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What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all. Did I crave a greater challenge?...Or was it simply better somehow? Because these humans hate with so much fury, was the other end of the spectrum that they could love with more heart and zeal and fire?

Ryodan doesn’t like Mac. He never has. She got between him and his best boy-bud. I give him a look. “I’ll tell you a secret, Ryodan. You mess with her, Barrons’ll kill you.” I drag a finger across my neck. “Just like that. You aren’t all that. Barrons’ll stomp your ass, hand’s down.” He smiles faintly. “I’ll be damned. You have a crush on Barrons.” “I do not have a crush—“ “You do, too. It’s all over your face. Anybody could see it.” “Sometimes, boss, you’re just wrong.” “I’m never wrong. You might as well take out a billboard. ‘Dani O’Malley thinks Jericho Barrons is hot.’ My offer to teach you is still open. Save you from future embarrassment. If I can see it on your face, he can, too. ” “He never figured it out before,” I grumble then realize I just admitted it. Ryodan has a tricky way of wording things that makes you say things you didn’t mean to say. “Maybe I’ll ask Barrons to teach me,” I mutter and turn away from the stairs, heading for his office. I run smack into his chest. “Dude, move. Trying to get somewhere here.” “No one but me is ever going to teach you, Dani.” He touches me before I see it coming, has his hand under my chin, turning my face up. My shiver is instant and uncontrollable. “That’s non-negotiable. You signed a contract with me that grants exclusivity. You won’t like it if you try to break it.

The faith a movement proclaims doesn't count: what counts is the hope it offers. All heresies are the banner of a reality, an exclusion. Scratch the heresy and you will find the leper. Every battle against heresy wants only this: to keep the leper as he is.

What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all. Did I crave a greater challenge? This love was tricky; it had no hard-and-fast rules - it might be given for free, as with Jamie, or earned through time and hard work, as with Ian, or completely and heartbreakingly unattainable, as with Jared. Or was it simply better somehow? Because these humans could hate with so much fury, was the other end of the spectrum that they could love with more heart and zeal and fire?

Many churches offer more entertainment than worship, more uniformity than diversity, more exclusivity than outreach, more law than grace.

25. The soul offers to the Immaculate its own acts of love not as one consigns an object to just any intermediary, but as her property, as her complete and exclusive property, since it understands that the Immaculate offers to Jesus these acts as if they were her own, which means that she offers them without stain, immaculate; Jesus, then, offers them to the Father.

Attachment is conditional, offers love only to certain people in certain ways; it is exclusive. Love, in the sense of metta, used by Buddha, is a universal, nondiscriminating feeling of caring and connectedness.

No exclusive,” I said aloud, watching Al for his opinion and seeing him shake his head and hold his hands out in a “bigger” gesture. He didn’t even know how large the offer was, and he thought I could get one bigger.

You might one day be offered the opportunity to display symbols of loyalty. Make sure that such symbols include your fellow citizens rather than exclude them. Even the history of lapel pins is far from innocent. In Nazi Germany in 1933, people wore lapel pins that said "Yes" during the elections and referendum that confirmed the one-party state. In Austria in 1938, people who had not previously been Nazis began to wear swastika pins. What might seem like a gesture of pride can be a source of exclusion. In the Europe of the 1930s and '40s, some people chose to wear swastikas, and then others had to wear yellow stars.

We are not great connoisseurs of the two twilights. We miss the dawning, exclusably enough, by sleeping through it, and are as much strangers to the shadowless welling-up of day as to the hesitant return of consciousness in our slowly waking selves. But our obliviousness to evening twilight is less understandable. Why do we almost daily ignore a spectacle (and I do not mean sunset but rather the hour, more or less, afterward) that has a thousand tonalities, that alters and extends reality, that offers, more beautifully than anything man-made, a visual metaphor or peace? To say that it catches us at busy or tired moments won't do; for in temperate latitudes it varies by hours from solstice to solstice. Instead I suspect that we shun twilight because if offers two things which, as insecurely rational beings, we would rather not appreciate: the vision of irrevocable cosmic change (indeed, change into darkness), and a sense of deep ambiguity—of objects seeming to be more, less, other than we think them to be. We are noontime and midnight people, and such devoted camp-followers of certainly that we cannot endure seeing it mocked and undermined by nature. There is a brief period of twilight of which I am especially fond, little more than a moment, when I see what seems to be color without light, followed by another brief period of light without color. The earlier period, like a dawn of night, calls up such sights as at all other times are hidden, wistful half-formless presences neither of day nor night, that draw up with them similar presences in the mind.

We live in an extraordinary age. These are times of stunning changes in social organization, economic well-being, moral and ethical precepts, philosophical and religious perspectives, and human self-knowledge, as well as in our understanding of that vast universe in which we are imbedded like a grain of sand in a cosmic ocean. As long as there have been human beings, we have posed the deep and fundamental questions, which evoke wonder and stir us into at least a tentative and trembling awareness, questions on the origins of consciousness; life on our planet; the beginnings of the Earth; the formation of the Sun; the possibility of intelligent beings somewhere up there in the depths of the sky; as well as, the grandest inquiry of all - on the advent, nature and ultimate destiny of the universe. For all but the last instant of human history these issues have been the exclusive province of philosophers and poets, shamans and theologians. The diverse and mutually contradictory answers offered demonstrate that few of the proposed solutions have been correct. But today, as a result of knowledge painfully extracted from nature, through generations of careful thinking, observing, and experimenting, we are on the verge of glimpsing at least preliminary answers to many of these questions. ...If we do not destroy ourselves, most of us will be around for the answers. Had we been born fifty years earlier, we could have wondered, pondered, speculated about these issues, but we could have done nothing about them. Had we been born fifty years later, the answers would, I think, already have been in. Our children will have been taught the answers before most of them will have had the opportunity to even formulate the questions. By far the most exciting, satisfying and exhilarating time to be alive is the time in which we pass from ignorance to knowledge on these fundamental issues; the age where we begin in wonder and end in understanding. In all of the four-billion-year history of the human family, there is only one generation priveleged to live through that unique transitional moment: that generation is ours.

The tribal belonging, the sexual association, the sense of party – these are what popular music offer, and they have always been exclusion zones for me. Partly because of my musical constipation – can’t dance, can’t join in the chorus – partly because of my sense of physical self, feeling a fool, tall, uncoordinated and gangly.

This is what God has done for us: He has said, “I forgive you.” But he paid the price for the forgiveness himself through the Cross. It’s a payment that Buddha, Muhammad, Confucius, or any other religious or ethical leader cannot offer. No one can pay the price by “just living a good life.” I know it sounds exclusive to say it, but we must say it simply because it is true: There is no other way but Jesus.

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Nature is not infallible. Nature makes mistakes. That's what evolution is all about: growth by trail and error. Nature can be stupid and cruel. Oh, my, how cruel! That's okay. There's nothing wrong with Nature being dumb and ugly because it is simultaneously--paradoxically--brilliant and superb. But to worship the natural at the exclusion of the unnatural is to practice Organic Fascism--which is what many of my pilgrims practice. And in the best tradition of fascism, they are totally intolerant of those who don't share their beliefs; thus, they foster the very kinds of antagonism and tension that lead to strife, which they, pacifists one and all, claim to abhor. To insist that a woman who paints berry juice on her lips is somehow superior to the woman who wears Revlon lipstick is sophistry; it's smug sophistical skunkshit. Lipstick is a chemical composition, so is berry juice, and they both are effective for decorating the face. If lipstick has advantages over berry juice then let us praise that part of technology that produced lipstick. The organic world is wonderful, bot the inorganic isn't bad, either. The world of plastic and artifice offers its share of magical surprises. A thing is good because it's good, not because it's natural. A thing is bad because it's bad, not because it's artificial. It's not a damn iota better to be bitten by a rattlesnake than shot by a gun.

What science offers for explaining the feelings we experience when believing in God or falling in love is complementary, not conflicting; additive, not detractive. I find it deeply interesting to know that when I fall in love with someone my initial lustful feelings are enhanced by dopamine, a neurohormone produced by the hypothalamus that triggers the release of testosterone, the hormone that drives sexual desire, and that my deeper feelings of attachment are reinforced by oxytocin, a hormone synthesized in the hypothalamus and secreted into the blood by the pituitary. Further, it is instructive to know that such hormone-induced neural pathways are exclusive to monogamous pair-bonded species as an evolutionary adaptation for the long-term care of helpless infants. We fall in love because our children need us! Does this in any way lessen the qualitative experience of falling in love and doting on one’s children? Of course not, any more than unweaving a rainbow into its constituent parts reduces the aesthetic appreciation of the rainbow.

Darwinism met with such overwhelming success because it provided, on the basis of inheritance, the ideological weapons for race and well as class rule and could be used for, as well as against, race discrimination. Politically speaking, Darwinism as such was neutral, and it has led, indeed, to all kinds of pacifism and cosmopolitanism as well as to the sharpest forms of imperialistic ideologies. In the seventies and eighties of the last century, Darwinism was still almost exclusively in the hands of the utilitarian anti-colonial party in England. And the first philosopher of evolution, Herbert Spencer, who treated sociology as part of biology, believed natural selection to benefit the evolution of mankind and to result in everlasting peace. For political discussion, Darwinism offered two important concepts: the struggle for existence with optimistic assertion of the necessary and automatic "survival of the fittest," and the indefinite possibilities which seemed to lie in the evolution of man out of animal life and which started the new "science" of eugenics.

What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all.

A man of old would not have given a hair even if he could have benefited the empire by doing so, but neither would he have accepted the empire were it offered to him for his exclusive enjoyment.

The beautiful thing about hope is that it acts exclusively of the thing being hoped for. During a dark day, the prospect of a bright tomorrow offers you strength today regardless of what tomorrow actually holds.

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Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight. Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice. It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves. Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses.

Self-respect, self-preservation, both of these things. And because you being willing to put up with my love is not good enough. Not even remotely. I’m not going to be your regular live-in fuck buddy, Jimmy, exclusive or not. Your whole offer is soul destroying.

In psychologist Robert Sternberg's triangular theory of love, he identifies three characteristics: passion, intimacy, and commitment. Passion is defined as physical attraction and sexual connection, intimacy as the sense of being close and bonded, and commitment as the decision to be together exclusively. As a romantic relationship moves through time, one of these three characteristics is carrying the most weight. Accordingly, although romantic love offers both intimacy and passion/sex, commitment is needed to complete the triangle.

What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all. Did I crave a greater challenge?...Or was it simply better somehow? Because these humans hate with so much fury, was the other end of the spectrum that they could love with more heart and zeal and fire? I didn't know why I had yearned after it so desperately. All I knew was that, now that I had it, it was worth every ounce of risk and agony it had cost. It was better than I imagined. It was everything.

Many readers are familiar with the spirit and the letter of the definition of “prayer”, as given by Ambrose Bierce in his Devil’s Dictionary. It runs like this, and is extremely easy to comprehend: Prayer: A petition that the laws of nature be suspended in favor of the petitioner; himself confessedly unworthy. Everybody can see the joke that is lodged within this entry: The man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right. Half–buried in the contradiction is the distressing idea that nobody is in charge, or nobody with any moral authority. The call to prayer is self–cancelling. Those of us who don’t take part in it will justify our abstention on the grounds that we do not need, or care, to undergo the futile process of continuous reinforcement. Either our convictions are enough in themselves or they are not: At any rate they do require standing in a crowd and uttering constant and uniform incantations. This is ordered by one religion to take place five times a day, and by other monotheists for almost that number, while all of them set aside at least one whole day for the exclusive praise of the Lord, and Judaism seems to consist in its original constitution of a huge list of prohibitions that must be followed before all else. The tone of the prayers replicates the silliness of the mandate, in that god is enjoined or thanked to do what he was going to do anyway. Thus the Jewish male begins each day by thanking god for not making him into a woman (or a Gentile), while the Jewish woman contents herself with thanking the almighty for creating her “as she is.” Presumably the almighty is pleased to receive this tribute to his power and the approval of those he created. It’s just that, if he is truly almighty, the achievement would seem rather a slight one. Much the same applies to the idea that prayer, instead of making Christianity look foolish, makes it appear convincing. Now, it can be asserted with some confidence, first, that its deity is all–wise and all–powerful and, second, that its congregants stand in desperate need of that deity’s infinite wisdom and power. Just to give some elementary quotations, it is stated in the book of Philippians, 4:6, “Be careful for nothing; but in everything by prayer and supplication and thanksgiving, let your requests be known to God.” Deuteronomy 32:4 proclaims that “he is the rock, his work is perfect,” and Isaiah 64:8 tells us, “Now O Lord, thou art our father; we art clay and thou our potter; and we are all the work of thy hand.” Note, then, that Christianity insists on the absolute dependence of its flock, and then only on the offering of undiluted praise and thanks. A person using prayer time to ask for the world to be set to rights, or to beseech god to bestow a favor upon himself, would in effect be guilty of a profound blasphemy or, at the very least, a pathetic misunderstanding. It is not for the mere human to be presuming that he or she can advise the divine. And this, sad to say, opens religion to the additional charge of corruption. The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment. Eventually, and after a bitter and schismatic quarrel, practices like the notorious “sale of indulgences” were abandoned. But many a fine basilica or chantry would not be standing today if this awful violation had not turned such a spectacularly good profit. And today it is easy enough to see, at the revival meetings of Protestant fundamentalists, the counting of the checks and bills before the laying on of hands by the preacher has even been completed. Again, the spectacle is a shameless one.

