way it permits us ―better than does the work of other philosophers― to grasp all that is involved, within the choice between tradition and argumentation, in the rejection of the latter. ― On the other and perhaps more important hand, the way Nietzsche went about this rejection illustrates in a particularly significant fashion one of the main difficulties this type of philosophical projects comes up against: the neotraditionalist avoidance of democratic modernity makes it necessary to look for and ―we insist on this― whatever could be today's analogue of a traditional universe: the analogue, for (as Nietzsche knew better than anyone) it is out of question that in a time when “God is dead”, tradition should function as it does in theological cultures, in which whatever renders the value of tradition “sacred” and gives it its power is never unrelated to its rootedness in the divine will or in the world order supposed to express this will. Situating as he does his reflections at the same time after the “death of God” and after the (inseparably associated) discovery that the world once “dedivinized”, appears to be devoid of any order and must be thought of as “chaos”, Nietzsche take into account the end of cosmological and theological universe, an end that in general defines the intellectual and cultural location of the Moderns: we are thus dealing here, by definition and, we could say, at the stage of working sketch (since Nietzsche is, in philosophy, the very man who declared the foundations of the traditional universe to be antiquated), with a very peculiar mixture of antimodernism and modernity, of tradition and novelty ―which is why the expression “neotraditionalism” seems perfectly appropriate here, right down to the tension expressed within it. The question is of course one of knowing what such a “mixture” could consists of, both in its content and in its effects. Since, more than most of the representative of ordinary conservatism, Nietzsche cannot contemplate a naïve resumption of tradition, his “neo-conservative” approach permits us to submit the traditionalist option to an interrogation that can best examine its limitations and unintended consequences ―namely: what would a modern analogue of tradition consist of?

It has to be said: there are too many great men in the world. There are too many legislators, organizers, founders of society, leaders of peoples, fathers of nations, etc., etc. Too many people put themselves above humanity in order to rule it and too many people think their job is to become involved with it. People will say to me: you yourself are becoming involved, you who talk about it. That is true. But they will agree that it is for a very different reason and from a very different point of view, and while I am taking on those who wish to reform, it is solely to make them abandon their effort. I am becoming involved with it not like Vaucanson with his automaton but like a physiologist with the human organism, in order to examine it and admire it. I am becoming involved with it in the same spirit as that of a famous traveler. He arrived among a savage tribe. A child had just been born and a host of fortune-tellers, warlocks, and quacks were crowding around it, armed with rings, hooks, and ties. One said, “This child will never smell the aroma of a pipe if I do not lengthen his nostrils.” Another said, “He will be deprived of the sense of hearing if I do not make his ears reach down to his shoulders.” A third said, “He will never see the light of the sun unless I make his eyes slant obliquely.” A fourth said, “He will never stand upright if I do not make his legs curve.” A fifth said, “He will never be able to think if I do not squeeze his brain.” “Away with you,” said the traveler. “God does His work well. Do not claim to know more than He does and, since He has given organs to this frail creature, leave those organs to develop and grow strong through exercise, experimentation, experience, and freedom.” [print edition page 146] God has also provided humanity with all that is necessary for it to accomplish its destiny. There is a providential social physiology just as there is a providential human physiology. The social organs are also constituted so as to develop harmoniously in the fresh air of freedom. Away with you, therefore, you quacks and organizers! Away with your rings, chains, hooks, and pincers! Away with your artificial means! Away with your social workshop, your phalanstery, your governmentalism, your centralization, your tariffs, your universities, your state religion, your free credit or monopolistic banks, your constraints, your restrictions, your moralizing, or your equalizing through taxes! And since the social body has had inflicted on it so many theoretical systems to no avail, let us finish where we should have started; let us reject these and at last put freedom to the test, freedom, which is an act of faith in God and in His work.

The textbooks of history prepared for the public schools are marked by a rather naive parochialism and chauvinism. There is no need to dwell on such futilities. But it must be admitted that even for the most conscientious historian abstention from judgments of value may offer certain difficulties. As a man and as a citizen the historian takes sides in many feuds and controversies of his age. It is not easy to combine scientific aloofness in historical studies with partisanship in mundane interests. But that can and has been achieved by outstanding historians. The historian's world view may color his work. His representation of events may be interlarded with remarks that betray his feelings and wishes and divulge his party affiliation. However, the postulate of scientific history's abstention from value judgments is not infringed by occasional remarks expressing the preferences of the historian if the general purport of the study is not affected. If the writer, speaking of an inept commander of the forces of his own nation or party, says "unfortunately" the general was not equal to his task, he has not failed in his duty as a historian. The historian is free to lament the destruction of the masterpieces of Greek art provided his regret does not influence his report of the events that brought about this destruction. The problem of Wertfreíheit must also be clearly distinguished from that of the choice of theories resorted to for the interpretation of facts. In dealing with the data available, the historian needs ali the knowledge provided by the other disciplines, by logic, mathematics, praxeology, and the natural sciences. If what these disciplines teach is insufficient or if the historian chooses an erroneous theory out of several conflicting theories held by the specialists, his effort is misled and his performance is abortive. It may be that he chose an untenable theory because he was biased and this theory best suited his party spirit. But the acceptance of a faulty doctrine may often be merely the outcome of ignorance or of the fact that it enjoys greater popularity than more correct doctrines. The main source of dissent among historians is divergence in regard to the teachings of ali the other branches of knowledge upon which they base their presentation. To a historian of earlier days who believed in witchcraft, magic, and the devil's interference with human affairs, things hàd a different aspect than they have for an agnostic historian. The neomercantilist doctrines of the balance of payments and of the dollar shortage give an image of presentday world conditions very different from that provided by an examination of the situation from the point of view of modern subjectivist economics.

Gray froze as Miss Turner emerged from the hold. For weeks, she’d plagued him-by day, he suffered glimpses of her beauty; by night, he was haunted by memories of her touch. And just when he thought he’d finally wrangled his desire into submission, today she’d ruined everything. She’d gone and changed her dress. Gone was that serge shroud, that forbidding thundercloud of a garment that had loomed in his peripheral vision for weeks. Today, she wore a cap-sleeved frock of sprigged muslin. She stepped onto the deck, smiling face tilted to the wind. A flower opening to greet the sun. She bobbed on her toes, as though resisting the urge to make a girlish twirl. The pale, sheer fabric of her dress billowed and swelled in the breeze, pulling the undulating contour of calf, thigh, hip into relief. Gray thought she just might be the loveliest creature he’d ever seen. Therefore, he knew he ought to look away. He did, for a moment. He made an honest attempt to scan the horizon for clouds. He checked the hour on his pocket watch, wound the small knob one, two, three, four times. He wiped a bit of salt spray from its glass face. He thought of England. And France, and Cuba, and Spain. He remembered his brother, his sister, and his singularly ugly Aunt Rosamond, on whom he hadn’t clapped eyes in decades. And all this Herculean effort resulting in nothing but a fine sheen of sweat on his brow and precisely thirty seconds’ delay in the inevitable. He looked at her again. Desire swept through his body with starling intensity. And beneath that hot surge of lust, a deeper emotion swelled. It wasn’t something Gray wished to examine. He preferred to let it sink back into the murky depths of his being. An unnamed creature of the deep, let for a more intrepid adventurer to catalog. Instead, he examined Miss Turner’s new frock. The fabric was of fine quality, the sprig pattern evenly stamped, without variations in shape or hue. The dressmaker had taken great pains to match the pattern at the seams. The sleeves of the frock fit perfectly square with her shoulders, in a moment of calm, the skirt’s single flounce lapped the laces of her boots. Unlike that gray serge abomination, this dress was expensive, and it had been fashioned for her alone. But it no longer fit. As she turned, Gray noted how the neckline gaped slightly, and the column of her skirt that ought to have skimmed the swell of her hip instead caught on nothing but air. He frowned. And in that instant, she turned to face him. Their gazes caught and held. Her own smile faded to a quizzical expression. And because Gray didn’t know how to answer the unspoken question in her eyes, and because he hated the fact that he’d banished the giddy delight from her face, he gave her a curt nod and a churlish, “Good morning.” And then he walked away.

