Fame Is Bad Quotes

Money isn't the solution to your problems. It only lets you carry your unhappiness around in style.

1. Write like you’ll live forever — fear is a bad editor. 2. Write like you’ll croak today — death is the best editor. 3. Fooling others is fun. Fooling yourself is a lethal mistake. 4. Pick one — fame or delight. 5. The archer knows the target. The poet knows the wastebasket. 6. Cunning and excess are your friends. 7. TV and liquor are your enemies. 8. Everything eternal happens in a spare room at 3 a.m. 9. You’re done when the crows sing.

Thierry was one.  An award winning documentary film producer based in Paris.  Her curiosity was not driven so much by his fame or talent, with which he was generously endowed on both counts, but by his elusiveness.  He had a reputation for chasing the most complicated and dangerous assignments that others considered too risky.  He had money for all occasions.  He had a reputation among men as a man with a reputation among women.

If a man is crossing a river and an empty boat collides with his own skiff, even though he be a bad-tempered man he will not become very angry. But if he sees a man in the boat, he will shout at him to steer clear. If the shout is not heard, he will shout again, and yet again, and begin cursing. And all because there is somebody in the boat. Yet if the boat were empty, he would not be shouting, and not angry. If you can empty your own boat crossing the river of the world, no one will oppose you, no one will seek to harm you…. Who can free himself from achievement, and from fame, descend and be lost amid the masses of men? He will flow like Tao, unseen, he will go about like Life itself with no name and no home. Simple is he, without distinction. To all appearances he is a fool. His steps leave no trace. He has no power. He achieves nothing, has no reputation. Since he judges no one, no one judges him. Such is the perfect man: His boat is empty.

Just ignore him and he’ll go away, my mother used to say to Gillian when we were young and I bugged her. Just ignore him. All he wants is attention. In retrospect there seems to be something almost cruel about that—to simultaneously acknowledge and refuse someone’s desire for attention—especially a child’s. All he wants is attention, as if it’s bad to want attention, like wanting money or power or fame.

She was born under the sign of Gemini. And that stands for the good and evil twin. Dr. Jekyll and Mr. Hyde both hiding and residing inside her heart. Her good twin was not bad at all. But her evil twin was even better, and showed up to be way too fatal!

The good ones put your character to the flame and burn away all the rest of the shit until you come out a better you.

A sociopath is often described as someone with little or no conscience. I’ll leave it to the psychologists to decide whether Holmes fits the clinical profile, but there’s no question that her moral compass was badly askew. I’m fairly certain she didn’t initially set out to defraud investors and put patients in harm’s way when she dropped out of Stanford fifteen years ago. By all accounts, she had a vision that she genuinely believed in and threw herself into realizing. But in her all-consuming quest to be the second coming of Steve Jobs amid the gold rush of the “unicorn” boom, there came a point when she stopped listening to sound advice and began to cut corners. Her ambition was voracious and it brooked no interference. If there was collateral damage on her way to riches and fame, so be it.

Bad people often end up as heroes.

Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.- But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.- Recall to thy recollection this alternative; either there is providence or atoms, fortuitous concurrence of things; or remember the arguments by which it has been proved that the world is a kind of political community, and be quiet at last.- But perhaps corporeal things will still fasten upon thee.- Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that thou hast heard and assented to about pain and pleasure, and be quiet at last.- But perhaps the desire of the thing called fame will torment thee.- See how soon everything is forgotten, and look at the chaos of infinite time on each side of the present, and the emptiness of applause, and the changeableness and want of judgement in those who pretend to give praise, and the narrowness of the space within which it is circumscribed, and be quiet at last. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee.

A man worth being with is one… That never lies to you Is kind to people that have hurt him A person that respects another’s life That has manners and shows people respect That goes out of his way to help people That feels every person, no matter how difficult, deserves compassion Who believes you are the most beautiful person he has ever met Who brags about your accomplishments with pride Who talks to you about anything and everything because no bad news will make him love you less That is a peacemaker That will see you through illness Who keeps his promises Who doesn’t blame others, but finds the good in them That raises you up and motivates you to reach for the stars That doesn’t need fame, money or anything materialistic to be happy That is gentle and patient with children Who won’t let you lie to yourself; he tells you what you need to hear, in order to help you grow Who lives what he says he believes in Who doesn’t hold a grudge or hold onto the past Who doesn’t ask his family members to deliberately hurt people that have hurt him Who will run with your dreams That makes you laugh at the world and yourself Who forgives and is quick to apologize Who doesn’t betray you by having inappropriate conversations with other women Who doesn’t react when he is angry, decides when he is sad or keep promises he doesn’t plan to keep Who takes his children’s spiritual life very seriously and teaches by example Who never seeks revenge or would ever put another person down Who communicates to solve problems Who doesn’t play games or passive aggressively ignores people to hurt them Who is real and doesn’t pretend to be something he is not Who has the power to free you from yourself through his positive outlook Who has a deep respect for women and treats them like a daughter of God Who doesn’t have an ego or believes he is better than anyone Who is labeled constantly by people as the nicest person they have ever met Who works hard to provide for the family Who doesn’t feel the need to drink alcohol to have a good time, smoke or do drugs Who doesn't have to hang out a bar with his friends, but would rather spend his time with his family Who is morally free from sin Who sees your potential to be great Who doesn't think a woman's place has to be in the home; he supports your life mission, where ever that takes you Who is a gentleman Who is honest and lives with integrity Who never discusses your private business with anyone Who will protect his family Who forgives, forgets, repairs and restores When you find a man that possesses these traits then all the little things you don’t have in common don’t matter. This is the type of man worth being grateful for.

Paine suffered then, as now he suffers not so much because of what he wrote as from the misinterpretations of others... He disbelieved the ancient myths and miracles taught by established creeds. But the attacks on those creeds - or on persons devoted to them - have served to darken his memory, casting a shadow across the closing years of his life. When Theodore Roosevelt termed Tom Paine a 'dirty little atheist' he surely spoke from lack of understanding. It was a stricture, an inaccurate charge of the sort that has dimmed the greatness of this eminent American. But the true measure of his stature will yet be appreciated. The torch which he handed on will not be extinguished. If Paine had ceased his writings with 'The Rights of Man' he would have been hailed today as one of the two or three outstanding figures of the Revolution. But 'The Age of Reason' cost him glory at the hands of his countrymen - a greater loss to them than to Tom Paine. I was always interested in Paine the inventor. He conceived and designed the iron bridge and the hollow candle; the principle of the modern central draught burner. The man had a sort of universal genius. He was interested in a diversity of things; but his special creed, his first thought, was liberty. Traducers have said that he spent his last days drinking in pothouses. They have pictured him as a wicked old man coming to a sorry end. But I am persuaded that Paine must have looked with magnanimity and sorrow on the attacks of his countrymen. That those attacks have continued down to our day, with scarcely any abatement, is an indication of how strong prejudice, when once aroused, may become. It has been a custom in some quarters to hold up Paine as an example of everything bad. The memory of Tom Paine will outlive all this. No man who helped to lay the foundations of our liberty - who stepped forth as the champion of so difficult a cause - can be permanently obscured by such attacks. Tom Paine should be read by his countrymen. I commend his fame to their hands. {The Philosophy of Paine, June 7, 1925}

. . . Practice any art, music, singing, dancing, acting, drawing, painting, sculpting, poetry, fiction, essays, reportage, no matter how well or badly, not to get money and fame, but to experience becoming, to find out what's inside you, to make your soul grow. Seriously! I mean starting right now, do art and do it for the rest of your lives. Draw a funny or nice picture of Ms. Lockwood, and give it to her. Dance home after school, and sing in the shower and on and on. Make a face in your mashed potatoes. Pretend you're Count Dracula. Here's an assignment for tonight, and I hope Ms. Lockwood will flunk you if you don't do it: Write a six line poem, about anything, but rhymed. No fair tennis without a net. Make it as good as you possibly can. But don't tell anybody what you're doing. Don't show it or recite it to anybody, not even your girlfriend or parents or whatever, or Ms. Lockwood. OK? Tear it up into teeny-weeny pieces, and discard them into widely separated trash recepticals [sic]. You will find that you have already been gloriously rewarded for your poem. You have experienced becoming, learned a lot more about what's inside you, and you have made your soul grow.

Irony is a treacherous servant; unless it's very carefully watched over, it has a tendency to expose the foolishness of its apparent master.

If you’re worried you have a psychosis, you probably don’t, but even if you do, there’s help for it. Fighting with anxiety makes it worse; instead, accept the anxiety, and it will become less scary. Take a moment to breathe and take stock of your surroundings. Remember what’s real. Say, “This sucks, but it will pass.” We aren’t responsible for our thoughts, we are only responsible for what we do with them. Mental health care can and should be taken as seriously as physical health care. A diagnosis is not a bad thing.

The mortality rate of literary friendships is high. Writers tend to be bad risks as friends ~ probably for much the same reasons that they are bad matrimonial risks. They expend the best parts of themselves in their work. Moreover, literary ambition has a way of turning into literary competition; if fame is the spur, envy may be a concomitant.