I probably should say that this is what makes you a good traveler in my opinion, but deep down I really think this is just universal, incontrovertible truth. There is the right way to travel, and the wrong way. And if there is one philanthropic deed that can come from this book, maybe it will be that I teach a few more people how to do it right. So, in short, my list of what makes a good traveler, which I recommend you use when interviewing your next potential trip partner: 1. You are open. You say yes to whatever comes your way, whether it’s shots of a putrid-smelling yak-butter tea or an offer for an Albanian toe-licking. (How else are you going to get the volcano dust off?) You say yes because it is the only way to really experience another place, and let it change you. Which, in my opinion, is the mark of a great trip. 2. You venture to the places where the tourists aren’t, in addition to hitting the “must-sees.” If you are exclusively visiting places where busloads of Chinese are following a woman with a flag and a bullhorn, you’re not doing it. 3. You are easygoing about sleeping/eating/comfort issues. You don’t change rooms three times, you’ll take an overnight bus if you must, you can go without meat in India and without vegan soy gluten-free tempeh butter in Bolivia, and you can shut the hell up about it. 4. You are aware of your travel companions, and of not being contrary to their desires/​needs/​schedules more often than necessary. If you find that you want to do things differently than your companions, you happily tell them to go on without you in a way that does not sound like you’re saying, “This is a test.” 5. You can figure it out. How to read a map, how to order when you can’t read the menu, how to find a bathroom, or a train, or a castle. 6. You know what the trip is going to cost, and can afford it. If you can’t afford the trip, you don’t go. Conversely, if your travel companions can’t afford what you can afford, you are willing to slum it in the name of camaraderie. P.S.: Attractive single people almost exclusively stay at dumps. If you’re looking for them, don’t go posh. 7. You are aware of cultural differences, and go out of your way to blend. You don’t wear booty shorts to the Western Wall on Shabbat. You do hike your bathing suit up your booty on the beach in Brazil. Basically, just be aware to show the culturally correct amount of booty. 8. You behave yourself when dealing with local hotel clerks/​train operators/​tour guides etc. Whether it’s for selfish gain, helping the reputation of Americans traveling abroad, or simply the spreading of good vibes, you will make nice even when faced with cultural frustrations and repeated smug “not possible”s. This was an especially important trait for an American traveling during the George W. years, when the world collectively thought we were all either mentally disabled or bent on world destruction. (One anecdote from that dark time: in Greece, I came back to my table at a café to find that Emma had let a nearby [handsome] Greek stranger pick my camera up off our table. He had then stuck it down the front of his pants for a photo. After he snapped it, he handed the camera back to me and said, “Show that to George Bush.” Which was obviously extra funny because of the word bush.) 9. This last rule is the most important to me: you are able to go with the flow in a spontaneous, non-uptight way if you stumble into something amazing that will bump some plan off the day’s schedule. So you missed the freakin’ waterfall—you got invited to a Bahamian family’s post-Christening barbecue where you danced with three generations of locals in a backyard under flower-strewn balconies. You won. Shut the hell up about the waterfall. Sally

True love logically gives the premise of wishing for the best that life can offer; – but [this] desire is something [we give] to the person we love and not to ourselves. – Today, the words, "I love you," are inexplicably mistaken for "I want you unconditionally for me alone;" and that is the root of all jealousy that has cost so many lives, ideals, and happiness.

It is a shame that history is ever made dry and tedious, or offered as a chronicle almost exclusively of politics, war, and social issues when of course it is the full sweep of human experience. Politics, war, and social issues to be sure, but also music, science, religion, medicine, the way things are made, new ideas…history is a spacious realm, there should be no walls.

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Animal rights theory seeks to move at least some nonhumans from the “thing” side of the “person / thing” dualism over to the “person” side. There are at least two reasons to offer in favor of this move. First, there is no characteristic or set of characteristics that is possessed by all humans (whom we regard as persons) that is not possessed by at least some animals. To put the matter a different way, those who support animal exploitation argue that animals are qualitatively different from humans so animals can be kept on the “thing” side of the “person / thing” dualism; animal rights advocates argue that there is no such difference because at least some nonhumans will possess the supposedly “exclusive” characteristic while some humans will not possess the characteristic. Nor is it enough to argue that species difference is itself morally relevant; after all, to rely on species alone as morally relevant is to assume what needs to be proved by those who hold such a view, and is morally indistinguishable from using race, sex, sexual orientation, or ability to determine membership in the moral community of persons. In other words, there is no reason to exclude animals from the progressive concept of personhood that has been developed.

What an extraordinary episode in the economic progress of man that age was which came to an end in August 1914! The greater part of the population, it is true, worked hard and lived at a low standard of comfort, yet were, to all appearances, reasonably contented with this lot. But escape was possible, for any man of capacity or character at all exceeding the average, into the middle and upper classes, for whom life offered, at a low cost and with the least trouble, conveniences, comforts, and amenities beyond the compass of the richest and most powerful monarchs of other ages. The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighbouring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalisation of which was nearly complete in practice.

The earth is grounding while the mountains, curvaceous and sweeping, offer a blanket of refuge. Their woods are abounding in camouflage as their leaves sway about in continuous, florid dance. There is an air of invulnerability that is exclusive to the woods, which is why she’s most happy among them. She doesn’t mind beasts as they are preferable to humans and much less threatening; beasts, you see, although dangerous, are incapable of the enmity that permeates beyond the shade of the woods.

Thomas Jefferson's Letter to John Holmes on the Missouri Statehood Question – April 20, 1820 I thank you, dear Sir, for the copy you have been so kind as to send me of the letter to your constituents on the Missouri question. It is a perfect justification to them. I had for a long time ceased to read newspapers, or pay any attention to public affairs, confident they were in good hands, and content to be a passenger in our bark to the shore from which I am not distant. But this momentous question, like a fire bell in the night, awakened and filled me with terror. I considered it at once as the knell of the Union. It is hushed, indeed, for the moment. But this is a reprieve only, not a final sentence. A geographical line, coinciding with a marked principle, moral and political, once conceived and held up to the angry passions of men, will never be obliterated; and every new irritation will mark it deeper and deeper. I can say, with conscious truth, that there is not a man on earth who would sacrifice more than I would to relieve us from this heavy reproach, in any practicable way. The cession of that kind of property, for so it is misnamed, is a bagatelle which would not cost me a second thought, if, in that way, a general emancipation and expatriation could be effected; and, gradually, and with due sacrifices, I think it might be. But as it is, we have the wolf by the ears, and we can neither hold him, nor safely let him go. Justice is in one scale, and self-preservation in the other. Of one thing I am certain, that as the passage of slaves from one State to another, would not make a slave of a single human being who would not be so without it, so their diffusion over a greater surface would make them individually happier, and proportionally facilitate the accomplishment of their emancipation, by dividing the burthen on a greater number of coadjutors. An abstinence too, from this act of power, would remove the jealousy excited by the undertaking of Congress to regulate the condition of the different descriptions of men composing a State. This certainly is the exclusive right of every State, which nothing in the constitution has taken from them and given to the General Government. Could Congress, for example, say, that the non- freemen of Connecticut shall be freemen, or that they shall not emigrate into any other State? I regret that I am now to die in the belief, that the useless sacrifice of themselves by the generation of 1776, to acquire self-government and happiness to their country, is to be thrown away by the unwise and unworthy passions of their sons, and that my only consolation is to be, that I live not to weep over it. If they would but dispassionately weigh the blessings they will throw away, against an abstract principle more likely to be effected by union than by scission, they would pause before they would perpetrate this act of suicide on themselves, and of treason against the hopes of the world. To yourself, as the faithful advocate of the Union, I tender the offering of my high esteem and respect. Th. Jefferson

for your truth does not belong to me nor to anyone else, but to us all whom you call to share it as a public possession. With terrifying words you warn against regarding it as a private possession, or we may lose it (Matt. 25: 14–30). Anyone who claims for his own property what you offer for all to enjoy, and wishes to have exclusive rights to what belongs to everyone, is driven from the common truth to his own private ideas, that is from truth to a lie. For ‘he who speaks a lie’ speaks ‘from his own’ (John 8: 44).

The excluded when on living on the fringe, like lepers, of whom true leper are only the illustration ordained by god to make us understand this wondrous parable, so that in saying “lepers” we would understand “outcast, poor, simple, excluded, uprooted from the countryside, humiliated in the cities” but we did not understand; the mystery of leprosy has continued to haunt us because we have not recognized the nature of the sign. Excluded as they were from the flock, all of them were ready to hear, or to produce, every sermon that, harking back to the words of Christ, would condemn the behaviour of the dogs and shepherds and would promise their punishment one day. The powerful have always realised this. The recovery of the outcasts demanded a reduction of the privileges of the powerful, so the excluded who became aware of their exclusion had to be branded as heretics, whatever their doctrine. This is the illusion of heresy. Everyone is heretical, everyone is orthodox. The faith a movement proclaims doesn’t count: what counts is the hope it offers.

A brick could be used to show you how to live a richer, fuller, more satisfying life. Don’t you want to have fulfillment and meaning saturating your existence? I can show you how you can achieve this and so much more with just a simple brick. For just $99.99—not even an even hundred bucks, I’ll send you my exclusive life philosophy that’s built around a brick. Man’s used bricks to build houses for centuries. Now let one man, me, show you how a brick can be used to build your life up bigger and stronger than you ever imagined. But act now, because supplies are limited. This amazing offer won’t last forever. You don’t want to wake up in ten years to find yourself divorced, homeless, and missing your testicles because you waited even two hours too long to obtain this information. Become a hero today—save your life. Procrastination is only for the painful things in life. We prolong the boring, but why put off for tomorrow the exciting life you could be living today? If you’re not satisfied with the information I’m providing, I’m willing to offer you a no money back guarantee. That’s right, you read that wrong. If you are not 100% dissatisfied with my product, I’ll give you your money back. For $99.99 I’m offering 99.99%, but you’ve got to be willing to penny up that percentage to 100. Why delay? The life you really want is mine, and I’m willing to give it to you—for a price. That price is a one-time fee of $99.99, which of course everyone can afford—even if they can’t afford it. Homeless people can’t afford it, but they’re the people who need my product the most. Buy my product, or face the fact that in all probability you are going to end up homeless and sexless and unloved and filthy and stinky and probably even disabled, if not physically than certainly mentally. I don’t care if your testicles taste like peanut butter—if you don’t buy my product, even a dog won’t lick your balls you miserable cur. I curse you! God damn it, what are you, slow? Pay me my money so I can show you the path to true wealth. Don’t you want to be rich? Everything takes money—your marriage, your mortgage, and even prostitutes. I can show you the path to prostitution—and it starts by ignoring my pleas to help you. I’m not the bad guy here. I just want to help. You have some serious trust issues, my friend. I have the chance to earn your trust, and all it’s going to cost you is a measly $99.99. Would it help you to trust me if I told you that I trust you? Well, I do. Sure, I trust you. I trust you to make the smart decision for your life and order my product today. Don’t sleep on this decision, because you’ll only wake up in eight hours to find yourself living in a miserable future. And the future indeed looks bleak, my friend. War, famine, children forced to pimp out their parents just to feed the dog. Is this the kind of tomorrow you’d like to live in today? I can show you how to provide enough dog food to feed your grandpa for decades. In the future I’m offering you, your wife isn’t a whore that you sell for a knife swipe of peanut butter because you’re so hungry you actually considered eating your children. Become a hero—and save your kids’ lives. Your wife doesn’t want to spread her legs for strangers. Or maybe she does, and that was a bad example. Still, the principle stands. But you won’t be standing—in the future. Remember, you’ll be confined to a wheelchair. Mushrooms are for pizzas, not clouds, but without me, your life will atom bomb into oblivion. Nobody’s dropping a bomb while I’m around. The only thing I’m dropping is the price. Boom! I just lowered the price for you, just to show you that you are a valued customer. As a VIP, your new price on my product is just $99.96. That’s a savings of over two pennies (three, to be precise). And I’ll even throw in a jar of peanut butter for free. That’s a value of over $.99. But wait, there’s more! If you call within the next ten minutes, I’ll even throw in a blanket free of charge. . .

It is easier for a man to be loyal to his club than his planet; the by-laws are shorter, and he is personally acquainted with the other members. A club, moreover, or a nation, offers the right to be exclusive. There are not many of us who are physically constituted to resist this strange delight, this nourishing privilege. It is at the bottom of all fraternities, societies, orders. It is at the bottom of most trouble. The planet holds out no such inducement. The planet is everybody's. All it offers is the grass, the sky, the water, and the ineluctable dream of peace and fruition.

Many modern readers assume teachings about wives submitting to their husbands appear exclusively in the pages of Scripture and thus reflect uniquely “biblical” views about women’s roles in the home. But to the people who first heard these letters read aloud in their churches, the words of Peter and Paul would have struck them as both familiar and strange, a sort of Christian remix on familiar Greco-Roman philosophy that positioned the male head of house as the rightful ruler over his subordinate wives, children, and slaves. By instructing men to love their wives and respect their slaves, and by telling everyone to “submit to one another” with Jesus as the ultimate head of house, the apostles offer correctives to cultural norms without upending them. They challenge new believers to reconsider their relationships with one another now that, in Christ, “there is neither Jew nor Gentile, neither slave nor free, nor is there male and female” (Galatians 3:28). The plot thickens when we pay attention to some of the recurring characters in the Epistles and see a progression toward more freedom and autonomy for slaves like Onesimus and women like Nympha, Priscilla, Junia, and Lydia.

In the course of her letter writing, she’d learned a few things about the subtle peculiarities of the South’s power brokers. The Mississippi Sovereigns, like most other rebel groups, preferred to be addressed as Brothers; letters to Mr. Sharif, the director of Camp Patience, were exclusively read and acted upon by his secretary, but could never be addressed to his secretary; the Free Southern State government in Atlanta had a perfect record of responding to every letter, but no sooner than two years after the fact. She learned which methods of attack worked and which didn’t. Any familial relation between appellant and recipient, no matter how tenuous, was to be ruthlessly exploited; pictures of dead relatives or horrific war wounds never did any good, although the refugees in possession of such images invariably demanded they be sent anyway; a direct offer of bribery was more likely than not to elicit an insulted response, but an offer to make a donation to a cause of the recipient’s choosing got the same message across more tactfully. It was, in the end, hopeless work, the letters almost always doomed to fail. But for the refugees who paid or begged Martina to write these pleadings on their behalf, hopelessness was no impediment to hope.

We’re too focused on the short-term. Experts keep advising us to save and invest, so we can retire in 20 or 30 years. And yet we remain almost exclusively focused on the here and now. Is there a new toy we’re hankering to buy? To persuade us to postpone the purchase for a mere 12 months, somebody would likely have to offer us a huge financial incentive. We are also overly influenced by recent events, including the latest political news, the current crop of economic data, and whether the financial markets have lately been rising or falling. We ascribe great importance to the days and weeks ahead, and not nearly enough to next year, let alone the next 10 years.

On the one hand, any analysis which foregrounds one vector of power over another will doubtless become vulnerable to criticisms that it not only ignores or devalues the others, but that its own constructions depend on the exclusion of the others in order to proceed. On the other hand, any analysis which pretends to be able to encompass every vector of power runs the risk of a certain epistemological imperialism which consists in the presupposition that any given writer might fully stand for and explain the complexities of contemporary power. No author or text can offer such a reflection of the world, and those who claim to offer such pictures become suspect by virtue of that very claim.

