Famous Opinion Quotes

Well, that's your opinion, isn't it? And I'm not about to waste my time trying to change it.

It is so easy at times for a lonely individual to begin fantasizing about what the people outside are saying about him and, in result, irrationally and fearfully, and sometimes angrily, fancy himself a villain.

I do not mean to object to a thorough knowledge of the famous works we read. I object only to the interminable comments and bewildering criticisms that teach but one thing: there are as many opinions as there are men.

A famous bon mot asserts that opinions are like arse-holes, in that everyone has one. There is great wisdom in this… but I would add that opinions differ significantly from arse-holes, in that yours should be constantly and thoroughly examined. We must think critically, and not just about the ideas of others. Be hard on your beliefs. Take them out onto the verandah and beat them with a cricket bat.... Be intellectually rigorous. Identify your biases, your prejudices, your privilege.

If you’ve ever wondered why some writers who, in your humble opinion, don’t write as well as you do yet are rich and famous while you struggle onward, this is the reason. They are great directors.

Fame is not so impossible for people with charisma, passion and talent. Being famous just means you have fans, and even one or two is enough to make you someone special. Ask a music fan who the best guitarist of all time is, and while one group insists that it was Jimmi Hendrix, another group swears that it was Eddie Van Halen instead. There will never be a time when everyone on this planet agrees on something like that, but luckily that's not important. All that matters is that both sides remain loyal, which they will assuming you continue to be who you are and do your thing. This is all that you need to be immortalized.

Many scholars forget, it seems to me, that our enjoyment of the great works of literature depends more upon the depth of our sympathy than upon our understanding. The trouble is that very few of their laborious explanations stick in the memory. The mind drops them as a branch drops its overripe fruit. ... Again and again I ask impatiently, "Why concern myself with these explanations and hypotheses?" They fly hither and thither in my thought like blind birds beating the air with ineffectual wings. I do not mean to object to a thorough knowledge of the famous works we read. I object only to the interminable comments and bewildering criticisms that teach but one thing: there are as many opinions as there are men.

A strange mood has seized the almost-educated young. They're on the march, angry at times, but mostly needful, longing for authority's blessing, its validation of their chosen identities. The decline of the West in new guise perhaps. Or the exaltation and liberation of the self. A social-media site famously proposes seventy-one gender options – neutrois, two spirit, bigender…any colour you like, Mr Ford. Biology is not destiny after all, and there's cause for celebration. A shrimp is neither limiting nor stable. I declare my undeniable feeling for who I am. If I turn out to be white, I may identify as black. And vice versa. I may announce myself as disabled, or disabled in context. If my identity is that of a believer, I'm easily wounded, my flesh torn to bleeding by any questioning of my faith. Offended, I enter a state of grace. Should inconvenient opinions hover near me like fallen angels or evil djinn (a mile being too near), I'll be in need of the special campus safe room equipped with Play-Doh and looped footage of gambolling puppies. Ah, the intellectual life! I may need advance warning if upsetting books or ideas threaten my very being by coming too close, breathing on my face, my brain, like unwholesome drugs.

Surely the desired end product of high school U.S. history courses is graduates who can think clearly, distinguish evidence from opinion, and separate truth from what comedian Stephen Colbert famously called “truthiness.

I ran across an excerpt today (in English translation) of some dialogue/narration from the modern popular writer, Paulo Coelho in his book: Aleph.(Note: bracketed text is mine.)... 'I spoke to three scholars,' [the character says 'at last.'] ...two of them said that, after death, the [sic (misprint, fault of the publisher)] just go to Paradise. The third one, though, told me to consult some verses from the Koran. [end quote]' ...I can see that he's excited. [narrator]' ...Now I have many positive things to say about Coelho: He is respectable, inspiring as a man, a truth-seeker, and an appealing writer; but one should hesitate to call him a 'literary' writer based on this quote. A 'literary' author knows that a character's excitement should be 'shown' in his or her dialogue and not in the narrator's commentary on it. Advice for Coelho: Remove the 'I can see that he's excited' sentence and show his excitement in the phrasing of his quote.(Now, in defense of Coelho, I am firmly of the opinion, having myself written plenty of prose that is flawed, that a novelist should be forgiven for slipping here and there.)Lastly, it appears that a belief in reincarnation is of great interest to Mr. Coelho ... Just think! He is a man who has achieved, (as Leonard Cohen would call it), 'a remote human possibility.' He has won lots of fame and tons of money. And yet, how his preoccupation with reincarnation—none other than an interest in being born again as somebody else—suggests that he is not happy!

If I only had the privileges of a man, I would order out Sir Percival's best horse instantly, and tear away on a night-gallop, eastward, to meet the rising sun—a long, hard, heavy, ceaseless gallop of hours and hours, like the famous highwayman's ride to York. Being, however, nothing but a woman, condemned to patience, propriety, and petticoats for life, I must respect the house-keeper's opinions, and try to compose myself in some feeble and feminine way.

New York is a city short on patience, cleanliness, clement weather, and citizens who hold faint opinions. It is not a city short of people trying to make a career of being famous, no matter what the opportunity.

What public opinion permits us to judge and even to condemn are trends, or whole groups of people--the larger the better--in short, something so general that distinctions can no longer be made, names no longer named. Needless to add, this taboo applies doubly when the deeds or words of famous people or men in high position are being questioned.

Plato, in his famous fight against the ancient Sophists, discovered that their “universal art of enchanting the mind by arguments” (Phaedrus 261) had nothing to do with truth but aimed at opinions which by their very nature are changing, and which are valid only “at the time of the agreement and as long as the agreement lasts” (Theaetetus 172). He also discovered the very insecure position of truth in the world, for from “opinions comes persuasion and not from truth” (Phaedrus 260). The most striking difference between ancient and modern sophists is that the ancients were satisfied with a passing victory of the argument at the expense of truth, whereas the moderns want a more lasting victory at the expense of reality.

In many ways, the work of a critic is easy. We risk very little, yet enjoy a position over those who offer up their work and their selves to our judgment. We thrive on negative criticism, which is fun to write and to read. But the bitter truth we critics must face is that, in the grand scheme of things, the average piece of junk is probably more meaningful than our criticism designating it so. But there are times when a critic truly risks something, and that is in the discovery and defense of the new. The world is often unkind to new talent, new creations. The new needs friends. Last night, I experienced something new, an extraordinary meal from a singularly unexpected source. To say that both the meal and its maker have challenged my preconceptions about fine cooking is a gross understatement. They have rocked me to my core. In the past, I have made no secret of my disdain for Chef Gusteau's famous motto: "Anyone can cook." But I realize, only now do I truly understand what he meant. Not everyone can become a great artist, but a great artist can come from anywhere. It is difficult to imagine more humble origins than those of the genius now cooking at Gusteau's, who is, in this critic's opinion, nothing less than the finest chef in France. I will be returning to Gusteau's soon, hungry for more.

Contrary to popular opinion, leaders aren’t created out of fame. Fame is just a shadow. When you enter dark times in, it leaves you.

But why, my dear Crito, should we care about the opinion of the many? Good men, and they are the only persons who are worth considering, will think of these things truly as they happened.

Plenty of times I've seen writers, famous novelists and essayists, even poets, with names you'd recognize and whose work I admire, drift through these offices on one high-priced assignment or other. I have seen the anxious, weaselly lonely looks in their eyes, seen them sit at the desk we give them in a far cubicle, put their feet up and start at once to talk in loud, jokey, bluff, inviting voices, trying like everything to feel like members of the staff, holding court, acting like good guys, ready to give advice or offer opinions on anything anybody wants to know. In other words, having the time of their lives. And who could blame them? Writers — all writers — need to belong. Only for real writers, unfortunately, their club is a club with just one member.

The fact that so many books still name the Beatles as "the greatest or most significant or most influential" rock band ever only tells you how far rock music still is from becoming a serious art. Jazz critics have long recognized that the greatest jazz musicians of all time are Duke Ellington and John Coltrane, who were not the most famous or richest or best sellers of their times, let alone of all time. Classical critics rank the highly controversial Beethoven over classical musicians who were highly popular in courts around Europe. Rock critics, instead, are still blinded by commercial success. The Beatles sold more than anyone else (not true, by the way), therefore they must have been the greatest. Jazz critics grow up listening to a lot of jazz music of the past, classical critics grow up listening to a lot of classical music of the past. Rock critics are often totally ignorant of the rock music of the past, they barely know the best sellers.

In the scientific world, the syndrome known as 'great man's disease' happens when a famous researcher in one field develops strong opinions about another field that he or she does not understand, such as a chemist who decides that he is an expert in medicine or a physicist who decides that he is an expert in cognitive science. They have trouble accepting that they must go back to school before they can make pronouncements in a new field.

Moreover, it is not just that the early documents are silent about so much of Jesus that came to be recorded in the gospels, but that they view him in a substantially different way -- as a basically supernatural personage only obscurely on Earth as a man at some unspecified period in the past, 'emptied' then of all his supernatural attributes (Phil.2:7), and certainly not a worker of prodigious miracles which made him famous throughout 'all Syria' (Mt.4:24). I have argued that there is good reason to believe that the Jesus of Paul was constructed largely from musing and reflecting on a supernatural 'Wisdom' figure, amply documented in the earlier Jewish literature, who sought an abode on Earth, but was there rejected, rather than from information concerning a recently deceased historical individual. The influence of the Wisdom literature is undeniable; only assessment of what it amounted to still divides opinion.

Danny and Vinny both thought the problem in this case was Eisman’s affinity for Bear Stearns. The most hated firm on Wall Street, famous mainly for its total indifference to the good opinion of its competitors, Eisman identified with the place!

Marxists famously espouse, ‘Religion is the opium of the masses.’ Honestly, I find that assertion ironic and silly, because Marxism itself often behaves like a religion. Its adherents frequently prefer dogma over intellectual rigour in forming their opinions.

