Fatal Affair Quotes

Travel is life-changing. That's the promise made by a thousand websites and magazines, by philosophers and writers down the ages. Mark Twain said it was fatal to prejudice, and Thomas Jefferson said it made you wise. Anais Nin observed that "we travel, some of us forever, to seek other states, other lives, other souls." It's all true. Self-transformation is what I sought and what I found.

He is wretched indeed, who goes up and down in the world, without a God to take care of him, to be his guide and protector, and to bless him in his affairs [. . .] That unconverted men are without God shows that they are liable to all manner of evil [. . .] liable to the power of the devil, to the power of all manner of temptation [. . .] to be deceived and seduced into erroneous opinions [. . .] to embrace damnable doctrines [. . .] to be given up of God to judicial hardness of heart [. . .] to commit all manner of sin, and even the unpardonable sin itself. They cannot be sure they shall not commit that sin. They are liable to build up a false hope of heaven, and so to go hoping to hell [. . .] to die senseless and stupid, as many have died [. . .] to die in such a case as Saul and Judas did, fearless of hell. They have no security from it. They are liable to all manner of mischief, since they are without God. They cannot tell what shall befall them, nor when they are secure from anything. They are not safe one moment. Ten thousand fatal mischiefs may befall them, that may make them miserable forever. They, who have God for their God, are safe from all such evils. It is not possible that they should befall them. God is their covenant God, and they have his faithful promise to be their refuge.

lips wide with the smile that only fatherhood can bring. I was meant for this. I allowed a vision to permeate my mind’s eye… a picture of me nestling my namesake to my chest, my firstborn son, my legacy. I had always considered my film projects to be my fame, my future. Forever my name etched

The fact was that despite himself, without knowing why or how it had happened and very much against his better judgement, he had fallen hopelessly in love. He had fallen as if into some deep and muddy hole. By nature he was a delicate and sensitive soul. He had had ideals and dreamed of an exquisite and passionate affair. And now he had fallen for this little cricket of a creature. She was as stupid as every other woman and not even pretty to make up for it. Skinny and foul-tempered, she had taken possession of him entirely from tip to toe, body and soul. He had fallen under the omnipotent and mysterious spell of the female. He was overwhelmed by this colossal force of unknown origin, the demon in the flesh capable of hurling the most rational man in the world at the feet of a worthless harlot. There was no way he could explain its fatal and total power.

Every age has its own collective neurosis, and every age needs its own psychotherapy to cope with it. The existential vacuum which is the mass neurosis of the present time can be described as a private and personal form of nihilism; for nihilism can be defined as the contention that being has no meaning. As for psychotherapy, however, it will never be able to cope with this state of affairs on a mass scale if it does not keep itself free from the impact and influence of the contemporary trends of a nihilistic philosophy; otherwise it represents a symptom of the mass neurosis rather than its possible cure. Psychotherapy would not only reflect a nihilistic philosophy but also, even though unwillingly and unwittingly, transmit to the patient what is actually a caricature rather than a true picture of man. First of all, there is a danger inherent in the teaching of man's "nothingbutness," the theory that man is nothing but the result of biological, psychological and sociological conditions, or the product of heredity and environment. such a view of man makes a neurotic believe what he is prone to believe anyway, namely, that he is the pawn and victim of outer influences or inner circumstances. This neurotic fatalism is fostered and strengthened by a psychotherapy which denies that man is free. To be sure, a human being is a finite thing and his freedom is restricted. It is not freedom from conditions, but it is freedom to take a stand toward the conditions. As I once put it: "As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields I am a survivor of four camps-concentration camps, that is-and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.

If you people only knew how fatally easy it is to poison someone by mistake, you wouldn’t joke about it.

Twenty-five hundred years ago it might have been said that man understood himself as well as any other part of his world. Today he is the thing he understands least. Physics and biology have come a long way, but there has been no comparable development of anything like a science of human behavior. Greek physics and biology are now of historical interest only (no modern physicist or biologist would turn to Aristotle for help), but the dialogues of Plato are still assigned to students and cited as if they threw light on human behavior. Aristotle could not have understood a page of modern physics or biology, but Socrates and his friends would have little trouble in following most current discussions of human affairs. And as to technology, we have made immense strides in controlling the physical and biological worlds, but our practices in government, education, and much of economics, though adapted to very different conditions, have not greatly improved. We can scarcely explain this by saying that the Greeks knew all there was to know about human behavior. Certainly they knew more than they knew about the physical world, but it was still not much. Moreover, their way of thinking about human behavior must have had some fatal flaw. Whereas Greek physics and biology, no matter how crude, led eventually to modern science, Greek theories of human behavior led nowhere. If they are with us today, it is not because they possessed some kind of eternal verity, but because they did not contain the seeds of anything better.