At this point, the cautious reader might wish to read over the whole argument again, as presented above, just to make sure that I have not indulged in any 'sleight of hand'! Admittedly there is an air of the conjuring trick about the argument, but it is perfectly legitimate, and it only gains in strength the more minutely it is examined. We have found a computation Ck(k) that we know does not stop; yet the given computational procedure A is not powerful enough to ascertain that facet. This is the Godel(-Turing) theorem in the form that I require. It applies to any computational procedure A whatever for ascertaining that computations do not stop, so long as we know it to be sound. We deduce that no knowably sound set of computational rules (such as A) can ever suffice for ascertaining that computations do not stop, since there are some non-stopping computations (such as Ck(k)) that must elude these rules. Moreover, since from the knowledge of A and of its soundness, we can actually construct a computation Ck(k) that we can see does not ever stop, we deduce that A cannot be a formalization of the procedures available to mathematicians for ascertaining that computations do not stop, no matter what A is. Hence: (G) Human mathematicians are not using a knowably sound algorithm in order to ascertain mathematical truth. It seems to me that this conclusion is inescapable. However, many people have tried to argue against it-bringing in objections like those summarized in the queries Q1-Q20 of 2.6 and 2.10 below-and certainly many would argue against the stronger deduction that there must be something fundamentally non-computational in our thought processes. The reader may indeed wonder what on earth mathematical reasoning like this, concerning the abstract nature of computations, can have to say about the workings of the human mind. What, after all, does any of this have to do with the issue of conscious awareness? The answer is that the argument indeed says something very significant about the mental quality of understanding-in relation to the general issue of computation-and, as was argued in 1.12, the quality of understanding is something dependent upon conscious awareness. It is true that, for the most part, the foregoing reasoning has been presented as just a piece of mathematics, but there is the essential point that the algorithm A enters the argument at two quite different levels. At the one level, it is being treated as just some algorithm that has certain properties, but at the other, we attempt to regard A as being actually 'the algorithm that we ourselves use' in coming to believe that a computation will not stop. The argument is not simply about computations. It is also about how we use our conscious understanding in order to infer the validity of some mathematical claim-here the non-stopping character of Ck(k). It is the interplay between the two different levels at which the algorithm A is being considered-as a putative instance of conscious activity and as a computation itself-that allows us to arrive at a conclusion expressing a fundamental conflict between such conscious activity and mere computation.

I walked to the painting on the easel. It was an impression, not a lifelike rendering. 'I wanted you to see this one,' I said, pointing to the smear of green and gold and silver and blue. 'It's for you. A gift. For everything you've done.' Heat flared in my cheeks, my neck, my ears, as he silently approached the painting. 'It's the glen- with the pool of starlight,' I said quickly. 'I know what it is,' he murmured, studying the painting. I backed away a step, unable to bear watching him look at it, wishing I hadn't brought him in here, blaming it on the wine I'd had at dinner, on the stupid dress. He examined the painting for a miserable eternity, then looked away- to the nearest painting leaning against the wall. My gut tightened. A hazy landscape of snow and skeletal trees and nothing else. It looked like.... like nothing, I supposed, to anyone but me. I opened my mouth to explain, wishing I'd turned the others away from view, but he spoke. 'That was your forest. Where you hunted.' He came close to the painting, gazing at the bleak, empty cold, the white and grey and brown and black. 'This was your life,' he clarified. I was too mortified, too stunned, to reply. He walked to the next painting I'd left against the wall. Darkness and dense brown, flickers of ruby red and orange squeezing between them. 'Your cottage at night.' I tried to move, to tell him to stop looking at those ones and look at the others I'd laid out, but I couldn't- couldn't even breathe properly as he moved to the next painting. A tanned, sturdy male hand fisted in the hay, the pale pieces of it entwined among strands of brown coated with gold- my hair. My gut twisted. 'The man you used to see- in your village.' He cocked his head again as he studied the picture, and a low growl slipped out. 'While you made love.' He stepped back, looking at the row of pictures. 'This is the only one with brightness.' Was that... jealousy? 'It was the only escape I had.' Truth. I wouldn't apologise for Issac. Not when Tamlin had just been in the Great Rite. I didn't hold that against him- but if he was going to be jealous of Issac- Tamlin must have realised it, too, for he loosed a long, controlled breath before moving to the next painting. Tall shadows of men, bright red dripping off their fists, off their wooden clubs, hovering and filling the edges of the painting as they towered over the curled figure on the floor, the blood leaking from him, the leg at a wrong angle. Tamlin swore. 'You were there when they wrecked your father's leg.' 'Someone had to beg them to stop.' Tamlin threw a too-knowing glance in my direction and turned to look at the rest of the paintings. There they were, all the wounds I'd slowly been leeching these few months. I blinked. A few months. Did my family believe that I would be forever away with this so-called dying aunt? At last, Tamlin looked at the painting of the glen and the starlight. He nodded in appreciation. But he pointed to the painting of the snow-veiled woods. 'That one. I want that one.' 'It's cold and melancholy,' I said, hiding my wince. 'It doesn't suit this place at all.' He went up to it, and the smile he gave me was more beautiful than any enchanted meadow or pool of stars. 'I want it nonetheless,' he said softly.

{Excerpt from a message from one of the Cherokee chiefs - Onitositaii, commonly known as Old Tassle} ... 'If, therefore, a bare march, or reconnoitering a country is sufficient reason to ground a claim to it, we shall insist upon transposing the demand, and your relinquishing your settlements on the western waters and removing one hundred miles back towards the east, whither some of our warriors advanced against you in the course of last year's campaign. Let us examine the facts of your present eruption into our country, and we shall discover your pretentions on that ground. What did you do? You marched into our territories with a superior force; our vigilance gave us no timely notice of your manouvres [sic]; your numbers far exceeded us, and we fled to the stronghold of our extensive woods, there to secure our women and children. Thus, you marched into our towns; they were left to your mercy; you killed a few scattered and defenseless individuals, spread fire and desolation wherever you pleased, and returned again to your own habitations. If you meant this, indeed, as a conquest you omitted the most essential point; you should have fortified the junction of the Holstein and Tennessee rivers, and have thereby conquered all the waters above you. But, as all are fair advantages during the existence of a state of war, it is now too late for us to suffer for your mishap of generalship! Again, were we to inquire by what law or authority you set up a claim, I answer, none! Your laws extend not into our country, nor ever did. You talk of the law of nature and the law of nations, and they are both against you. Indeed, much has been advanced on the want of what you term civilization among the Indians; and many proposals have been made to us to adopt your laws, your religion, your manners, and your customs. But, we confess that we do not yet see the propriety, or practicability of such a reformation, and should be better pleased with beholding the good effect of these doctrines in your own practices than with hearing you talk about them, or reading your papers to us upon such subjects. You say: Why do not the Indians till the ground and live as we do? May we not, with equal propriety, ask, Why the white people do not hunt and live as we do? You profess to think it no injustice to warn us not to kill our deer and other game for the mere love of waste; but it is very criminal in our young men if they chance to kill a cow or a hog for their sustenance when they happen to be in your lands. We wish, however, to be at peace with you, and to do as we would be done by. We do not quarrel with you for killing an occasional buffalo, bear or deer on our lands when you need one to eat; but you go much farther; your people hunt to gain a livelihood by it; they kill all our game; our young men resent the injury, and it is followed by bloodshed and war. This is not a mere affected injury; it is a grievance which we equitably complain of and it demands a permanent redress. The Great God of Nature has placed us in different situations. It is true that he has endowed you with many superior advantages; but he has not created us to be your slaves. We are a separate people! He has given each their lands, under distinct considerations and circumstances: he has stocked yours with cows, ours with buffaloe; yours with hogs, ours with bear; yours with sheep, ours with deer. He has indeed given you an advantage in this, that your cattle are tame and domestic while ours are wild and demand not only a larger space for range, but art to hunt and kill them; they are, nevertheless, as much our property as other animals are yours, and ought not to be taken away without consent, or for something equivalent.' Those were the words of the Indians. But they were no binding on these whites, who were living beyond words, claims ...

Speaking of shooting, my lady,” Mr. Pinter said as he came around the table, “I looked over your pistol as you requested. Everything seems to be in order.” Removing it from his coat pocket, he handed it to her, a hint of humor in his gaze. As several pair of male eyes fixed on her, she colored. To hide her embarrassment, she made a great show of examining her gun. He’d cleaned it thoroughly, which she grudgingly admitted was rather nice of him. “What a cunning little weapon,” the viscount said and reached for it. “May I?” She handed him the pistol. “How tiny it is,” he exclaimed. “It’s a lady’s pocket pistol,” she told him as he examined it. Oliver frowned at her. “When did you acquire a pocket pistol, Celia?” “A little while ago,” she said blithely. Gabe grinned. “You may not know this, Basto, but my sister is something of a sharpshooter. I daresay she has a bigger collection of guns than Oliver.” “Not bigger,” she said. “Finer perhaps, but I’m choosy about my firearms.” “She has beaten us all at some time or another at target shooting,” the duke said dryly. “The lady could probably hit a fly at fifty paces.” “Don’t be silly,” she said with a grin. “A beetle perhaps, but not a fly.” The minute the words were out of her mouth, she could have kicked herself. Females did not boast of their shooting-not if they wanted to snag husbands. “You should come shooting with us,” Oliver said. “Why not?” The last thing she needed was to beat her suitors at shooting. The viscount in particular would take it very ill. She suspected that Portuguese men preferred their women to be wilting flowers. “No thank you,” she said. “Target shooting is one thing, but I don’t like hunting birds.” “Suit yourself,” Gabe said, clearly happy to make it a gentlemen-only outing, though he knew perfectly well that hunting birds didn’t bother her. “Come now, Lady Celia,” Lord Devonmont said. “You were eating partridges at supper last night. How can you quibble about shooting birds?” “If she doesn’t want to go, let her stay,” Gabe put in. “It’s not shooting birds she has an objection to,” Mr. Pinter said in a taunting voice. “Her ladyship just can’t hit a moving target.” She bit back a hot retort. Don’t scare off the suitors. “That’s ridiculous, Pinter,” Gabe said. “I’ve seen Celia-ow! What the devil, Oliver? You stepped on my foot!” “Sorry, old chap, you were in the way,” Oliver said as he went to the table. “I think Pinter’s right, though. Celia can’t hit a moving target.” “Oh, for heaven’s sake,” she protested, “I most certainly can hit a moving target! Just because I choose not to for the sake of the poor, helpless birds-“ “Convenient, isn’t it, her sudden dislike of shooting ‘poor, helpless birds’?” Mr. Pinter said with a smug glance at Lord Devonmont. “Convenient, indeed,” Lord Devonmont agreed. “But not surprising. Women don’t have the same ability to follow a bird in flight that a man-“ “That’s nonsense, and you know it!” Celia jumped to her feet. “I can shoot a pigeon or a grouse on the wing as well as any man here.” “Sounds like a challenge to me,” Oliver said. “What do you think, Pinter?” “A definite challenge, sir.” Mr. Pinter was staring at her with what looked like satisfaction. Blast it all, had that been his purpose-to goad her into it? Oh, what did it matter? She couldn’t let a claim like this or Lord Devonmont’s stand. “Fine. I’ll join you gentlemen for the shooting.” “Then I propose that whoever bags the most birds gets to kiss the lady,” Lord Devonmont said with a gleam in his eye. “That’s not much of a prize for me,” Gabe grumbled. She planted her hands on her hips. “And what if I bag the most birds?” “Then you get to shoot whomever you wish,” Mr. Pinter drawled. As the others laughed, Celia glared at him. He was certainly enjoying himself, the wretch. “I’d be careful if I were you, Mr. Pinter. That person would most likely be you.