What is the relationship of the famous author to their famous books anyway? If I had bad manners and was personally unpleasant and spoke with an irritating accent, which in my opinion is probably the case, would it have anything to do with my novels? Of course not. The work would be the same, no different. And what do the books gain by being attached to me, my face, my mannerisms, in all their demoralising specificity? Nothing. So why, why, is it done this way? Whose interests does it serve? It makes me miserable, keeps me away from the one thing in my life

To find his successor, Yeltsin’s entourage organized a public opinion poll about favorite heroes in popular entertainment. The winner was Max Stierlitz, the hero of a series of Soviet novels that were adapted into a number of films, most famously the television serial Seventeen Moments of Spring in 1973.

Your Skin is not a deprivation, your life is not a defeat, the fact that you call yourself black does not mean that your eyes, soul and brain are black try to whiten yourself. If they blackmail you, whitemail yourself. Don't allow people's opinion to pin you down. Build yourself above the standard of slavery.

In many ways, the work of a critic is easy. We risk very little, yet enjoy a position over those who offer up their work and their selves to our judgment. We thrive on negative criticism, which is fun to write and to read. But the bitter truth we critics must face, is that in the grand scheme of things, the average piece of junk is probably more meaningful than our criticism designating it so. But there are times when a critic truly risks something, and that is in the discovery and defense of the *new*. The world is often unkind to new talent, new creations. The new needs friends. Last night, I experienced something new: an extraordinary meal from a singularly unexpected source. To say that both the meal and its maker have challenged my preconceptions about fine cooking is a gross understatement. They have rocked me to my core. In the past, I have made no secret of my disdain for Chef Gusteau's famous motto, "Anyone can cook." But I realize, only now do I truly understand what he meant. Not everyone can become a great artist; but a great artist *can* come from *anywhere*. It is difficult to imagine more humble origins than those of the genius now cooking at Gusteau's, who is, in this critic's opinion, nothing less than the finest chef in France. I will be returning to Gusteau's soon, hungry for more.

West Country novelist Thomas Hardy almost did not survive his birth in 1840 because everyone thought he was stillborn. He did not appear to be breathing and was put to one side for dead. The nurse attending the birth only by chance noticed a slight movement that showed the baby was in fact alive. He lived to be 87 and gave the world 18 novels, including some of the most widely read in English literature. When he did die, there was controversy over where he should be laid to rest. Public opinion felt him too famous to lie anywhere other than in Poets’ Corner in Westminster Abbey, the national shrine. He, however, had left clear instructions to be buried in Stinsford, near his birthplace and next to his parents, grandparents, first wife and sister. A compromise was brokered. His ashes were interred in the Abbey. His heart would be buried in his beloved home county. The plan agreed, his heart was taken to his sister’s house ready for burial. Shortly before, as it lay ready on the kitchen table, the family cat grabbed it and disappeared with it into the woods. Although, simultaneously with the national funeral in Westminster Abbey, a burial ceremony took place on 16 January 1928, at Stinsford, there is uncertainty to this day as to what was in the casket: some say it was buried empty; others that it contained the captured cat which had consumed the heart.

What did she say to you?" "Nothing." "Oh, great. I have to try to get you out of this mess after you hit a girl for nothing," he whispered angrily. "Josephine, don't waste my time. You don't seem like a violent type. She had to have said something to rile you. "I just don't like her. She's vain. She puts her hair all over my books when she sits in front of me in class." "So you hit her?" "No ... yes." "A girl puts her hair all over your books, so you break her nose?" "Well, I don't think it's broken, personally." "Doctor Kildare, we are not here to give a medical opinion. I want to know what she said to you." "God," I yelled exasperated. "She said something to upset me, okay?" "What? That you were ugly? That you smell? What?" I looked horrified. "I'm not ugly. I don't smell." He sighed and took off his glasses, sitting down in front of me and pulling my chair towards him. "I was just asking for a reason." "Never mind," I said. "That creep out there wants -you to pay for his daughter's nose-job. Because of that nose-job she will be a famous model one day and you'll be working in a fast-food chain because you couldn't finish your Higher School Certificate due to expulsion. Now tell me what she said." "There's nothing wrong with a fast-food chain," I said, thinking of my McDonald's job. "I'm really getting pissed off now, Josephine. You called me out of work for this and you won't tell me why." "Just go," I said, as he stood up and paced the room. "I'll defend myself in court." He groaned and looked up to the ceiling pulling his hair. "God save me from days like this," he begged. "Go," I yelled. "Okay. Let him win. He's a creep. Creeps always win," he said walking to the door. "But don't think you're going to make it in a court room, young lady. If you can't be honest, don't expect to stand up in a court room and defend honesty." "She called me a wog, amongst other things," I said, finally. "I haven't been called one for so long. It offended me. It made me feel pathetic." "Did you provoke her?" "Yes. I called her a racist pig due to some things she was saying." "Is she one?" "God, yes. The biggest.

It is a fact universally acknowledged that a woman in possession of an opinion must be in want of a correction. Well, actually, no it isn't, but who doesn't love riffing on Jane Austen and her famous opening sentence? The answer is: lots of people, because we're all different and some of us haven't even read Pride and Prejudice dozens of times, but the main point is that I've been performing interesting experiments in proffering my opinions and finding that some of the people out there, particularly men, respond on the grounds that my opinion is wrong, while theirs is right because they are convinced that their opinion is a fact, while mine is a delusion. Sometimes they also seem to think that they are in charge, of me as well as facts.

The history of New England, and especially of Massachusetts, is full of the horrors that have turned life into gloom, joy into despair, naturalness into disease, honesty and truth into hideous lies and hypocrisies. The ducking-stool and whipping post, as well as numerous other devices of torture, were the favorite English methods for American purification. Boston, the city of culture, has gone down in the annals of Puritanism as the “Bloody Town.” It rivaled Salem, even, in her cruel persecution of unauthorized religious opinions. On the now famous Common a half-naked woman, with a baby in her arms, was publicly whipped for the crime of free speech; and on the same spot Mary Dyer, another Quaker woman, was hanged in 1659. In fact, Boston has been the scene of more than one wanton crime committed by Puritanism. Salem, in the summer of 1692, killed eighteen people for witchcraft. Nor was Massachusetts alone in driving out the devil by fire and brimstone. As Canning justly said: “The Pilgrim fathers infested the New World to redress the balance of the Old.” The horrors of that period have found their most supreme expression in the American classic, THE SCARLET LETTER.

There’s an interesting story about Abraham Lincoln. During the American Civil War he signed an order transferring certain regiments, but Secretary of War Edwin Stanton refused to execute it, calling the president a fool. When Lincoln heard he replied, ‘If Stanton said I’m a fool then I must be, for he’s nearly always right, and he says what he thinks. I’ll step over and see for myself.’ He did, and when Stanton convinced him the order was in error, Lincoln quietly withdrew it. Part of Lincoln’s greatness lay in his ability to rise above pettiness, ego, and sensitivity to other people’s opinions. He wasn’t easily offended. He welcomed criticism, and in doing so demonstrated one of the strengths of a truly great person: humility. So, have you been criticised? Make it a time to learn, not lose.

What can we do?’ she repeated. ‘I have no idea, Madame,’ said Marcel frostily. They’d waited long enough to ask his opinion. ‘They should have left last night,’ he thought. ‘Isn’t it just pathetic to see rich, famous people who have no more common sense than animals! And even animals can sense danger …’ As for him, well, he wasn’t afraid of the Germans. He’d seen them in ’14. He’d be left alone; he was too old to be called up. But he was outraged: the house, the furniture, the silver – they hadn’t thought about anything in time. He let out a barely audible sigh. He would have had everything wrapped up long ago, hidden away in packing cases, in a safe place. He felt a sort of affectionate scorn towards his employers, the same scorn he felt towards the white greyhounds: they were beautiful but stupid.

So you should accept knowledge as if you were hearing something you already knew. But this does not mean to receive various pieces of information merely as an echo of your own opinions. It means that you should not be surprised at whatever you see or hear. If you receive things just as an echo of yourself, you do not really see them, you do not fully accept them as they are. So when we say, “Rozan is famous for its misty, rainy days,” it does not mean to appreciate this sight by recollecting some scenery we have seen before: “It is not so wonderful. I have seen that sight before.” Or “I have painted much more beautiful paintings! Rozan is nothing!” This is not our way. If you are ready to accept things as they are, you will receive them as old friends, even though you appreciate them with new feeling.

The most frequent misconception about celebrities, is that they must be so fascinating. The opposite is often the case. Most of my famous clients with some important exceptions, have been uninteresting, some have been outright boring. We tend to confuse their public persona and surroundings which fascinate us with their private personalities which are banal, mundane and self-centered. Many of them have no ideas, no insights, and little to say about matters outside the narrow spheres of their professional lives. Yet we listen to their often uninformed opinions on important issues of the day affecting the world, just because they have a handsome face, strong muscles or other talents or attributes that are irrelevant to their presumed credibility on the matters about which they’re opining. Celebrities may seem fascinating from a distance, but the reality viewed up close, is often very different.

Madame, he said, when Aunt Theodosia finished her story and flashed her famous medal around the room, do you realize King Leopold cut the hands off workers who, in the opinion of his plantation overseers did not fulfill their rubber quota? Rather than cherish that medal, Madame, you should regard it as a symbol of your unwitting complicity with this despot who worked to death and brutalized and eventually exterminated thousands and thousands of African peoples.

Dwarf things. Small things. Little things in relation to the norm. Insignificant things. Things with different dimensions. Curiously, the stories I like the most are made up of trivialities. Details. Trifles. These days, people look to what's big. The big picture, big sales figures, success. Bright lights, interviews, breaking news. Whatever's famous. Importance judged by fame. Maybe small things are subversive. Living on a modest scale compared to the norm. Maybe the dwarf is the hero of our time.

In On Liberty, first published in 1859, John Stuart Mill famously laid out four reasons for why free speech was a necessity in a free society: the first and second being that a contrary opinion may be true, or true in part, and therefore may require to be heard in order to correct your own erroneous views; the third and fourth being that even if the contrary opinion is in error, the airing of it may help to remind people of a truth and prevent its slippage into an ignorant dogma which may in time – if unchallenged – itself become lost.