A boat with an awning and containing four women came slowly downstream towards them. The woman at the oars was small, lean, and past her prime. She wore her hair pinned up inside an oilskin hat. Opposite her a big blonde dressed in a man's jacket was lying on her back at the bottom of the boat with a foot resting on the thwart on either side of the oarswoman. The blonde was smoking a cigarette and with each jerk of the oars her bosom and belly quivered. At the very stern of the boat under the awning two beautiful, tall, slender girls, one blonde and the other brunette, sat with their arms round each other's waists watching their two companions. A shout went up from La Grenouillere: "Aye-aye! Lesbos!" and suddenly a wild clamor broke out. In the terrifying scramble to see, glasses were knocked over and people started climbing on the tables. Everyone began to chant "Lesbos! Lesbos! Lesbos!" The words merged into a vague howl before suddenly starting up again, rising into the air, filling the plain beyond, resounding in the dense foliage of the tall surrounding trees and echoing in the distance as if aimed at the sun itself.

As to politics, you know you have all put me in the corner because I stand up for universal suffrage, and am weak enough to fancy that seven millions and a half of Frenchmen have some right to an opinion on their own affairs. It’s really fatal in this world to be consequent — it leads one into damnable errors. So I shall not say much more at present. You must bear with me — dear Miss Bayley and all of you — and believe of me, if I am ever so wrong, that I do at least pray from my soul, ‘May the right prevail!’ — loving right, truth, justice, and the people through whatever mistakes.

On the land adjoining La Grenouillère strollers were sauntering under the gigantic trees which help to make this part of the island one of the most delightful parks imaginable. Busty women with peroxided hair and nipped-in waists could be seen, made up to the nines with blood red lips and black-kohled eyes. Tightly laced into their garish dresses they trailed in all their vulgar glory over the fresh green grass. They were accompanied by men whose fashion-plate accessories, light gloves, patent-leather boots, canes as slender as threads and absurd monocles made them look like complete idiots.

Have I not reason, beldams as you are, Saucy and overbold? How did you dare To trade and traffic with Macbeth In riddles and affairs of death; And I, the mistress of your charms, The close contriver of all harms, Was never call'd to bear my part, Or show the glory of our art? And, which is worse, all you have done Hath been but for a wayward son, Spiteful and wrathful, who, as others do, Loves for his own ends, not for you. But make amends now: get you gone, And at the pit of Acheron Meet me i' the morning: thither he Will come to know his destiny: Your vessels and your spells provide, Your charms and every thing beside. I am for the air; this night I'll spend Unto a dismal and a fatal end: Great business must be wrought ere noon: Upon the corner of the moon There hangs a vaporous drop profound; I'll catch it ere it come to ground: And that distill'd by magic sleights Shall raise such artificial sprites As by the strength of their illusion Shall draw him on to his confusion: He shall spurn fate, scorn death, and bear He hopes 'bove wisdom, grace and fear: And you all know, security Is mortals' chiefest enemy. Music and a song within: 'Come away, come away,' & c Hark! I am call'd; my little spirit, see, Sits in a foggy cloud, and stays for me.

The erasure of the personality is the fatal accompaniment to an existence which is concretely submissive to the spectacle’s rules, ever more removed from the possibility of authentic experience and thus from the discovery of individual preferences. Paradoxically, permanent self-denial is the price the individual pays for the tiniest bit of social status. Such an existence demands a fluid fidelity, a succession of continually disappointing commitments to false products. It is a matter of running hard to keep up with the inflation of devalued signs of life. Drugs help one to come to terms with this state of affairs, while madness allows one to escape from it.