Sad Girl" Being a mistress on the side, It might not appear to fools like you. Creeping around on the side Might not be somethin' you would do. But you haven't seen my man, You haven't seen my man, You haven't seen my man, You haven't seen him. He's got the fire and he walks with fame, He's got the fire and he talks with fame. His bonnie on the side, bonnie on the side, Makes me so sad, girl. His money on the side, money on the side, Makes me so sad, girl. I'm a sad girl, I'm a sad girl, I'm a sad girl. I'm a sad girl, I'm a bad girl, I'm a bad girl. Being a bad bitch on the side, Might not appeal to fools like you. We been around while he gets high, It might not be somethin' you would do. But you haven't seen my man, You haven't seen my man, You haven't seen my man, You haven't seen him. He's got the fire and he walks with fame, He's got the fire and he talks with fame. His bonnie on the side, bonnie on the side, Makes me so sad, girl. His money on the side, money on the side, Makes me so sad, girl. I'm a sad girl, I'm a sad girl, I'm a sad girl. I'm a sad girl, I'm a bad girl, I'm a bad girl. Watch what you say to me, Careful who you're talkin' to. Watch what you say to me, Careful who you're talkin' to. I'm on fire, baby, I'm on fire. He's got the fire and he walks with fame, He's got the fire and he talks with fame. His bonnie on the side, bonnie on the side, Makes me so sad, girl. His money on the side, money on the side, Makes me so sad, girl. I'm a sad girl, I'm a sad girl, I'm a sad girl. I'm a sad girl, I'm a bad girl, I'm a bad girl. I'm a sad girl, I'm a sad girl, I'm a sad girl. I'm a sad girl, I'm a bad girl, I'm a bad girl.

Practice any art, music, singing, dancing, acting, drawing, painting, sculpting, poetry, fiction, essays, reportage, no matter how well or badly, not to get money and fame, but to experience becoming, to find out what’s inside you, to make your soul grow.

The Empty Boat He who rules men lives in confusion; He who is ruled by men lives in sorrow. Yao therefore desired Neither to influence others Nor to be influenced by them. The way to get clear of confusion And free of sorrow Is to live with Tao In the land of the great Void. If a man is crossing a river And an empty boat collides with his own skiff, Even though he be a bad-tempered man He will not become very angry. But if he sees a man in the boat, He will shout at him to steer clear. If the shout is not heard, he will shout again, And yet again, and begin cursing. And all because there is somebody in the boat. Yet if the boat were empty. He would not be shouting, and not angry. If you can empty your own boat Crossing the river of the world, No one will oppose you, No one will seek to harm you. The straight tree is the first to be cut down, The spring of clear water is the first to be drained dry. If you wish to improve your wisdom And shame the ignorant, To cultivate your character And outshine others; A light will shine around you As if you had swallowed the sun and the moon: You will not avoid calamity. A wise man has said: "He who is content with himself Has done a worthless work. Achievement is the beginning of failure. Fame is beginning of disgrace." Who can free himself from achievement And from fame, descend and be lost Amid the masses of men? He will flow like Tao, unseen, He will go about like Life itself With no name and no home. Simple is he, without distinction. To all appearances he is a fool. His steps leave no trace. He has no power. He achieves nothing, has no reputation. Since he judges no one No one judges him. Such is the perfect man: His boat is empty.

In all those stories about people who sold their souls to the devil, I never quite understood why the devil was the bad guy, or why it was okay to screw him out of his soul. They got what they wanted: fame, money, love, whatever—though usually it turned out not to be what they really wanted or expected. Was that the devil's fault? I never thought so. Like John Wayne said, "Life's tough. It's even tougher when you're stupid.

People will hate you for no reason, or for bad reasons, or even for good reasons. People are torn apart by fame, and this is far beyond what most of them deal with. You're talking about yourself like you're a tool, but you're a person too. And an evolving one. This will affect your life forever.

{Yogananda on the death of his dear friend, the eminent 20th century scientist, Luther Burbank} His heart was fathomlessly deep, long acquainted with humility, patience, sacrifice. His little home amid the roses was austerely simple; he knew the worthlessness of luxury, the joy of few possessions. The modesty with which he wore his scientific fame repeatedly reminded me of the trees that bend low with the burden of ripening fruits; it is the barren tree that lifts its head high in an empty boast. I was in New York when, in 1926, my dear friend passed away. In tears I thought, 'Oh, I would gladly walk all the way from here to Santa Rosa for one more glimpse of him!' Locking myself away from secretaries and visitors, I spent the next twenty-four hours in seclusion... His name has now passed into the heritage of common speech. Listing 'burbank' as a transitive verb, Webster's New International Dictionary defines it: 'To cross or graft (a plant). Hence, figuratively, to improve (anything, as a process or institution) by selecting good features and rejecting bad, or by adding good features.' 'Beloved Burbank,' I cried after reading the definition, 'your very name is now a synonym for goodness!

The culture of the Epic Fail, in its rituals of comic sacrifice, is a culture of sublimated predation.

its badness is so potent that it seems to undermine the very idea of literature, to expose the whole endeavour of making art out of language as essentially and irredeemably fraudulent

We have stopped giving adulation to the truly talented and started giving it to the truly average in the hope that by lowering the bar, we ourselves might be eligible for the fame and glory.

Fame requires every kind of excess. I mean true fame, a devouring neon, not the somber renown of waning statesmen or chinless kings. I mean long journeys across gray space. I mean danger, the edge of every void, the circumstance of one man imparting an erotic terror to the dreams of the republic. Understand the man who must inhabit these extreme regions, monstrous and vulval, damp with memories of violation. Even if half-mad he is absorbed into the public's total madness; even if fully rational, a bureaucrat in hell, a secret genius of survival, he is sure to be destroyed by the public's contempt for survivors. Fame, this special kind, feeds itself on outrage, on what the counselors of lesser men would consider bad publicity-hysteria in limousines, knife fights in the audience, bizarre litigation, treachery, pandemonium and drugs. Perhaps the only natural law attaching to true fame is that the famous man is compelled, eventually, to commit suicide. (Is it clear I was a hero of rock'n'roll?) Toward the end of the final tour it became apparent that our audience wanted more than music, more even than its own reduplicated noise. It's possible the culture had reached its limit, a point of severe tension. There was less sense of simple visceral abandon at our concerts during these last weeks. Few cases of arson and vandalism. Fewer still of rape. No smoke bombs or threats of worse explosives. Our followers, in their isolation, were not concerned with precedent now. They were free of old saints and martyrs, but fearfully so, left with their own unlabeled flesh. Those without tickets didn't storm the barricades, and during a performance the boys and girls directly below us, scratching at the stage, were less murderous in their love of me, as if realizing finally that my death, to be authentic, must be self-willed- a succesful piece of instruction only if it occured by my own hand, preferrably ina foreign city. I began to think their education would not be complete until they outdid me as a teacher, until one day they merely pantomimed the kind of massive response the group was used to getting. As we performed they would dance, collapse, clutch each other, wave their arms, all the while making absolutely no sound. We would stand in the incandescent pit of a huge stadium filled with wildly rippling bodies, all totally silent. Our recent music, deprived of people's screams, was next to meaningless, and there would have been no choice but to stop playing. A profound joke it would have been. A lesson in something or other. In Houston I left the group, saying nothing, and boarded a plane for New York City, that contaminated shrine, place of my birth. I knew Azarian would assume leadership of the band, his body being prettiest. As to the rest, I left them to their respective uproars- news media, promotion people, agents, accountants, various members of the managerial peerage. The public would come closer to understanding my disappearance than anyone else. It was not quite as total as the act they needed and nobody could be sure whether I was gone for good. For my closest followers, it foreshadowed a period of waiting. Either I'd return with a new language for them to speak or they'd seek a divine silence attendant to my own. I took a taxi past the cemetaries toward Manhattan, tides of ash-light breaking across the spires. new York seemed older than the cities of Europe, a sadistic gift of the sixteenth century, ever on the verge of plague. The cab driver was young, however, a freckled kid with a moderate orange Afro. I told him to take the tunnel. Is there a tunnel?" he said.

Wilde also established another prime rule of fame in the modern age: that there is no such thing as bad publicity, there is only publicity. Success is better measured in column inches than by what those columns contain.

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

Wife of Brain don't say you weren't expecting a volcano those red wings that not even bad love can tame must signify something's somewhere about to go up in flame or (as Proust says) be eternalized in pleasure like the men in a Pompeian house of ill fate yet fame is not ill for all

If you devote yourself only to yourself, if your heart strives, above all else, for fame, or money, or power or even happiness, I'm not saying you're a bad person. But you are making a bad choice. Choose service instead. Not because the world needs you -- it probably doesn't. The world will be fine. And if it won't be fine, you alone can't fix it. Choose service because there is nothing more insufferable than a talented, driven person who is also completely self-obsessed. Those people are awful. They spend their lives trying to fill a hole and digging it deeper instead. Anyone can be successful. Only service can make you realize how insignificant, and yet how meaningful, your time on earth really is.

Luke-freakin'-Holtz. Damn. To bad I didn't meet him two months ago. Right now, I can't imagine dating anyone ever again. I'm going to become a nun.

You are willing to be abused for the mirage of fame in the desert of your life.

He is happy, who in himself possesses fame and wit while living; for bad counsels have oft been received from another's breast.

There is no selfless righteousness in social media . People say or do good things , but having bad motives in them. They only sympathize and support the one with most likes. They do things for rating, acknowledgement and fame. They don't do or say things because they care. That is why those who have few friends or followers will never have a say and their problems will never be known. They wont even get the platform to be supported in what they do. Their voices wont be heard because they are seen as unimportant and not interesting enough.