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized

Hope is good, but sometimes hope gets in the way of wisdom. That’s what happened with Katelyn. She hoped Cory would change. She had two small children and a marriage to which she was committed. She hoped she could save it. It took her three times of going back into crazy land before she quit hoping he would change.” Willow shook her head. “With a narcissist, hope is all you’re going to get.” There was that word again. Unconsciously Angela rubbed her forehead. Narcissist. It was apparently more common than she had imagined. She’d been told more than once that Brice was one. She hadn’t examined that idea. Maybe she should. “Is that what we used to call egotism?” “It’s like that,” Willow pondered. “I’d call it egotism on steroids. With the main difference being lack of empathy. Something in them is missing. They are typically charming, but also controlling, selfish, and dishonest when it suits their needs. There are also different degrees. At the low end of the spectrum—as long as you understand what’s going on and guard yourself—you can live with them and just accept that they’re obnoxious and unlikely to change. At the other end of the spectrum—well, they can be sociopaths.

And I turned to the examination of that same theology which I had once rejected with such contempt as unnecessary. Formerly it seemed to me a series of unnecessary absurdities, when on all sides I was surrounded by manifestations of life which seemed to me clear and full of sense; now I should have been glad to throw away what would not enter a health head, but I had nowhere to turn to. On this teaching religious doctrine rests, or at least with it the only knowledge of the meaning of life that I have found is inseparably connected. However wild it may seem too my firm old mind, it was the only hope of salvation. It had to be carefully, attentively examined in order to understand it, and not even to understand it as I understand the propositions of science: I do not seek that, nor can I seek it, knowing the special character of religious knowledge. I shall not seek the explanation of everything. I know that the explanation of everything, like the commencement of everything, must be concealed in infinity. But I wish to understand in a way which will bring me to what is inevitably inexplicable. I wish to recognize anything that is inexplicable as being so not because the demands of my reason are wrong (they are right, and apart from them I can understand nothing), but because I recognize the limits of my intellect. I wish to understand in such a way that everything that is inexplicable shall present itself to me as being necessarily inexplicable, and not as being something I am under an arbitrary obligation to believe.

He sat down on the bed and explained to me that there had been some investigations into my private life. It had been learned that my mother had died recently at the home. Inquiries had then been made in Marengo. The investigators had learned that I had “shown insensitivity” the day of Maman’s funeral. “You understand,” my lawyer said, “it’s a little embarrassing for me to have to ask you this. But it’s very important. And it will be a strong argument for the prosecution if I can’t come up with some answers.” He wanted me to help him. He asked if I had felt any sadness that day. The question caught me by surprise and it seemed to me that I would have been very embarrassed if I’d had to ask it. Nevertheless I answered that I had pretty much lost the habit of analyzing myself and that it was hard for me to tell him what he wanted to know. I probably did love Maman, but that didn’t mean anything. At one time or another all normal people have wished their loved ones were dead. Here the lawyer interrupted me and he seemed very upset. He made me promise I wouldn’t say that at my hearing or in front of the examining magistrate. I explained to him, however, that my nature was such that my physical needs often got in the way of my feelings. The day I buried Maman, I was very tired and sleepy, so much so that I wasn’t really aware of what was going on. What I can say for certain is that I would rather Maman hadn’t died. But my lawyer didn’t seem satisfied. He said, “That’s not enough.

As per the faith of Islam, human beings are created for a test by Allah and we live in His universe under finely tuned life-supporting systems. Our success in this test depends on moral excellence in matters involving free will. The nature of the test examines human actions made with free will. The wish to see absolute justice around us and to achieve everlasting happiness would be possible in afterlife provided we use our free will in choosing moral actions in this life. Success in this test is possible even for those who suffered injustice throughout their lives. Failure is also possible for the richest, powerful and outlaws who nonetheless might be able to evade law enforcement all their lives in this world.

Maybe an unexamined life is not worth living. But a man's examined life can make him wish he was dead

The water harmed him. Soon after Anyanwu had revealed herself, he began to grow ill. He became dizzy. His head hurt him. He said he thought he would vomit if he did not leave the confinement of the small room. Anyanwu took him out on deck where the air was fresh and cooler. But even there, the gentle rocking of the ship seemed to bother him— and began to bother her. She began to feel ill. She seized on the feeling at once, examining it. There was drowsiness, dizziness, and a sudden cold sweat. She closed her eyes, and while Okoye vomited into the water, she went over her body carefully. She discovered that there was a wrongness, a kind of imbalance deep within her ears. It was a tiny disturbance, but she knew her body well enough to notice the smallest change. For a moment, she observed this change with interest. Clearly, if she did nothing to correct it, her sickness would grow worse; she would join Okoye, vomiting over the rail. But no. She focused on her inner ears and remembered perfection there, remembered organs and fluids and pressures in balance, their wrongness righted. Remembering and correcting were one gesture; balance was restored. It had taken her much practice— and much pain— to learn such ease of control. Every change she made in her body had to be understood and visualized. If she was sick or injured, she could not simply wish to be well. She could be killed as easily as anyone else if her body was damaged in some way she could not understand quickly enough to repair. Thus, she had spent much of her long life learning the diseases, disorders, and injuries that she could suffer— learning them often by inflicting mild versions of them on herself, then slowly, painfully, by trial and error, coming to understand exactly what was wrong and how to impress healing. Thus, when her enemies came to kill her, she knew more about surviving than they did about killing.

Tomorrow Louise Masset is to be hanged. Today, therefore, while there is yet time we wish to ask the Home Secretary once and for all whether the case is so absolutely free from all element of doubt as to justify him in thus ruthlessly coming to an irrevocable decision. We hold no brief either for or against Louise Masset. She may be innocent or she may be guilty. Our only concern is that justice shall be done. Our only contention is that sufficient doubt exists and sufficient fresh evidence has come to light since the trial to justify at least an examination of these witnesses before the wretched woman is hurried out of this world.

I wished I could put all of these things in a drawer and close it, pick them out again when I felt ready to examine them, like treasures collected from a walk on the beach.

Sending girls to school is good. But the cultural framing around restricting girls is so strong that schools and colleges have become new forms of imprisonment for girls, partly because of cruel parental pressure to perform and partly because schools and colleges don’t teach girls to learn, to question or be curious. Unrelenting pressure to do well in examinations and forget everything else turns girls into dead heads even when they excel in examinations. So living in their heads and going to school are acceptable but having an independent mind is not. Neeru, 21, studying computer science against her wishes, says in despair, ‘Everyone is studying, going to coaching classes every day; it is as if there is nothing else.

If he had ten times as much brains as he has and cheated on the entrance examination, he might be able to get into a home for the feebleminded. (I wish I'd written down the source).

Pagans who take the time to develop their philosophy about how beliefs operate are more easily able to view beliefs and belief systems—including mythologies, religions, governments, cultural taboos, and corporate philosophies—with objectivity. When you are not emotionally bound to a belief, you are able to explore the direct relationship between it and the type of world that has been or can be built from it. Armed with this insight, you can then choose the beliefs that best work for you and the kind of reality you want to experience. Your objectivity will also allow you to examine your beliefs whenever you wish to see if they are meeting your expectations, and if not, to begin to change them.