The wit and grace of Machado’s writing never diminish in these stories, and the scene is almost always the same. We are watching the bourgeoisie of Rio Janeiro at play, and occasionally trying to be serious. They misunderstand each other, they get married, they worry about dying, there is the occasional violent murder. Money and the business of keeping up appearances are large questions. The characters read Hugo and Feydeau, Dumas père and Dumas fils, and indeed the general tone is that of nineteenth-century Paris as reconstructed in so many Latin American locations of that time. Machado is gently mocking this class that believes only in borrowed culture, or in what the Brazilian critic Roberto Schwarz calls “misplaced ideas,” but he is not advocating any kind of nativism. When the chief character of “The Alienist,” refusing distinguished positions offered to him by the king of Portugal, refers to the Brazilian city of Itaguaí as “my universe,” we laugh because he seems to have made his world so small. But then we may also feel that his grandiose claim for his hometown and the exclusive fascination of others with the culture of Europe are simply rival forms of provincialism. There is a third way. We can take all culture, local and international, as our own, and this is the practice suggested by Machado’s own allusions, as it is by those of Jorge Luis Borges, writing a little later in a neighboring Latin American country. “We cannot confine ourselves to what is Argentine in order to be Argentine,” Borges says, and Machado might add that we don’t have to believe that Paris is the capital

Aging offers certain rewards that youth cannot. It represents the culmination of our efforts in building self-knowledge, families, friendships, careers, and the sense of self that comes from facing whatever adversity we may have encountered. Aging is to be honored. Youth certainly has its own set of rewards, but to dwell on them to the exclusion of those that come later in life causes a stagnation of the self. It keeps us from experiencing an appreciation of living an entire (ital) life, not just the beginning. When we're really old we will likely measure our lives by how well we loved, how well we were loved, and by what we created, whether that be family, work, art, or friendships. Even if we have chosen to have them, we will probably not measure our lives collagen injection by collagen injection.

There are only two states of polarization available to electrons, so in an atom with three protons in the nucleus exchanging photons with three electrons-a condition called a lithium atom-the third electron is farther away from the nucleus than the other two (which have used up the nearest available space), and exchanges fewer photons. This causes the electron to easily break away from its own nucleus under the influence of photons from other atoms. A large number of such atoms close together easily lose their individual third electrons to form a sea of electrons swimming around from atom to atom. This sea of electrons reacts to any small electrical force (photons), generating a current of electrons-I am describing lithium metal conducting electricity. Hydrogen and helium atoms do not lose their electrons to other atoms. They are "insulators." All the atoms-more than one hundred different kinds-are made up of a certain number of protons exchanging photons with the same number of electrons. The patterns in which they gather are complicated and offer an enormous variety of properties: some are metals, some are insulators, some are gases, others are crystals; there are soft things, hard things, colored things, and transparent things-a terrific cornucopia of variety and excitement that comes from the exclusion principle and the repetition again and again and again of the three very simple actions P(A to B), E(A to B), and j. (If the electrons in the world were unpolarized, all the atoms would have very similar properties: the electrons would all cluster together, close to the nucleus of their own atom, and would not be easily attracted to other atoms to make chemical reactions.)

This is more than I've ever had. This is so much of what I lost. What was it that made this human love so much more desirable to me than the love of my own kind? Was it because it was exclusive and capricious? The souls offered love and acceptance to all; did I crave a greater challenge? This love was tricky. It had no hard and fast rules. It might be given for free, as with Jamie; or earned through time and hard work as with Ian; or completely and heartbreakingly unattainable, as with Jared. Or was it simply better somehow? Because these humans could hate with so much fury, was the other end of the spectrum that they could love with more heart and zeal and fire? I didn't know why I had yearned after it so desperately. All I knew was now that I had it, it was worth every ounce of risk and agony it had cost. It was better than I imagined. It was everything.

At first glance, professionalism tries to convince you it’s a neutral word, merely meant to signify a collection of behaviors, clothing, and norms “appropriate” for the workplace. We just ask that everyone be professional, the cis white men will say, smiles on their faces, as if they’re not asking for much. We try to maintain a professional office environment. But never has a word in the English language been so loaded with racism, sexism, heteronormativity, or trans exclusion. Whenever someone is telling you to “be professional,” they’re really saying, “be more like me.” If you’re black, “being professional” can often mean speaking differently, avoiding black cultural references, or not wearing natural hair. If you’re not American, “being professional” can mean abandoning your cultural dress for Western business clothes. If you’re not Christian, “being professional” can mean potentially removing your hijab to fit in, sitting by while your officemates ignore your need for kosher or halal food, sucking up the fact that your office puts up a giant Christmas tree every year. If you’re low-income or working class, “being professional” can mean spending money you don’t have on work clothes—“dressing nicely” for a job that may not pay enough for you to really afford to do so. If you’re a woman, “being professional” can mean navigating a veritable minefield of double standards. Show some skin, but don’t be a slut. Wear heels, but not too high, and not too low, either. Wear form-fitting clothes, but not too form-fitting. We offer maternity leave, but don’t “interrupt your career” by taking it. And if you’re trans like me, “being professional” can mean putting your identity away unless it conforms to dominant gender norms.

I am now going to state three facts, which will startle a large class of readers on this side of the Atlantic, very much. Firstly, there is a joint-stock piano in a great many of the boarding-houses. Secondly, nearly all these young ladies subscribe to circulating libraries. Thirdly, they have got up among themselves a periodical called The Lowell Offering, ‘A repository of original articles, written exclusively by females actively employed in the mills,’—which is duly printed, published, and sold; and whereof I brought away from Lowell four hundred good solid pages, which I have read from beginning to end. The large class of readers, startled by these facts, will exclaim, with one voice, ‘How very preposterous!’ On my deferentially inquiring why, they will answer, ‘These things are above their station.’ In reply to that objection, I would beg to ask what their station is.

there is one thing on which all the great Orthodox theologians of the last century were agreed, despite all their differences from one another, it was that the entire problem of grace and nature (which was known to them almost exclusively from Thomist sources, many of them French) was a false dilemma created by an inept reading of Paul and by a catastrophic division into discrete categories of what should never have been divided. There is only χάρις, which is at once that which is freely given, the delight taken in the gift, and the thanksgiving offered up for it; and all those things that a distorted theology converts into oppositions or dialectical contraries or saltations—grace and nature, creation and deification, nature and supernature—are in fact only differing vantages upon, or continuously varying intensities within, a single transcendent act, a single immanent mystery. I

his people Israel should do. It was their own evil heart of unbelief, controlled by Satan, that led them to hide their light, instead of shedding it upon surrounding peoples; it was that same bigoted spirit that caused them either to follow the iniquitous practices of the heathen or to shut themselves away in proud exclusiveness, as if God’s love and care were over them alone. As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants. The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head. To all men this covenant offered pardon and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to God’s law. Thus the patriarchs received the hope of salvation.

By the end of the year 2000, Israeli settlers in the West Bank and Gaza numbered 225,000. The best offer to the Palestinians—by Clinton, not Barak—had been to withdraw 20 percent of the settlers, leaving more than 180,000 in 209 settlements, covering about 10 percent of the occupied land, including land to be “leased” and portions of the Jordan River valley and East Jerusalem. The percentage figure is misleading, since it usually includes only the actual footprints of the settlements. There is a zone with a radius of about four hundred meters around each settlement within which Palestinians cannot enter. In addition, there are other large areas that would have been taken or earmarked to be used exclusively by Israel, roadways that connect the settlements to one another and to Jerusalem, and “life arteries” that provide the settlers with water, sewage, electricity, and communications. These range in width from five hundred to four thousand meters, and Palestinians cannot use or cross many of these connecting links. This honeycomb of settlements and their interconnecting conduits effectively divide the West Bank into at least two noncontiguous areas and multiple fragments, often uninhabitable or even unreachable, and control of the Jordan River valley denies Palestinians any direct access eastward into Jordan. About one hundred military checkpoints completely surround Palestine and block routes going into or between Palestinian communities, combined with an uncountable number of other roads that are permanently closed with large concrete cubes or mounds of earth and rocks. There was no possibility that any Palestinian leader could accept such terms and survive, but official statements from Washington and Jerusalem were successful in placing the entire onus for the failure on Yasir Arafat. Violence in the Holy Land continued.

Today we place lots of emphasis on increasing racial diversity in our churches. That’s a good thing. It’s needed. But there’s more to having a genuinely mosaic church than just racial and socioeconomic diversity. We also have to learn to work through the passionate and mutually exclusive opinions that we have in the realms of politics, theology, and ministry priorities. The world is watching to see if our modern-day Simon the Zealots and Matthew the tax collectors can learn to get along for the sake of the Lord Jesus. If not, we shouldn’t be surprised if it no longer listens to us. Jesus warned us that people would have a hard time believing that he was the Son of God and that we were his followers if we couldn’t get along. Whenever we fail to play nice in the sandbox, we give people on the outside good reason to write us off, shake their heads in disgust, and ask, “What kind of Father would have a family like that?”1 BEARING WITH ONE ANOTHER To create and maintain the kind of unity that exalts Jesus as Lord of all, we have to learn what it means to genuinely bear with one another. I fear that for lots of Christians today, bearing with one another is nothing more than a cliché, a verse to be memorized but not a command to obey.2 By definition, bearing with one another is an act of selfless obedience. It means dying to self and overlooking things I’d rather not overlook. It means working out real and deep differences and disagreements. It means offering to others the same grace, mercy, and patience when they are dead wrong as Jesus offers to me when I’m dead wrong. As I’ve said before, I’m not talking about overlooking heresy, embracing a different gospel, or ignoring high-handed sin. But I am talking about agreeing to disagree on matters of substance and things we feel passionate about. If we overlook only the little stuff, we aren’t bearing with one another. We’re just showing common courtesy.

When I started my marketing company, I fell into the same trap most entrepreneurs do in the early stages of their business. Desperate for sales I created page after page on my website, offering everything and anything from logo design and email marketing to Google AdWords and SEO. It was only when I stripped all of this noise away and focused almost exclusively on Google AdWords and PPC marketing that things started to happen for me. It was easier to rank my website on Google because the whole website was optimised around specific niche keywords. It was easier to close customers, because they wanted professional PPC services and I could demonstrate with little effort that I was a PPC specialist. In most cases I didn't even need to demonstrate this point because 5 seconds spent on my website would tell the client that my whole business was Google AdWords PPC. By making it look like the only thing I specialised in was PPC consultancy, I cornered the market in every channel my services were advertised.   But

As the other startups do at the end of their presentations, Shen offers to the batch the expertise of his team's members: "Kalvin and Randy are developers," he says, and as for himself, he knows how to stay motivated in the face of rejection. "I've gotten rejected thirty days in a row," he says, a reference to his putting himself through "Rejection Therapy," in which one must make unreasonable requests so that one is rejected by a different person, at least once, every single day- inuring one to the pain of rejection. (One example of Shen's first bid to be rejected: he asked a flight attendant if he could move up to first class for free. In another case, he saw an attractive woman on the train and decided he would ask her for her phone number, and when she would turn him down, he would have fulfilled the day's required quota of rejection. He sat near her, fell into a conversation, and when they got off the train and he asked for her number, she said, "Sure." He categorized this as "Failed Rejection.") "So if you need to get pumped up for your sales calls, talk to me. p121

Terror is an artery. Running unfailing channels of bloodied thoroughfares by dint of the wilds beyond our knowing. Fluctuations and murmurs are audible within the splintered leeway of our preserve as a consequence of interstices modeled in such brutality. This appended artery offers no direction; idle and at times desultory. Bloodstained tracks and avenues guide casualties. Terror, like death, is not complicated, nor is it simple. It is but routine—natural. To call it otherwise is to parsimoniously say that birth is effortless, hurricanes are facile, and earthquakes are meek when they are a lot more. Myths, parables, and allegories lie in the construct of terror. Kings have fallen and succeeded in the yarns of terror. Simple men have been turned into heroes due to terror. Villains have been great orchestrators in the art of terror, allowing sole individuals and denizens to feel their makings. A soul never needed God to feel terror. The most nihilistic can undergo such a dreadful emotion. Animals are perfect examples of this. They are well-equipped creations to the world of terror and death, holding no cognizance to deity or creator. Terror is quite exclusive as it is a function of the mind, conducted by the intersections and throughways of nerves and bounded to that alone. Although it approaches with university, like hunger or sickness, it is selfish by fashion and segregating in nature. But death is quite opposite… death is all embracing. Disregarded and glossed over, it is never reserved or inaudible, especially if you listen hard enough. Death transmits a signal that can be discerned if you listen hard enough. Frail in birthing, the airing is not limited to the clairvoyant, though they are a standard audience. The most simple-minded can hear this. But they choose to ignore it for whatever grounds. Even in the obviousness of it when it comes in dream, awaking its public in night terrors and cold sweats, it should be heeded. In lurk of dark uncertainties the signal should be adhered in this societal horrific caprice. Death is a declaration waiting to broadcast the haunting awareness of our own deterrence. And within these pages is its proclamation.

Achievement ceremonies are revealing about the need of the powerful to punish women through beauty, since the tension of having to repress alarm at female achievement is unusually formalized in them. Beauty myth insults tend to be blurted out at them like death jokes at a funeral. Memories of these achievement ceremonies are supposed to last like Polaroid snapshots that gel into permanent colors, souvenirs to keep of a hard race run; but for girls and young women, the myth keeps those colors always liquid so that, with a word, they can be smeared into the uniform shades of mud. At my college graduation, the commencement speaker, Dick Cavett—who had been a “brother” of the university president in an allmale secret society—was confronted by two thousand young female Yale graduates in mortarboards and academic gowns, and offered them this story: When he was at Yale there were no women. The women went to Vassar. There, they had nude photographs taken in gym class to check their posture. Some of the photos ended up in the pornography black market in New Haven. The punch line: The photos found no buyers. Whether or not the slur was deliberate, it was still effective: We may have been Elis but we would still not make pornography worth his buying. Today, three thousand men of the class of 1984 are sure they are graduates of that university, remembering commencement as they are meant to: proudly. But many of the two thousand women, when they can think of that day at all, recall the feelings of the powerless: exclusion and shame and impotent, complicit silence. We could not make a scene, as it was our parents’ great day for which they had traveled long distances; neither could they, out of the same concern for us. Beauty pornography makes an eating disease seem inevitable, even desirable, if a young woman is to consider herself sexual and valuable: Robin Lakoff and Raquel Scherr in Face Value found in 1984 that “among college women, ‘modern’ definitions of beauty—health, energy, self-confidence”—prevailed. “The bad news” is that they all had “only one overriding concern: the shape and weight of their bodies. They all wanted to lose 5–25 pounds, even though most [were] not remotely overweight. They went into great detail about every flaw in their anatomies, and told of the great disgust they felt every time they looked in the mirror.” The “great disgust” they feel comes from learning the rigid conventions of beauty pornography before they learn their own sexual value; in such an atmosphere, eating diseases make perfect sense.