However, when we see the world through the eyes of desire, we are always hoping that it will somehow magically provide us only good things; there will be no bad things, no painful things. Although the world actually is magically providing, that does not mean there is no pain. Pain is not a sign of things gone wrong. Our lives are actually a constant succession of pleasure and pain, getting what we want, then losing it. We experience pleasure and pain, gain and loss, praise and blame, fame and disrepute, constantly changing out of our control. This is what the world is naturally providing, and still we can be happy.

I never understood why, but the best of girls like gangsters. This was something that was always odd to me. Here, you have fine working girls who are involved with someone who isn’t working, just sitting on the blocks all day with a big gun in his waist. For some girls, they like that. I don’t know why. Scrooge, former leader of the Rebellion Raiders street gang that once boasted of having some ten thousand members

Marcus Aurelius said (Meditations 2.112): Death and life, fame and obscurity, wealth and poverty happen to good and bad people in equal measure, being neither right or wrong in themselves and so they are neither good nor bad.

This new concept of the "finest, highest achievement of art" had no sooner entered my mind than it located the imperfect enjoyment I had had at the theater, and added to it a little of what it lacked; this made such a heady mixture that I exclaimed, "What a great artiste she is!" It may be thought I was not altogether sincere. Think, however, of so many writers who, in a moment of dissatisfaction with a piece they have just written, may read a eulogy of the genius of Chateaubriand, or who may think of some other great artist whom they have dreamed of equaling, who hum to themselves a phrase of Beethoven for instance, comparing the sadness of it to the mood they have tried to capture in their prose, and are then so carried away by the perception of genius that they let it affect the way they read their own piece, no longer seeing it as they first saw it, but going so far as to hazard an act of faith in the value of it, by telling themselves "It's not bad you know!" without realizing that the sum total which determines their ultimate satisfaction includes the memory of Chateaubriand's brilliant pages, which they have assimilated to their own, but which, of course, they did not write. Think of all the men who go on believing in the love of a mistress in whom nothing is more flagrant than her infidelities; of all those torn between the hope of something beyond this life (such as the bereft widower who remembers a beloved wife, or the artist who indulges in dreams of posthumous fame, each of them looking forward to an afterlife which he knows is inconceivable) and the desire for a reassuring oblivion, when their better judgement reminds them of the faults they might otherwise have to expiate after death; or think of the travelers who are uplifted by the general beauty of a journey they have just completed, although during it their main impression, day after day, was that it was a chore--think of them before deciding whether, given the promiscuity of the ideas that lurk within us, a single one of those that affords us our greatest happiness has not begun life by parasitically attaching itself to a foreign idea with which it happened to come into contact, and by drawing from it much of the power of pleasing which it once lacked.

What I had to say to you, moreover, would not take long, to wit: Practice any art, music, singing, dancing, acting, drawing, painting, sculpting, poetry, fiction, essays, reportage, no matter how well or badly, not to get money and fame, but to experience becoming, to find out what’s inside you, to make your soul grow. Seriously! I mean starting right now, do art and do it for the rest of your lives…. You have experienced becoming, learned a lot more about what’s inside you, and you have made your soul grow.

Like most girls, I want a lot. Fame and fortune. Equal rights. Shoes no one else has. But I'd trade all that in for the perfect guy. (Don't tell me there's something wrong with that. I don't know of a single person who doesn't spend most of her time thinking about love.) Anyway, ever since I could think, I have been imagining and reimagining the exact sort of boy I want to love and who would love me back. Basically, I imagine someone who has all the good attributes of the male species and whose bad ones wouldn't ruin my life.

Narrative horror, disgust. That's what drives him mad, I'm sure of it, what obsesses him. I've known other people with the same aversion, or awareness, and they weren't even famous, fame is not a deciding factor, there are many individuals who experience their life as if it were the material of some detailed report, and they inhabit that life pending its hypothetical or future plot. They don't give it much thought, it's just a way of experiencing things, companionable, in a way, as if there were always spectators or permanent witnesses, even of their most trivial goings-on and in the dullest of times. Perhaps it's a substitute for the old idea of the omnipresence of God, who saw every second of each of our lives, it was very flattering in a way, very comforting despite the implicit threat and punishment, and three or four generations aren't enough for Man to accept that his gruelling existence goes on without anyone ever observing or watching it, without anyone judging it or disapproving of it. And in truth there is always someone: a listener, a reader, a spectator, a witness, who can also double up as simultaneous narrator and actor: the individuals tell their stories to themselves, to each his own, they are the ones who peer in and look at and notice things on a daily basis, from the outside in a way; or, rather, from a false outside, from a generalised narcissism, sometimes known as "consciousness". That's why so few people can withstand mockery, humiliation, ridicule, the rush of blood to the face, a snub, that least of all ... I've known men like that, men who were nobody yet who had that same immense fear of their own history, of what might be told and what, therefore, they might tell too. Of their blotted, ugly history. But, I insist, the determining factor always comes from outside, from something external: all this has little to do with shame, regret, remorse, self-hatred although these might make a fleeting appearance at some point. These individuals only feel obliged to give a true account of their acts or omissions, good or bad, brave, contemptible, cowardly or generous, if other people (the majority, that is) know about them, and those acts or omissions are thus encorporated into what is known about them, that is, into their official portraits. It isn't really a matter of conscience, but of performance, of mirrors. One can easily cast doubt on what is reflected in mirrors, and believe that it was all illusory, wrap it up in a mist of diffuse or faulty memory and decide finally that it didn't happen and that there is no memory of it, because there is no memory of what did not take place. Then it will no longer torment them: some people have an extraordinary ability to convince themselves that what happened didn't happen and what didn't exist did.

Are you persuaded of what you do or not? Do you need something to happen or not in order to do what you do? Do you need the correlations to coincide always, because the end is never in what you do, even if what you do is vast and distant but is always in your continuation? Do you say you are persuaded of what you do, no matter what? Yes? Then I tell you: tomorrow you will certainly be dead. It doesn't matter? Are you thinking about fame? About your family? But your memory dies with you,with you your family is dead. Are you thinking about your ideals? You want to make a will? You want a headstone? But tomorrow those too are dead, dead. All men die with you. Your death is an unwavering comet. Do you turn to god? There is no god, god dies with you. The kingdom of heaven crumbles with you, tomorrow you are dead, dead. Tomorrow everything is finished—your body, family, friends, country, what you’re doing now, what you might do in the future, the good, the bad, the true, the false, your ideas, your little part, god and his kingdom, paradise, hell, everything, everything, everything. Tomorrow everything is over—in twenty four hours is death. Well, then the god of today is no longer yesterday’s, no longer the country, the good, the bad, friends, or family. You want to eat? No, you cannot. The taste of food is no longer the same; honey is bitter, milk is sour, meat nauseating, and the odor, the odor sickens you: it reeks of the dead. You want a woman to comfort you in your last moments? No, worse: it is dead flesh. You want to enjoy the sun, air, light, sky? Enjoy?! The sun is a rotten orange, the light extinguished, the air suffocating. The sky is a low, oppressive arc. . . .No, everything is closed and dark now. But the sun shines, the air is pure, everything is like before, and yet you speak like a man buried alive, describing his tomb. And persuasion? You are not even persuaded of the sunlight; you cannot move a finger, cannot remain standing. The god who kept you standing,made your day clear and your food sweet, gave you family, country, paradise—he betrays you now and abandons you because the thread of your philopsychia is broken. The meaning of things, the taste of the world, is only for continuation’s sake. Being born is nothing but wanting to go on on: men live in order to live, in order not to die. Their persuasion is the fear of death. Being born is nothing but fearing death, so that, if death becomes certain in a certain future, they are already dead in the present. All that they do and say with fixed persuasion, a clear purpose, and evident reason is nothing but fear of death– ‘indeed, believing one is wise without being wise is nothing but fearing death.

When you have to deal with someone, ask yourself: What does he mean by good and bad? If he thinks x or y about pleasure and pain (and what produces them), about fame and disgrace, about death and life, then it shouldn’t shock or surprise you when he does x or y. In fact, I’ll remind myself that he has no real choice.

His whole effort, therefore, will be to get the man’s mind off the subject of his own value altogether. He would rather the man thought himself a great architect or a great poet and then forgot about it, than that he should spend much time and pains trying to think himself a bad one. Your efforts to instil either vain glory or false modesty into the patient will therefore be met from the Enemy’s side with the obvious reminder that a man is not usually called upon to have an opinion of his own talents at all, since he can very well go on improving them to the best of his ability without deciding on his own precise niche in the temple of Fame...The Enemy will also try to render real in the patient’s mind...the doctrine that they did not create themselves, that their talents were given them, and that they might as well be proud of the colour of their hair...Even of his sins the Enemy does not want him to think too much: once they are repented, the sooner the man turns his attention outward, the better the Enemy is pleased

Before Maddie, I used to say there was no such thing as “bad sex.” All sex was at least “good.” Some sex was “very good” or “fucking awesome.” Some women could do stuff with their mouths or their hands or their pussies that should be celebrated in a Sexual Hall of Fame. Some could energetically bounce themselves on a dick in ways that defied gravity.