Visualization As you hone and create your identity and new narrative, being able to picture yourself moving through this new life actually helps it become your reality. As you use imagery as a tool, be aware that there is a huge difference between fantasizing and visualizing. It’s like the saying “If you write it down, it’s a plan; if you don’t, it’s a wish.” Fantasizing is the activity of imagining scenarios that satisfy your desire for gratification and vengeance. Fantasizing is wishing, which is not a bad place to start. Fantasy often uses a third-person POV, like watching yourself in the best movie ever, starring you. It might be fun to fantasize, but as a psychological tool that enables you to get what you want in life, it’s more or less useless. Fantasy is usually about outcome. You imagine yourself being respected or thin, in a sexual or romantic relationship, or on the beach, but you are no closer to realizing those dreams than you were before you fantasized about them. Visualizing is like writing it down to make a plan; more specifically, it is making a model in your mind of the process leading to the desired result. Visualizing is a scientific methodology for rehearsing different reality-based scenarios in your head before an important event or interaction. If you learn to visualize effectively, you can condition yourself to succeed, even in stressful, anxious situations. To visualize for success: First, use the third-person POV to see yourself showing up as required in your life, on task, and with the performance you desire. Next, use the first-person POV, where you enter into the scene and you see and feel the experience. Go over the specifics of a job interview and see yourself being assertive. Feel your steady heart rate. Smell the confidence. Train your brain to associate walking into that interview with assurance and calm. Visualize every sensation and step. The coldness of the doorknob, the plush carpet under your shoes, the overhead lighting, the sound of the copy machine down the hall. Immerse yourself in detail. Script the scene with positive, powerful phrases, like I can and I am. I can get the job done. I am the person you’re looking for. Repeat the scenario. During the week before the specific event or interaction is to take place, practice daily. Later on, when it’s all over, examine how close your visualization was to reality. Even if the two look completely different, you’ll be glad you did all you could to be prepared and to succeed. This is a tried-and-true method of practicing for success. Athletic coaches on the sports field and personal life coaches advocate and outright require this kind of thorough mental preparation. There is no substitute except to rely on luck, which is not really a plan. Prepare, prepare, prepare, and remember what Louis Pasteur said: “Chance seems to favor the prepared mind.

Self-examination isn’t, therefore, a practice in itself, but an aspect of many different kinds of practices. The emphasis is to know yourself truly in light of who God is and what God is calling you to. This is why self-examination, without a proper notion of God and salvation, can be very dangerous. The goal is not to lead someone to depression, so that they are so overwhelmed by their sin that they cannot move. Rather, the goal is to turn and abide in Christ. Edwards provides some pastoral advice regarding this: “Draw up no dark conclusions against yourself. Don’t give yourself over when God has not given you over.”[28] The goal is not to show God that you know you are a sinner and then beat yourself up for it. Many attempt to make penance through examination, showing that they still try to save themselves rather than turning to the cross. Rather, the goal is to be who you are with the God who died for you in the midst of your sin. The goal is to grasp grace as you are rather than as you wish you were.

Unfortunately, the High King’s smile only grows. “As you wish. Then I suppose I will have to examine you alone in my chambers.

People have lost sight of the original intention of COBOL’s designers. To quote one of them, Jean Sammet: The users for whom COBOL was designed were actually two subclasses of those people concerned with business data processing problems. One is the relatively inexperienced programmer for whom the naturalness of COBOL would be an asset, while the other type of user would be essentially anybody who had not written the program initially. In other words, the readability of COBOL programs would provide documentation to all who might wish to examine the programs, including the supervisory or management personnel. Little attempt was made to cater to professional programmers…

i wished there were a hundred lamps to light me up. i wanted a spotlight and a magnifying glass so he could examine every imperfectly perfect human inch of me.

Failure is like a passing breeze among everything else that is part of nature. It is a normal part of living and learning. You don’t make a sale every time you try. You may take a bar examination more than once. You have no luck as a professional Bigfoot investigator. During a recessionary period, your stock portfolio gets hit. Some failures have consequences. The person who wishes to get drunk without ill effects is living in a dream world. In the world of commerce, failing to produce is likely to result in someone else getting your job. Most failures are fictional, such as thinking that if you are not 100 percent perfect in whatever you undertake, you are a failure. That show-stopping idea can lead to

He seemed comfortable enough in the presence of the body and Ferron wishes she could stop examining him for signs of stress. Maybe his rightminding was working. It wasn’t too much to hope for, and good treatments for post-traumatic stress had been in development since the Naughties.

Let us examine first the psychological and legal position of the criminal. We see that in spite of the difficulty of finding other food, the accused, or, as we may say, my client, has often during his peculiar life exhibited signs of repentance, and of wishing to give up this clerical diet. Incontrovertible facts prove this assertion. He has eaten five or six children, a relatively insignificant number, no doubt, but remarkable enough from another point of view. It is manifest that, pricked by remorse—for my client is religious, in his way, and has a conscience, as I shall prove later—and desiring to extenuate his sin as far as possible, he has tried six times at least to substitute lay nourishment for clerical. That this was merely an experiment we can hardly doubt: for if it had been only a question of gastronomic variety, six would have been too few; why only six? Why not thirty? But if we regard it as an experiment, inspired by the fear of committing new sacrilege, then this number six becomes intelligible. Six attempts to calm his remorse, and the pricking of his conscience, would amply suffice, for these attempts could scarcely have been happy ones. In my humble opinion, a child is too small; I should say, not sufficient; which would result in four or five times more lay children than monks being required in a given time. The sin, lessened on the one hand, would therefore be increased on the other, in quantity, not in quality. Please understand, gentlemen, that in reasoning thus, I am taking the point of view which might have been taken by a criminal of the middle ages. As for myself, a man of the late nineteenth century, I, of course, should reason differently; I say so plainly, and therefore you need not jeer at me nor mock me, gentlemen. As for you, general, it is still more unbecoming on your part. In the second place, and giving my own personal opinion, a child’s flesh is not a satisfying diet; it is too insipid, too sweet; and the criminal, in making these experiments, could have satisfied neither his conscience nor his appetite. I am about to conclude, gentlemen; and my conclusion contains a reply to one of the most important questions of that day and of our own! This criminal ended at last by denouncing himself to the clergy, and giving himself up to justice. We cannot but ask, remembering the penal system of that day, and the tortures that awaited him—the wheel, the stake, the fire!—we cannot but ask, I repeat, what induced him to accuse himself of this crime? Why did he not simply stop short at the number sixty, and keep his secret until his last breath? Why could he not simply leave the monks alone, and go into the desert to repent? Or why not become a monk himself? That is where the puzzle comes in! There must have been something stronger than the stake or the fire, or even than the habits of twenty years! There must have been an idea more powerful than all the calamities and sorrows of this world, famine or torture, leprosy or plague—an idea which entered into the heart, directed and enlarged the springs of life, and made even that hell supportable to humanity! Show me a force, a power like that, in this our century of vices and railways!

Postscript 2: My cancer friend passed away in April 2020. My alcoholic friend is probably going to die from the disease in due course. While my prayers seemed to temporarily help both situations, there remains this struggle with how, why and if prayer works. If prayers are not answered the way we wish, does it mean God doesn’t hear or care? Does it mean nothing changed? Does it mean we failed? Does it even mean anything? This subject has been thoroughly examined by many others and still cannot be fully answered. I happen to believe prayers help, even if things don’t go my way. We still die, we still fail, we still have suffering, pain and evil in this world. Yet, I choose to keep praying anyway. Now faith is the assurance of things hoped for, the conviction of things not seen. Hebrews 11:1. October 6, 2019 Salt packets.

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I do not wish my anger and pain and fear about cancer to fossilize into yet another silence, nor to rob me of whatever strength can lie at the core of this experience, openly acknowledged and examined.

I turned to my own bunk and examined it with a kind of appalled fascination. If the mattress stains were anything to go by, a previous user had not so much suffered from incontinence as rejoiced in it. He had evidently included the pillow in his celebrations. I lifted it and sniffed it, then wished I hadn’t.

Pastor Madison looked steadily at the jurors, cleared his throat and started to read.          “Marriage is what brings us together today. Where did the idea of marriage come from? What is marriage? Does marriage have any purpose in this modern age? Is it really a blessed arrangement? Why shouldn’t anyone, or any group of someones, be allowed to marry? Is marriage in danger of extinction? These are all questions, along with others, that we will examine today and in the next three week’s sermons.             “First, where did the idea of marriage come from? Who thought it up? I’m going to read to you a few sentences from a sermon given by a Swedish Pastor named Ake Green. Pay attention to what he said, because he was arrested and convicted by the Swedish judicial system for what he said. As you listen to the beginning of Pastor Green’s sermon, ask yourself if you think his words are hate words. The Swedish government charged and convicted Pastor Green with a hate crime for these words. Here are Pastor Green’s opening few paragraphs:             “From the beginning God created humans as man and woman. We begin in Genesis 1:27-28: "So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth."             “Here, God's Word clearly states that you were created to be Father and Mother - as man and woman - designed for parenthood. The Lord states that very clearly here….The marriage institution is also clearly defined in Genesis 2:24, where it says: "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh."             “Only man and wife are referred to here. It is not stated any other way; you can never imply or interpret it to mean that you can have whatever sexual partner you wish to have. ….”             “What was it that led to these cities (Sodom, mentioned 30 times in the Bible, and Gomorrah) perishing, losing their dignity, disappearing from the face of the Earth? It was because they lived in homosexuality. It will be the same on that day when the Son of Man is revealed; consequently, this is a sign of the times we are facing. As people lived in the time of Lot, so shall they live before Jesus returns. This is something we cannot deny in any way. Jesus says that the lifestyle of Sodom shall be active in the whole Earth before the coming of Jesus. The one who represents this lifestyle today goes against God's order of creation.