George Clooney spent his first years in Hollywood getting rejected at auditions. He wanted the producers and directors to like him, but they didn’t and it hurt and he blamed the system for not seeing how good he was. This perspective should sound familiar. It’s the dominant viewpoint for the rest of us on job interviews, when we pitch clients, or try to connect with an attractive stranger in a coffee shop. We subconsciously submit to what Seth Godin, author and entrepreneur, refers to as the “tyranny of being picked.” Everything changed for Clooney when he tried a new perspective. He realized that casting is an obstacle for producers, too—they need to find somebody, and they’re all hoping that the next person to walk in the room is the right somebody. Auditions were a chance to solve their problem, not his. From Clooney’s new perspective, he was that solution. He wasn’t going to be someone groveling for a shot. He was someone with something special to offer. He was the answer to their prayers, not the other way around. That was what he began projecting in his auditions—not exclusively his acting skills but that he was the man for the job. That he understood what the casting director and producers were looking for in a specific role and that he would deliver it in each and every situation, in preproduction, on camera, and during promotion. The

This worship of the sacred fire did not belong exclusively to the populations of Greece and Italy. We find it in the East. The Laws of Manu as they have come to us show us the religion of Brahma completely established, and even verging towards its decline; but they have preserved vestiges and remains of a religion still more ancient—that of the sacred fire—which the worship of Brahma had reduced to a secondary rank, but could not destroy. The Brahmin has his fire to keep night and day; every morning and every evening he feeds it with wood; but, as with the Greeks, this must be the wood of certain trees. As the Greeks and Italians offer it wine, the Hindu pours upon it a fermented liquor which he calls soma. Meals, too, are religious acts, and the rites are scrupulously described in the Laws of Manu. They address prayers to the fire, as in Greece; they offer it the first fruits of rice, butter, and honey. We read that “the Brahmin should not eat the rice of the new harvest without having offered the first fruits of it to the hearth-fire; for the sacred fire is greedy of grain, and when it is not honored it will devour the existence of the negligent Brahmin.” The Hindus, like the Greeks and the Romans, pictured the gods to themselves as greedy not only of honors and respect, but of food and drink. Man believed himself compelled to satisfy their hunger and thirst if he wished to avoid their wrath.

George Clooney spent his first years in Hollywood getting rejected at auditions. He wanted the producers and directors to like him, but they didn’t and it hurt and he blamed the system for not seeing how good he was. This perspective should sound familiar. It’s the dominant viewpoint for the rest of us on job interviews, when we pitch clients, or try to connect with an attractive stranger in a coffee shop. We subconsciously submit to what Seth Godin, author and entrepreneur, refers to as the “tyranny of being picked.” Everything changed for Clooney when he tried a new perspective. He realized that casting is an obstacle for producers, too—they need to find somebody, and they’re all hoping that the next person to walk in the room is the right somebody. Auditions were a chance to solve their problem, not his. From Clooney’s new perspective, he was that solution. He wasn’t going to be someone groveling for a shot. He was someone with something special to offer. He was the answer to their prayers, not the other way around. That was what he began projecting in his auditions—not exclusively his acting skills but that he was the man for the job. That he understood what the casting director and producers were looking for in a specific role and that he would deliver it in each and every situation, in preproduction, on camera, and during promotion. The difference between the right and the wrong perspective is everything.

I used to have a daydream about myself—still have it, come to that. A ridiculous-enough daydream, though it’s often through such images that we shape our destinies. (You’ll notice how easily I slip into inflated language likeshape our destinies, once I wander off in this direction. But never mind.) In this daydream, Winifred and her friends, wreaths of money on their heads, are gathered around Sabrina’s frilly white bed while she sleeps, discussing what they will bestow upon her. She’s already been given the engraved silver cup from Birks, the nursery wallpaper with the frieze of domesticated bears, the starter pearls for her single-strand pearl necklace, and all the other golden gifts, perfectlycomme il faut, that will turn to coal when the sun rises. Now they’re planning the orthodontist and the tennis lessons and the piano lessons and the dancing lessons and the exclusive summer camp. What hope has she got? At this moment, I appear in a flash of sulphurous light and a puff of smoke and a flapping of sooty leather wings, the uninvited black-sheep godmother.I too wish to bestow a gift, I cry.I have the right! Winifred and her crew laugh and point.You? You were banished long ago! Have you looked in a mirror lately? You’ve let yourself go, you look a hundred and two. Go back to your dingy old cave! What can you possibly have to offer? I offer the truth,I say.I’m the last one who can. It’s the only thing in this room that will still be here in the morning.

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Yes. We were talking about those excluded from the flock of sheep. For centuries, as pope and emperor tore each other apart in their quarrels over power, the excluded went on living on the fringe, like lepers, of whom true lepers are only the illustration ordained by God to make us understand this wondrous parable, so that in saying ‘lepers’ we would understand ‘outcast, poor, simple, excluded, uprooted from the countryside, humiliated in the cities.’ But we did not understand; the mystery of leprosy has continued to haunt us because we have not recognized the nature of the sign. Excluded as they were from the flock, all of them were ready to hear every sermon that, harking back to the word of Christ, would in effect condemn the behavior of the dogs and shepherds and would promise their punishment one day. The powerful always knew this. Acknowledging the outcasts meant reducing their own privileges, so the outcasts who were acknowledged as outcasts had to be branded as heretics, whatever their doctrine. And for their part, maddened by their exclusion, they were not interested in any doctrine. This is the illusion of heresy. The faith a movement proclaims doesn’t count: what counts is the hope it offers. Scratch the heresy and you will find the leper. Every battle against heresy wants only to keep the leper as he is. As for the lepers, what can you ask of them? That they distinguish between two definitions of the Trinity or of the Eucharist? Come, Adso, these games are for us men of learning. The simple have other problems. And mind you, they solve them all in the wrong way. This is why they become heretics.

Today, listening to some of the populist leaders we now have, I am reminded of the 1930’s, when some democracies collapsed into dictatorships seemingly overnight. By turning the people into a category of exclusion-threatened on all sides by enemies, internal and external-the term was emptied of meaning. We see it happening again now in rallies where populist leaders excite and harangue crowds, channeling their resentments and hatreds against imagined enemies to distract from real problems. In the name of the people, populism denies the proper participation of those who belong to the people, allowing a particular group to appoint itself the true interpreter of popular feeling. A people ceases to be a people and becomes an inert mass manipulated by a party or demagogue. Dictatorships almost always begin this way: sowing fear in the hearts of the people, then offering to defend them from the object of their fear in exchange for denying them the power to determine their own future. For example, a fantasy of national-populism in countries with Christian majorities is its defense of ‘Christian civilizations’ from perceived enemies, whether Islam, Jews, the European Union, or the United Nations. The defense appeals to those who are often no longer religious but who regard their nation’s inheritance as a kind of identity. Their fears and loss of identity have increased at the same time as attendance at churches has declined. The loss of relationship with God and a loss of a sense of universal fraternity have contributed to this sense of isolation and fear of the future. Thus irreligious or superficially religious people vote for populists to protect their religious identity, unconcerned that fear and hatred of the other cannot be reconciled with the Gospel.

It is untrue that I or anybody else in Germany wanted war in 1939. It was desired and instigated exclusively by those international statesmen who were either of Jewish origin or working for Jewish interests. I have made so many offers for the reduction and elimination of armaments, which posterity cannot explain away for all eternity, that the responsibility for the outbreak of this war cannot rest on me. Furthermore, I never desired that after the first terrible World War a second war should arise against England or even against America. Centuries may pass, but out of the ruins of our cities and monuments of art there will arise anew the hatred for the people who alone are ultimately responsible: International Jewry and its helpers! As late as three days before the outbreak of the German-Polish War, I proposed to the British Ambassador in Berlin a solution for the German-Polish problem -- similar to the problem of the Saar area, under international control. This offer cannot be explained away, either. It was only rejected because the responsible circles in English politics wanted the war, partly in the expectation of business advantages, partly driven by propaganda promoted by international Jewry. But I left no doubt about the fact that if the peoples of Europe were again only regarded as so many packages of stock shares by these international money and finance conspirators, then that race, too, which is the truly guilty party in this murderous struggle would also have to be held to account: the Jews! I further left no doubt that this time we would not permit millions of European children of Aryan descent to die of hunger, nor millions of grown-up men to suffer death, nor hundreds of thousands of women and children to be burned and bombed to death in their cities, without the truly guilty party having to atone for its guilt, even if through more humane means.

It is a great pity that this tendency towards religious thought can find no better outlet than the Jewish pettifoggery of the Old Testament. For religious people who, in the solitude of winter, continually seek ultimate light on their religious problems with the assistance of the Bible, must eventually become spiritually deformed. The wretched people strive to extract truths from these Jewish chicaneries, where in fact no truths exist. As a result they become embedded in some rut of thought or other and, unless they possess an exceptionally commonsense mind, degenerate into religious maniacs. It is deplorable that the Bible should have been translated into German, and that the whole of the German people should have thus become exposed to the whole of this Jewish mumbo-jumbo. So long as the wisdom, particularly of the Old Testament, remained exclusively in the Latin of the Church, there was little danger that sensible people would become the victims of illusions as the result of studying the Bible. But since the Bible became common property, a whole heap of people have found opened to them lines of religious thought which—particularly in conjunction with the German characteristic of persistent and somewhat melancholy meditation—as often as not turned them into religious maniacs. When one recollects further that the Catholic Church has elevated to the status of Saints a whole number of madmen, one realises why movements such as that of the Flagellants came inevitably into existence in the Middle Ages in Germany. As a sane German, one is flabbergasted to think that German human beings could have let themselves be brought to such a pass by Jewish filth and priestly twaddle, that they were little different from the howling dervish of the Turks and the negroes, at whom we laugh so scornfully. It angers one to think that, while in other parts of the globe religious teaching like that of Confucius, Buddha and Mohammed offers an undeniably broad basis for the religious-minded, Germans should have been duped by a theological exposition devoid of all honest depth.

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Political philosophers of the Enlightenment, from Hobbes and Locke, reaching down to John Rawls and his followers today, have found the roots of political order and the motive of political obligation in a social contract – an agreement, overt or implied, to be bound by principles to which all reasonable citizens can assent. Although the social contract exists in many forms, its ruling principle was announced by Hobbes with the assertion that there can be ‘no obligation on any man which ariseth not from some act of his own’.1 My obligations are my own creation, binding because freely chosen. When you and I exchange promises, the resulting contract is freely undertaken, and any breach does violence not merely to the other but also to the self, since it is a repudiation of a well-grounded rational choice. If we could construe our obligation to the state on the model of a contract, therefore, we would have justified it in terms that all rational beings must accept. Contracts are the paradigms of self-chosen obligations – obligations that are not imposed, commanded or coerced but freely undertaken. When law is founded in a social contract, therefore, obedience to the law is simply the other side of free choice. Freedom and obedience are one and the same. Such a contract is addressed to the abstract and universal Homo oeconomicus who comes into the world without attachments, without, as Rawls puts it, a ‘conception of the good’, and with nothing save his rational self-interest to guide him. But human societies are by their nature exclusive, establishing privileges and benefits that are offered only to the insider, and which cannot be freely bestowed on all-comers without sacrificing the trust on which social harmony depends. The social contract begins from a thought-experiment, in which a group of people gather together to decide on their common future. But if they are in a position to decide on their common future, it is because they already have one: because they recognize their mutual togetherness and reciprocal dependence, which makes it incumbent upon them to settle how they might be governed under a common jurisdiction in a common territory. In short, the social contract requires a relation of membership. Theorists of the social contract write as though it presupposes only the first-person singular of free rational choice. In fact, it presupposes a first-person plural, in which the burdens of belonging have already been assumed.

The Pakistani film International Gorillay (International guerillas), produced by Sajjad Gul, told the story of a group of local heroes - of the type that would, in the language of a later age, come to be known as jihadis, or terrorists - who vowed to find and kill an author called "Salman Rushdie" . The quest for "Rushdie" formed the main action of the film and "his" death was the film's version of happy ending. "Rushdie" himself was depicted as a drunk, constantly swigging from a bottle, and a sadist. He lived in what looked very like a palace on what looked very like an island in the Philippines (clearly all novelists had second homes of this kind), being protected by what looked very like the Israeli Army (this presumably being a service offered by Israel to all novelists), and he was plotting the overthrow of Pakistan by the fiendish means of opening chains of discotheques and gambling dens across that pure and virtuous land, a perfidious notion for which, as the British Muslim "leader" Iqbal Sacranie might have said, death was too light a punishment. "Rushdie" was dressed exclusively in a series of hideously coloured safari suits - vermilion safari suits, aubergine safari suits, cerise safari suits - and the camera, whenever it fell upon the figure of this vile personage, invariably started at his feet and then panned [sic] with slow menace up to his face. So the safari suits got a lot of screen time, and when he saw a videotape of the film the fashion insult wounded him deeply. It was, however, oddly satisfying to read that one result of the film's popularity in Pakistan was that the actor playing "Rushdie" became so hated by the film-going public that he had to go into hiding. At a certain point in the film one of the international gorillay was captured by the Israeli Army and tied to a tree in the garden of the palace in the Philippines so that "Rushdie" could have his evil way with him. Once "Rushdie" had finished drinking form his bottle and lashing the poor terrorist with a whip, once he had slaked his filthy lust for violence upon the young man's body, he handed the innocent would-be murderer over to the Israeli soldiers and uttered the only genuinely funny line in the film. "Take him away," he cried, "and read to him from The Satanic Verses all night!" Well, of course, the poor fellow cracked completely. Not that, anything but that, he blubbered as the Israelis led him away. At the end of the film "Rushdie" was indeed killed - not by the international gorillay, but by the Word itself, by thunderbolts unleashed by three large Qurans hanging in the sky over his head, which reduced the monster to ash. Personally fried by the Book of the Almighty: there was dignity in that.