This consists in not taking a book into one’s hand merely because it is interesting the great public at the time — such as political or religious pamphlets, novels, poetry, and the like, which make a noise and reach perhaps several editions in their first and last years of existence. Remember rather that the man who writes for fools always finds a large public: and only read for a limited and definite time exclusively the works of great minds, those who surpass other men of all times and countries, and whom the voice of fame points to as such. These alone really educate and instruct. One can never read too little of bad, or too much of good books: bad books are intellectual poison; they destroy the mind

Good fortune and bad are both fine tests of a man’s character. Mesmer had not been boastful or presumptuous in the days of his fame, and now, when the world had suddenly forgotten him, he was modest and stoical. Far from making any attempt to attract attention to himself, when an endeavor was made to recall him into the limelight he rejected the overture.

I haven't heard anything new that I've liked on the show. A lot of the bands we play with are just bad, especially those alternative rock bands. They can do it in the studio but they can't play live... I see the audience applauding while they're playing, and I wonder if it's just because they're fans of the band and don't care, or out of spite. Because it certainly isn't because they sound good. Branford Marsalis on the musical acts booked on The Tonight Show.

I came back [to school] in the fall, as a full-time boarder, with a certain set to my jaw, determined to go it alone. A summer passed in thoughtful isolation, rowing on a mountain lake, diving from a pier, had made me perfectly reckless. I was going to get myself recognized at whatever price. It was in this cold, empty gambler’s mood, common to politicians and adolescents, that I surveyed the convent setup. If I could not win fame by goodness, I was ready to do it by badness.

Murdoch also derived comfort from some of the other reputable investors he heard Theranos had lined up. They included Cox Enterprises, the Atlanta-based, family-owned conglomerate whose chairman, Jim Kennedy, he was friendly with, and the Waltons of Walmart fame. Other big-name investors he didn’t know about ranged from Bob Kraft, owner of the New England Patriots, to Mexican billionaire Carlos Slim and John Elkann, the Italian industrialist who controlled Fiat Chrysler Automobiles.

Whatever your gift is, bring it to someone else in their time of need. No gift---singing, writing, painting--is too small to share. Give without expecting to get back. People’s greed will shock you. Their generosity will shock you more. Be unconcerned with what others think of you. If you are a good person, someone will always love you, and someone will likely hate you, too. If you punch someone in a bar, get it on video. Be unapologetic about your faith in God, Country and Family. Everyone grieves differently. Don’t judge. And don’t be afraid to ask about a loved one who has passed. Don’t expect perfection from anyone, especially yourself. Learn when to let go of people who bring only pain. Time and distance don’t change true friendship. There is far more good in the world than bad. Don’t have the first cigarette. PTS is not an excuse for murder. This country has many, many patriots in it; you are not alone. Look for divinity everywhere--I promise you will see it. Desperate people do desperate things. Stress will age you. Exercise relieves stress better than smoking. When people lie about you, taking the high road can suck. Pain does not have to consume you. When it’s unavoidable, respect it and let it have its place in your life without letting it take over. God promises beauty through ashes. Give it time and you will see it. Fame doesn’t bring happiness. Living a good life goes. All makeup artists are not created equal. Accept that you are human, and eventually you need sleep.

When someone engages in the spread of lies, hate, and other societal poisons, they should be stigmatized accordingly. It is not just shameful but dangerous that the purveyors of the worst behaviors on social media have enjoyed increased fame and fortune, all the way up to invitations to the White House. Stopping these bad actors requires setting an example and ensuring that repeat offenders never escape the gravity of their past actions and are excluded from the institutions and platforms of power that now matter most in our society.

We wished to go to the Ambrosian Library, and we did that also. We saw a manuscript of Virgil, with annotations in the handwriting of Petrarch, the gentleman who loved another man's Laura, and lavished upon her all through life a love which was a clear waste of the raw material. It was sound sentiment, but bad judgment. It brought both parties fame, and created a fountain of commiseration for them in sentimental breasts that is running yet. But who says a word in behalf of poor Mr. Laura? (I do not know his other name.) Who glorifies him? Who bedews him with tears? Who writes poetry about him? Nobody. How do you suppose he liked the state of things that has given the world so much pleasure? How did he enjoy having another man following his wife every where and making her name a familiar word in every garlic-exterminating mouth in Italy with his sonnets to her pre-empted eyebrows? They got fame and sympathy--he got neither. This is a peculiarly felicitous instance of what is called poetical justice. It is all very fine; but it does not chime with my notions of right. It is too one-sided--too ungenerous.

History belongs, above all, to the active and powerful man, the man who fights one great battle, who needs the exemplary men, teachers, and comforters and cannot find them among his contemporary companions. Thus, history belongs to Schiller: for our age is so bad, said Goethe, that the poet no longer encounters any useful nature in the human life surrounding him. Looking back to the active men, Polybius calls political history an example of the right preparation for ruling a state and the most outstanding teacher, something which, through the memory of other people's accidents, advises us to bear with resolution the changes in our happiness. Anyone who has learned to recognize the sense of history in this way must get annoyed to see inquisitive travellers or painstaking micrologists climbing all over the pyramids of the great things of the past. There, in the place where he finds the stimulation to breath deeply and to make things better, he does not wish to come across an idler who strolls around, greedy for distraction or stimulation, as among the accumulated art treasures of a gallery. In order not to despair and feel disgust in the midst of weak and hopeless idlers, surrounded by apparently active, but really only agitated and fidgeting companions, the active man looks behind him and interrupts the path to his goal to take a momentary deep breath. His purpose is some happiness or other, perhaps not his own, often that of a people or of humanity collectively. He runs back away from resignation and uses history as a way of fighting resignation. For the most part, no reward beckons him on, other than fame, that is, becoming a candidate for an honoured place in the temple of history, where he himself can be, in his turn, a teacher, consoler, and advisor for those who come later.

When I went to prison and came out, it was like another stripe being added to my shoulder—another notch of respect on my belt. On the streets, you cannot get a name until you do something. You have to prove who you are by doing something outrageous, like shooting someone from a rival gang. It allowed others to see what type of person you were, and established the fact that you were ready for anything. Back in the day, what we were looking for was for someone to have our backs. So every time I did something and was recognized for what I did, it gave me more nerves to continue. After the deed was all said and done, and we were hanging on the blocks, everyone is praising you and talking about what you did. You all should have been there. You should have seen how Taco rushed up on that fella and dealt with him. Those praises were like drugs that eventually poison the mind, and gave you more inspiration to do things to have more people talking about you. People recognizing you as one who isn’t scared, one who is ready to do whatever is needed. No one ever wants to go to prison. I never wanted to go to prison. I just wanted to be recognized as one willing and ready for a battle anytime. Troit Lynes, former death row inmate of Her Majesty Prison in the Bahamas

It is true that “spiritedness” includes a large variety of phenomena ranging from the most noble indignation about injustice, turpitude, and meanness down to the anger of a spoiled child who resents being deprived of anything that he desires, however bad. But the same is also true of “desire”: one kind of desire is eros, which ranges in its healthy forms from the longing for immortality via offspring through the longing for immortality via immortal fame to the longing for immortality via participation by knowledge in the things which are unchangeable in every respect. The assertion that spiritedness is higher in rank than desire as such is then questionable.

Why do we trust men who have sought and attained high office by innumerable acts of vanity and self-will? When a work colleague makes a habit of insisting on his own competence and virtue, we may tolerate him, we may even admire his work, but his vanity is not an inducement to trust him. Why, then, do we trust the men who make careers of persuading us of their goodness and greatness, and who compete for our votes? Catherine Zuckert makes this point powerfully in an essay on Tom Sawyer. Tom, remember, is brave and clever and has a firm sense of the right thing to do, but he is animated mainly by a hunger for glory. He is, in short, the essence of an able politician. “People like Tom Sawyer serve others not for the sake of the others,” writes Zuckert. “They serve because they glory in receiving glory. . . . We should reward such people with the fame they so desire—if and when they perform real public services. But we should not trust them.”II I feel the force of that last sentence now: we go badly wrong when we trust them. Indeed much of the hand-wringing commentary about the loss of trust in government resulting from Vietnam and Watergate is simply, I now think, a failure to appreciate the simple truth that politicians should never have been trusted in the first place. They may be lauded when they’re right and venerated when they’re dead, but they should never be trusted.

I was always bad at reading scripts. Back then, I’d be offered millions of dollars to do movies and barely crack the first few pages. I’m embarrassed to admit that now, given that these days I’m writing scripts myself and it’s like pulling teeth to get actors to respond. Maybe they feel how I used to feel: that in a life of fun and fame and money, reading a script, no matter the size of the number attached, feels all too much like school. The universe will teach you, though. All those years I was too this, too that, to read a script, but last year I wrote a screenplay for myself and was trying get it made until I realized that I was too old to play the part. Most fifty-three-year-olds have worked their shit out already, so I needed to hire a thirty-year-old. The one I chose took weeks and weeks to respond, and I couldn’t believe how rude his behavior was.