A reflection on Robert Lowell Robert Lowell knew I was not one of his devotees. I attended his famous “office hours” salon only a few times. Life Studies was not a book of central importance for me, though I respected it. I admired his writing, but not the way many of my Boston friends did. Among poets in his generation, poems by Elizabeth Bishop, Alan Dugan, and Allen Ginsberg meant more to me than Lowell’s. I think he probably sensed some of that. To his credit, Lowell nevertheless was generous to me (as he was to many other young poets) just the same. In that generosity, and a kind of open, omnivorous curiosity, he was different from my dear teacher at Stanford, Yvor Winters. Like Lowell, Winters attracted followers—but Lowell seemed almost dismayed or a little bewildered by imitators; Winters seemed to want disciples: “Wintersians,” they were called. A few years before I met Lowell, when I was still in California, I read his review of Winters’s Selected Poems. Lowell wrote that, for him, Winters’s poetry passed A. E. Housman’s test: he felt that if he recited it while he was shaving, he would cut himself. One thing Lowell and Winters shared, that I still revere in both of them, was a fiery devotion to the vocal essence of poetry: the work and interplay of sentences and lines, rhythm and pitch. The poetry in the sounds of the poetry, in a reader’s voice: neither page nor stage. Winters criticizing the violence of Lowell’s enjambments, or Lowell admiring a poem in pentameter for its “drill-sergeant quality”: they shared that way of thinking, not matters of opinion but the matter itself, passionately engaged in the art and its vocal—call it “technical”—materials. Lowell loved to talk about poetry and poems. His appetite for that kind of conversation seemed inexhaustible. It tended to be about historical poetry, mixed in with his contemporaries. When he asked you, what was Pope’s best work, it was as though he was talking about a living colleague . . . which in a way he was. He could be amusing about that same sort of thing. He described Julius Caesar’s entourage waiting in the street outside Cicero’s house while Caesar chatted up Cicero about writers. “They talked about poetry,” said Lowell in his peculiar drawl. “Caesar asked Cicero what he thought of Jim Dickey.” His considerable comic gift had to do with a humor of self and incongruity, rather than wit. More surreal than donnish. He had a memorable conversation with my daughter Caroline when she was six years old. A tall, bespectacled man with a fringe of long gray hair came into her living room, with a certain air. “You look like somebody famous,” she said to him, “but I can’t remember who.” “Do I?” “Yes . . . now I remember!— Benjamin Franklin.” “He was a terrible man, just awful.” “Or no, I don’t mean Benjamin Franklin. I mean you look like a Christmas ornament my friend Heather made out of Play-Doh, that looked like Benjamin Franklin.” That left Robert Lowell with nothing to do but repeat himself: “Well, he was a terrible man.” That silly conversation suggests the kind of social static or weirdness the man generated. It also happens to exemplify his peculiar largeness of mind . . . even, in a way, his engagement with the past. When he died, I realized that a large vacuum had appeared at the center of the world I knew.

In his famous entry into the “travel wars,” for example, Charles Dickens scoffed at southerners who told him that public opinion curtailed the mistreatment of slaves. “Public opinion!” Dickens jeered in his American Notes. “Why, public opinion in the slave States is slavery, is it not? … Public opinion has made the laws,” while at the same time “public opinion threatens the abolitionist with death, if he ventures to the South; and drags him with a rope about his middle, in broad unblushing noon, through the first city in the East”—an allusion to the Boston mob of 1835.6

When President Nixon was reelected in a landslide in 1972, film critic Pauline Kael famously said in disbelief, “I live in a rather special world. I only know one person who voted for Nixon. Where they are I don’t know. They’re outside my ken. But sometimes when I’m in a theater I can feel them.”14 Her statement has come to symbolize the insulation of the liberal elite, living in a bubble and hearing only the opinions of fellow liberals. It has become known as “Pauline Kael Syndrome” and its most virulent strain has been discovered in late 2016, complete with paranoid delusions of Russian hacking. Liberals

Alyosha, was not at all a fanatic, and, in my view at least, even not at all a mystic. I will give my full opinion beforehand: he was simply an early lover of mankind,1 and if he threw himself into the monastery path, it was only because it alone struck him at the time and presented him, so to speak, with an ideal way out for his soul struggling from the darkness of worldly wickedness towards the light of love. And this path struck him only because on it at that time he met a remarkable being, in his opinion, our famous monastery elder Zosima, to whom he became attached with all the ardent first love of his unquenchable heart.

In a famous passage, Mill explained Precisely because the tyranny of opinion is such as to make eccentricity a reproach, in order to break through that tyranny, that people should be eccentric. Eccentricity has always abounded when and where strength of character has abounded; and the amount of eccentricity in a society has generally been proportional to the amount of genius, mental vigour and moral courage which it contained. That so few now dare to be eccentric, marks the chief danger of the time. Yet, ironically, Mill himself could not tolerate unconventional men such as Comte, who often referred to himself as an 'eccentric thinker.

Anywhere. To Brittany. The Midi. It seems the Germans have crossed the Seine. What can we do?” she repeated. “I have no idea, Madame,” said Marcel frostily. They’d waited long enough to ask his opinion. They should have left last night, he thought. Isn’t it just pathetic to see rich, famous people who have no more common sense than animals! And even animals can sense danger … As for him, well, he wasn’t afraid of the Germans. He’d seen them in ’14. He’d be left alone; he was too old to be called up. But he was outraged: the house, the furniture, the silver—they hadn’t thought about anything in time. He let out a barely audible sigh. He would have had everything wrapped up long ago, hidden away in packing cases, in a safe place.

With Betsy already famous for feelings, Nabby took pride in her independent spirit and level head. She declared that because love was founded in self-interest she would never be swept off her feet by a cad, and she shocked her friends by leaving a Harvard commencement party early. She shared her father's skepticism about human nature: in her opinion one was more likely to be good because one was happy than happy because one was good. "I believe our happiness is in great measure dependent upon external circumstances," Nabby wrote to Betsy, disagreeing with her cousin's view that we take an active role in our well-being. If success could be attained by effort or merit, why, she reasoned, should she be showered by "ten thousand sources of happiness" while others, who were equally devastating, were starved of the most basic needs?

I must say what had struck me as the most serious sign that she was anticipating my accusation was that she had said, “I think Mlle Vinteuil will be there this evening,” and I had replied in the cruelest way possible, saying, “You didn’t tell me you’d seen Mme Verdurin.” When Albertine seemed to be unkind, instead of admitting my sadness to her, I became aggressive. Analyzing my conduct on that principle, the famous rule that my answers had always to express the opposite of what I was feeling, I can be sure that if I told her that night I was going to leave her, it was because—even before I had quite realized it—I was afraid she was going to want more freedom (what this dangerous freedom would exactly be I could not have said, but the kind of freedom that would have allowed her to deceive me, or at least prevented me from being certain that she was not deceiving me) and I wanted to be clever and show her, out of pride, that I did not care, just as, at Balbec, I had wanted her to have a high opinion of me and, later, had wanted her to have so much to do that she could not be bored with me.

It is of the nature of war to increase the executive at the expense of legislative authority," the Federalist tell us. And modern commanders in chief tend to reflexively invoke the war metaphor when the public demands that they take action to solve the emergency of the month, real or imagined. "War is the health of the state," Randolph Bourne's famous aphorism has it, but Bourne could just as easily written that "war is the health of the presidency." Throughout American history, virtually every major advance in executive power has come during a war or warlike crisis. Convince the public that we are at war, and constitutional barriers to actions fall, as power flows to the commander in chief. Little wonder, then, that confronted with impossible expectations, the modern president tends to recast social and economic problems in military terms: war on crime, war on drugs, war on poverty. Martial rhetoric often ushers in domestic militarism, as presidents push to employ standing armies at home, to fight drug trafficking, terrorism, or natural disasters. And when the president raises the battle cry, he can usually count on substantial numbers of American opinion leaders to cheer him on.

The single book that has influenced me most is probably the last book in the world that anybody is gonna want to read: Thucydides’ History of the Peloponnesian War. This book is dense, difficult, long, full of blood and guts. It wasn’t written, as Thucydides himself attests at the start, to be easy or fun. But it is loaded with hardcore, timeless truths and the story it tells ought to be required reading for every citizen in a democracy. Thucydides was an Athenian general who was beaten and disgraced in a battle early in the 27-year conflagration that came to be called the Peloponnesian War. He decided to drop out of the fighting and dedicate himself to recording, in all the detail he could manage, this conflict, which, he felt certain, would turn out to be the greatest and most significant war ever fought up to that time. He did just that. Have you heard of Pericles’ Funeral Oration? Thucydides was there for it. He transcribed it. He was there for the debates in the Athenian assembly over the treatment of the island of Melos, the famous Melian Dialogue. If he wasn’t there for the defeat of the Athenian fleet at Syracuse or the betrayal of Athens by Alcibiades, he knew people who were there and he went to extremes to record what they told him.Thucydides, like all the Greeks of his era, was unencumbered by Christian theology, or Marxist dogma, or Freudian psychology, or any of the other “isms” that attempt to convince us that man is basically good, or perhaps perfectible. He saw things as they were, in my opinion. It’s a dark vision but tremendously bracing and empowering because it’s true. On the island of Corcyra, a great naval power in its day, one faction of citizens trapped their neighbors and fellow Corcyreans in a temple. They slaughtered the prisoners’ children outside before their eyes and when the captives gave themselves up based on pledges of clemency and oaths sworn before the gods, the captors massacred them as well. This was not a war of nation versus nation, this was brother against brother in the most civilized cities on earth. To read Thucydides is to see our own world in microcosm. It’s the study of how democracies destroy themselves by breaking down into warring factions, the Few versus the Many. Hoi polloi in Greek means “the many.” Oligoi means “the few.” I can’t recommend Thucydides for fun, but if you want to expose yourself to a towering intellect writing on the deepest stuff imaginable, give it a try.