house with a great view. You’ll see that at the party tonight. Wish Char would be here for that, too, but we’ll all be together soon.” At least, Kate thought, Jack Lockwood, alias former father, would not be here tonight, so she could enjoy herself. Not only was she curious to see Grant Mason, but she also couldn’t wait to examine the Adena burial site she’d found on an old map in the university archives when she was back in the States at Christmas. The so-called Mason Mound was about twenty yards behind Grant’s house, and she was much more eager to see it than him. * * * The caterers Grant had hired from the upscale Lake Azure area had taken over the kitchen, and he didn’t want to disturb the setup for the buffet or the bar at the far end of the living room. So he sat in his favorite chair looking out over the back forest view through his massive picture window. The guests for the party he was throwing for his best friend, Gabe, and his fiancée, Tess, would be here soon—eighteen people, a nice number for mixing and chatting. He’d laid in champagne for toasts to the happy couple. Gabe and Grant had been best friends since elementary school, when a teacher had seated them in alphabetical order by first names. Grant had been the first to marry. Lacey had been his high-school sweetheart, head of the cheerleaders, prom queen to his king. How unoriginal—and what a disaster.

This was obviously done with a blunt lance,” Volney said after examining a deeply dented breastplate. Morgan stopped writing for a moment. “Actually,” he corrected, “General Harband was thrown by his horse and he landed chest-first on a fence post.” “Old Hardman Harband?” Volney laughed. “Oh I wish I could have seen that.

In the kitchen Anna was quietly plotting to get rid of him. A brief talk, then she would contact the publisher and ask for someone more suitable. When she bore her best china cautiously back into the room she found him on his feet, examining things. 'Here we are,' she said, speaking drily, trying to call him back to his place. 'Who's this guy?' Dick asked, staring at a happy, rounded man having his photograph taken on a boat with a huge fish at his feet. 'That is my Uncle Max,' Anna said impatiently. 'Here is your coffee.' 'Great. I need a cup. Strong and black.' Dick was feeling his reckless self coming out: so what is she thinks I'm a scruff? Push some buttons and see what the old cow's made of. Anna regretted that he must place his stained body upon her newly-cleaned velvet. She was grateful for having no sense of smell. 'Tell me what you have written, Mr Michaels?' He noticed the challenge. 'All sorts of rubbish,' he said unhelpfully, wishing to add the word 'rubbish', but showing admirable restraint. 'I write anything that's required.' As he spoke he noticed an unrealised pride in his humble craft. 'I turn things into readable English so people will be interested. You see, not everyone who has had an interesting life knows how to make it sound good; that's my job.' He could see her expression soften. Something simian amid the fine features? 'I make a great effort not to change the original intention, of course...' 'You call that a ghost, I think?' 'Yeah. The ghost brings people's lives to life.

Josie said. “We almost gave up several times,” Dora admitted, shaking her head.  “But maybe the quilt did keep us from going home earlier than we had planned.” “I like the name Rolling Stones,” Josie commented. “Hey, that’s kind of like us. We didn’t use wagons, but we managed to tour part of the country.” “You’re right. I believe we should just keep the quilt.” “Won’t it remind us of all the anxious moments?” “Maybe, but we showed courage and persevered,” Dora said, soundly.  “Hey, where’s the bonus they promised us?” “Well, I don’t know.” Dora searched the box and held up a blue envelope. “Let’s see.” Josie whipped it out of her hand. She broke the seal and took out two airplane tickets. “Airplane tickets?” Dora asked in disbelief. “What do we do with tickets?” “Here’s a note between the tickets.” Josie opened it.  “It says the tickets are for a quilt show in Philadelphia. Milton wants us to attend.  He says he will meet us there and answer more questions for us.” “But we’re afraid to fly,” Dora protested. “Could we send the tickets back?” Josie suggested. “I don’t think so. Milton will be out his money.” “When is it?” Dora took the tickets and examined them. “In September. Only a month away.” Josie tapped her chin in thought. “If we decided to do more touring, we could extend our trip from there to the New England States.” “We could see the autumn leaves,” Dora said, excitement rising in her voice. “Anthony wanted us to visit him in Iowa,” Josie reminded Dora. “How are we going to work all this in?” “I have no idea. Why does traveling have to be so complicated and so full of surprises?”   ______   MDora looped a bright red scarf around her neck while glancing out her bedroom  window. The wind swirled bits of trash down the sidewalk of their Hedge City, Nebraska, home. She sighed, wishing she could stay at home today and read.  Buzzie looked up at her and meowed, expressing the same sentiments. She reached down and patted her softly.  But she didn’t have that luxury today. She had agreed to substitute teach for the current English teacher who would be out for at least a week.  Josie called from the kitchen. “Want more coffee?” “Yes, please.  Fill my mug.  I’ll drink it on my way to school.” She reached into the closet and pulled out a beige sweater. A glance in the mirror confirmed the bright red scarf did wonders for the nondescript sweater’s color. Josie joined her at the door dressed in russet slacks and matching jacket and handed Dora her mug.  “A little blustery today.” “For sure.” Dora eyed Josie, wishing she had the sense of style Josie displayed. The sisters would walk together and then would split to their separate ways, Josie to fill in at the

So if there ever was a time when an examination of ethical leadership would be useful, it is now. Although I am no expert, I have studied, read, and thought about ethical leadership since I was a college student and struggled for decades with how to practice it. No perfect leader is available to offer those lessons, so it falls to the rest of us who care about such things to drive the conversation and challenge ourselves and our leaders to do better. Ethical leaders do not run from criticism, especially self-criticism, and they don’t hide from uncomfortable questions. They welcome them. All people have flaws and I have many. Some of mine, as you’ll discover in this book, are that I can be stubborn, prideful, overconfident, and driven by ego. I’ve struggled with those my whole life. There are plenty of moments I look back on and wish I had done things differently, and a few that I am downright embarrassed by. Most of us have those moments. The important thing is that we learn from them and hopefully do better. I don’t love criticism, but I know I can be wrong, even when I am certain I am right. Listening to others who disagree with me and are willing to criticize me is essential to piercing the seduction of certainty. Doubt, I’ve learned, is wisdom. And the older I get, the less I know for certain. Those leaders who never think they are wrong, who never question their judgments or perspectives, are a danger to the organizations and people they lead. In some cases, they are a danger to the nation and the world.

The sooner the event is defused or debriefed, the faster the reactions will ease or disappear. Denial prolongs the pain and can keep the event freshly in mind far longer than necessary. Once a situation has been identified as a critical incident, there are several options for managing the group’s response. During a critical incident, watch for acute stress symptoms. Someone allowed to continue functioning when suffering acute stress can cause additional, if inadvertent, rescue burdens to arise. Soon after the event, within a few hours, a defusing is likely to help the group. Everyone is brought together and the event is discussed informally. This is not a critique of how the event was handled. A defusing is a time for examining how people are responding to the situation emotionally, physically, and cognitively. It is an acknowledgment that something unusual happened and that unusual responses may be occurring because of it. Defusing these intense reactions allows healing to begin. As a WFR, you may be called upon to manage a defusing. It is generally best to form the group into a circle with no one hanging back “in the shadows.” Establish guidelines for the defusing. Encourage everyone to speak, but do not allow anyone to cast blame or dwell on things he or she thinks were done wrong. Let no one interrupt while another is speaking. Ask each person to relate (1) his or her role during the incident, (2) how he or she felt and now feels, and (3) what he or she thought and now thinks. A formal critical-incident stress debriefing requires the assistance of a trained group. Many critical incident stress management (CISM) or critical incident stress debriefing (CISD) teams exist. You may wish to check for local availability even before leaving the trailhead. A formal debriefing is conducted by a group composed of both peer counselors (in this case, the ideal would be wilderness oriented peers) and mental health workers who have been specially trained in CISM. Only those who were involved are invited. The process usually takes 2 to 4 hours. The relief of a properly debriefed group is palpable. The ability for an untrained, or well intentioned but naïve, group to cause permanent damage to participants is also very real. Call in only an established, trained CISD group.

Such compliments—they were thrilling but almost impossible to absorb in this quantity, at this pace. It was like she was being pelted with a magnificent hail, and she wished she could save the individual stones to examine later, but they’d exist with such potency only now, in this moment. And

bHere, then, is what God’s truth requires us to seek in examining ourselves: it requires the kind of knowledge that will strip us of all confidence in our own ability, deprive us of all occasion for boasting, and lead us to submission. We ought to keep this rule if we wish to reach the true goal of both wisdom and action. I am quite aware how much more pleasing is that principle which invites us to weigh our good traits rather than to e(b)look upon our miserable want and dishonor, which ought to overwhelm us with shame. bThere is, indeed, nothing that man’s nature seeks more eagerly than to be flattered. Accordingly,

If we wish to embed design approaches more firmly into the fabric of public organisations as an approach to dealing with change, then do we not need to examine our current governance mechanisms as well?