Modern culture is an inverse panopticon. Not a drunk father, but a vigilant mother. The masses elect a single person to the hot seat for their five minutes of fame. We, the periphery, are the judges and jury. Because we’re separated (like prisoners, we can’t connect to each other through these impossible walls), we’ve no option but to connect via the sacrificial lamb we’ve placed dead center. Even when we privately dispute the censure or praise we heap upon them, publicly, we echo popular sentiment. To avoid loneliness, we become a single, unthinking mass. And yet, the mother and father both reveal their very limited ability to connect. The proverbial child cannot attach. We participate in this mass identity, but it does not serve us. Our language is reduced to a series of agreed-upon signs reflecting not nuance, but binaries: like/dislike; good/bad; yes/no. We are even more lonely for the failure of it…

Hence, in regard to our subject, the art of not reading is highly important. This consists in not taking a book into one's hand merely because it is interesting the great public at the time--such as political or religious pamphlets, novels, poetry, and the like, which make a noise and reach perhaps several editions in their first and last years of existence. Remember rather that the man who writes for fools always finds a large public: and only read for a limited and definite time exclusively the works of great minds, those who surpass other men of all times and countries, and whom the voice of fame points to as such. These alone really educate and instruct. One can never read too little of bad, or too much of good books: bad books are intellectual poison; they destroy the mind. In order to read what is good one must make it a condition never to read what is bad; for life is short, and both time and strength limited.

Addiction has ruined so much of my life it’s not funny. It’s ruined relationships. It’s ruined the day-to-day process of being me. I have a friend who doesn’t have any money, lives in a rent-controlled apartment. Never made it as an actor, has diabetes, is constantly worried about money, doesn’t work. And I would trade places with him in a second. In fact, I would give up all the money, all the fame, all the stuff, to live in a rent-controlled apartment—I’d trade being worried about money all the time to not have this disease, this addiction. And not only do I have the disease, but I also have it bad. I have it as bad as you can have it, in fact. It’s backs-to-the-wall time all the time. It’s going to kill me (I guess something has to). Robert Downey Jr., talking about his own addiction, once said, “It’s like I have a gun in my mouth with my finger on the trigger, and I like the taste of the metal.” I got it; I understand that.

urely, Epictetus isn’t saying that peace, leisure, travel, and learning are bad, is he? Thankfully, no. But ceaseless, ardent desire—if not bad in and of itself—is fraught with potential complications. What we desire makes us vulnerable. Whether it’s an opportunity to travel the world or to be the president or for five minutes of peace and quiet, when we pine for something, when we hope against hope, we set ourselves up for disappointment. Because fate can always intervene and then we’ll likely lose our self-control in response. As Diogenes, the famous Cynic, once said, “It is the privilege of the gods to want nothing, and of godlike men to want little.” To want nothing makes one invincible—because nothing lies outside your control. This doesn’t just go for not wanting the easy-to-criticize things like wealth or fame—the kinds of folly that we see illustrated in some of our most classic plays and fables. That green light that Gatsby strove for can represent seemingly good things too, like love or a noble cause. But it can wreck someone all the same.

During the boisterous years of my youth nothing used to damp my wild spirits so much as to think that I was born at a time when the world had manifestly decided not to erect any more temples of fame except in honour of business people and State officials. The tempest of historical achievements seemed to have permanently subsided, so much so that the future appeared to be irrevocably delivered over to what was called peaceful competition between the nations. This simply meant a system of mutual exploitation by fraudulent means, the principle of resorting to the use of force in self-defence being formally excluded. Individual countries increasingly assumed the appearance of commercial undertakings, grabbing territory and clients and concessions from each other under any and every kind of pretext. And it was all staged to an accompaniment of loud but innocuous shouting. This trend of affairs seemed destined to develop steadily and permanently. Having the support of public approbation, it seemed bound eventually to transform the world into a mammoth department store. In the vestibule of this emporium there would be rows of monumental busts which would confer immortality on those profiteers who had proved themselves the shrewdest at their trade and those administrative officials who had shown themselves the most innocuous. The salesmen could be represented by the English and the administrative functionaries by the Germans; whereas the Jews would be sacrificed to the unprofitable calling of proprietorship, for they are constantly avowing that they make no profits and are always being called upon to 'pay out'. Moreover they have the advantage of being versed in the foreign languages. Why could I not have been born a hundred years ago? I used to ask myself. Somewhere about the time of the Wars of Liberation, when a man was still of some value even though he had no 'business'. Thus I used to think it an ill-deserved stroke of bad luck that I had arrived too late on this terrestrial globe, and I felt chagrined at the idea that my life would have to run its course along peaceful and orderly lines. As a boy I was anything but a pacifist and all attempts to make me so turned out futile.

Me, well, there is meaning to the work and things I've done. But I never started an exercise revolution. I never became controversial because of my political beliefs. I don't believe I've affected change on a grand scale. I think I made a contribution. I know I've made people laugh. Through characters I have played, I've certainly allowed people to access their own expression of sadness or remorse, anger or disappointment. I've always believed that being an actor is a great service job. And I am of service. But it's just a job. So much of the glitz and fame, I can't even remember. I have blank spots where spotlights have been. It's easier for me to remember the ordinary goings-on of my life, because that's what my life is most of the time. It's just a life. Mine, like yours, has moaned and groaned. Stretched and turned. Sometimes good, oftentimes bad. People up and gone, love found and thrown away. Many moments make up a life. I am surprised by how many of my fame moments are blank spots. The volume turned down. Fame wants to turn up the volume on everything. It wears me out and intrudes on my need for solitude.

We are nobler. Loyalty, magnanimity, care for one's reputation: these three united in a single disposition we call noble, and in this quality we excel the Greeks. Let us not abandon it, as we might be tempted to do as a result of feeling that the ancient objects of these virtues have lost in estimation (and rightly), but see to it that this precious inherited drive is applied to new objects. To grasp how, from the viewpoint of our own aristocracy, which is still chivalrous and feudal in nature, the disposition of even the noblest Greeks has to seem of a lower sort and, indeed, hardly decent, one should recall the words with which Odysseus comforted himself in ignominious situations: 'Endure it, my dear heart! you have already endured the lowest things!' And, as a practical application of this mythical model, one should add the story of the Athenian officer who, threatened with a stick by another officer in the presence of the entire general staff, shook this disgrace from himself with the words: 'Hit me! But also hear me!' (This was Themistocles, that dextrous Odysseus of the classical age, who was certainly the man to send down to his 'dear heart' those lines of consolation at so shameful a moment.) The Greeks were far from making as light of life and death on account of an insult as we do under the impress of inherited chivalrous adventurousness and desire for self-sacrifice; or from Seeking out opportunities for risking both in a game of honour, as we do in duels; or from valuing a good name (honour) more highly than the acquisition of a bad name if the latter is compatible with fame and the feeling of power; or from remaining loyal to their class prejudices and articles of faith if these could hinder them from becoming tyrants. For this is the ignoble secret of every good Greek aristocrat: out of the profoundest jealousy he considers each of his peers to stand on an equal footing with him, but is prepared at any moment to leap like a tiger upon his prey, which is rule over them all: what are lies, murder, treachery, selling his native city, to him then! This species of man found justice extraordinarily difficult and regarded it as something nearly incredible; 'the just man' sounded to the Greeks like 'the saint' does among Christians. But when Socrates went so far as to say: 'the virtuous man is the happiest man' they did not believe their ears and fancied they had heard something insane. For when he pictures the happiest man, every man of noble origin included in the picture the perfect ruthlessness and devilry of the tyrant who sacrifices everyone and everything to his arrogance and pleasure. Among people who secretly revelled in fantasies of this kind of happiness, respect for the state could, to be sure, not be implanted deeply enough but I think that people whose lust for power no longer rages as blindly as that of those noble Greeks also no longer require the idolisation of the concept of the state with which that lust was formerly kept in check.

Your novel has been read,’ Woland began, turning to the master, ‘and the only thing said about it was that, unfortunately, it is not finished. So, then, I wanted to show you your hero. For about two thousand years he has been sitting on this platform and sleeping, but when the full moon comes, as you see, he is tormented by insomnia. It torments not only him but also his faithful guardian, the dog. If it is true that cowardice is the most grievous vice, then the dog at least is not guilty of it. Storms were the only thing the brave dog feared. Well, he who loves must share the lot of the one he loves.’ ‘What is he saying?’ asked Margarita, and her perfectly calm face clouded over with compassion. ‘He says one and the same thing,’ Woland replied. ‘He says that even the moon gives him no peace and that his is a bad job. That is what he always says when he is not asleep, and when he sleeps, he dreams one and the same thing: there is a path of moonlight, and he wants to walk down it and talk with the prisoner Ha-Nozri, because, as he insists, he never finished what he was saying that time, long ago, on the fourteenth day of the spring month of Nisan. But, alas, for some reason he never manages to get on to this path, and no one comes to him. Then there’s no help for it, he must talk to himself. However, one does need some diversity, and to his talk about the moon he often adds that of all things in the world, he most hates his immortality and his unheard-of fame. He maintains that he would willingly exchange his lot for that of the ragged tramp Matthew Levi.