A strange mood has seized the almost-educated young. They’re on the march, angry at times, but mostly needful, longing for authority’s blessing, its validation of their chosen identities. The decline of the West in new guise perhaps. Or the exaltation and liberation of the self. A social-media site famously proposes seventy-one gender options—neutrois, two spirit, bigender…any colour you like, Mr. Ford. Biology is not destiny after all, and there’s cause for celebration. A shrimp is neither limiting nor stable. I declare my undeniable feeling for who I am. If I turn out to be white, I may identify as black. And vice versa. I may announce myself as disabled, or disabled in context. If my identity is that of a believer, I’m easily wounded, my flesh torn to bleeding by any questioning of my faith. Offended, I enter a state of grace. Should inconvenient opinions hover near me like fallen angels or evil djinn (a mile being too near), I’ll be in need of the special campus safe room equipped with Play-Doh and looped footage of gambolling puppies. Ah, the intellectual life! I may need advance warning if upsetting books or ideas threaten my very being by coming too close, breathing on my face, my brain, like unwholesome dogs.

Racial stereotyping. For Martin Luther King, Jr., and other civil rights leaders, the sin of white racism was stereotyping all black people as inferior. It was a prejudice to be sure, but it was predicated on the assumption that all blacks were the same. King objected to stereotyping because he wanted blacks to be treated as individuals and not reduced exclusively to their racial identity (hence the meaning of his famous statement about the content of one's character taking precedence over the color of one's skin). The postmodern left turns the civil rights model on its head. It embraces racial stereotyping -- racial identity by any other name -- and reverses it, transforming it into something positive, provided the pecking order of power is kept in place. In the new moral scheme of racial identities, black inferiority is replaced by white culpability, rendering the entire white race, with few exceptions, collectively guilty of racial oppression. The switch is justified through the logic of racial justice, but that does not change the fact that people are being defined by their racial characteristic. Racism is viewed as structural, so it is permissible to use overtly positive discrimination (i.e., affirmative action) to reorder society. This end-justifies-the-means mentality of course predates the postmodern left. It can be found in the doctrine of affirmative action. But the racial theorists of identity politics have taken "positive" discrimination to a whole new level. Whereas affirmative action was justified mainly in terms of trying to give disadvantaged blacks a temporary leg up, the racial theorists of the postmodern left see corrective action as permanent. The unending struggle that ensues necessitates acceptance of a new type of racial stereotyping as a way of life and increasingly as something that needs to be enshrined in administrative regulations and the law. The idea of positive stereotyping contains all sorts of illiberal troublemaking. Once one race is set up as victim and another as guilty of racism, any means necessary are permitted to correct the alleged unjust distribution of power. Justice becomes retaliatory rather than color blind -- a matter of vengeance rather than justice. The notion of collective racial guilt, once a horror to liberal opinion, is routinely accepted today as the true mark of a progressive. Casualties are not only King's dream of racial harmony but also the hope that someday we can all -- blacks and whites -- rise above racial stereotypes.

And so part of the declaring of love means you are working to a commission, now. You are not the sole architect of the person you are building. Someone else is looking over your blueprints--nodding, enthusiastically,over this turret--so you build the turret bigger! and remaining tactfully silent over an ostentatious fountain, which you immediately and silently scrap. You have entered a new world--in which there are two opinions on what will make the very best you. And if your partner is wise, and kind, and has the same taste as you, you will make amazing things together. And if your partner is broken, or impatient, or has darker needs--is unknowingly trying to build you in the shape of another woman he once knew, and lost; is trying to lean into your foundations to make his own stronger--you will make something with rotten walls, and impossible angles, which will, one day in the future, collapse. But that is all part of becoming an adult. That is the difference between girls and women. That they are finally ready to hear the secret of what makes them them,. That they are strong enough--for good, or for ill--to ask someone what is, unexpectedly,the most terrifying, relevatory question, on Earth; one you have to be brave, and ready, to hear: "Why do you love me?

I grew convinc'd that truth, sincerity and integrity in dealings between man and man were of the utmost importance to the felicity of life; and I form'd written resolutions, which still remain in my journal book, to practice them ever while I lived. Revelation had indeed no weight with me, as such; but I entertain'd an opinion that, though certain actions might not be bad because they were forbidden by it, or good because it commanded them, yet probably these actions might be forbidden because they were bad for us, or commanded because they were beneficial to us, in their own natures, all the circumstances of things considered. And this persuasion, with the kind hand of Providence, or some guardian angel, or accidental favorable circumstances and situations, or all together, preserved me, thro' this dangerous time of youth, and the hazardous situations I was sometimes in among strangers, remote from the eye and advice of my father, without any willful gross immorality or injustice, that might have been expected from my want of religion. I say willful, because the instances I have mentioned had something of necessity in them, from my youth, inexperience, and the knavery of others. I had therefore a tolerable character to begin the world with; I valued it properly, and determin'd to preserve it.

Imagine if you looked different to every person who saw you. Not, like, some people thought you were more or less attractive, but one person thinks you're a sixty-five-year-old cowboy from Wyoming complete with boots and hat and leathery skin, and the next person sees an eleven-year-old girl wearing a baseball uniform. You have no control over this, and what you look like has nothing to do with the life you have lived or even your genome. You have no idea what each person sees when they look at you. That's what fame is like. You think this sounds like beauty because we sometimes that beauty is all in the eye of the one beholding the beauty. And, indeed, we don't get to decide if we are beautiful. Different people will have different opinions, and the only person who gets to decide if I'm attractive is the person looking at me. But then there is some consensus about what attractive is. Beauty is an attribute defined by human nature and culture. I can my eyes and my lips and my boobs when I look in a mirror. I know what I look like. Fame is not this way. A person's fame is in everyone's head except their own. You could be checking into your flight at the airport and 999 people will see you as just another face in the crowd. The thousandth might think you're more famous than Jesus. As you can imagine, this makes fame pretty disorienting. You never know who knows what. You never know if someone is looking at you because you went to college with them or because they've been watching your videos or listening to your music or reading about you in magazines for years. You never know if they know you and love you. Worse, you never know if they know you and hate you.

My list of virtues contain'd at first but twelve; but a Quaker friend having kindly informed me that I was generally thought proud; that my pride show'd itself frequently in conversation; that I was not content with being in the right when discussing any point, but was overbearing, and rather insolent, of which he convinc'd me by mentioning several instances; I determined endeavouring to cure myself, if I could, of this vice or folly among the rest, and I added Humility to my list, giving an extensive meaning to the word. I cannot boast of much success in acquiring the reality of this virtue, but I had a good deal with regard to the appearance of it. I made it a rule to forbear all direct contradiction to the sentiments of others, and all positive assertion of my own. I even forbid myself, agreeably to the old laws of our Junto, the use of every word or expression in the language that imported a fix'd opinion, such as certainly, undoubtedly, etc., and I adopted, instead of them, I conceive, I apprehend, or I imagine a thing to be so or so; or it so appears to me at present. When another asserted something that I thought an error, I deny'd myself the pleasure of contradicting him abruptly, and of showing immediately some absurdity in his proposition; and in answering I began by observing that in certain cases or circumstances his opinion would be right, but in the present case there appear'd or seem'd to me some difference, etc. I soon found the advantage of this change in my manner; the conversations I engag'd in went on more pleasantly. The modest way in which I propos'd my opinions procur'd them a readier reception and less contradiction; I had less mortification when I was found to be in the wrong, and I more easily prevail'd with others to give up their mistakes and join with me when I happened to be in the right.

We must first understand what the purport of society and the aim of government is held to be. If it be your intention to confer a certain elevation upon the human mind, and to teach it to regard the things of this world with generous feelings, to inspire men with a scorn of mere temporal advantage, to give birth to living convictions, and to keep alive the spirit of honorable devotedness; if you hold it to be a good thing to refine the habits, to embellish the manners, to cultivate the arts of a nation, and to promote the love of poetry, of beauty, and of renown; if you would constitute a people not unfitted to act with power upon all other nations, nor unprepared for those high enterprises which, whatever be the result of its efforts, will leave a name forever famous in time—if you believe such to be the principal object of society, you must avoid the government of democracy, which would be a very uncertain guide to the end you have in view. But if you hold it to be expedient to divert the moral and intellectual activity of man to the production of comfort, and to the acquirement of the necessaries of life; if a clear understanding be more profitable to man than genius; if your object be not to stimulate the virtues of heroism, but to create habits of peace; if you had rather witness vices than crimes and are content to meet with fewer noble deeds, provided offences be diminished in the same proportion; if, instead of living in the midst of a brilliant state of society, you are contented to have prosperity around you; if, in short, you are of opinion that the principal object of a Government is not to confer the greatest possible share of power and of glory upon the body of the nation, but to ensure the greatest degree of enjoyment and the least degree of misery to each of the individuals who compose it—if such be your desires, you can have no surer means of satisfying them than by equalizing the conditions of men, and establishing democratic institutions.

I continu'd this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced any thing that may possibly be disputed, the words certainly, undoubtedly, or any others that give the air of positiveness to an opinion; but rather say, I conceive or apprehend a thing to be so and so; it appears to me, or I should think it so or so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engag'd in promoting; and, as the chief ends of conversation are to inform or to be informed, to please or to persuade, I wish well-meaning, sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat every one of those purposes for which speech was given to us, to wit, giving or receiving information or pleasure. For, if you would inform, a positive and dogmatical manner in advancing your sentiments may provoke contradiction and prevent a candid attention. If you wish information and improvement from the knowledge of others, and yet at the same time express yourself as firmly fix'd in your present opinions, modest, sensible men, who do not love disputation, will probably leave you undisturbed in the possession of your error. And by such a manner, you can seldom hope to recommend yourself in pleasing your hearers, or to persuade those whose concurrence you desire. Pope says, judiciously: "Men should be taught as if you taught them not, And things unknown propos'd as things forgot;" farther recommending to us "To speak, tho' sure, with seeming diffidence." And he might have coupled with this line that which he has coupled with another, I think, less properly, "For want of modesty is want of sense." If you ask, Why less properly? I must repeat the lines, "Immodest words admit of no defense, For want of modesty is want of sense." Now, is not want of sense (where a man is so unfortunate as to want it) some apology for his want of modesty? and would not the lines stand more justly thus? "Immodest words admit but this defense, That want of modesty is want of sense." This, however, I should submit to better judgments.