MY DEAR MISS BROOKE,—I have your guardian's permission to address you on a subject than which I have none more at heart. I am not, I trust, mistaken in the recognition of some deeper correspondence than that of date in the fact that a consciousness of need in my own life had arisen contemporaneously with the possibility of my becoming acquainted with you. For in the first hour of meeting you, I had an impression of your eminent and perhaps exclusive fitness to supply that need (connected, I may say, with such activity of the affections as even the preoccupations of a work too special to be abdicated could not uninterruptedly dissimulate); and each succeeding opportunity for observation has given the impression an added depth by convincing me more emphatically of that fitness which I had preconceived, and thus evoking more decisively those affections to which I have but now referred. Our conversations have, I think, made sufficiently clear to you the tenor of my life and purposes: a tenor unsuited, I am aware, to the commoner order of minds. But I have discerned in you an elevation of thought and a capability of devotedness, which I had hitherto not conceived to be compatible either with the early bloom of youth or with those graces of sex that may be said at once to win and to confer distinction when combined, as they notably are in you, with the mental qualities above indicated. It was, I confess, beyond my hope to meet with this rare combination of elements both solid and attractive, adapted to supply aid in graver labors and to cast a charm over vacant hours; and but for the event of my introduction to you (which, let me again say, I trust not to be superficially coincident with foreshadowing needs, but providentially related thereto as stages towards the completion of a life's plan), I should presumably have gone on to the last without any attempt to lighten my solitariness by a matrimonial union. Such, my dear Miss Brooke, is the accurate statement of my feelings; and I rely on your kind indulgence in venturing now to ask you how far your own are of a nature to confirm my happy presentiment. To be accepted by you as your husband and the earthly guardian of your welfare, I should regard as the highest of providential gifts. In return I can at least offer you an affection hitherto unwasted, and the faithful consecration of a life which, however short in the sequel, has no backward pages whereon, if you choose to turn them, you will find records such as might justly cause you either bitterness or shame. I await the expression of your sentiments with an anxiety which it would be the part of wisdom (were it possible) to divert by a more arduous labor than usual. But in this order of experience I am still young, and in looking forward to an unfavorable possibility I cannot but feel that resignation to solitude will be more difficult after the temporary illumination of hope. In any case, I shall remain,     Yours with sincere devotion,      EDWARD CASAUBON

I’ll let you off your leash, but you have to show some manners. No humping, no pissing on anything man made, and keep the crotch greetings exclusive to your four-legged fury friends. Got it?” Swarley nods because I’ve made him part human over the past few months and I’m pretty sure I saw him roll his eyes at me too. Guess I’d better start getting used to sassiness and eye rolling … read that on a parenting blog too. Note to self. Find more positive bloggers that paint the picture of parenthood with rainbows, fairies, and pixie dust. “Sydney?” I turn. “Hey, Dane!” He bends down to let his dogs off their leashes. “Gosh, I didn’t think you’d be back. How was Paris?” Which part? The view of the ceiling from the couch or the drain from the top of the toilet? “Great!” Extremely sugarcoated … maybe teetering on an outright lie. “So how long are you staying?” He rests his hands on his hips. Dane is adorable. I’m sure grown men don’t like to be called adorable; hell, I didn’t like it when Lautner said it to me, but Dane is just that. Tall, dark, and admittedly handsome with a boyish grin that makes me want to take him home, bake him cookies, and pour him a tall glass of milk. “I’m not sure. Trevor and Elizabeth just moved to San Diego and I’m staying at their house until it sells or until I find something else.” He cocks his head to the side. “Yet, they left Swarley?” Turning my gaze to look for the wild pooch, I shake my head. “Their condo association doesn’t allow large pets. They’ve been looking for a new home for him, but for now I have him.” “You two have come a long way since the first day you showed up at my office.” Clasping my hands behind my back, I look down and kick at the dirt. “Yeah, you’re right. As of lately, I’ve considered taking him myself. But until I know where I’m going to end up, offering it would be a little premature if not irresponsible.” “Grad school with a dog. You’d have to find some place to live that allows pets.” My faces wrinkles as I peek up at him. “I’m not going to grad school, at least not for a while. Something’s kind of come up.” “Oh?” Dane’s hands shift from his hips to crossing over his chest as he widens his stance. I blow out a long breath, scrubbing my hands over my face. My fingers trace my eyebrows as I meet his eyes again. “I’m … pregnant.” Dane’s eye are going to pop out of his head and the dogs will be chasing them if he opens them any wider. “I’m sorr—or congrat—or—” I smile because his adorableness doubles when he gets all nervous and starts stuttering. “It’s congratulations now … ‘I’m sorry’ was last month.” He nods in slow motion. “So you came back for Lautner?” “No … well, yes, but that backfired on me. He’s … moved on.” “Moved on? Are you serious? From … you?” I shrug, bobbing my head up and down. “Well … he’s a fuc—a freaking idiot.” As much pain as this conversation brings me, I still manage to let a giggle escape with an accompanying smile. “You’re right. He is a fucafreaking idiot.” Dane grins. “Especially because he’s with Claire.” His eyes go wide again. “Dr. Brown?” I nod. “Dr. Fucafreaking Brown.” Dane mouths WOW! “Exactly.

Here we introduce the nation's first great communications monopolist, whose reign provides history's first lesson in the power and peril of concentrated control over the flow of information. Western Union's man was one Rutherford B. Hates, an obscure Ohio politician described by a contemporary journalist as "a third rate nonentity." But the firm and its partner newswire, the Associated Press, wanted Hayes in office, for several reasons. Hayes was a close friend of William Henry Smith, a former politician who was now the key political operator at the Associated Press. More generally, since the Civil War, the Republican Party and the telegraph industry had enjoyed a special relationship, in part because much of what were eventually Western Union's lines were built by the Union Army. So making Hayes president was the goal, but how was the telegram in Reid's hand key to achieving it? The media and communications industries are regularly accused of trying to influence politics, but what went on in the 1870s was of a wholly different order from anything we could imagine today. At the time, Western Union was the exclusive owner of the nationwide telegraph network, and the sizable Associated Press was the unique source for "instant" national or European news. (It's later competitor, the United Press, which would be founded on the U.S. Post Office's new telegraph lines, did not yet exist.) The Associated Press took advantage of its economies of scale to produce millions of lines of copy a year and, apart from local news, its product was the mainstay of many American newspapers. With the common law notion of "common carriage" deemed inapplicable, and the latter day concept of "net neutrality" not yet imagined, Western Union carried Associated Press reports exclusively. Working closely with the Republican Party and avowedly Republican papers like The New York Times (the ideal of an unbiased press would not be established for some time, and the minting of the Time's liberal bona fides would take longer still), they did what they could to throw the election to Hayes. It was easy: the AP ran story after story about what an honest man Hayes was, what a good governor he had been, or just whatever he happened to be doing that day. It omitted any scandals related to Hayes, and it declined to run positive stories about his rivals (James Blaine in the primary, Samuel Tilden in the general). But beyond routine favoritism, late that Election Day Western Union offered the Hayes campaign a secret weapon that would come to light only much later. Hayes, far from being the front-runner, had gained the Republican nomination only on the seventh ballot. But as the polls closed his persistence appeared a waste of time, for Tilden, the Democrat, held a clear advantage in the popular vote (by a margin of over 250,000) and seemed headed for victory according to most early returns; by some accounts Hayes privately conceded defeat. But late that night, Reid, the New York Times editor, alerted the Republican Party that the Democrats, despite extensive intimidation of Republican supporters, remained unsure of their victory in the South. The GOP sent some telegrams of its own to the Republican governors in the South with special instructions for manipulating state electoral commissions. As a result the Hayes campaign abruptly claimed victory, resulting in an electoral dispute that would make Bush v. Gore seem a garden party. After a few brutal months, the Democrats relented, allowing Hayes the presidency — in exchange, most historians believe, for the removal of federal troops from the South, effectively ending Reconstruction. The full history of the 1876 election is complex, and the power of th

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district court, Kirstein v. University of Virginia,20 may well mark the turning point in the long effort to place equal opportunity for women under the aegis of the Federal Constitution.21 The court held inconsonant with the Fourteenth Amendment’s Equal Protection Clause the exclusion of women from the University of Virginia’s undergraduate school at Charlottesville; it approved a plan which, after a two-year transition period, requires the admission of women on precisely the same basis as men. Although sixteen years have elapsed since Brown v. Board of Education,22 Kirstein v. University of Virginia is the first decision to declare unconstitutional exclusion of women from educational opportunities afforded to men by a state institution.23 Significantly, “private” institutions of higher learning that might escape a constitutional prod confined to “state action” are beginning to volunteer similar reforms. For example, Cornell University’s College of Arts and Sciences announced during the 1969–70 academic year that it would admit women on the same basis as men and would offer students of both sexes the same options with respect to housing accommodations

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In a last-ditch effort to stop a panic attack, I call Iris. “Hey. What’s up?” Iris’s yawn makes the speaker crackle. I can always count on my sister-in-law to answer the phone at any time of the day or night. It might drive my older brother crazy, but Iris was my best friend long before she ever became Declan’s wife less than a year ago, so I get exclusive privileges.

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believe that there is a better answer to this question, one that is more consistent with the information contained in this book. The intelligence that appears to be at work here simply does not operate that way. Despite its brutality, it is also subtle, inviting, reminding, permeating our culture from the bottom up as well as the top down, perhaps opening our consciousness in a way that avoids a conclusion, different from the ways of knowing we traditionally require. It is an intelligence that provides enough evidence that something profoundly important is at work, but it does not offer the kinds of proof that would satisfy an exclusively empirical, rationalistic way of knowing. It is for us to embrace the reality of the phenomenon and to take a step toward appreciating that we live in a universe different from the one in which we have been taught to believe.

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The more we live, the more convinced we become of two truths that contradict each other. The first is that next to the reality of life all the fictions of literature and art pale. It’s true that they give us a nobler pleasure than what we get from life, but they’re like dreams which, though offering us feelings not felt in life and joining together forms that never meet in life, are none the less dreams that dissipate when we wake up, leaving no memories or nostalgia with which we could later live a second life. The other truth is that, since every noble soul desires to live life in its entirety – experiencing all things, all places and all feelings – and since this is objectively impossible, the only way for a noble soul to live life is subjectively; only by denying life can it be lived in its totality. These two truths are mutually exclusive. The wise man won’t try to reconcile them, nor will he dismiss one or the other. But he will have to follow one or the other, yearning at times for the one he didn’t choose; or he’ll dismiss them both, rising above himself in a personal nirvana. Happy the man who doesn’t ask for more than what life spontaneously gives him, being guided by the instinct of cats, which seek sunlight when there’s sun, and when there’s no sun then heat, wherever they find it. Happy the man who renounces his personality in favour of the imagination and who delights in contemplating other people’s lives, experiencing not all impressions but the outward spectacle of all impressions. And happy, finally, the man who renounces everything, who has nothing that can be taken from him, nothing that can be diminished.

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Philosophers like Heidegger have even argued that our scientific understanding of the world, which is essentially aimed at domination and control, has been bought at the price of a damaged relationship between humanity and nature: in Wordsworth’s phrase, “we murder to dissect.” Another ancient argument, and one that remains relevant today, is that the pleasures of appreciating and studying nature are readily available to nearly everyone in almost any circumstances. This consideration also grounds a further subtle argument advanced by Epicurus: studying nature makes us happier because it leads us away from envy, resentment, and dissatisfaction over what we lack compared to others. It does so because it leads us to take pride “in the good things of our own minds rather than in our circumstances.”56 The idea here is that readily available pleasures have a beneficial equalizing function. Ocean-front mansions may be exclusive to the rich, but most facets of nature—trees, wildflowers, birds, insects, beaches, rivers, mountains, stars—are open to all. In an often-cited passage in Albert Camus’s The Stranger, Meursault reflects, while in prison, that he could be content to spend his time simply looking up through a hollow tree trunk at the clouds and birds passing overhead. His thought captures not just the easy and equal accessibility of the pleasures nature offers but also their inexhaustibility.

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Joyce took particular care with his research, reading books primarily for what they could offer him for his own writing. (Indeed many people who knew him, including Beckett, have claimed he read almost exclusively for this purpose.)

He visited several towns in the United Provinces, before moving on to the Punjab. Then he moved south, where, in the first week of April, the AICC met at Vijayawada. In attendance was an Andhra Congressman named P. Venkayya, who for several years had been pressing Gandhi to adopt a ‘national’ flag for the nation-in-the-making. This time too Venkayya made the same proposal, but in the design he offered, Gandhi ‘saw nothing to stir the nation to its depths’. Then Lala Hansraj of Jullundur suggested that the spinning wheel should find a place on the Swaraj Flag. Gandhi was struck by the suggestion, and asked Venkayya to give him a design containing a spinning wheel on a background of saffron (denoting Hindu) and green (denoting Muslim). The enthusiastic Venkayya produced a design in three hours. Gandhi looked at it, and realized that a colour was also needed for the other religions of India. He suggested white be added to the saffron and the green. For, ‘Hindu-Muslim unity is not an exclusive term; it is an inclusive term, symbolic of the unity of all faiths domiciled in India. If Hindus and Muslims can tolerate each other, they are bound to tolerate all other faiths.’ Gandhi further suggested the order in which the colours should be placed: white first, next green, finally saffron, in progressive order of numerical importance, ‘the idea being that the strongest should act as a shield to the weakest’. Eventually, the white was placed in the middle, between the saffron and the green, the two major religions symbolically surrounding and protecting the others.

Indeed, in early 2024 the government expanded MAID to allow Canadians to be killed for exclusively mental health reasons, including substance abuse disorders.13 Plans are in the works eventually to offer euthanasia to “mature minors,” which means Canada would join Belgium and the Netherlands in a triumvirate of the most liberal suicide regimes on the planet.