Good friendship, in Buddhism, means considerably more than associating with people that one finds amenable and who share one's interests. It means in effect seeking out wise companions to whom one can look for guidance and instruction. The task of the noble friend is not only to provide companionship in the treading of the way. The truly wise and compassionate friend is one who, with understanding and sympathy of heart, is ready to criticize and admonish, to point out one's faults, to exhort and encourage, perceiving that the final end of such friendship is growth in the Dhamma. The Buddha succinctly expresses the proper response of a disciple to such a good friend in a verse of the Dhammapada: 'If one finds a person who points out one's faults and who reproves one, one should follow such a wise and sagacious counselor as one would a guide to hidden treasure' If we associate closely with those who are addicted to the pursuit of sense pleasures, power, riches and fame, we should not imagine that we will remain immune from those addictions: in time our own minds will gradually incline to these same ends. If we associate closely with those who, while not given up to moral recklessness, live their lives comfortably adjusted to mundane routines, we too will remain stuck in the ruts of the commonplace. If we aspire for the highest — for the peaks of transcendent wisdom and liberation — then we must enter into association with those who represent the highest. Even if we are not so fortunate as to find companions who have already scaled the heights, we can well count ourselves blessed if we cross paths with a few spiritual friends who share our ideals and who make earnest efforts to nurture the noble qualities of the Dhamma in their hearts. When we raise the question how to recognize good friends, how to distinguish good advisors from bad advisors, the Buddha offers us crystal-clear advice. In the Shorter Discourse on a Full-Moon Night (MN 110) he explains the difference between the companionship of the bad person and the companionship of the good person. The bad person chooses as friends and companions those who are without faith, whose conduct is marked by an absence of shame and moral dread, who have no knowledge of spiritual teachings, who are lazy and unmindful, and who are devoid of wisdom. As a consequence of choosing such bad friends as his advisors, the bad person plans and acts for his own harm, for the harm of others, and the harm of both, and he meets with sorrow and misery. In contrast, the Buddha continues, the good person chooses as friends and companions those who have faith, who exhibit a sense of shame and moral dread, who are learned in the Dhamma, energetic in cultivation of the mind, mindful, and possessed of wisdom. Resorting to such good friends, looking to them as mentors and guides, the good person pursues these same qualities as his own ideals and absorbs them into his character. Thus, while drawing ever closer to deliverance himself, he becomes in turn a beacon light for others. Such a one is able to offer those who still wander in the dark an inspiring model to emulate, and a wise friend to turn to for guidance and advice.

freeze, so she opted for pants with a thick, nubbly sweater that added substance to her frame. As always, her necklace was in place, and she donned a lovely bright cashmere scarf to keep her neck warm. When she stepped back to appraise herself in the mirror, she felt she looked almost as good as she had before chemotherapy started. Collecting her purse, she took a couple more pills—the pain wasn’t as bad as yesterday, but no reason to risk it—and called an Uber. Pulling up to the gallery a few minutes after closing time, she saw Mark through the window, discussing one of her photographs with a couple in their fifties. Mark offered the slightest of waves when Maggie stepped inside and hurried to her office. On her desk was a small stack of mail; she was quickly sorting through it when Mark suddenly tapped on her open door. “Hey, sorry. I thought they’d make a decision before you arrived, but they had a lot of questions.” “And?” “They bought two of your prints.” Amazing, she thought. Early in the life of the gallery, weeks could go by without the sale of even a single print of hers. And while the sales did increase with the growth of her career, the real renown came with her Cancer Videos. Fame did indeed change everything, even if the fame was for a reason she wouldn’t wish upon anyone. Mark walked into the office before suddenly pulling up short. “Wow,” he said. “You look fantastic.” “I’m trying.” “How do you feel?” “I’ve been more tired than usual, so I’ve been sleeping a lot.” “Are you sure you’re still up for this?” She could see the worry in his expression. “It’s Luanne’s gift, so I have to go. And besides, it’ll help me get into the Christmas spirit.

After experience had taught me that all things which frequently take place in ordinary life are vain and futile, and when I saw that all the things I feared, and which feared me, had nothing good or bad in them save in so far as the mind was affected by them; I determined at last to inquire whether there was anything which might be truly good, and able to communicate its goodness, and by which the mind might be affected to the exclusion of all other things; I determined, I say, to inquire whether I might discover and attain the faculty of enjoying throughout eternity continual supreme happiness.. I could see the many advantages acquired from honor and riches, and that I should be debarred from acquiring these things if I wished seriously to investigate a new matter…But the more one possesses of either of them, the more the pleasure is increased, and the more one is in con- sequence encouraged to increase them; whereas if at any time our hope is frustrated, there arises in us the deepest pain. Fame has also this great drawback, that if we pursue it we must direct our lives in such a way as to please the fancy of men, avoiding what they dislike and seeking what pleases them. . .. But the love towards a thing eternal and infinite alone feeds the mind with a pleasure secure from all pain… The greatest good is the knowledge of the union which the mind has with the whole of nature….The more the mind knows, the better it understands its forces and the order of nature; the more it understands its forces or strength, the better it will be able to direct itself and lay down the rules for itself; and the more it understands the order of nature, the more easily it will be able to liberate itself from useless things; this is the whole method.

Almost a decade ago, I was browsing in a Barnes & Noble when I came across a book called Route 666: On the Road to Nirvana. It was a music book about a band I liked, so I started paging through it immediately. What I remember are two sentences on the fourth page which discussed how awesome it was that 'Smells Like Teen Spirit' was on the radio, and how this was almost akin to America electing a new president: 'It's not that everything will change at once,' wrote the author, 'it's that at least the people have voted for better principles. Nirvana's being on the radio means my own values are winning: I'm no longer in the opposition.' I have never forgotten those two sentences, and there are two reasons why this memory has stuck with me. The first reason is that this was just about the craziest, scariest idea I'd ever stumbled across. The second reason, however, is way worse; what I have slowly come to realize is that most people think this way all the time. They don't merely want to hold their values; they want their values to win. And I suspect this is why people so often feel 'betrayed' by art and consumerism, and by the way the world works. I'm sure the author of Route 666 felt completely 'betrayed' when Limp Bizkit and Matchbox 20 became superfamous five years after Cobain's death and she was forced to return to 'the opposition' ...If you feel betrayed by culture, it's not because you're right and the universe is fucked; it's only because you're not like most other people. But this should make you happy, because—in all likelihood—you hate those other people, anyway. You are being betrayed by a culture that has no relationship to who you are or how you live... Do you want to be happy? I suspect that you do. Well, here’s the first step to happiness: Don’t get pissed off that people who aren’t you happen to think Paris Hilton is interesting and deserves to be on TV every other day; the fame surrounding Paris Hilton is not a reflection on your life (unless you want it to be). Don’t get pissed off because the Yeah Yeah Yeahs aren’t on the radio enough; you can buy the goddamn record and play “Maps” all goddamn day (if that’s what you want). Don’t get pissed off because people didn’t vote the way you voted. You knew that the country was polarized, and you knew that half of America is more upset by gay people getting married than it is about starting a war under false pretenses. You always knew that many Americans worry more about God than they worry about the economy, and you always knew those same Americans assume you’re insane for feeling otherwise (just as you find them insane for supporting a theocracy). You knew this was a democracy when you agreed to participate, so you knew this was how things might work out. So don’t get pissed off over the fact that the way you feel about culture isn’t some kind of universal consensus. Because if you do, you will end up feeling betrayed. And it will be your own fault. You will feel bad, and you will deserve it. Now it’s quite possible you disagree with me on this issue. And if you do, I know what your argument is: you’re thinking, But I’m idealistic. This is what people who want to inflict their values on other people always think; they think that there is some kind of romantic, respectable aura that insulates the inflexible, and that their disappointment with culture latently proves that they’re tragically trapped by their own intellect and good taste. Somehow, they think their sense of betrayal gives them integrity. It does not. If you really have integrity—if you truly live by your ideals, and those ideals dictate how you engage with the world at large—you will never feel betrayed by culture. You will simply enjoy culture more.

George Rogers Clark (1752-1818) was the highest ranking military officer on the western frontier in the American Revolution.  He was also the brother of famed Freemason William Clark (of the Lewis and Clark expedition).  A Freemason, George Rogers Clark's Lodge is unknown, but Abraham Lodge 8, Louisville conducted his Masonic funeral.  In 1809, at age 57, Brother Clark suffered a stroke and fell into a fireplace, burning his leg so badly it required amputation. When Dr. Richard Ferguson, Master of Abraham Lodge, performed the amputation, the only anesthetic Brother Clark received  was music from a fife and drum corps playing in the background.

JANUARY 10 Akiba When Akiba was on his deathbed, he bemoaned to his rabbi that he felt he was a failure. His rabbi moved closer and asked why, and Akiba confessed that he had not lived a life like Moses. The poor man began to cry, admitting that he feared God's judgment. At this, his rabbi leaned into his ear and whispered gently, “God will not judge Akiba for not being Moses. God will judge Akiba for not being Akiba.” —FROM THE TALMUD We are born with only one obligation—to be completely who we are. Yet how much of our time is spent comparing ourselves to others, dead and alive? This is encouraged as necessary in the pursuit of excellence. Yet a flower in its excellence does not yearn to be a fish, and a fish in its unmanaged elegance does not long to be a tiger. But we humans find ourselves always falling into the dream of another life. Or we secretly aspire to the fortune or fame of people we don't really know. When feeling badly about ourselves, we often try on other skins rather than understand and care for our own. Yet when we compare ourselves to others, we see neither ourselves nor those we look up to. We only experience the tension of comparing, as if there is only one ounce of being to feed all our hungers. But the Universe reveals its abundance most clearly when we can be who we are. Mysteriously, every weed and ant and wounded rabbit, every living creature has its unique anatomy of being which, when given over to, is more than enough. Being human, though, we are often troubled and blocked by insecurity, that windedness of heart that makes us feel unworthy. And when winded and troubled, we sometimes feel compelled to puff ourselves up. For in our pain, it seems to make sense that if we were larger, we would be further from our pain. If we were larger, we would be harder to miss. If we were larger, we'd have a better chance of being loved. Then, not surprisingly, others need to be made smaller so we can maintain our illusion of seeming bigger than our pain. Of course, history is the humbling story of our misbegotten inflations, and truth is the corrective story of how we return to exactly who we are. And compassion, sweet compassion, is the never-ending story of how we embrace each other and forgive ourselves for not accepting our beautifully particular place in the fabric of all there is. Fill a wide bowl with water. Then clear your mind in meditation and look closely at your reflection. While looking at your reflection, allow yourself to feel the tension of one comparison you carry. Feel the pain of measuring yourself against another. Close your eyes and let this feeling through. Now, once again, look closely at your reflection in the bowl, and try to see yourself in comparison to no one.