She started to head out, but she passed her room. It was the same as she'd left it: a pile of cushions by her bed for Little Brother to sleep on, a stack of poetry and famous literature on her desk that she was supposed to study to become a "model bride," and the lavender shawl and silk robes she'd worn the day before she left home. The jade comb Mulan had left in exchange for the conscription notice caught her eye; it now rested in front of her mirror. Mulan's gaze lingered on the comb, on its green teeth and the pearl-colored flower nestled on its shoulder. She wanted to hold it, to put it in her hair and show her family- to show everyone- she was worthy. After all, her surname, Fa, meant flower. She needed to show them that she had bloomed to be worthy of her family name. But no one was here, and she didn't want to face her reflection. Who knew what it would show, especially in Diyu? She isn't a boy, her mother had told her father once. She shouldn't be riding horses and letting her hair loose. The neighbors will talk. She won't find a good husband- Let her, Fa Zhou had consoled his wife. When she leaves this household as a bride, she'll no longer be able to do these things. Mulan hadn't understood what he meant then. She hadn't understood the significance of what it meant for her to be the only girl in the village who skipped learning ribbon dances to ride Khan through the village rice fields, who chased after chickens and helped herd the cows instead of learning the zither or practicing her painting, who was allowed to have opinions- at all. She'd taken the freedom of her childhood for granted. When she turned fourteen, everything changed. I know this will be a hard change to make, Fa Li had told her, but it's for your own good. Men want a girl who is quiet and demure, polite and poised- not someone who speaks out of turn and runs wild about the garden. A girl who can't make a good match won't bring honor to the family. And worse yet, she'll have nothing: not respect, or money of her own, or a home. She'd touched Mulan's cheek with a resigned sigh. I don't want that fate for you, Mulan. Every morning for a year, her mother tied a rod of bamboo to Mulan's spine to remind her to stand straight, stuffed her mouth with persimmon seeds to remind her to speak softly, and helped Mulan practice wearing heeled shoes by tying ribbons to her feet and guiding her along the garden. Oh, how she'd wanted to please her mother, and especially her father. She hadn't wanted to let them down. But maybe she hadn't tried enough. For despite Fa Li's careful preparation, she had failed the Matchmaker's exam. The look of hopefulness on her father's face that day- the thought that she'd disappointed him still haunted her. Then fate had taken its turn, and Mulan had thrown everything away to become a soldier. To learn how to punch and kick and hold a sword and shield, to shoot arrows and run and yell. To save her country, and bring honor home to her family. How much she had wanted them to be proud of her.

One can take the ape out of the jungle, but not the jungle out of the ape. This also applies to us, bipedal apes. Ever since our ancestors swung from tree to tree, life in small groups has been an obsession of ours. We can’t get enough of politicians thumping their chests on television, soap opera stars who swing from tryst to tryst, and reality shows about who’s in and who’s out. It would be easy to make fun of all this primate behavior if not for the fact that our fellow simians take the pursuit of power and sex just as seriously as we do. We share more with them than power and sex, though. Fellow-feeling and empathy are equally important, but they’re rarely mentioned as part of our biological heritage. We would much rather blame nature for what we don’t like in ourselves than credit it for what we do like. As Katharine Hepburn famously put it in The African Queen, ”Nature, Mr. Allnut, is what we are put in this world to rise above.” This opinion is still very much with us. Of the millions of pages written over the centuries about human nature, none are as bleak as those of the last three decades, and none as wrong. We hear that we have selfish genes, that human goodness is a sham, and that we act morally only to impress others. But if all that people care about is their own good, why does a day-old baby cry when it hears another baby cry? This is how empathy starts. Not very sophisticated perhaps, but we can be sure that a newborn doesn’t try to impress. We are born with impulses that draw us to others and that later in life make us care about them. The possibility that empathy is part of our primate heritage ought to make us happy, but we’re not in the habit of embracing our nature. When people commit genocide, we call them ”animals”. But when they give to the poor, we praise them for being ”humane”. We like to claim the latter behavior for ourselves. It wasn’t until an ape saved a member of our own species that there was a public awakening to the possibility of nonhuman humaneness. This happened on August 16, 1996, when an eight-year-old female gorilla named Binti Jua helped a three-year-old boy who had fallen eighteen feet into the primate exhibit at Chicago’s Brookfield Zoo. Reacting immediately, Binti scooped up the boy and carried him to safety. She sat down on a log in a stream, cradling the boy in her lap, giving him a few gentle back pats before taking him to the waiting zoo staff. This simple act of sympathy, captured on video and shown around the world, touched many hearts, and Binti was hailed as a heroine. It was the first time in U.S. history that an ape figured in the speeches of leading politicians, who held her up as a model of compassion. That Binti’s behavior caused such surprise among humans says a lot about the way animals are depicted in the media. She really did nothing unusual, or at least nothing an ape wouldn’t do for any juvenile of her own species. While recent nature documentaries focus on ferocious beasts (or the macho men who wrestle them to the ground), I think it’s vital to convey the true breadth and depth of our connection with nature. This book explores the fascinating and frightening parallels between primate behavior and our own, with equal regard for the good, the bad, and the ugly.

A famous British writer is revealed to be the author of an obscure mystery novel. An immigrant is granted asylum when authorities verify he wrote anonymous articles critical of his home country. And a man is convicted of murder when he’s connected to messages painted at the crime scene. The common element in these seemingly disparate cases is “forensic linguistics”—an investigative technique that helps experts determine authorship by identifying quirks in a writer’s style. Advances in computer technology can now parse text with ever-finer accuracy. Consider the recent outing of Harry Potter author J.K. Rowling as the writer of The Cuckoo’s Calling , a crime novel she published under the pen name Robert Galbraith. England’s Sunday Times , responding to an anonymous tip that Rowling was the book’s real author, hired Duquesne University’s Patrick Juola to analyze the text of Cuckoo , using software that he had spent over a decade refining. One of Juola’s tests examined sequences of adjacent words, while another zoomed in on sequences of characters; a third test tallied the most common words, while a fourth examined the author’s preference for long or short words. Juola wound up with a linguistic fingerprint—hard data on the author’s stylistic quirks. He then ran the same tests on four other books: The Casual Vacancy , Rowling’s first post-Harry Potter novel, plus three stylistically similar crime novels by other female writers. Juola concluded that Rowling was the most likely author of The Cuckoo’s Calling , since she was the only one whose writing style showed up as the closest or second-closest match in each of the tests. After consulting an Oxford linguist and receiving a concurring opinion, the newspaper confronted Rowling, who confessed. Juola completed his analysis in about half an hour. By contrast, in the early 1960s, it had taken a team of two statisticians—using what was then a state-of-the-art, high-speed computer at MIT—three years to complete a project to reveal who wrote 12 unsigned Federalist Papers. Robert Leonard, who heads the forensic linguistics program at Hofstra University, has also made a career out of determining authorship. Certified to serve as an expert witness in 13 states, he has presented evidence in cases such as that of Christopher Coleman, who was arrested in 2009 for murdering his family in Waterloo, Illinois. Leonard testified that Coleman’s writing style matched threats spray-painted at his family’s home (photo, left). Coleman was convicted and is serving a life sentence. Since forensic linguists deal in probabilities, not certainties, it is all the more essential to further refine this field of study, experts say. “There have been cases where it was my impression that the evidence on which people were freed or convicted was iffy in one way or another,” says Edward Finegan, president of the International Association of Forensic Linguists. Vanderbilt law professor Edward Cheng, an expert on the reliability of forensic evidence, says that linguistic analysis is best used when only a handful of people could have written a given text. As forensic linguistics continues to make headlines, criminals may realize the importance of choosing their words carefully. And some worry that software also can be used to obscure distinctive written styles. “Anything that you can identify to analyze,” says Juola, “I can identify and try to hide.

One of those settlers was Normandy-born and ornately named J. Hector St John de Crevecoeur, who embarked for America in 1754, purchased an estate in Pennsylvania, and married the daughter of an American merchant. In his Letters from an American Farmer, first published in 1782 in English and translated soon after into French, Crevecoeur described his adoptive country and his countrymen in the most flattering terms: We are the most perfect society now existing in the world... Here individuals of all nations are melted into a new race of men, whose labours and posterity will one day cause great changes in the world... Here a man is free as he ought to be... An American is a new man, who acts upon new principles; he must therefore entertain new ideas, and form new opinions. From involuntary idleness, servile dependence, penury, and useless labour, he has passed to toils of a very different nature, rewarded by ample subsistence – this is an American. It was partly through such fervent testimonies from men like Crevecoeur, and from foreigners like the even more famous Frenchman de Tocqueville and the less famous German Francis Lieber, that America gained its reputation abroad, because third-party

Such trait of absence of marriage to ideas is indeed rare among humans. Just as we do with children, we support those in whom we have a heavy investment of food and time until they are able to propagate our genes, so we do with ideas. An academic who became famous for espousing an opinion is not going to voice anything that can possibly devalue his own past work and kill years of investment. People who switch parties become traitors, renegades, or, worst of all, apostates (those who abandoned their religion were punishable by death).

President Theodore Roosevelt said, “When you educate a man in mind and not in morals, you educate a menace to society.” Science is learning to control everything but man. We have not yet solved the problems of hate, lust, greed, and prejudice, which produce social injustice, racial strife, and ultimately war. Our future is threatened by many dangers, such as the nuclear destruction that hangs over our heads. However, the greatest danger is from within. Every major civilization before us has disintegrated and collapsed from internal forces rather than military conquest. Ancient Rome is the outstanding example of the fall of a civilization. While its disintegration was hastened by foreign invasions, in the opinion of Arthur Weigall, a world-famous archaeologist, it collapsed “only after bribery and corruption had been rife for generations.” No matter how advanced its progress, any generation that neglects its spiritual and moral life is going to disintegrate. This is the story of man, and this is our modern problem.

It happens to people who lead a public life (..) they lose their inner being completely; they don't know who they are except what the public says about them. They depend on others' opinions; they don't have a sense of their being. One of the most famous actresses, Marilyn Monroe, committed suicide, and psychoanalysts have been brooding on the reason why. (..) My feeling is that she committed suicide because that was the only thing left she could have done privately. Everything was public; that was the only thing left she could do on her own, alone, something absolutely intimate and secret. Public figures are always tempted toward suicide because only through suicide can they have a glimpse of who they are.