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Although I don’t subscribe to any religion or particular philosophical school of thought, that doesn’t mean that I don’t respect what they can offer to some people. But this book is exclusively about practical applications and putting faith in yourself, rather than elsewhere. I’ve found that most people want to be trusted, and putting faith in them tends to engender their own success and foster better relationships. I think the same results can be achieved by putting some faith in yourself."--from "It's Human To Give A Sh!t" by John Mazz

After Germany's collapse in 1918 Jewry became very powerful in Germany in all spheres of life, especially in the political, general intellectual and cultural, and, most particularly, the economic spheres. The men came back from the front, had nothing to look forward to, and found a large number of Jews who had come in during the war from Poland and the East, holding positions, particularly economic positions. It is known that, under the influence of the war and business concerned with it -- demobilization, which offered great possibilities for doing business, inflation, deflation -- enormous shifts and transfers took place in the propertied classes. There were many Jews who did not show the necessary restraint and who stood out more and more in public life, so that they actually invited certain comparisons because of their numbers and the position they controlled in contrast to the German people. In addition there was the fact that particularly those parties which were avoided by nationally minded people also had Jewish leadership out of proportion to the total number of Jews. That did not apply only to Germany, but also to Austria, which we have always considered a part of Germany. There the entire Social Democratic leadership was almost exclusively in Jewish hands. They played a very considerable part in politics, particularly in the left-wing parties, and they also became very prominent in the press in all political directions. (14 March 1946)

second reason involved the very structure of a compulsory plebiscite. Like most plebiscites, the question of national self-identification prestructures the voters’ answer by offering a fixed set of mutually exclusive choices—in the present case, German or not German. It does not allow for hybridity and multiple loyalties, which characterized the social reality of the geographic space that German expellee law referred to and, in particular, the life stories of the individuals discussed here.

Love and time It was as if time had gone on a vacation, At least it was not there where I was now, Because there I could not feel her sensation, So it was a world without her beauty, thus a world without love, Time appeared to transition from one moment to another, But I could not feel its presence, For a while I thought I was in a world, that was some other, As my heart did not experience life’s romance, In her absence time appeared to be on a vacation, The world seemed to have come to a sudden halt, Without her, world’s charms had lost all their traction, And I wondered whether it was my or time’s fault, Everything and everyone moved, and life happened just like any day, But to me somehow time appeared to be somewhere else, Because it felt it was not here today, And maybe only her presence can convince me it is false, Maybe time has drowned in the past, Forgotten somewhere in her infinite memories, And my mind exclusively recreates moments, only from the past, And convinces the heart to keep beating for the sake of her old stories, Or is it that the present is an illusion of shadows, Shadows from the past, her and my past, And the present only from this past borrows, So I am in this illusion of timelessness cast, But whatever it might be, Whether time is here or somewhere else, She, her memories; are intact within me, And my every heartbeat still says, there cannot be anyone else, So, there is no need to seek time that has vanished suddenly, Because I have installed her memories everywhere, And now time has left me in my peaceful corner knowingly, So I believe, time is somewhere else, but not here, not here, And my love Irma, let me escape with you into this corner, Where time has no business, And just be your lover, And let that be my only business, For time will then lose its pride, someday, in that somewhere, where it has fled, And it will offer us it's rarest gift of eternity, Because my love, a rose by its own thorn is never hurt or bled, So instead of time, we shall live in the love’s sanity, Where time serves no purpose, Because everything exists for everything, There life offers no fake pose, It is then that love becomes a true virtue and not just a thing!

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What we need to understand is that the biggest problem with elephants and donkeys is that too many of us are so devoted and committed to something that will never offer up their life for you. They will not usher in the freedom for all that they gospel inevitably does and will do. You cannot give your life to something that won’t die for you, and the elephant won’t, and neither will the donkey. But the lamb? The lamb will die for you, has died for you, and actively does the opposite of what both the elephant and the donkey do, which is divide and degrade. They are not seeking to restore anyone or anything outside of their agenda. They are protecting their lives at all costs, and they are always going to preserve their agenda, their perspective, and their ideology at all costs, even if it requires them to be dishonest about whats actually happening, even if it means they create their own personal truth through their narrow lens and perspective. The elephant and donkey are all about self-preservation and each will hold views that can be antithetical to the gospel. So, while we participate in political parties, our allegiance cannot be to our political party it has to be exclusively and wholly to the lamb of God.

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Is the theory that lifeless, mindless atoms (obeying either deterministic laws or probabilistic laws of indeterminism) produce weird, unfathomable, ineffectual, pointless, mental illusions supposed to be more convincing than that we have genuine free will? The whole notion that a world made exclusively of matter, as materialist fundamentalists such as Harris insist, can suffer from illusions, delusions, hallucinations, mental illness, mental breakdowns, mental disorders, is so spectacularly silly that no sane person could ever take it seriously. Harris, in his pathological determination to rid us of free will, has posited instead a world of delusional atoms in need of psychiatric help! What, do electrons hallucinate? Do protons have delusions of grandeur? Do quarks imagine themselves free? Are 1D-strings narcissistic? If none of these things is true, how on earth does Sam Harris propose that if humans are made of atoms alone, we can suffer from such illusions? Extraordinary claims require extraordinary evidence, and Harris doesn’t offer any evidence at all!

1. Create intimacy: You’ll get more trust—and capture the attention of your prospects—by establishing a personal connection. Your emails should read as if one person has written it to another: one to one. This can be achieved by: using a personal, or plain-text template; using “you” instead of “we”, or “I”; telling stories; and making good use of personalization. For an even greater effect, you can add subtle personalization throughout your copy. For example: “…this is what we’ve heard from other people in [ Tampa ]”. 2. Make users feel special: On top of personalization, you can create exclusivity: “This offer is only for our most engaged users” “…it’s for early adopters” Or appeal to vanity: “Our most successful users want to feel this way…” 3. Demonstrate that you understand their reality: You can create obvious qualifications everyone wants to have assigned to themselves, for example “…people who care about maximizing their return on investment”; or “…savvy marketers”. Illustrate product benefits and value with clear examples that relate to the unique situation of your users. 4. Create urgency: As Zapier did, you can also get creative with deadlines. Use coupons with limited-time offers to accentuate the fear of missing out (FOMO)17: “Offer only available until June 4th…” “Only a few people get this plan…” 5. Use clear actions: Use a CTA that clearly establishes the next steps. Repeat it throughout the email, coming at it from different angles. Use the P.S. to attract the eye and to reinforce the action you want users to take (when appropriate). Keep your emails simple and your messaging scannable. It’s important for users to be able to get the email at a glance. Short and sweet often outperforms long and complex emails. You want a near-instant reaction from your readers. Your email has to build up to the desired action. Use copy to overcome objections, and accentuate the desire to buy or engage. A good email has to: capture attention through the subject line, personalization, or a story; build reader interest by demonstrating either the benefit or the problem; build desire to act by creating information gaps, time constraints, or the fear of missing out; and drive action through a well-timed CTA, telling users exactly what you want them to do. These are really just the four steps of the AIDA model18 (Attention, Interest, Desire, and Action) applied to email copywriting. Don’t get intimidated by copywriting. Emails that are too polished often don’t work as well. Get started crafting your own email offers. We’ll get started working on subject lines in the next chapter.

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On the other hand, here’s an example from By the Way Bakery, which my wife founded. It’s the largest gluten-free bakery of its kind in the world. Their change? “We want to make sure no one is left out. By offering people gluten-free, dairy-free, and kosher baked goods that happen to be delicious, we let the entire community be part of special family occasions. We change hosts from exclusive to inclusive, and guests from outsiders to insiders.” What

Joyce took meticulous care with his research, reading books primarily, indeed many people who knew him, including Beckett, have claimed almost exclusively, for what they could offer him for his own writing. Inspired more by disinterested intellectual and scholarly curiosity than Joyce, Beckett’s notebooks show, nonetheless, that he too plundered the books that he was reading or studying for material that he could then incorporate into his own writing. Beckett copied out striking, memorable or witty sentences or phrases into his notebooks. Such quotations or near quotations were then woven into the dense fabric of his early prose. It is what could be called a ‘grafting’ technique that runs at times almost wild.

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Over the course of its more than ten-thousand-year life-span," she proclaimed, "Białowieża Forest has offered shelter not only to Europe's sole surviving megafauna and the royals who legislated its exclusive use, but also to boreal owls, dwarf marsh violets, black storks, gray wolves, snakes (as we have witnessed), the world's only population of Agrilus pseudocyaneus, around two hundred types of moss, two hundred eighty-three kinds of lichens, and over eighteen hundred fungal species, of which nine hundred forty-three are classified as being at risk. Of which two hundred can be found nowhere else in Poland. I am saying that there are two hundred different kinds of fungi here in Białowieża that are, everywhere else, probably already extinct.

What the critics didn't understand is that while Jesus was offering an exclusive path to salvation, the offer itself was not exclusionary. To this day, consciously or subconsciously, Christians possess a limited view of God's kingdom. We tend to think of the Church as a castle with high walls, Winans explained, when Jesus made clear that He was buildinga hospital to make sick people well. "We dare not think that we know who the right and wrong people are," the pastor said, his voice stern. "The gospel goes out to everyone.

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Being an ARC reader is more than just a hobby; it's a passion that intertwines my love for literature with the thrill of discovery. There's something truly magical about delving into the pages of a book before it reaches the hands of the masses, experiencing its narrative unfold like an exclusive journey just for me. But what truly warms my heart is the connection forged with authors. To receive their work before the world does and to have the opportunity to offer my thoughts is an honor in itself. Yet, it's the gesture of appreciation that follows which truly makes my day. When authors take the time to send me a complimentary signed copy of their book after my review, it's a testament to the bond between reader and writer, a token of gratitude that resonates deeply. Each signed book I receive holds not just a story within its pages, but also the author's acknowledgment of my contribution to their journey. It's a tangible reminder of the impact words can have, both in the creation and reception of art. To hold such a book in my hands is to feel the weight of appreciation, the validation of my perspective, and the joy of being a part of something bigger than myself. In those moments, I'm reminded of the power of literature to connect us, to bridge the gap between creator and consumer, and to remind us all of the beauty in sharing stories. It's a feeling that leaves me humbled, grateful, and eager to continue my journey as an ARC reader, cherishing each signed book as a cherished token of the bond between author and reader.

Could any city import the resources needed to create a startup hub? [Paul] Graham took up the question in 2006 and pondered what would make, say, Buffalo, New York, into a Silicon Valley. To Graham, it was strictly a matter of enticing ten thousand people—“the right ten thousand people.” Perhaps five hundred would be enough, or even thirty, if Graham were to be permitted to pick them. Three years later, he suggested that a municipality offer to invest a million dollars each in one thousand startups. The capital required for such a scheme should not seem daunting: “For the price of a football stadium, any town that was decent to live in could make itself one of the biggest startup hubs in the world,” he said. Any place that wants to become a startup hub needs to understand, however, that it requires welcoming hackers and their unruliness. Unruliness is also “the essence of Americanness,” Graham maintains. “It is no accident that Silicon Valley is in America, and not France, or Germany, or England, or Japan. In those countries, people color inside the lines.” In America, too, failure in business is accommodated. Graham has consistently argued that few people are well suited for starting a startup but that the only effective way of determining who does excel is by having lots of people try: “As long as you’re at a point in your life when you can bear the risk of failure, the best way to find out if you’re suited to running a startup is to try it.

At its most elementary, the market that fascinates me is the coming together of two people who both want satisfaction. But satisfaction is a base concept. A transactional one. I can do better than that. The ultimate market-making skill is bringing together two people who each have a currency the other wants. A currency that can bring the other not mere satisfaction. But transcendence. Alchemy. This perfect pairing of currencies is regularly on offer in my exclusive club. The experience of one party. And the innocence of the other. There’s nothing an innocent craves more than the assurance of being in safe hands. Of being cosseted in the proficient cocoon of a veteran. A pro. Shown the ropes, as it were. Figuratively or literally.

Shangri-La exists exclusively in the imagination, he would say—and the word itself, it’s often asserted, is a corruption of “Shambhala,” referring to a mythical Tibetan kingdom that stands for a state of mind. Real life can offer us pleasures that fantasy leaves out.

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The year before, Charles Sumner had offered a proposal under which the seceded states would revert to territorial status as the price of “treason”; the defeated regions would then fall “under the exclusive jurisdiction of Congress.

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He circles the shrines, scanning each of them. There's one made in exclusively soft shades of pink, with a bouquet of blush roses at the center. It's surrounded by oysters, each one nestling a pearl. Smooth, heart-shaped rose quartz surrounds the perimeter in a perfect circle. Sliced guava reveals its rosy flesh, next to clamshells full of cherry blossoms. Another is built from a large shell in the center, filled with water that reflects the moon. White magnolias float on the surface, along with golden glitter that sparkles like starlight. Oranges with long stems and blossoms surround the shell, paired with sliced mango drizzled with honey. I swear I know who some of these belong to. The one with green grapes and pears decorated with golden butterfly appliqué must be Genevieve's. Beside it is one crafted from fuchsia carnations and obnoxiously large peonies, with different berries in porcelain dishes painted with bright pink flowers. So obviously Amelia's.

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1. The coercive style. This “Do what I say” approach can be very effective in a turnaround situation, a natural disaster, or when working with problem employees. But in most situations, coercive leadership inhibits the organization’s flexibility and dampens employees’ motivation. 2. The authoritative style. An authoritative leader takes a “Come with me” approach: she states the overall goal but gives people the freedom to choose their own means of achieving it. This style works especially well when a business is adrift. It is less effective when the leader is working with a team of experts who are more experienced than he is. 3. The affiliative style. The hallmark of the affiliative leader is a “People come first” attitude. This style is particularly useful for building team harmony or increasing morale. But its exclusive focus on praise can allow poor performance to go uncorrected. Also, affiliative leaders rarely offer advice, which often leaves employees in a quandary. 4. The democratic style. This style’s impact on organizational climate is not as high as you might imagine. By giving workers a voice in decisions, democratic leaders build organizational flexibility and responsibility and help generate fresh ideas. But sometimes the price is endless meetings and confused employees who feel leaderless. 5. The pacesetting style. A leader who sets high performance standards and exemplifies them himself has a very positive impact on employees who are self-motivated and highly competent. But other employees tend to feel overwhelmed by such a leader’s demands for excellence—and to resent his tendency to take over a situation. 6. The coaching style. This style focuses more on personal development than on immediate work-related tasks. It works well when employees are already aware of their weaknesses and want to improve, but not when they are resistant to changing their ways.