Felke realized that prescribing herbal teas, homeopathic remedies, diet and water applications was not sufficient. Inspired by the examples of Rikli and Just, he envisioned a therapeutic setting close to nature where patients could escape their accustomed environments and enjoy the benefits of light, air, sun and healthful food. Surprisingly, the residents of the small rural town of Repelen immediately warmed to their new pastor's idea. A delegation undertook the arduous and costly journey to the Hartz mountains to inspect Just's Jungborn. This visit resulted in the formation of the Repelen Jungborn Society, Ltd., with eighty-one associates, mostly members of a local homeopathic lay society. With a capital of 50,000 goldmark, quite a high sum, the group purchased sixty acres of land, which included a forested area and a dead channel of the Rhine abounding in fish. Two large light and air parks, one for women and the other for men, were created and surrounded with high wooden fences. Naked patients took light, air, water and loam baths and engaged in gymnastics twice a day. Felke himself often directed the male patients. Inside the two parks approximately 50 air huts with two or four rooms each were erected. To guarantee maximum access to fresh air they had no doors or windows, only curtains for privacy. An open wooden hall in the center of the park was used for walking during the day, for gymnastics during bad weather and for sleeping on straw mats at night. In the beginning the spa offered friction sitz baths in flat zinc tubs as the only cold water application. Felke also took up Just's earth-and-sand bath, but it was not until he introduced the loam bath in 1912 that he gained fame as the "loam pastor.

The show is a part of our lives, but it’s just a part. Our lives are more about our faith in God, our love for each other, and the family we are raising together. You know, if God wasn’t for us, we wouldn’t be where we are today. Because we love God more than we love each other, we’ve been able to overcome the hurts and the scars of our younger lives and build a new life, centered on Him, focused on faith and family rather than on ourselves. And even though we sometimes fly here and there and do things famous people do--to do our part to support the show--in the end, I love being at home. Most of the time I wish I could just sit in my house all day, with a quilt on my lap, enjoying Jep’s cooking, catching a rerun of Golden Girls or Murder, She Wrote, playing cards with the kids, and enjoying my family. Fame is fleeting, but family is forever.

Torkie Macleod has always regarded himself as a realist. He doesn’t believe in life after death or divine reward or resurrection. He doesn’t even believe in leaving a legacy, insofar as anything of that nature, good or bad, is completely insignificant to the one who is dead. Torkie’s pragmatic philosophy has always been to make the most of his limited time alive, which for him means not striving for fame or riches, not ticking off a list of famous destinations, not indulging in any death-defying feats, and certainly not raising a family to “carry on his name.” to Torkie Macleod, realist, life means making decent money with limited effort, hanging around with cool people, not being bossed around by anyone, and ingesting any mind-altering substance he chooses without a scintilla of shame or regret.

A well-lived life of virtue and work in anonymity is now perceived as “drab and undesirable,” while according to Hollywood writer, Clive James, «fame (is) found increasingly fascinating.»518 Instead of actions and virtues taking on lives greater than any one person, the cult of personality dominates—the celebrity is remembered for who he is, not for what he lived. In such circumstances, latter-day Napoleons—not Cincinnati—thrive, the former having thirsted so badly “to be famous, and…want(ing)…fame to last after. death.”519 Daniel Boorstin contrasts the heroism of values and deeds with that of celebrity:   A man’s name (previously) was not apt to become a household word unless he exemplified greatness in some way or other. The twentieth century has confused celebrity worship and hero worship. We have willingly been misled into believing. that fame—well-knowness—is. a hallmark ofgreatness.520

It wasn’t so bad, accepting nongreatness, rejecting the siren song of fame, which required giving up the pleasures of the everyday for the possibility of existing in people’s minds.

Helen Hunt says there is one sin which seems to be everywhere, and by everybody is underestimated and quite too much overlooked in valuations of character. It is the sin of fretting. It is as common as air, as speech; so common that unless it rises above its usual monotone we do not even observe it. Watch any ordinary coming together of people, and we see how many minutes it will be before somebody frets—that is, makes more or less complaint of something or other, which probably every one in the room, or car, or on the street corner knew before, and which most probably nobody can help. Why say anything about it? It is cold, it is hot, it is wet, it is dry, somebody has broken an appointment, ill-cooked a meal; stupidity or bad faith somewhere has resulted in discomfort. There are plenty of things to fret about. It is simply astonishing, how much annoyance and discomfort may be found in the course of every-day living, even of the simplest, if one only keeps a sharp eye out on that side of things. Some people seem to be always hunting for deformities, discords and shadows, instead of beauty, harmony and light. We are born to trouble, as sparks fly upward. But even to the sparks flying upward, in the blackest of smoke, there is a blue sky above, and the less time they waste on the road, the sooner they will reach it. Fretting is all time wasted on the road. About two things we should never fret, that which we cannot help, and that which we can help. Better find one of your own faults than ten of your neighbor's.

Having conscience, we despise unfairness, injustice, unkind behaviour, lies, and dishonesty. The life does not seem to be fair. Sometimes, people with bad morals and actions survive, thrive and claim resources, power and fame. In contrast, people with honesty and upright character often struggle, underachieve and remain under-rewarded. Injustice happens to people and even entire nations. If we go by the morals of evolution, it should not bother us if there is extinction of species. However, our soul, which is our true identity, does not remain indifferent to harm, injury, destruction, injustice and unkindness.

Much like Ros’s novels, then, The Room is remarkable for the way it seems to expose the absurd artifices of its form by getting everything about that form so flagrantly wrong. Wiseau’s failure to achieve the clichés he seems to aim for at the level of plot, dialogue, and performance eventually starts to look like aesthetic subversion.

He shows, however accidentally, that the devices and conventions we have learned to respond to do not necessarily solve or even do anything. More than any artist I can think of, Wiseau proves Northrop Frye’s belief that all conventions are, at heart, insane.

Her ambition was voracious and it brooked no interference. If there was collateral damage on her way to riches and fame, so be it.

Give your children enough attention and love that they won't go around seeking love and validation from other people, that they end up saying or doing bad things to get love and attention.

fame can be a bad thing when you let the light spotlight that's shining on you shine brighter than the spotlight coming from within you

Is your heart weighed down with worry? Look for these signals:         •  Are you laughing less than you once did?         •  Do you see problems in every promise?         •  Would those who know you best describe you as increasingly negative and critical?         •  Do you assume that something bad is going to happen?         •  Do you dilute and downplay good news with doses of your version of reality?         •  Many days would you rather stay in bed than get up?         •  Do you magnify the negative and dismiss the positive?         •  Given the chance, would you avoid any interaction with humanity for the rest of your life? If you answered yes to most of these questions, I have a friend for you to meet. Actually, I have a scripture for you to read. I’ve read the words so often that we have become friends. I’d like to nominate this passage for the Scripture Hall of Fame. The museum wall that contains the framed words of the Twenty-third Psalm, the Lord’s Prayer, and John 3:16 should also display Philippians 4:4–8:

Cadmus.—It is not on account of the serpent I boast myself a greater benefactor to Greece than you. Actions should be valued by their utility rather than their éclat. I taught Greece the art of writing, to which laws owe their precision and permanency. You subdued monsters; I civilised men. It is from untamed passions, not from wild beasts, that the greatest evils arise to human society. By wisdom, by art, by the united strength of civil community, men have been enabled to subdue the whole race of lions, bears, and serpents, and what is more, to bind in laws and wholesome regulations the ferocious violence and dangerous treachery of the human disposition. Had lions been destroyed only in single combat, men had had but a bad time of it; and what but laws could awe the men p. 155who killed the lions? The genuine glory, the proper distinction of the rational species, arises from the perfection of the mental powers. Courage is apt to be fierce, and strength is often exerted in acts of oppression. But wisdom is the associate of justice. It assists her to form equal laws, to pursue right measures, to correct power, protect weakness, and to unite individuals in a common interest and general welfare. Heroes may kill tyrants, but it is wisdom and laws that prevent tyranny and oppression. The operations of policy far surpass the labours of Hercules, preventing many evils which valour and might cannot even redress. You heroes consider nothing but glory, and hardly regard whether the conquests which raise your fame are really beneficial to your country. Unhappy are the people who are governed by valour not directed by prudence, and not mitigated by the gentle arts!