DONALD J. TRUMP WAS inaugurated the forty-fifth president of the United States on January 20, 2017, before a crowd whose number immediately and famously came into dispute. The new president was determined to demonstrate that the number of spectators who turned out for him, which was sizable, surpassed the number of people present for Barack Obama’s 2009 inauguration. They did not. No evidence, photographic or otherwise, would move him off his view, which, as far as everyone but his press team seemed to agree, was simply false. This small moment was deeply disconcerting to those of us in the business of trying to find the truth, whether in a criminal investigation or in assessing the plans and intentions of America’s adversaries. Much of life is ambiguous and subject to interpretation, but there are things that are objectively, verifiably either true or false. It was simply not true that the biggest crowd in history attended the inauguration, as he asserted, or even that Trump’s crowd was bigger than Obama’s. To say otherwise was not to offer an opinion, a view, a perspective. It was a lie.

Hannah Arendt’s analyses of lies in The Origins of Totalitarianism or in her famous article ‘Truth and Politics’, in which she suggested that ‘when a community throws itself into organized lying’, ‘when everyone lies about what is important’, and when there is a ‘tendency to turn fact into opinion’, to reject ‘factual truths’, the result is not so much that one believes in lies, as that one destroys ‘the reality of the common world’.

In many ways, the work of a critic is easy. We risk very little, yet enjoy a position over those who offer up their work and their selves to our judgment. We thrive on negative criticism, which is fun to write and to read. But the bitter truth we critics must face is that, in the grand scheme of things, the average piece of junk is probably more meaningful than our criticism designating it so. But there are times when a critic truly risks something, and that is in the discovery and defense of the new. The world is often unkind to new talent, new creations. The new needs friends. Last night, I experienced something new, an extraordinary meal from a singularly unexpected source. To say that both the meal and its maker have challenged my preconceptions about fine cooking is a gross understatement. They have rocked me to my core. In the past, I have made no secret of my disdain for Chef Gusteau's famous motto: 'Anyone can cook.' But I realize, only now do I truly understand what he meant. Not everyone can become a great artist, but a great artist can come from anywhere. It is difficult to imagine more humble origins than those of the genius now cooking at Gusteau's, who is, in this critic's opinion, nothing less than the finest chef in France. I will be returning to Gusteau's soon, hungry for more.

• Don’t ask for opinions, suggest ready solutions (not ‘’when are we meeting?’’, but ‘’let’s meet at 15.00’’).

In many ways, the work of a critic is easy. We risk very little, yet enjoy a position over those who offer up their work and their selves to our judgment. We thrive on negative criticism, which is fun to write and to read. But the bitter truth we critics must face, is that in the grand scheme of things, the average piece of junk is probably more meaningful than our criticism designating it so. But there are times when a critic truly risks something, and that is in the discovery and defense of the *new*. The world is often unkind to new talent, new creations. The new needs friends. Last night, I experienced something new: an extraordinary meal from a singularly unexpected source. To say that both the meal and its maker have challenged my preconceptions about fine cooking is a gross understatement. They have rocked me to my core. In the past, I have made no secret of my disdain for Chef Gusteau's famous motto, "Anyone can cook." But I realize, only now do I truly understand what he meant. Not everyone can become a great artist; but a great artist *can* come from *anywhere*. It is difficult to imagine more humble origins than those of the genius now cooking at Gusteau's, who is, in this critic's opinion, nothing less than the finest chef in France. I will be returning to Gusteau's soon, hungry for more.

What comes into our minds when we think about God is the most important thing about us.' A. W. Tozer wrote that, talking about how people project their opinions about God onto the world. He was asking those of us who believe in God- which is most of us - what God it is we believe in. Good question. ...we project onto God our worst attitudes and feelings about ourselves. As someone famously remarked, 'God made us in his own image and we have more than returned the compliment.' If we feel hatred for ourselves, it only makes sense that God hates us. Right? No, not so much. It's no good assuming God feels about us the way we feel about ourselves intensely and freely with complete wisdom and never-ending compassion. If the Christian story is true, the God who shows his love for us everywhere, in everything, expresses that love completely and finally in what Jesus did for us. Deal done -- can't add to, can't subtract from it. Any questions?"(pp. 20-21)

Being famous means surrounding yourself in the collective opinions of the masses. It takes a strong will not to drown in such powerful currents. - The Malwatch

The reporters who cover the White House are ready and able to expose lies, and thus create the grounds for informed and indignant opinion. But apparently the public declines to take an interest. To press reports of White House dissembling, the public has replied with Queen Victoria’s famous line: “We are not amused.” However, here the words mean something the Queen did not have in mind. They mean that what is not amusing does not compel their attention. Perhaps if the President’s lies could be demonstrated by pictures and accompanied by music the public would raise a curious eyebrow.

Jobs noticed that when the heart gave him an intuition, it was for him a command that he had to follow, regardless of the opinions of others. The only thing that mattered was finding a way to give shape to the intuition. For Jobs, the vegan diet, Zen meditation, a life immersed in nature, abstention from alcohol and coffee were necessary to nourish his inner voice, the voice of his heart and strengthen his ability to intuit the future. At the same time, this caused great difficulties. He was sensitive, intuitive, irrational and nervous. He was aware of the limitations that his irrationality caused in handling a large company, such as Apple Computer, and chose a rationalist manager to run the company: John Sculley, a famous manager he admired but with whom he entered continually in conflict, to the point that in 1985 the board of directors decided to fire Jobs from Apple, the company he had founded. Apple Computer continued to make money for a while with the products designed by Jobs, but after a few years the decline began and in the mid-1990s it came to the brink of bankruptcy. On December 21, 1996, the board of directors asked Jobs to return as the president’s personal advisor. Jobs accepted. He asked for a salary of one dollar a year in exchange for the guarantee that his insights, even if crazy, were accepted unconditionally. In a few months he revolutionized the products and on September 16, 1997 he became interim CEO. Apple Computer resurrected in less than a year. How did he manage? He believed that we should not let the noise of others’ opinions dull our inner voice. And, more importantly, he repeated that we must always have the courage to believe in our heart and in our intuitions, because they already know the future and know where we need to go. For Jobs, everything else was secondary.

In 1974, San Francisco newspaper heiress Patty Hearst was kidnapped by a radical group called the Symbionese Liberation Army, whose goals included “death to the fascist insect that preys upon the life of the people.” After being kept in a closet for a while, she came to identify with her new peer group. Before long, she was enthusiastically helping them generate income, at one point brandishing a machine gun during a bank robbery. When left alone, with an opportunity to escape, she didn’t take it. She later described the experience: “I had virtually no free will until I was separated from them for about two weeks. And then it suddenly, you know, slowly began to dawn that they just weren’t there anymore. I could actually think my own thoughts.” Hearst didn’t just accept her captors’ “subjective” beliefs, such as ideology; she bought into their views about how the physical world works. One of her captors “didn’t want me thinking about rescue because he thought that brain waves could be read or that, you know, they’d get a psychic in to find me. And I was even afraid of that.” Hearst’s condition of coerced credulity is called the Stockholm syndrome, after a kidnapping in Sweden. But the term “syndrome” may be misleading in its suggestion of abnormality. Hearst’s response to her circumstances was probably an example of human nature functioning properly; we seem to be “designed” by natural selection to be brainwashed. Some people find this prospect a shocking affront to human autonomy, but they tend not to be evolutionary psychologists. In Darwinian terms, it makes sense that our species could contain genes encouraging blind credulity in at least some situations. If you are surrounded by a small group of people on whom your survival depends, rejecting the beliefs that are most important to them will not help you live long enough to get your genes into the next generation. Confinement with a small group of people may sound so rare that natural selection would have little chance to take account of it, but it is in a sense the natural human condition. Humans evolved in small groups—twenty, forty, sixty people—from which emigration was often not a viable option. Survival depended on social support: sharing food, sticking together during fights, and so on. To alienate your peers by stubbornly contesting their heartfelt beliefs would have lowered your chances of genetic proliferation. Maybe that explains why you don’t have to lock somebody in a closet to get a bit of the Stockholm syndrome. Religious cults just offer aimless teenagers a free bus ride to a free meal, and after the recruits have been surrounded by believers for a few days, they tend to warm up to the beliefs. And there doesn’t have to be some powerful authority figure pushing the beliefs. In one famous social psychology experiment, subjects opined that two lines of manifestly different lengths were the same length, once a few of their “peers” (who were in fact confederates) voiced that opinion.

Of course, television is not alone in being confronted with this destiny - this vicious circle: the destiny of all those things which , no longer having an objective purpose, take themselves for their own ends. In so doing, they escape all responsibility, but also become bogged down in their own insoluble contradictions. This is, however, more particularly the critical situation of all the current media. Opinion polls themselves are a good example. They have had their moment of truth (as, indeed, did television), when they were the representative mirror of an opinion, in the days when such a thing still existed, before it became merely a conditioned reflex. But perpetual harassment by opinion polls has resulted in their being no longer a mirror at all; they have, rather, become a screen. A perverse exchange has been established between polls which no longer really ask questions and masses who no longer reply. Or rather they become cunning partners, like rats in laboratories or the viruses pursued in experiments. They toy with the polls at least as much as the polls toy with them. They play a double game. It is not, then, that the polls are bogus or deceitful, but rather that their very success and automatic operation have made them random. There is the same double game, the same perverse social relationship between an all-powerful, but wholly self-absorbed, television and the mass of TV viewers, who are vaguely scandalized by this misappropriation, not just of public money, but of the whole value system of news and information. You don't need to be politically aware to realize that, after the famous dustbins of history, we are now seeing the dustbins of information. Now , information may well be a myth, but this alternative myth, the modern substitute for all other values, has been rammed down our throats incessantly. And there is a glaring contrast between this universal myth and the actual state of affairs. The real catastrophe of television has been how deeply it has failed to live up to its promise of providing information- its supposed modern function. We dreamed first of giving power - political power- to the imagination, but we dream less and less of this, if indeed at all. The fantasy then shifted on to the media and information. At times we dreamed (at least collectively, even if individually we continued to have no illusions) of finding some freedom there — an openness, a new public space. Such dreams were soon dashed: the media turned out to be much more conformist and servile than expected, at times more servile than the professional politicians. The latest displacement of the imagination has been on to the judiciary. Again this has been an illusion, since, apart from th e pleasing whiff of scandal produced, this is also dependent on the media operation. We are going to end up looking for imagination in places further and further removed from power - from any form of power whatever (and definitely far removed from cultural power, which has become the most conventional and professional form ther e is). Among the excluded, the immigrants, the homeless. But that will really take a lot of imagination because they, who no longer even have an image, are themselves the by-products of a whole society's loss of imagination, of the loss of any social imagination. And this is indeed the point. We shall soon see it is no use trying to locate the imagination somewhere. Quite simply, because there no longer is any. The day this becomes patently obvious, the vague collective disappointment hanging over us today will become a massive sickening feeling.