It’s for you from Miss Tempy.” Aletta stood and stretched from side to side, then accepted the offered treat. She started to take a drink, then paused and looked back at him, doing her best to make her frown look real. “If it’s for me, then why is half of it gone?” He grinned. “I didn’t want to spill any on the way so I drank a little.” She laughed and took a sip. Delicious as usual. She’d finally managed to watch Tempy mixing a batch one day and had learned the woman’s secret—a little salt and vanilla. And, of course, a generous amount of cream. “Are we ready to hang the star yet, Mama?” “Almost. But I’m to the point now where I’m going to need some help putting it all together.” He jumped up. “I’ll help.” She tousled his hair. “I appreciate that. But I think you and I might require a third person for this next part.” Just then Aletta looked over to see Jake walking from the house, past the barn and toward his cabin. “Captain Winston!” she called. He turned, gave a quick wave, and headed in their direction. “Evening, Aletta.” He knelt and gave Andrew a playful poke in the tummy. “Hey, buddy, how you doing?” “I’m good, Ja—” Andrew cut his eyes in her direction. “I mean . . . Captain Winston, sir. You want some cocoa? Tempy made some just now.” Jake smiled. “That sounds good, thank you.” Aletta caught her son’s gaze, appreciating how he’d corrected his mistake. “Do you plan on drinking half of the Captain’s too?” With an impish grin, Andrew darted back to the kitchen. “Fine boy you’ve got there, Aletta.” “Thank you. I think I’ll keep him.” “With good reason.” Jake eyed the booth lying in pieces on the barn floor beside the manger, and knelt to examine her work. “Very impressive. Your father taught you well.” “I only wish I’d learned how to carve like he could. He would’ve taught me, but I didn’t consider it important enough at the time.” He ran a hand over the manger and looked up at her, a mischievous gleam in his eyes. “It’s never too late to learn something new.” “I’ve got yours, Captain Winston!” They looked up to see Andrew slowly walking toward them, his attention homed in on the cup in his hands. Captain Winston took the cup from him but eyed it suspiciously. “Tell me now . . . how much of mine did you drink?” Andrew grinned. “Not as much as Mama’s.

Wish I could disagree, shweetheart,”Allsop replied with a halfhearted Bogart imitation. He lifted the thin blanket covering the dead junkie’s face to reveal a large syringe jammed to the hilt under her chin. I watched as he examined the blonde woman’s stiff arms, which showed old, healed needle track scars, and noticed she’d dressed for comfort –old sweat pants and a T- shirt.

People’s preferences influence not only the kind of information they consider, but also the amount they examine. When the initial evidence supports our preferences, we are generally satisfied and terminate our search; when the initial evidence is hostile, however, we often dig deeper, hoping to find more comforting information, or to uncover reasons to believe that the original evidence was flawed. By taking advantage of “optional stopping” in this way, we dramatically increase our chances of finding satisfactory support for what we wish to be true.

Humor Humor is a great social lubricator—it can make interacting go more smoothly. If you are good at telling jokes, try a few. Telling jokes is risky, however; do not tell ethnic, racist, or off-color jokes. And as always, pay careful attention to interactive chemistry. One high school student who attended my program reported that, although he tried to become part of a popular social group at his new school, playing on the football team and joining several clubs, he was not invited to socialize with the other kids off the field. He had become known for telling joke after joke, in vain hopes of being accepted. When we examined things more carefully, it became clear that his style of telling jokes—sometimes irrelevant, sometimes just plain corny—was not appealing to the peer group he was associating with. Quite simply, the chemistry was off. If you wish to inject humor and levity into an interaction, it’s better to tell funny stories. If the funny stories are about yourself, great: People enjoy mildly self-deprecating humor. You can also find amusing true stories in the newspaper.

Buddhism is not a belief system. It’s not about accepting certain tenets or believing a set of claims or principles. In fact, it’s quite the opposite. It’s about examining the world clearly and carefully, about testing everything and every idea. Buddhism is about seeing. It’s about knowing rather than believing or hoping or wishing. It’s also about not being afraid to examine anything and everything, including our own personal agendas.

Now, in cross-examination, the witnesses Asquith, George, Grey, Simon, Runciman, and indeed nearly all the plaintiffs, have confessed that they have been guilty from time to time of legislation, or proposals for legislation, of which the main purpose was to make people do something which they did not wish to do, or prevent people from doing something they did wish to do. Few of them could point to an item in their legislative programmes which had any other purpose, and, with the single exception of Mr. Haddock, they have no legislation to suggest of which the purpose is to allow people to do something which they cannot do already. On the contrary, it appears, they are as anxious as any other party in Parliament to make rules and regulations for the eating, drinking, sleeping, and breathing of the British citizen... Mr. Haddock's own programme is simple: (a) to propose no legislation unless its purpose is to allow people to do what they like, and (b) to support no legislation whose purpose is to stop people from doing what they like. "Which is the Liberal Party?

They’re supposed to help look for the king.” Merdigen shrugged. “Why the urgency to find the king? You have a queen, after all.” Merdigen’s priorities tended to be rather skewed at times. “I need some fresh air,” Alton said. “Sure, sure, leave me alone. Me and my beard.” Alton shook his head. Just before he stepped through the tower wall to the outside world, he heard Merdigen mutter, “I wish I could go out and have some fresh air.” The weather was fine, so Alton saddled up Night Hawk for a ride down to the main encampment at the breach. Hawk tossed his head and pranced, and Alton was assailed by guilt that he did not pay his horse nearly enough attention. • • • At the main encampment he examined the cracks around the breach, made measurements, and recorded his findings in his logbook. He took reports from the officers on duty there. They kept watch over the breach and

As Zacharias approached his conveyance, the scope of the undertaking to which he had agreed began to dawn upon him. The chaise that was to bear him and Prunella to Fobdown Purlieu was indeed waiting. It was doubtful whether it was capable of doing anything else. Turrill was a good-humoured man on the whole, whose anxieties about driving the Sorcerer Royal had been eased by Mr. Wythe’s being as pleasant-spoken and openhanded a gentleman as he had ever met (“Even if he is black as coal, I am sure that is none of his fault, and it would be a dull world if God had cut us all from the same pattern”). It was no wonder he felt hardly used upon this occasion, however, and Zacharias was not surprised to be addressed in terms of reproach. “You hadn’t ought to have done it, sir,” said the coachman. “You may turn me into a frog for it, but I must speak my mind, and I say you hadn’t ought to have done it. If I had not given satisfaction, you had only to say the word and I should have hopped to it, not wishing to offend any gentleman of such a liberal disposition as yourself, and not being such a fool as to desire to vex a sorcerer besides. There was no call to go a-magicking the chaise—and where you got the squashes for it out of season, I am sure I don’t know.” “Neither do I,” said Zacharias, bending down to examine what had previously been a wheel, and was now an enormous squash.

Philosophy begins when one learns to doubt—particularly to doubt one’s cherished beliefs, one’s dogmas and one’s axioms. Who knows how these cherished beliefs became certainties with us, and whether some secret wish did not furtively beget them, clothing desire in the dress of thought? There is no real philosophy until the mind turns round and examines itself. Gnothi seauton, said Socrates: Know thyself.

Happiness? It was one of the saddest nights of my life, an ageless sadness that insinuated itself into the very heart of this new world and deepened slowly into anguish and agony. There she was sleeping, closer to me than anyone had ever been to me, exposed and available, utterly trusting, at my disposal to love, to look at, to touch, to explore, to enter: and yet, in that peaceful deep sleep more remote than any star, ungraspable, forever, apart. I knew her eyes and the inside of her mouth, her nipples in rest and arousal, every limb of her slight smooth body, every individual finger and toe; I could examine if I wished each secret hair. And yet it amounted to nothing, nothing at all. Our bodies had joined and turned and clasped, and shared the spasms of pleasure and of pain. But having touched, we were again separate; and in her sleep, as she smiled, or whimpered, or lay breathing quietly, she was as far from me as if we'd never met. I wanted to cry. But the ache was too deep to be relieved by tears.

Whether your neighbor, coworker, friends, or extended family, there is someone. If every person can think of someone who had a broken family, it shows you how common this disease is. Don’t let this condition plague your life! Love your family like no tomorrow. The mortar of every relationship is love. All the bonds of friendship begin with the heart. So work on your own heart that you can cherish other’s as well. How we relate to others can determine how easy or how difficult our lives will be. If you’re too busy trying to take care of yourself, there will be a day when you’ll wish you did more to bond with a friend or family member before they died. By then it’s too late to take your choices back. Don’t live life with regrets! Remember that there are no regrets in perfect love. Indeed, the most rewarding experiences don’t come from how we love ourselves but how we love others. If we spend more time filling up other people, it will result in a tangible reward that can be felt and experienced in this life. Now, true and sincere love wouldn’t be loving someone with the hope of getting a reward out of it. True love is expressed without regard for self. For example, consider the depths of a mother’s love. True love can be examined in a mother’s life.