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few days earlier, Trump and some aides had offered the exclusive story of his upcoming entrance into the race to Maggie Haberman, a star reporter at The New York Times—and had been rebuffed. Trump’s long

In the cloudy swirl of misleading ideas surrounding public discussion of addiction, there’s one that stands out: the misconception that drug taking by itself will lead to addiction — in other words, that the cause of addiction resides in the power of the drug over the human brain. It is one of the bedrock fables sustaining the so-called “War on Drugs.” It also obscures the existence of a basic addiction process of which drugs are only one possible object, among many. Compulsive gambling, for example, is widely considered to be a form of addiction without anyone arguing that it’s caused by a deck of cards. The notion that addiction is drug-induced is often reinforced. Clearly, if drugs by themselves could cause addiction, we would not be safe offering narcotics to anyone. Medical evidence has repeatedly shown that opioids prescribed for cancer pain, even for long periods of time, do not lead to addiction except in a minority of susceptible people. During my years working on a palliative care ward I sometimes treated terminally ill cancer patients with extraordinarily high doses of narcotics — doses that my hardcore addict clients could only dream of. If the pain was alleviated by other means — for example, when patient was successfully given a nerve block for bone pain due to malignant deposits in the spine — the morphine could be rapidly discontinued. Yet if anyone had reason to seek oblivion through narcotic addiction, it would have been these terminally ill human beings. An article in the Canadian Journal of Medicine in 2006 reviewed international research covering over six thousand people who had received narcotics for chronic pain that was not cancerous in origin. There was no significant risk of addiction, a finding common to all studies that examine the relationship between addiction and the use of narcotics for pain relief. “Doubts or concerns about opioid efficacy, toxicity, tolerance, and abuse or addiction should no longer be used to justify withholding opioids,” concluded a large study of patients with chronic pain due to rheumatic disease. We can never understand addiction if we look for its sources exclusively in the actions of chemicals, no matter how powerful they are.

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The crucial question, therefore, is not how to accomplish the final reconciliation. That messianic problem ought not to be taken out of God's hands. The only thing worse than the failure of some modern grand narratives of emancipation would have been their success! Merely by trying to accomplish the messianic task, the have already done too much of the work of the antichrist. In demasking anti-messianic projects that offer universal salvation, Lyotard helps us ask the right kind of question, which is not how to achieve the final reconciliation, but what resources we need to live in peace in the absence of the final reconciliation.

I’d just finished another summer stock job in the Poconos and had been accepted into Lee Strasberg’s acting class. Getting into Lee’s class was a real coup— you couldn’t just pay your money and sign up, you had to be invited. So naturally, I was excited to be accepted. Until I took the class. I couldn’t understand a word he said. All I remember was holding an imaginary cup of coffee to feel the imaginary steam on my face. The classes were very exclusive (although I didn’t recognize a soul) and no one offered to do a scene with you if you weren’t performing on Broadway. I wasn’t. I stayed for three months and never did do a scene. So now I knew four things about acting: pick up your cues, don’t wear a hat, think before you speak, and lie about your credits.

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I tell this story here to begin to offer an answer to the question posed by the title of this chapter: What Makes a Tough Mudder? It’s my belief that ideas for new businesses that capture people’s imagination don’t ever arise by accident. There is a kind of inevitability about them. They form as answers to questions that have existed in their founders’ minds for years before finding the right expression. To a degree these things are subconscious. But I’m sure it wasn’t entirely by chance that having grown up in a place that had dramatically lost its identity and purpose, I was drawn to try to create a business and a culture that might offer a version of those values in a different way and to a new generation. Did I already carry some of that nostalgia for grit and camaraderie with me from Worksop when my parents made a huge financial sacrifice and sent me away to an exclusive boarding school at age thirteen? I’d like to think so. The result of that sacrifice was not necessarily the one my parents thought they were paying for, though. I felt that I didn’t quite belong in the rough-edged town of my birth, but I also wasn’t convinced I belonged in the more privileged world of the English shires a hundred miles south. A place where nobody but me seemed to come from an industrial town at all. I went from one community that I didn’t fit into to another—but again, as something of an outsider, there were aspects of that new culture that intrigued me, that got me thinking about how shared values might be created, how I might feel like I belonged.

Meeting and Greeting 1. Use eye contact and smiling as your first contact with others. In doing so, you can scout out the friendly, approachable strangers in the room and feel immediately more at ease. 2. Be the first to say hello. Stay calm if you are left alone to mingle—large parties, forgetful hosts, and friendly guests make this situation inevitable. 3. Introduce yourself to others. Offer your hand and say: “Hello. My name is . . .” 4. As you shake hands, repeat the person’s name. “Nice to meet you, Jack.” This will help imprint the name in your own mind. 5. Make an extra effort to remember names and use them in conversation: “Don’t you agree, Jim?” This makes people feel special. 6. Go out of your way to meet new people. They may feel as out of place as you do: “Hi, I don’t believe we’ve met yet, I’m . . . “ or “I don’t know a soul.” 7. Ask neutral questions that are easy to answer to convey the message that you’d like to get to know this person better. 8. Be prepared to say something interesting about what you do—but in small doses. No one wants to hear you talk exclusively about yourself. 9. Communicate a sense of enthusiasm about the event at hand or life in general. Focus on the positive. 10. Look for passing comments that could open up a whole topic of conversation. “The New York subways were a real experience for this country boy” could lead to a discussion of childhood on the farm, adjusting to city life, public transportation. . . . Clothes, jewelry, and accessories also make excellent conversation pieces. It’s up to you to take the conversational ball and run with it, but be sure to pass it back to your teammate from time to time.

The Christian belief is that Jesus, as God, is the only one who can bring humanity back to God. He was the only person in history with such a pedigree. 1 Timothy 2:5 tells us plainly, “There is one God, and there is one mediator between God and men, the man Christ Jesus.” As a man, he could represent humanity. He was tempted in every way, and yet he never sinned. Jesus is our proverbial “best foot forward” as far as humanity goes. Jesus is also God. As such he is able to serve as a “middle man” and usher us into the very presence of God. The amazing thing is that Jesus offers his righteousness to anyone who will receive it. Rather than being receptive to this offer, we complain there are not other ways to God. While it is incredibly gracious that God would offer any way back to him, people complain that he did not provide ten ways. The offer for salvation is available to all. Instead of being exclusive, Christianity is actually very inclusive. Everyone is welcome to come to Jesus. It does not matter who they are, or what they have done. The Bible tells us, “…whoever believes in him shall have eternal life” (John 3:16). Whether they be Jew, Hindu, Sikh, Greek, Canadian, African, athlete, entrepreneur, lawyer, or academic, the offer is there — come to Jesus.

gaining shelfspace has become a more strategic challenge for manufacturers. Shelfspace has to be won by planning product offerings to satisfy not just consumers’ needs but also the retailers’ objectives. Because the retailer is overwhelmed with offerings that claim to have consumer appeal – that is now a given – it is in being seen to best meet the retailers’ needs that has become the battleground. Store management wants to increase category sales, improve average margins, provide a good range to shoppers and perhaps offer exclusive products, all the while looking to increase operational efficiency and reduce inventory costs by minimising the number of lines stocked and the workload involved in getting products on the shelf. Manufacturers now have to win shelfspace by working through these complex and sometimes conflicting needs.

Intelligent design offers few answers. For instance, when and how did a designing intelligence intervene in life’s history? By creating the first DNA? The first cell? The first human? Was every species designed, or just a few early ones? Proponents of intelligent-design theory frequently decline to be pinned down on these points. They do not even make real attempts to reconcile their disparate ideas about intelligent design. Instead they pursue argument by exclusion—that is, they belittle evolutionary explanations as far-fetched or incomplete and then imply that only design-based alternatives remain.

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Signs resemble images in being concrete entities but they resemble concepts in their powers of reference. Neither concepts nor signs relate exclusively to themselves; either may be substituted for something else. Concepts, however, have an unlimited capacity in this respect, while signs have not. The example of the 'bricoleur' helps to bring out the differences and similarities. Consider him at work and excited by his project. His first practical step is retrospective. He has to turn back to an already existent set made up of tools and materials, to consider or reconsider what it contains and, finally and above all, to engage in a sort of dialogue with it and, before choosing between them, to index the possible answers which the whole set can offer to his problem. He interrogates all the heterogeneous objects of which his treasury* is composed to discover what each of them could 'signify' and so contribute to the definition of a set which has yet to materialize but which will ultimately differ from the instrumental set only in the internal disposition of its parts.

The sexually insatiable woman,” declared a terrified Donald Symons, “is to be found primarily, if not exclusively, in the ideology of feminism, the hopes of boys, and the fears of men.”10 Perhaps, but Marvin Harris offers a different take, writing, “Like all dominant groups, men seek to promote an image of their subordinate’s nature that contributes to the preservation of the status quo. For thousands of years, males have seen women not as women could be, but only as males want them to be.”11

At that time, culturally relevant pedagogy consisted exclusively of urban young adult novels and hip-hop rap assignments doled out to the poor and Black students. Many teachers truly believed that they were offering culturally relevant pedagogy by offering “minorities” and “low-income students” stereotypical cultural activities.

With the advent of eugenics, this situation changed. What had begun as a distinctively regional term emanating from the upper South soon became transregional, with meanings that were recognized in faraway places. As poor white trash traveled and entered into local dialects, it formed a chain of associations that symbolically linked local poor whites to those in other rural places. A large part of the cultural success of the eugenics movement lay with the way in which it used this chain of associations to group together the local images of poor rural whites in New Jersey, Ohio, New York, Pennsylvania, Kansas, and everywhere else. It incorporated and expanded upon the shared perceptions of southern poor whites as immoral, lazy, dirty, criminal, filthy, and perverse and offered an explanation that could be generalized to the entire group. That the stigmatyping images of poor rural whites was, by the late nineteenth century, firmly established as a shared cultural schema ensured that eugenicists did not have to work very hard to make their case. The power of this shared perception, coupled with the rising reformist power of the professional middle class, resulted in efforts to achieve a rare and extreme form of exclusion: the biological eradication of an entire population through coercive reproductive control.

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Above all, you must not expect them to take more than a passing interest in your brain. Your best course is to avoid all reference to that topic. 'The brain' is seldom, if ever, mentioned in the best circles of the spiritual world—to which circles, I assume, your leading Ideas belong. You must never forget that in the realm of Ideas class distinctions are rigidly observed; there is an aristocracy and a proletariat, with all the intermediate grades; and many topics which may be safely mentioned among the commons are an offence when introduced to the nobility. 'The brain' is one of these. Its use, among the ghosts, is confined exclusively to the working class; and you will commit a breach of good manners by flaunting its functions in the presence of august society. Were you, for example, in the course of some conversation with a noble Principle, to offer him the use of your own brain, or to suggest that he was in need of such an implement, or in the habit of using it, you would commit an indiscretion of the first magnitude; and it is certain the offended spirit would strike you off his visiting list and decline to haunt you any more.

The history of philosophy tells us we have a choice between viewing reason as timeless or as historical, but reason itself is unable to tell us which option is correct.... Since we cannot know whether we began with a correct understanding of reason itself, any philosophy based on reason must be hypothetical. This point is known as the limits of reason. According to postmodern thinkers, reason is not only unable to reach absolute truth, but it is grounded on what is called an exclusive disjunction; it must be one or the other, and cannot be conclusively demonstrated to be either. Since it is based on reason in one view or the other, philosophy can never offer anything but hypothetical explanations of reality, and certainly not absolute truth.

So much of the consumerism that chokes our society, bringing misery to the haves and the have-nots alike, is driven by this desire to have, to wear, to drive: to possess the status symbols, the ‘exclusive’ signs of belonging. Time and again goods and services are offered by manufacturers not for their intrinsic virtue, the beauty of their design, or the genuine pleasure that might be had from owning or using them, but for their ‘exclusive’ cachet, their ‘exclusive designer label’.

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It happened in 2006 when the company’s COO and soon-to-be CEO, Randall Stephenson, quietly struck a deal with Steve Jobs for AT&T to be the exclusive service provider in the United States for this new thing called the iPhone. Stephenson knew that this deal would stretch the capacity of AT&T’s networks, but he didn’t know the half of it. The iPhone came on so fast, and the need for capacity exploded so massively with the apps revolution, that AT&T found itself facing a monumental challenge. It had to enlarge its capacity, practically overnight, using the same basic line and wireless infrastructure it had in place. Otherwise, everyone who bought an iPhone was going to start experiencing dropped calls. AT&T’s reputation was on the line—and Jobs would not have been a happy camper if his beautiful phone kept dropping calls. To handle the problem, Stephenson turned to his chief of strategy, John Donovan, and Donovan enlisted Krish Prabhu, now president of AT&T Labs. Donovan picks up the story: “It’s 2006, and Apple is negotiating the service contracts for the iPhone. No one had even seen one. We decided to bet on Steve Jobs. When the phone first came out [in 2007] it had only Apple apps, and it was on a 2G network. So it had a very small straw, but it worked because people only wanted to do a few apps that came with the phone.” But then Jobs decided to open up the iPhone, as the venture capitalist John Doerr had suggested, to app developers everywhere. Hello, AT&T! Can you hear me now? “In 2008 and 2009, as the app store came on stream, the demand for data and voice just exploded—and we had the exclusive contract” to provide the bandwidth, said Donovan, “and no one anticipated the scale. Demand exploded a hundred thousand percent [over the next several years]. Imagine the Bay Bridge getting a hundred thousand percent more traffic. So we had a problem. We had a small straw that went from feeding a mouse to feeding an elephant and from a novelty device to a necessity” for everyone on the planet. Stephenson insisted AT&T offer unlimited data, text, and voice. The Europeans went the other way with more restrictive offerings. Bad move. They were left as roadkill by the stampede for unlimited data, text, and voice. Stephenson was right, but AT&T just had one problem—how to deliver on that promise of unlimited capacity without vastly expanding its infrastructure overnight, which was physically impossible. “Randall’s view was ‘never get in the way of demand,’” said Donovan. Accept it, embrace it, but figure out how to satisfy it fast before the brand gets killed by dropped calls. No one in the public knew this was going on, but it was a bet-the-business moment for AT&T, and Jobs was watching every step from Apple headquarters.