I have no problem apologizing when I am wrong, I'm just never wrong because I don't pretend that I am right about things I do not know or that can be ambiguous. I do not debate opinion, religion, or politics. Nobody knows the answer, you are always 50% wrong.

From an early age I picked up on the fact that these celebrities seemed more important, as people listened to them, valued them and felt a connection to them. I saw the premium that was put on a famous person’s opinion. Successful people: I wanted to be around them, amongst them, near them. It’s no wonder I ended up working in the magazine industry. I was fascinated by celebrities and what their lives must be like. Every time I was in Sainsbury’s with my mum, the other kids would saunter over to the chocolate and sweets, while I would run over to the magazine section and feast on the cover photos, wondering what these people’s lives were really like behind the scenes.

No space was given by the newspapers to the progress of the construction of the John Galt Line. No reporter was sent to look at the scene. The general policy of the press had been stated by a famous editor five years ago. “There are no objective facts,” he had said. “Every report on facts is only somebody’s opinion. It is, therefore, useless to write about facts.

For many writers the hardest part of writing is the opening line. I wish. I have hundreds of opening lines. I have a file on my laptop dedicated to nothing but opening lines. I have enough opening lines to fill two complete volumes, if only I could find a way of joining them all together. Nor is my problem the famous 'Writer's Block'. Tania always said I suffered the exact opposite, she used to call it 'Writer's Diarrhoea'. No, for me it's the voices. The incessant voices that clamour for my attention, jabbering, making demands. To which ones do I listen? Do I listen to the characters in my comics who all seem to have their own opinion as to how they see my plots unfolding? Or do I listen to the ones that tell me to take all my clothes off in the Bluewater Shopping Centre and sing Bohemian Rhapsody from the upper balcony? In retrospect it seems such a simple choice but at the time I was slightly confused. Or mildly bewildered as I prefer to call it and not the alcohol induced borderline schizophrenic the therapist insisted on labelling me. Such an unfriendly label I feel.

In my opinion, not all famous people are loaded with tons of money.

The idea of mind separate from body goes far back in time. The most famous expression of this is the idea of the Platonic image discussed in the Socratic Dialogues (circa 350 BC). Socrates and Plato expressed the opinion that the real world was but a shadow of reality, and that reality existed on a higher, purer plane reachable only through and preserved in the mind. The mind was considered immortal and survived the crumbling corpus in which it dwelt. But only enlightened minds, such as theirs, could see true reality. As such, they believed people like themselves ought to be elevated to the position of philosopher kings and rule the world with purity of vision. (A similarly wacky idea was expressed by the fictional air force General Jack D. Ripper in Kubrick’s classic dark satire Dr. Strangelove. General Ripper postulated that purity of essence was the most important thing in life.)

Living the Shaivite life implies constant attention to energy. When we move in the right direction, energy increases and expands. When we go in the wrong direction, we become depleted. All the negative matrikas and negative emotions deplete us. Abhinavagupta says that it is not thought that is the real problem, but doubt. Doubt creates a block in Consciousness. The mind says, maybe this, maybe that; maybe yes, maybe no. This creates a tension and freezes a person at the place of doubt. He no longer flows in Consciousness. In fact, Consciousness is hidden by uncertainty. He cannot move until the doubt is overcome or turned away. I have already quoted Shiva Sutras I.17, which says: Vitarka atmajnanam The knowledge of the Self is conviction. Only certainty leads to knowledge of the Self, and certainty only comes from higher things, not from the world of opinion. The Shiva yogi lives his life with courage and passion. If you are in the woods with two paths leading away from a clearing, like the hero in the famous poem by Robert Frost, if you are full of doubt and do not act, then you never leave the clearing. A Shaivite knows that all roads lead to Shiva, and Shiva has infinite faces. He knows that it is far better to take either path and walk it. If it is the wrong path, he will learn it quickly enough. In the highest sense there can be no wrong choice since there is nowhere to wander away from Shiva.

You really want my honest opinion?” I ask. Anton gestures for me to go on. “Please, this is why I hired you, devochka.” I detect a little hint of sarcasm, but I go ahead and say, “I hate restaurants like this.” “Why?” He seems genuinely curious to know why. “Because—because they’re expensive.” “What is the problem? I’m paying for everything.” I shake my head. “It’s not that—you see,” I lower my voice, “ this is where famous people eat.” “Famous?” Anton pretends to look around. “Where?” “I think that’s the guy from that prank show. And there’s that guy from those vampire movies. And Maya Findlay.” “Yeah? I don’t know who they are.” “Really?” I ask dubiously. “I’m not into the famous people thing too.” “Really.” “Yes.” “Which is why you only date models who want to become actresses.” I notice him giving me a look. “Sorry,” I say sheepishly.

Let us assume that the reader shared my opinion, that the market over the next week had a 70% probability of going up and 30% probability of going down. However, let us say that it would go up by 1% on average, while it could go down by an average of 10%. What would the reader do? Is the reader bullish or bearish? Table 6.2 Event                             Probability                             Outcome                             Expectation Market goes up                             70%                             Up 1%                             0.7 Market goes down                             30%                             Down 10%                             -3.00                                                                                                                                             Total                             -2.3 Accordingly, bullish or bearish are terms used by people who do not engage in practicing uncertainty, like the television commentators, or those who have no experience in handling risk. Alas, investors and businesses are not paid in probabilities; they are paid in dollars. Accordingly, it is not how likely an event is to happen that matters, it is how much is made when it happens that should be the consideration. How frequent the profit is irrelevant; it is the magnitude of the outcome that counts. It is a pure accounting fact that, aside from the commentators, very few people take home a check linked to how often they are right or wrong. What they get is a profit or loss. As to the commentators, their success is linked to how often they are right or wrong. This category includes the “chief strategists” of major investment banks the public can see on TV, who are nothing better than entertainers. They are famous, seem reasoned in their speech, plow you with numbers, but, functionally, they are there to entertain—for their predictions to have any validity they would need a statistical testing framework. Their frame is not the result of some elaborate test but rather the result of their presentation skills.

When asked his opinion of the French Revolution, Chinese Premier Zhou En-Lai in the 1950s famously remarked, “It’s too early to tell.

THE CHASM – THE DIFFUSION MODEL WHY EVERYBODY HAS AN IPOD Why is it that some ideas – including stupid ones – take hold and become trends, while others bloom briefly before withering and disappearing from the public eye? Sociologists describe the way in which a catchy idea or product becomes popular as ‘diffusion’. One of the most famous diffusion studies is an analysis by Bruce Ryan and Neal Gross of the diffusion of hybrid corn in the 1930s in Greene County, Iowa. The new type of corn was better than the old sort in every way, yet it took twenty-two years for it to become widely accepted. The diffusion researchers called the farmers who switched to the new corn as early as 1928 ‘innovators’, and the somewhat bigger group that was infected by them ‘early adaptors’. They were the opinion leaders in the communities, respected people who observed the experiments of the innovators and then joined them. They were followed at the end of the 1930s by the ‘sceptical masses’, those who would never change anything before it had been tried out by the successful farmers. But at some point even they were infected by the ‘hybrid corn virus’, and eventually transmitted it to the die-hard conservatives, the ‘stragglers’. Translated into a graph, this development takes the form of a curve typical of the progress of an epidemic. It rises, gradually at first, then reaches the critical point of any newly launched product, when many products fail. The critical point for any innovation is the transition from the early adaptors to the sceptics, for at this point there is a ‘chasm’. According to the US sociologist Morton Grodzins, if the early adaptors succeed in getting the innovation across the chasm to the sceptical masses, the epidemic cycle reaches the tipping point. From there, the curve rises sharply when the masses accept the product, and sinks again when only the stragglers remain. With technological innovations like the iPod or the iPhone, the cycle described above is very short. Interestingly, the early adaptors turn away from the product as soon as the critical masses have accepted it, in search of the next new thing. The chasm model was introduced by the American consultant and author Geoffrey Moore. First they ignore you, then they laugh at you, then they fight you, then you win. Mahatma Gandhi

Diablos: the name given to the igniting of, and ignited, farts. Trevor Hickey is the undisputed master of this arcane and perilous art. The stakes could not be higher. Get the timing even slightly wrong and there will be consequences far more serious than singed trousers; the word backdraught clamours unspoken at the back of every spectator’s mind. Total silence now as, with an almost imperceptible tremble (entirely artificial, ‘just part of the show’ as Trevor puts it) his hand brings the match between his legs and – foom! a sound like the fabric of the universe being ripped in two, counterpointed by its opposite, a collective intake of breath, as from Trevor’s bottom proceeds a magnificent plume of flame – jetting out it’s got to be nearly three feet, they tell each other afterwards, a cold and beautiful purple-blue enchantment that for an instant bathes the locker room in unearthly light. No one knows quite what Trevor Hickey’s diet is, or his exercise regime; if you ask him about it, he will simply say that he has a gift, and having witnessed it, you would be hard-pressed to argue, although why God should have given him this gift in particular is less easy to say. But then, strange talents abound in the fourteen-year-old confraternity. As well as Trevor Hickey, ‘The Duke of Diablos’, you have people like Rory ‘Pins’ Moran, who on one occasion had fifty-eight pins piercing the epidermis of his left hand; GP O’Sullivan, able to simulate the noises of cans opening, mobile phones bleeping, pneumatic doors, etc., at least as well as the guy in Police Academy; Henry Lafayette, who is double-jointed and famously escaped from a box of jockstraps after being locked inside it by Lionel. These boys’ abilities are regarded quite as highly by their peers as the more conventional athletic and sporting kinds, as is any claim to physical freakishness, such as waggling ears (Mitchell Gogan), unusually high mucous production (Hector ‘Hectoplasm’ O’Looney), notable ugliness (Damien Lawlor) and inexplicably slimy, greenish hair (Vince Bailey). Fame in the second year is a surprisingly broad church; among the two-hundred-plus boys, there is scarcely anyone who does not have some ability or idiosyncrasy or weird body condition for which he is celebrated. As with so many things at this particular point in their lives, though, that situation is changing by the day. School, with its endless emphasis on conformity, careers, the Future, may be partly to blame, but the key to the shift in attitudes is, without a doubt, girls. Until recently the opinion of girls was of little consequence; now – overnight, almost – it is paramount; and girls have quite different, some would go so far as to say deeply conservative, criteria with regard to what constitutes a gift. They do not care how many golf balls you can fit in your mouth; they are unmoved by third nipples; they do not, most of them, consider mastery of Diablos to be a feather in your cap – even when you explain to them how dangerous it is, even when you offer to teach them how to do it themselves, an offer you have never extended to any of your classmates, who would actually pay big money for this expertise, or you could even call it lore – wait, come back!