Commons People takes a look at the day-to-day lives of our MPs, examining what motivates them, who inspires them, what they do to relax, what keeps them awake at night, and their hopes and aspirations for the future. It allows the reader to get into the minds of our elected representatives, reveals what�s in their hearts and explores their concerns. It is also the perfect read for politics students and those wishing to become involved in politics at any level.

They don't teach this in school anymore?' Anya asks and clucks in dismay. 'When I was a girl, we made memory palaces to helps us memorize for our examinations. You chose an actual place, a palace works best, but any building with lots of rooms would do, and then you furnished it with whatever you wished to remember.... Bur once you had learned the rooms, in your imagination you could add anything you wish. So, when we needed to memorize the Law of God, for instance, we closed our eyes and put a question and answer in each room." Page 68-69

Throughout her life Conchita grew in the understanding of this grace of graces. Our Lord taught her that it was an actual sharing in the grace given to Mary. Our Lord described it as a “Mystical Incarnation”. She described it as follows: This Mystical Incarnation is an imitation of that which was brought about in Mary, but an imitation in the divine sense, through the same Divinity. It is a unitive, transformative, and mutually penetrative grace in which the Most Holy Trinity takes part, for it is a participation in the fruitfulness of the Father that the Holy Spirit achieves in order to make a Jesus out of the soul. It is the union of the Word Incarnate with a soul in order to reproduce the mystery of Christ, taking a creature as an instrument of sacrifice and immolation, making it a victim in union with Jesus and associating it to the redemption in order to accomplish His plans of love.               Our Lord clearly tells Conchita that many other souls will follow her and become “golden links” in a chain to give God the glory He wants through the gift of this grace of graces. He explained this to Conchita: You must forget yourself, throw yourself into My arms and offer it all, day and night, for the salvation and perfection of souls. You see, you are going to make a chain. Each hour of your life is going to be a golden link, being offered with that intention; I wish that it not be broken until your death and this will be your own self-examination… Give yourself to souls as I gave Myself, so you can assimilate yourself with Me. And how did I give Myself? With love, with sacrifice, and without interruption. This is the way I wish your life to be in the future. I want more. I will choose souls that continue these golden hours that I wish you to begin without interruption.

Lily’s head fell back with her broken keen filling the air. “Holy shit!” Hal came running flat out, Lily’s cry still reverberating. He skidded to a halt on the slippery deck, his panicked rescue unfortunately bringing him quite near to where Sean and Lily were fused together. As comprehension dawned, embarrassment colored his face a flaming pink blush. Instinctively, Sean shoved Lily behind him, shielding her with his body. He could feel her tremble against him. Were her tremors the aftermath of blazing passion, or were they from horrified mortification? he wondered. He wished he could see her face. “Sorry we gave you a scare, Hal. I, uh, fell into the water. Then somehow, Lily and I got caught up in a water fight to the death. Guess I forgot how ticklish she is.” He coughed. It was a pathetic story, but the best he could do right now. At his words, Hal looked up from his seemingly rapt examination of the deck’s tiles. Although his face was still as pink as Evelyn Roemer’s dyed hair, his lips parted in a smile of relief. “Oh, yeah,” he nodded, more than willing to play along. “Everyone needs a good tickle now and again.” He cleared his throat and loudly said, “Sorry to break up the fun, but you two have probably had enough water sports for one night.” Hal’s gaze moved past Sean. “You okay there, Lily?” Behind Sean, Lily froze. What to say? That she’d been nanoseconds away from a soul-shattering orgasm when Hal came barreling poolside. Bereft of Sean’s intoxicating kisses to drug her senseless, Lily hardly recognized herself. Had she gone mad? Probably. She wondered whether she would ever recover from what was undoubtedly the most intensely erotic experience of her life. Oh, God! Of all the people to have interrupted her and Sean in the pool! Hal Storey was as close to a father as Lily would ever have. He’d always supported her, believed in her. . . “Lily?” “I’m fine, Hal. Just a bit achy.” She cringed, sure Hal would guess that the parts of her that ached and throbbed had nothing to do with swimming.

Will they achieve a uniformity in censorship methods among the various regimes?” “Not uniformity. They will create a system in which the methods support and balance one another in turn....” The Director General invites you to examine the planisphere hanging on the wall. The varied color scheme indicates: the countries where all books are systematically confiscated; the countries where only books published or approved by the State may circulate; the countries where existing censorship is crude, approximate, and unpredictable; the countries where the censorship is subtle, informed, sensitive to implications and allusions, managed by meticulous and sly intellectuals; the countries where there are two networks of dissemination: one legal and one clandestine; the countries where there is no censorship because there are no books, but there are many potential readers; the countries where there are no books and nobody complains about their absence; the countries, finally, in which every day books are produced for all tastes and all ideas, amid general indifference. “Nobody these days holds the written word in such high esteem as police states do,” Arkadian Porphyrich says. “What statistic allows one to identify the nations where literature enjoys true consideration better than the sums appropriated for controlling it and suppressing it? Where it is the object of such attentions, literature gains an extraordinary authority, inconceivable in countries where it is allowed to vegetate as an innocuous pastime, without risks. To be sure, repression must also allow an occasional breathing space, must close an eye every now and then, alternate indulgence with abuse, with a certain unpredictability in its caprices; otherwise, if nothing more remains to be repressed, the whole system rusts and wears down. Let’s be frank: every regime, even the most authoritarian, survives in a situation of unstable equilibrium, whereby it needs to justify constantly the existence of its repressive apparatus, therefore of something to repress. The wish to write things that irk the established authorities is one of the elements necessary to maintain this equilibrium. Therefore, by a secret treaty with the countries whose social regime is opposed to ours, we have created a common organization, with which you have intelligently agreed to collaborate, to export the books banned here and import the books banned there.” “This would seem to imply that the books banned here are allowed there, and vice versa....” “Not on your life. The books banned here are superbanned there, and the books banned there are ultrabanned here. But from exporting to the adversary regime one’s own banned books and from importing theirs, each regime derives at least two important advantages: it encourages the opponents of the hostile regime and it establishes a useful exchange of experience between the police services.” “The

The participants were twenty-six men engaged in a variety of professional occupations: sixteen engineers, one engineer-physicist, two mathematicians, two architects, one psychologist, one furniture designer, one commercial artist, one sales manager, and one personnel manager. At the time of the study, there were few women in senior scientific positions, and none was found who wished to participate. Nineteen of the subjects had no previous experience with psychedelics. They were selected on the basis of the following criteria: The participant’s occupation required problemsolving ability. The participant was psychologically stable, as determined by a psychiatric interview examination. The participant was motivated to discover, verify, and apply solutions within his current employment. Six groups of four and one group of three met in the evening several days before the session.a The sequence of events to be followed was explained in detail. In this initial meeting, we sought to allay any apprehension and establish rapport and trust among the participants and the staff.

He turned toward the bookshelf, his back to her, saying nothing. He held out one hand and she gave him the Eliot to shelve. His voice was rough. “‘Our words have wings, but fly not where we would.’” Caroline stepped back into her heels. “I always thought she stole that line from Homer. He was all about the ‘winged words’ in the Odyssey, and then Eliot comes along with that line and everyone falls all over it.” Brooks seemed to be examining the shelf again. “I thought you liked George Eliot.” “I do. I think she was brilliant. But what does that line mean, anyway? Is it about influence? Writing? Distance?” She shrugged, wishing he would step away from the books and turn around. “Maybe it means that sometimes what we say doesn’t come across the way we mean it to.” He finally turned, his lips tilted up a bit at the corners. “I always liked ‘nothing is so good as it seems beforehand.’ I think that’s the perfect Eliot quote for the moment we head off to a garden party.

It is within my own heart that change must take place. It is the examination of my own soul and the questioning of my own beliefs that will bring healing. Judgment does not heal. I cannot save anyone through my condemnation of them. It is only through deep honesty with myself, and the examination of my own selfishness that I can begin to treat others as I would wish to be treated.

The “free market” is a myth that prevents us from examining these rule changes and asking whom they serve. The myth is therefore highly useful to those who do not wish such an examination to be undertaken. It is no accident that those with disproportionate influence over these rules, who are the largest beneficiaries of how the rules have been designed and adapted, are also among the most vehement supporters of the “free market” and the most ardent advocates of the relative superiority of the market over government. But the debate itself also serves their goal of distracting the public from the underlying realities of how the rules are generated and changed, their own power over this process, and the extent to which they gain from the results.

Examine the first hundred people you meet, ask them what they want most in life, and ninety eight of them will not be able to tell you. If you press them for an answer, some will say— security, many will say— money, a few will say— happiness, others will say— fame and power, and still others will say— social recognition, ease in living, ability to sing, dance, or write, but none of them will be able to define these terms, or give the slightest indication of a plan by which they hope to attain these vaguely expressed wishes. Riches do not respond to wishes. They respond only to definite plans, backed by definite desires, through constant persistence.