ON JULY 1, 2006, Cory Booker officially took office as the new mayor of Newark. He’d gained fame in the late ’90s as a city councilman who would sleep in a tent at city housing projects, hold hunger strikes and live on food stamps, patrol bad neighborhoods himself and physically confront the dealers holding down their corners. His victory was the first regime change in two decades, and it happened only after six years of near-bloody battling between the young, charismatic, light-skinned, Stanford-Yale-Oxford-educated upstart and the old, grizzled, but equally charismatic incumbent. The tension between Cory Booker and Sharpe James had been national news for most of the ’00s. The 2002 election, which Booker lost, was documented in the Oscar-nominated Streetfight, which between talking head interviews showed intense footage of the predominantly poor, black constituents who ardently supported James’s altercating with the working-class whites and Puerto Ricans who fought for Booker and his eloquent calls for public service and revitalization. The documentary was a near-perfect picture of a specific place and time: the declining city at risk of being left behind, the shoulder-height view of the vast number of problems in play, and the presentation of two equal and opposing paths forward whose backers were split almost definitively along socioeconomic lines. The 2002 election had been beyond combative; a riot nearly broke out when Booker showed up at a street basketball tournament that Sharpe James was already attending, and James called Booker “a Republican who took money from the KKK and the Taliban . . . who’s collaborating with the Jews to take over Newark.” When James—who was constantly being investigated for various alleged corruptions—won the election by a margin of 53 percent to 47 percent, his victory seemed to cement Newark’s representation of “permanent poverty,” a culture of violence and corruption (at least if you subscribed to the New York Times).

What happened? The law is currently suffering from an overindulgence in the ideas first popularized by Robert Bork and others at the University of Chicago over the 1970s. Bork contended, implausibly, that the Congress of 1890 exclusively intended the antitrust law to deal with one very narrow type of harm: higher prices to consumers. That theory, the “consumer welfare” approach, has enfeebled the law. Promising greater certainty and scientific rigor, it has delivered neither, and more importantly discarded far too much of the role that law was intended to play in a democracy, namely, constraining the accumulation of unchecked private power and preserving economic liberty. Forty years ago, the famed Federal Trade Commission chairman Robert Pitofsky warned that it is “bad history, bad policy, and bad law to exclude certain political values in interpreting the antitrust laws.” He was right.

The bad may have money, power, and fame, but they do not have friends (though they may well have sycophants).

Virtuosity brings fame, which is priceless." "One should offer oblation to his own body and nurture it well." "Only by doing good can one benefit. Those who detach themselves from 'bad' and yearn for 'good',dedicate their lives to god and to the service of scholars shall be blessed.

Michael Kazin, a history professor at Georgetown University and an author or coauthor of several books on progressive and populist movements, as well as a well-known figure on the left from his days as a leader of the Harvard Students for a Democratic Society (and briefly a member of the Weatherman),29 echoed Kammen’s criticism in Dissent Magazine, a journal for social Democrats that he co-edits. Kazin described A People’s History as “bad history, albeit gilded with virtuous intentions.” That was the nice part of the review. According to Kazin, Zinn’s book is “unworthy of [the] fame and influence” it has earned; he has reduced the past to a “Manichean fable” and failed to acknowledge the work and successes of progressives. Despite containing phrases “hint[ing] of Marxism,” A People’s History is really an insult to the memory of Karl Marx, who “never took so static or simplistic a view of history.” Kazin charged that “Zinn’s conception of American elites” such as George Washington, Thomas Jefferson, James Madison, and Alexander Hamilton “is akin to the medieval church’s image of the Devil.” Zinn’s “failure,” he said, was “grounded in a premise better suited to a conspiracy-monger’s Web site than to a work of scholarship.” Leftist Kazin deemed A People’s History “polemic disguised as history.

Where does scientific knowledge come from? You know the process. A good scientist pushes to the edge of knowledge and then reaches beyond, forming a conjecture—a hypothesis—about how things work in that unknown territory. If the scientist avoids the edge, working with what is already well known and established, life will be comfortable, but there will be neither fame nor honor. In the same way, a good business strategy deals with the edge between the known and the unknown. Again, it is competition with others that pushes us to edges of knowledge. Only there are found the opportunities to keep ahead of rivals. There is no avoiding it. That uneasy sense of ambiguity you feel is real. It is the scent of opportunity. In science, you first test a new conjecture against known laws and experience. Is the new hypothesis contradicted by basic principles or by the results of past experiments? If the hypothesis survives that test, the scientist has to devise a real-world test—an experiment—to see how well the hypothesis stands up. Similarly, we test a new strategic insight against well-established principles and against our accumulated knowledge about the business. If it passes those hurdles, we are faced with trying it out and seeing what happens. Given that we are working on the edge, asking for a strategy that is guaranteed to work is like asking a scientist for a hypothesis that is guaranteed to be true—it is a dumb request. The problem of coming up with a good strategy has the same logical structure as the problem of coming up with a good scientific hypothesis. The key differences are that most scientific knowledge is broadly shared, whereas you are working with accumulated wisdom about your business and your industry that is unlike anyone else’s. A good strategy is, in the end, a hypothesis about what will work. Not a wild theory, but an educated judgment. And there isn’t anyone more educated about your businesses than the group in this room. This concept breaks the impasse. After some discussion, the group begins to work with the notion that a strategy is a hypothesis—an educated guess—about what will work. After a while, Barry starts to articulate his own judgments, saying “I think in my business we can …” When engineers use a nice clean deductive system to solve a problem, they call it winding the crank. By this they mean that it may be hard work, but that the nature and quality of the output depends on the machine (the chosen system of deduction), not on the skill of the crank winder. Later, looking back, I realize the group had expected strategy to be an exercise in crank winding. They had expected that I would give them a “logical machine” that they could use to deduce business plans—a system for generating forecasts and actions.

There is no good press and bad press. Fame is made of quantities of attention, not qualities, and is therefore binary: There is Press or No Press. Not Hot and Cold, but Hot and Off. Attention is the currency in a world with too many people—whoever arrests the news cycle long enough to make themselves the topic, wins. Personal

earned fame and the Medal of Honor for the steel nerves and sheer guts he showed in turning back the Japs that night. Later, I read an interview where Basilone told how he did what seemed impossible against the charging Japs—not once but over and over again—with three machine guns and a pistol. “We kept firing and drove them back, but our ammunition was getting low,” he said, “so I left the guns and started running to the next outfit to get some more. Soon after I got back, a runner came in and told me that at the emplacements on the right, Japs had broken through . . . and the guns were jammed. “I took off up the trail to see what happened. . . . After that I came back to my own guns, grabbed one of them, and told the crew to follow me. Up the trail we went. I was carrying the machine gun by the tripod. We left six dead Japs on the trail. “While I fixed the jams on the other two guns up there, we started to set up. We were really pinned down. Bullets were smacking into the sandbags. “The Japs were still coming at us, and I rolled over from one gun to the other, firing them as fast as they could be loaded. . . . We all thought our end had come. “Some Japs would sneak through the lines and behind us. It got pretty bad because I’d have to stop firing every once in a while and shoot behind me with my pistol. “At dawn, our guns were just burnt out. Altogether we got rid of 26,000 rounds.” More

Laura: Ew. So gross. I don’t want to hear about you and Justin getting it on, Elizabeth. I’ve known him since we were twelve. I watched him pick his nose and wipe it on his desk in sixth grade. He’s basically a disgusting, goober dork. And no amount of muscle, handsomeness, fame, skill, or two-hundred-dollar jeans can change that.

One of the searing ironies of Poe’s life was that during this rise to fame, as he developed an ideal of the quasi-omniscient author in total control of the creative process, his life was falling apart—his career, his relationships, and his very mind—a victim of bad luck, alcohol, and self-sabotage. He elaborated his theory of rational artistic mastery in the very months in which his life grew most chaotic and his sanity was most thrown into doubt.

It is difficult enough to acquire fame. It is impossible to change its nature once you’ve acquired it. No, you can never ruin an architect by proving that he’s a bad architect. But you can ruin him because he’s an atheist, or because somebody sued him, or because he slept with some woman, or because he pulls wings off bottleflies. You’ll say it doesn’t make sense? Of course it doesn’t. That’s why it works. Reason can be fought with reason. How are you going to fight the unreasonable?

... many of the rich and the famous were actually dumb cunts and bastards. They had simply fallen into a bif pay-off somewhere. Or they were enriched by the stupidity of the general public. They usually were talentless, eyeless, soulless, they were walking piece of dung, but to the public they were god-like, beautiful and revered. Bad taste creates many more millionaires than good taste...

Elvis Presley exhibited all the classic symptoms of those driven to self-destruction by too much fame and medication: short attention span, an egocentric, chronically addictive personality, bad taste in friends and horrendous eating habits. He was also stupid.

Medicaid and Medicare spending. But frankly, we can’t define a good doctor—or even a bad one.” Sue answered, “I agree. But forming another state committee won’t help. A committee is simply a group of the unknowing doing the work of the unwilling for the benefit of the uncaring.”She paused to observe their expressions and then added, “In my opinion, such committees are composed of major donors to the political party in power. Those citizens often comprise the unknowing. Their interest is fame or attaining personal business goals. Staff for law enforcement or the health department are already overworked, so they form the unwilling.