Nierenberg was a man of strong will and even stronger opinions—a good talker but not always a good listener. Some colleagues said that the old adage about famous physicists definitely applied to him: he was sometimes in error but never in doubt. And he was fiercely competitive, often debating until his adversaries simply gave up.

When I left America I understood the formation of public opinion in Southeast Asia. I had had the best course possible, taught by a famous Asian expert. Two minutes at Chulalongkorn taught me that I might just as profitably have studied the zither.

In a famous sermon, Gregory of Nyssa described his encounters with public opinion in fifth-century Constantinople. ‘If in this city you ask anyone for change, he will discuss with you whether the Son is begotten or unbegotten; if you ask about the quality of bread, you will receive the answer that the Father is greater, the Son is less; if you suggest that a bath is desirable, you will be told that there was nothing before the Son was created.’2 Were these preoccupations simply a matter of fashion?

Frederic Morrow, adviser to the Commerce Department and later the first Black man to hold an executive position at the White House, commented that most of the white secretaries in the office steno pool refused to work for him, even as he was routinely insulted and sidelined by the administration supposedly soliciting his opinion. He would go on to become the first Black vice president of Bank of America and write several books, including Black Man in the White House. Claire’s other employer, Senator Margaret Chase Smith from Maine, is an equally impressive historical figure. A lone voice to speak out on the Senate floor against McCarthy, she delivered the famous Declaration of Conscience outlining four basic principles of Americanism: the right to criticize, to hold unpopular beliefs, to protest, and to hold independent thought. An enraged McCarthy did his best to destroy her, but she outlasted him, remaining a senator until 1973. It was remarked that if a man had delivered the Declaration of Conscience, he would have been the next president. Arlene

Anselm said I must believe so that I can understand. Abelard now reversed the formula: I must understand so that I can believe. Faith without reason was merely supposition, an opinion or guesstimate (aestimatio). Abelard’s most famous work, Sic et Non, compared 150 passages from Scripture and the Church Fathers that contradicted one another. The only way to sort out the mess, Abelard was saying, was through reason and logic. The only way Christianity could make itself a believable faith was by responding to our natural inclination to question its foundations.

The second strategy is also simple. I carry a small sheet of paper in my wallet that has written on it the names of people whose opinions of me matter. To be on that list, you have to love me for my strengths and struggles. You have to know that I’m trying to be Wholehearted, but I still cuss too much, flip people off under the steering wheel, and have both Lawrence Welk and Metallica on my iPod. You have to know and respect that I’m totally uncool. There’s a great quote from the movie Almost Famous that says, “The only true currency in this bankrupt world is what you share with someone else when you’re uncool.

I continu'd this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced any thing that may possibly be disputed, the words certainly, undoubtedly, or any others that give the air of positiveness to an opinion; but rather say, I conceive or apprehend a thing to be so and so; it appears to me, or I should think it so or so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engag'd in promoting; and, as the chief ends of conversation are to inform or to be informed, to please or to persuade, I wish well-meaning, sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat every one of those purposes for which speech was given to us, to wit, giving or receiving information or pleasure. For, if you would inform, a positive and dogmatical manner in advancing your sentiments may provoke contradiction and prevent a candid attention. If you wish information and improvement from the knowledge of others, and yet at the same time express yourself as firmly fix'd in your present opinions, modest, sensible men, who do not love disputation, will probably leave you undisturbed in the possession of your error. And by such a manner, you can seldom hope to recommend yourself in pleasing your hearers, or to persuade those whose concurrence you desire. Pope says, judiciously: "Men should be taught as if you taught them not, And things unknown propos'd as things forgot;" farther recommending to us "To speak, tho' sure, with seeming diffidence." And he might have coupled with this line that which he has coupled with another, I think, less properly, "For want of modesty is want of sense." If you ask, Why less properly? I must repeat the lines, "Immodest words admit of no defense, For want of modesty is want of sense." Now, is not want of sense (where a man is so unfortunate as to want it) some apology for his want of modesty? and would not the lines stand more justly thus? "Immodest words admit but this defense, That want of modesty is want of sense." This, however, I should submit to better judgments. My brother had, in 1720 or 1721, begun to print a newspaper.

With a historian’s eye, Archibald Gracie attempted to separate truth from fantasy as he listened to the survivors’ stories, a potential book beginning to form in his mind. Second Officer Lightoller and Third Officer Pitman regularly stopped by the small cabin Gracie shared with Hugh Woolner to discuss various aspects of the disaster. All agreed that the explosions heard during the sinking could not have been the ship’s boilers blowing up. From the discovery of the severed wreck in 1985 we now know that the “explosions” were actually the sound of the ship being wrenched apart. But Gracie and Lightoller firmly believed that the ship had sunk intact—a view that would become the prevailing opinion for the next seventy-three years. Gracie thought that Norris Williams and Jack Thayer, “the two young men cited as authority … of the break-in-two theory,” had confused the falling funnel for the ship breaking apart. But both Williams and Thayer knew exactly what they had seen, as did some other eyewitnesses. On the Carpathia, Jack Thayer described the stages of the ship’s sinking and breaking apart to Lewis Skidmore, a Brooklyn art teacher, who drew sketches that were later featured in many newspapers. The inaccuracies in Skidmore’s drawings, however, only bolstered the belief that the ship had, in fact, sunk intact. And what of the most famous Titanic legend of all—that the band played “Nearer My God to Thee” as the ship neared its end? It’s often claimed that this was a myth that took hold among survivors on the Carpathia and captivated the public in the aftermath of the disaster. None of the musicians survived to confirm or deny the story, but Harold Bride noted that the last tune he heard being played as he left the wireless cabin was “Autumn.” For a time this was believed to be a hymn tune by that name, but Walter Lord proposed in The Night Lives On that Bride must have been referring to “Songe d’Automne,” a popular waltz by Archibald Joyce that is listed in White Star music booklets of the period. Historian George Behe, however, has carefully studied the survivor accounts regarding the music that was heard during the sinking and has found credible evidence that “Nearer My God to Thee” and perhaps other hymns were played toward the end. Behe also recounts that the orchestra’s leader, Wallace Hartley, was once asked by a friend what he would do if he ever found himself on a sinking ship. Hartley replied, “I don’t think I could do better than play ‘O God, Our Help in Ages Past’ or ‘Nearer My God to Thee.’ ” The legendary hymn may not have been the very last tune played on the Titanic but it seems possible that it was heard on the sloping deck that night.

Duke of Buckingham, a sometime favorite of King Charles II and famously satirized by poet laureate John Dryden: Stiff in opinions, always in the wrong; Was everything by starts, and nothing long: But in the course of one revolving moon, Was chemist, fiddler, statesman, and buffoon.

Live the Life of Your Dreams: Be brave enough to live the life of your dreams according to your vision and purpose instead of the expectations and opinions of others. ― Roy T. Bennett

Shortly after Gallegos left the jail, Ruth arrived with Arturo and Daniel Hernandez. They knew Richard had been talking to Gallegos and were intent upon not letting Gallegos represent him. They had decided that they and they alone would be his lawyers. They viewed handling the case as the turning point in their professional lives. They would be famous, legal celebrities whose opinion would be eagerly sought. They both knew the case would take up a lot of their time, but in the end it would be well worth it.

Poor, luckless Foster I have twice seen. He came into my rooms in Boston, after I had become a barrister and my narrative had been published, and told me he was chief mate of a big ship; that he had heard I had said some things unfavorable of him in my book; that he had just bought it, and was going to read it that night, and if I had said anything unfair of him, he would punish me if he found me in State Street. I surveyed him from head to foot, and said to him, “Foster, you were not a formidable man when I last knew you, and I don’t believe you are now. Either he was of my opinion, or thought I had spoken of him well enough, for the next (and last) time I met him he was civil and pleasant.

Wesley’s vision of the universal love of God is what pushed him to claim the whole world as his parish. He was no narrow sectarian, thinking that he and his Methodists had a corner on truth or on love! One of his most famous sermons, in fact, is titled “Catholic Spirit,” in which he sought common ground with Christian believers whose opinions and worship practices were unlike his own—and he sought that common ground in the love of God and neighbor.

As established at various points in this book, Walt was fond of animals. They inspired his most famous characters and works, such as Mickey Mouse, Bambi, The Jungle Book, and so forth. Therefore, Walt, WDAS, and Disney, owe their unique global success to animals. In a small way, WDAS does pay homage to animals, yet they have continuously ignored the harsh lives that most animals today experience. This text is of the opinion that all animals are sentient and can feel pain. However, given the reality and scale of animal harm today, one should hope that this position is incorrect. One should hope that WDAS is right; fish are objects, wild animals want to live in captivity, dogs desire human owners, cows are happy to lactate milk for other species, and so forth. Disney’s depictions of animal harm are hopefully the ones that are correct because if animals do have lives of their own, away from the selfishness of humans, then companies like Disney have made a huge mistake.