As the twentieth century draws to a close it has become obvious that material yardsticks alone cannot serve as an adequate measure of human well-being. Even as basic an issue as poverty has to be re-examined to take into account the psychological sense of deprivation that makes people feel poor. Such a ‘modern’ concept of poverty is nothing new to the Burmese, who have always used the word hsinye to indicate not only an insufficiency of material goods but also physical discomfort and distress of mind: to be poor is to suffer from a paucity of those mental and spiritual, as well as material, resources which make a human being feel fulfilled and give life a meaning beyond mere existence. It follows as a matter of course that chantha, the converse of hsinye, denotes not only material prosperity but also bodily ease and general felicity. One speaks of chantha of the mind and of the body and one would wish to be possessed of both. It

...I sent the first half of the dissertation to Rudolf Bultmann [major figures of early 20th century biblical studies and a prominent voice in liberal Christianity] as a courtesy with an invitation to respond to any points in my analysis and critique if he wished. I was speechless when I received a long letter from Bultmann, who had diligently examined the details of my arguments. His letter became a featured part of the publication in 1964 by Westminster Press of Radical Obedience: The Ethics of Rudolf Bultmann: With a Response by Rudolf Bultmann. That book, more than any other , launched my career as a serious theologian. But it also led to my reputation as a situation ethicist, ironically just about the time I was beginning to disavow situation ethics.

Forgive me, Sophia. I didn’t mean to offend you. I was just coming over to apologize for hurting you during the, er, ceremony.” “It’s all right.” She looked down at the ground, feeling awkward all over again when she remembered the strange sensations that had flooded her body during the Luck Kiss. “No, it’s not. I drew your blood and for that I must beg your forgiveness.” He sounded formal again, just as he had when he was talking to the priestess. “The gift of blood must be freely given—never taken or forced.” “The…the gift of blood?” She looked up at him uncertainly. “Is that some kind of Kindred ceremony?” He looked uncomfortable. “It is part of the mating ritual of the Blood Kindred. And since you have made it abundantly clear you have no wish to be called as a bride, I shouldn’t have taken your blood.” “So if you did call a bride that would be part of it—of your relationship, I mean? You’d always be…biting her?” She couldn’t help looking at his fangs again and feeling glad they were still small. “Only when we made love,” Sylvan assured her as though that made it all right. Sophie felt her stomach do a slow forward flip but she tried not to show her dismay. “That’s…uh interesting.” “And off the point.” Sylvan frowned, as though irritated with himself. “What I’m trying to say is, please accept my apologies and my best wishes for your health and happiness. I truly did not mean to bite you.” “It’s…I know it was an accident but…” She wanted to ask him more. Wanted to know why his fangs had grown when he kissed her. It wasn’t just his fangs that grew, whispered a little voice in her head and a wave of embarrassment swept over her. “Yes?” Sylvan looked at her earnestly but she shook her head. “It’s okay,” she mumbled, not meeting his eyes. “Seriously, I’m fine. Let’s just…leave it at that.” “I appreciate your willingness to put the incident behind us but I need to examine the wound.” “Why?” Sophie asked. “I know you’re a doctor…er medic but—” “I need to know how serious the injury I inflicted was.” He looked so stern that she tilted her chin up to allow the examination. “It’s not bad at all. See?” she pointed at her bottom lip which, to tell the truth, was still pretty sore. Sylvan cupped her cheek in one hand and leaned forward, studying her hurt lip. For some reason Sophie’s face got hot at the gentle touch and she had to close her eyes. What is he looking for? What’s taking so long? She wished he would hurry up and finish the examination. His hand was so warm and the feel of his skin on hers made her nervous. “Is…is everything all right?” she asked at last. “It appears to be.” He sounded cautiously relieved. “I nicked you pretty badly but I don’t think you got any of my essence.” “Your what?” She opened her eyes to see him looking at her intently. Blushing, she looked quickly away. “My essence. It’s…never mind. You should recover normally.” His voice dropped. “I would offer to heal it for you but I don’t think you’d care for my method of healing.” “What do you mean?

Anderson’s use of the word ‘grotesque’ is quite important in this context. In its usual sense in reference to human beings it connotes disgust or revulsion, but Anderson’s use is quite different. To him a grotesque is, as he points out later, like the twisted apples that are left behind in the orchards because they are imperfect. These apples, he says, are the sweetest of all, perhaps even because of the imperfections that have caused them to be rejected. He approaches the people in his stories as he does the apples, secure in his knowledge that the sources or natures of their deformities are unimportant when compared to their intrinsic worth as human beings needing and deserving of understanding. This approach is based on intuition rather than objective knowledge, and it is the same sort of intuition with which one approaches the twisted apples; he believes that one dare not reject because of mere appearance, either physical or spiritual; that appearance may mask a significant experience made more intense and more worthwhile by the deformity itself. In the body of the work proper, following this introductory sketch, Anderson has set up an organizational pattern that no only gives partial unity to the book but explores systematically the diverse origins of the isolation of his people, each of whom is in effect a social displaced person because he is cut off from human intercourse with his fellow human beings. In the first three stories Anderson deals with three aspects of the problem of human isolation. The first story, ‘Hands,’ deals with the inability to communicate feeling; the second, ‘Paper Pills,’ is devoted to the inability to communicate thought; and the third, ‘Mother,’ focuses on the inability to communicate love. This three-phased examination of the basic problem of human isolation sets the tone for the rest of the book because these three shortcomings, resulting partially from the narrowness of the vision of each central figure but primarily from the lack of sympathy with which the contemporaries of each regard him, are the real creators of the grotesques in human nature. Each of the three characters has encountered one aspect of the problem: he has something that he feels is vital and real within himself that he wants desperately to reveal to others, but in each case he is rebuffed, and, turning in upon himself, he becomes a bit more twisted and worn spiritually. But, like the apples left in the orchards, he is the sweeter, the more human for it. In each case the inner vision of the main character remains clear, and the thing that he wishes to communicate is in itself good, but his inability to break through the shell that prevents him from talking to others results in misunderstanding and spiritual tragedy. David D. Anderson “Sherwood Anderson’s Moments of Insight

Because a husband is convinced that he is righteous and his wife is not righteous, he doesn’t feel the need to look at or examine himself. That leaves him with only one conclusion, that the problems in the marriage are his wife’s fault. So he watches her all the more hyper-vigilantly, and because she is less than a perfect person, he collects more and more “evidence” to support his view of the marriage struggles. Each day makes him more convinced that his wife is the one who needs to change, not him. Rather than being grieved at the weakness and selfishness of his own heart, he finds it harder and harder to deal with hers. He struggles to be patient with her and secretly wishes that she could be more like him. This posture is dangerous to any relationship but devastating to the health of a marriage.

I sacrifice to Thee this cherished wish, this lust, this weakness, this scheme, this opinion: make me what Thou wouldst have me; I bargain for nothing; I make no terms; I seek for no previous information whither Thou art taking me; I will be what Thou wilt make me, and all that Thou wilt make me. I say not, “I will follow Thee whithersoever Thou goest”, for I am weak; but I give myself to Thee, to lead me anywhither. I will follow Thee in the dark, only begging Thee to give me strength according to my day. Try me, O Lord, and seek the ground of my heart; prove me, and examine my thoughts; look well if there be any way of wickedness within me; search each dark recess with thine own bright light, and lead me in the way everlasting.

you? I think somebody pulled the plug on your brain drain! I’d rather run through a lion den in pork-chop underwear than talk to you! Well, you started with nothing, you’ve got that left! Most people live and learn but you just living aren’t you. You’re a just a few churns away from being butter aren’t you! I’m not a doctor, but I think you’ve got suckit-itus! I think there’s a manufacturer’s defect in your DNA! I don’t know what makes you so screwed up, but whatever it is, it’s working! Your brain must feel like brand new, since you never use it! The results of your IQ test would probably be negative! Call 911! I think somebody stole all your common sense! You look like a perfect example of a total failure! Was the ground cold when you crawled out this morning? For crying out loud! You’re acting like some kind a brainless, drunk, penguin! On the bright side, as a failure, you’re a great success! If idiots could fly, you’d be an eagle! How’d you even get here? Did somebody leave your cage open? If you had your head examined they wouldn’t find a lick of sense! I think you’ve got a bug in your programming! Don’t feel bad. A lot of people have no talent. Hi, I’m a human being! What are you again? I see you’re not letting your education get in the way of your ignorance! How long has it been since they performed your lobotomy? Are you in town for an idiot convention? You’re about as fun as licking the hand rail on an escalator! I’d slap you senseless if I could spare the two seconds it would take! Tough-titty said the kitty when the milk was all gone. The world needs examples like you so the rest of us can feel better! I don’t think you’re a fool. But what’s my opinion against thousands of others? I wish I could break whatever spell keeps magic’n you here! It looks like what you lack in intelligence you make up for in stupidity!

You may specify by telephone,” the voice droned on, “whether you wish his body interred by the Government or would you prefer a private burial place? The fee for Government burial is ten dollars.

Having argued for the intrinsic reasonableness of faith, Lewis then turns to the problem that is posed by pain: “If God were good, He would wish to make His creatures perfectly happy, and if God were almighty He would be able to do what He wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both.”[441] Yet with his characteristic Socratic approach, Lewis then observes that the terms being used—such as good, almighty, and happy—need careful examination. If these words bear the meanings of everyday language, there is indeed a serious problem. But what if they do not? What if we have to learn their special meanings, and see things in their light?