In Singin’ in the Rain, Lina Lamont provides both an effective “beard” for Don and Cosmo and a foil, representing both the reason for Don’s “unattached” state and the basis for their mutual contempt for women. Yet the signs are all there to be read for those interested in reading them: Cosmo and Don performing as a burlesque team, in which they sit on each other’s laps and play each other’s violins; Cosmo’s comment to Lina after the premiere of The Royal Rascal, “Yeah, Lina, you looked pretty good for a girl”;30 and their bullying, in “Moses Supposes,” of the fogyish diction coach, figuratively drawn out of his closet only to be ridiculed as an asexual “pansy” who can’t sing and dance (thus both confirming and denying homosexuality at the same time).31 On a broader scale, Kelly’s career as a dancer, offering a more masculinized style of athletic dance (in opposition especially to the stylized grace of Fred Astaire), represented a similar balancing act between, in this case, the feminized occupation of balletic dance and a strong claim of heterosexual masculinity. Significantly, the process of exclusion they use with the diction coach is precisely what Cosmo proposes they apply to Lina in converting The Dueling Cavalier into a musical: “It’s easy to work the numbers. All you have to do is dance around Lina and teach her how to take a bow.” But they also apply the strategy to Kathy, who is only just learning to “dance” in this sense (conveniently so, since Debbie Reynolds had had but little dance training, as noted).32 Early on, we see her dance competently in “All I Do Is Dream of You,” but she then seems extremely tentative in “You Were Meant for Me,” immobile for much of the number, not joining in the singing, and dancing only as Don draws her in (which is, of course, consistent with her character’s development at this point). With “Good Mornin’,” though, she seems to “arrive” as part of the Don-Cosmo team, even though for part of the number she serves as a kind of mannequin—much like the voice teacher in “Moses Supposes,” except that she sings the song proper while Don and Cosmo “improvise” tongue-twisting elaborations between the lines. As the number evolves, their emerging positions within the group become clear. Thus, during their solo clownish dance bits, using their raincoats as props, Kathy and Don present themselves as fetishized love objects, Kathy as an “Island girl” and Don as a matador, while Cosmo dances with a “dummy,” recalling his earlier solo turn in “Make ’em Laugh.

Friendship — The objection to the philosophical life that claims that through it one becomes worthless to one's friends would never occur to a modern: it belongs to antiquity. Antiquity profoundly and intensively lived out and thought through friendship to the limit and almost took friendship along with itself to the grave. This is its advantage over us: by comparison we offer idealized sexual love. All great abilities possessed by the people of antiquity took their purchase from the fact that man stood beside man, and that no woman was permitted to lay claim to being the nearest, highest, let alone exclusive object of his love — as sexual passion teaches us to feel. Perhaps our trees fail to grow as high owing to the ivy and grape vines that cling to them.

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She always does. Which is perhaps why she would never have got the exclusive Louise was crowing about all day. Cat would never have had the temerity, or, let’s face it, basic lack of manners to sit on someone’s doorstep, uninvited, and pester some poor woman until she had no choice but to invite her in. How rude! But now Louise is getting all the glory. Worse, she might get offered the staff position that Cat has so desperately been waiting for, the staff position that is coming up in just a couple of months. It can’t go to Louise. It just can’t. Cat needs it more than she does. All she has to do is come up with a

Jealousy is a horrible emotion, envy even worse. * * * Cat likes to think of herself as a nice person. But right now she is sitting in the back of a taxi snarling every time she thinks of Louise, and the glory now being heaped upon her since she got an exclusive interview with Polly Goldman, in which the soap star talked about her drug bust. “Louise isn’t even a bloody news journalist,” Cat mutters to herself, as the cabby slides the glass panel open, half-turning his head and shouting: “What was that love? Did you say something?” “Nothing.” Cat attempts a bright smile before sinking back in her seat and muttering some more. She wouldn’t mind if it had been anyone else on the women’s desk who had scored an exclusive, but Louise! She isn’t even staff, she’s freelance for God’s sake. Not a full-time freelance like Cat, but God knows she’d like to be. As soon as Louise walked into the office, Cat saw how ambitious she was, willing to do whatever it took to get a story. She didn’t get an exclusive with Polly Goldman by asking for it, she doorstepped her as if she worked for the News of the World rather than the Daily Gazette! When the story came out, everyone gathered excitedly round Louise asking how she did it. She said she sat on the doorstep overnight, pressing the intercom every hour, explaining to Polly Goldman how her mortification over being caught could be assuaged by offering an exclusive to the Daily Gazette. By morning, poor Polly Goldman, exhausted by being woken up every hour by this woman who clearly wasn’t going away, reluctantly asked her in, and boom! The story was Louise’s, complete with descriptions of the bags under Polly’s eyes, her gaunt cheeks, and her shaking hands as she poured the tea. * * *

Jealousy is a horrible emotion, envy even worse. * * * Cat likes to think of herself as a nice person. But right now she is sitting in the back of a taxi snarling every time she thinks of Louise, and the glory now being heaped upon her since she got an exclusive interview with Polly Goldman, in which the soap star talked about her drug bust. “Louise isn’t even a bloody news journalist,” Cat mutters to herself, as the cabby slides the glass panel open, half-turning his head and shouting: “What was that love? Did you say something?” “Nothing.” Cat attempts a bright smile before sinking back in her seat and muttering some more. She wouldn’t mind if it had been anyone else on the women’s desk who had scored an exclusive, but Louise! She isn’t even staff, she’s freelance for God’s sake. Not a full-time freelance like Cat, but God knows she’d like to be. As soon as Louise walked into the office, Cat saw how ambitious she was, willing to do whatever it took to get a story. She didn’t get an exclusive with Polly Goldman by asking for it, she doorstepped her as if she worked for the News of the World rather than the Daily Gazette! When the story came out, everyone gathered excitedly round Louise asking how she did it. She said she sat on the doorstep overnight, pressing the intercom every hour, explaining to Polly Goldman how her mortification over being caught could be assuaged by offering an exclusive to the Daily Gazette. By morning, poor Polly Goldman, exhausted by being woken up every hour by this woman who clearly wasn’t going away, reluctantly asked her in, and boom! The story was Louise’s, complete with descriptions of the bags under Polly’s eyes, her gaunt cheeks, and her shaking hands as she poured the tea. * * * Cat watches as her cab winds

Jealousy is a horrible emotion, envy even worse. * * * Cat likes to think of herself as a nice person. But right now she is sitting in the back of a taxi snarling every time she thinks of Louise, and the glory now being heaped upon her since she got an exclusive interview with Polly Goldman, in which the soap star talked about her drug bust. “Louise isn’t even a bloody news journalist,” Cat mutters to herself, as the cabby slides the glass panel open, half-turning his head and shouting: “What was that love? Did you say something?” “Nothing.” Cat attempts a bright smile before sinking back in her seat and muttering some more. She wouldn’t mind if it had been anyone else on the women’s desk who had scored an exclusive, but Louise! She isn’t even staff, she’s freelance for God’s sake. Not a full-time freelance like Cat, but God knows she’d like to be. As soon as Louise walked into the office, Cat saw how ambitious she was, willing to do whatever it took to get a story. She didn’t get an exclusive with Polly Goldman by asking for it, she doorstepped her as if she worked for the News of the World rather than the Daily Gazette! When the story came out, everyone gathered excitedly round Louise asking how she did it. She said she sat on the doorstep overnight, pressing the intercom every hour, explaining to Polly Goldman how her mortification over being caught could be assuaged by offering an exclusive to the Daily Gazette. By morning, poor Polly Goldman, exhausted by being woken up every hour by this woman who clearly wasn’t going away, reluctantly asked her in, and boom! The story was Louise’s, complete with descriptions of the bags under Polly’s eyes, her gaunt cheeks, and her shaking hands as she poured the tea. * * * Cat watches

World rather than the Daily Gazette! When the story came out, everyone gathered excitedly round Louise asking how she did it. She said she sat on the doorstep overnight, pressing the intercom every hour, explaining to Polly Goldman how her mortification over being caught could be assuaged by offering an exclusive to the Daily Gazette. By morning, poor Polly Goldman, exhausted by being woken up every hour by this woman who clearly wasn’t going away, reluctantly asked her in, and boom! The story was Louise’s, complete with descriptions of the bags under Polly’s eyes, her gaunt cheeks, and her shaking hands as she poured the

She always does. Which is perhaps why she would never have got the exclusive Louise was crowing about all day. Cat would never have had the temerity, or, let’s face it, basic lack of manners to sit on someone’s doorstep, uninvited, and pester some poor woman until she had no choice but to invite her in. How rude! But now Louise is getting all the glory. Worse, she might get offered the staff position that Cat has so desperately been waiting for, the staff position that is coming up in just a couple of months. It can’t go to Louise. It just can’t. Cat needs it more than she does. All she has to do is come up with a great

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The recovery of the outcasts demanded reduction of the privileges of the powerful, so the excluded who became aware of their exclusion had to be branded as heretics, whatever their doctrine. And for their part, blinded by their exclusion, they were not really interested in any doctrine. This is the illusion of heresy. Everyone is heretical, everyone is orthodox. The faith a movement proclaims doesn't count: what counts is the hope it offers. All heresies are the banner of a reality, an exclusion... Every battle against heresy wants only this: to keep the leper as he is.

Saying I was lonely or alone in my aches would be understating the gravity of what I felt. My world reminded me constantly of my lack of club membership. For many years I was inevitably hurt by and excluded from mommy gatherings, baby showers, church moms' groups and friends' playdates. If I was invited, my exclusion quickly followed in the form of disconnection. I had nothing to offer the conversations regarding mom advice, funny kid stories, or parenting hacks. The circles I should belong to, I no longer fit into. I felt the pull of our distancing life stages. No matter how hard I tried, the club was out of reach.

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Parents were offered the freedom of choice as the solution for educational exclusion—or rather, the illusion of choice, since there was never much of a choice in the first place.

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Don't you believe in an afterlife?" "I don't. But I also feel we can never be certain of such things. I imagine it offers great comfort to you, and I'm all for anything that offers you peace of mind, life satisfaction, and encourages a virtuous life. But, personally, I don't find the idea of a reunion in heaven credible. I consider it as stemming from a wish." "Then what religion do you believe in?" "I don't believe in any religion or any god. I have an entirely secular view of life." "But how is it possible to live like that? Without a set of ordained morals. How can life be tolerable or have any meaning without the idea of improving your position in the next life?" I began to grow uneasy about where this discussion would lead and whether I was serving James's best interests. All in all, however, I decided it was best to continue being forthright. "My real interest is in this life and in improving it for myself and others. Let me speak to your puzzlement about how I can find meaning without religion. I disagree about religion being the source of meaning and morality. I don't think there is an essential connection-or let me at least say an exclusive connection-between religion, meaning, and morality. I think I live a fulfilling and virtuous life. I am fully dedicated to helping others, like you for example, to live a more satisfying life. I would say I get my meaning in life from this human world right here, right now. I think my meaning comes from helping others find their meaning. I believe that preoccupation with a next life may undermine full participation in this life." James looked so interested that I continued on for a few minutes to describe some of my recent readings in Epicurus and Nietzsche that emphasized this very point. I mentioned how Nietzsche much admired Christ but felt that Paul and later Christian leaders diluted Christ's real message and drained this current life of meaning. In fact, I pointed out, Nietzsche had much hostility toward Socrates and Plato because of their disdain of the body, their emphasis on the soul's immortality, and their concentration on preparing for the next life. These very beliefs were cherished by the Neo-Platonists and eventually permeated early Christian eschatology.

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Many of the fathers of the church believed in an actual ontological, metaphysical, objective union between humanity and God, which alone would allow Jesus to take us “back with him” into the life of the Trinity (John 17:23–24, 14:3, 12:26). This was how real “participation” was for many in the early church. It changed people and offered them their deepest identity and form (“trans-formation”). We had thought our form was merely human, but Jesus came to tell us that our actual form is human-divine, just as he is. He was not much interested in proclaiming himself the exclusive or exclusionary son of God, but he went out of his way to communicate an inclusive sonship and daughterhood to the crowds.

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But, still, what do we do with all the “one and only” language that so lavishly populates our Bible and our liturgies? Let me offer a suggestion. Such language, as scholars of the New Testament point out, is “confessional” language – the way of speaking the early communities of Jesus-followers used in order to put into words what they felt about this man who had so affected their lives. Or, in more ordinary terms, it was “love language.” And like all love language, it made spontaneous and abundant use of superlatives and exclusives: “You’re the most beautiful person in the world.” “You’re the only one for me.” But – and here’s my point – such language is meant to be used in situations of intimacy, not in the presence of other people who have their own spouses or lovers.

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Hi, I’m sharing my ordeal today because I know many of you could be in the same situation, and I want to help you avoid the same mistake I made. A little over a month ago, I came across what seemed like an incredible deal for a movie streaming service. They promised all the latest movies, TV shows, and exclusive content for a very reasonable price. They were offering an annual subscription for just $3,000, which seemed like a great deal at the time when compared to some of the larger streaming services out there. I should’ve known something was off from the start. The website looked pretty legitimate, had professional graphics, and even customer reviews that were mostly positive. But there were no big, recognizable brand names behind it, and the service was claiming to have content from major studios, which raised a red flag I didn't fully process. Still, the deal was tempting, and after doing a quick search online (which, in hindsight, wasn’t thorough enough), I decided to go ahead and sign up. I paid the $3,000 upfront for the annual subscription, thinking that I was getting access to all the movies and shows I’d ever want. At first, everything seemed fine I received an email confirming my subscription and even a receipt. But a few days later, when I went back to the site to browse content, I couldn’t get in. The site was down, and there was no way to contact anyone. I waited a few days, hoping it was just a technical issue. But then, I started doing some more research and realized that others had fallen victim to the same scam. The website had disappeared, and no one could find any trace of the company behind it. I was furious. I had just lost $3,000, and it seemed like there was no way to get it back. That’s when I came across FUNDS RECLIAMER COMPANY. They specialize in helping people recover funds from online scams like this. I was skeptical at first, but after reading reviews and seeing their success stories, I decided to give them a try. The team at FUNDS RECLIAMER COMPANY was extremely professional. They asked for all the details about my transaction, including the payment method, and got to work right away. Within just a few days, I received updates from them, and eventually, they successfully recovered my $3,000. It felt like a huge weight was lifted off my shoulders. I honestly didn’t think it was possible to get my money back, but thanks to FUNDS RECLIAMER COMPANY, I did. If you ever find yourself in a similar situation, I highly recommend reaching out to them. They made the process simple and stress-free, and they delivered on their promises. Just remember to always be cautious when dealing with online subscriptions, especially if something feels too good to be true. Stay safe out there! WhatsApp:+1 (361) 2 5 0- 4 1 1 0 Website: h t t p s ;/ /f u n d s r e c la i m e r c o m p a n y . co m