In retrospect, it is easy to see that Hitler's successful gamble in the Rhineland brought him a victory more staggering and more fatal in its immense consequences than could be comprehended at the time. At home it fortified his popularity and his power, raising them to heights which no German ruler of the past had ever enjoyed. It assured his ascendancy over his generals, who had hesitated and weakened at a moment of crisis when he had held firm. It taught them that in foreign politics and even in military affairs his judgment was superior to theirs. They had feared that the French would fight; he knew better. And finally, and above all, the Rhineland occupation, small as it was as a military operation, opened the way, as only Hitler (and Churchill, alone, in England) seemed to realize, to vast new opportunities in a Europe which was not only shaken but whose strategic situation was irrevocably changed by the parading of three German battalions across the Rhine bridges. Conversely, it is equally easy to see, in retrospect, that France's failure to repel the Wehrmacht battalions and Britain's failure to back her in what would have been nothing more than a police action was a disaster for the West from which sprang all the later ones of even greater magnitude. In March 1936 the two Western democracies were given their last chance to halt, without the risk of a serious war, the rise of a militarized, aggressive, totalitarian Germany and, in fact - as we have seen Hitler admitting - bring the Nazi dictator and his regime tumbling down. They let the chance slip by. For France, it was the beginning of the end. Her allies in the East, Russia, Poland, Czechoslovakia, Rumania and Yugoslavia, suddenly were faced with the fact that France would not fight against German aggression to preserve the security system which the French government itself had taken the lead in so laboriously building up. But more than that. These Eastern allies began to realize that even if France were not so supine, she would soon not be able to lend them much assistance because of Germany's feverish construction of a West Wall behind the Franco-German border. The erection of this fortress line, they saw, would quickly change the strategic map of Europe, to their detriment. They could scarcely expect a France which did not dare, with her one hundred divisions, to repel three German battalions, to bleed her young manhood against impregnable German fortifications which the Wehrmacht attacked in the East. But even if the unexpected took place, it would be futile. Henceforth the French could tie down in the West only a small part of the growing German Army. The rest would be free for operations against Germany's Eastern neighbors.

My short-term goals are to defend and even strengthen elements of state authority which, though illegitimate in fundamental ways, are critically necessary right now to impede the dedicated efforts to "roll back" the progress that has been achieved in extending democracy and human rights. State authority is now under severe attack in the more democratic societies, but not because it conflicts with the libertarian vision. Rather the opposite: because it offers (weak) protection to some aspects of that vision. Governments have a fatal flaw: unlike the private tyrannies, the institutions of state power and authority offer to the despised public an opportunity to play some role, however limited, in managing their own affairs. That defect is intolerable to the masters, who now feel, with some justification, that changes in the international economic and political order offer the prospects of creating a kind of "utopia for the masters," with dismal prospects for most of the rest. It should be unnecessary to spell out here what I mean. The effects are all too obvious even in the rich societies, from the corridors of power to the streets, countryside, and prisons. For reasons that merit attention but that lie beyond the scope of these remarks, the rollback campaign is currently spearheaded by dominant sectors of societies in which the values under attack have been realized in some of their most advanced forms, the English-speaking world; no small irony, but no contradiction either.

Being a mother was all-consuming. There were so many mistakes you could make, so many ways to lose a child. The whole world was a threat. In the years after Lockie’s birth she became addicted to those current-affair shows that interviewed parents who had made the one fatal mistake. They had let the blind cord dangle on the ground, they had left the pool gate unlocked, they had put the pot too close to the edge of the stove, they had just ducked into the shopping centre and left the child in the car. They had taken their eyes off the ball and that way lay tragedy and regret. Sarah watched to see what mistake had been made and each time had been able to congratulate herself on never making any of those mistakes. But then she had made a mistake—one worthy of a current-affairs show.She had looked away.

Unlike determinism, fatalism does not proceed by contemplating the causal mechanics of the universe-the implications for human freedom of Newtonian physics or thermodynamics or quantum mechanics. Instead, the fatalist argues that his doctrine can be established by mere reflection on the logic of propositions about the future. In simplified form, a version of the argument might run as follows: If I fire my handgun, one second from now its barrel will be hot; if I do not fire, one second from now the barrel will not be hot; but the proposition one second from now the barrel will be hot is right now either true or false. If the proposition is true, then it is the case that I will fire the gun; if it's false, then it is the case that I won't. Either way, it's the state of affairs in the future that dictates what I will or won't do now.

Because we don't know, do we? Everyone knows . . . How what happens the way it does? What underlies the anarchy of the train of events, the uncertainties, the mishaps, the disunity, the shocking irregularities that define human affairs? Nobody knows, Professor Roux. "Everyone knows" is the invocation of the cliche and the beginning of the banalization of experience, and it's the solemnity and the sense of authority that people have in voicing the cliché that's so insufferable. What we know is that, in an unclichéd way, nobody knows anything. You can't know anything. The things you know you don't know. Intention? Motive? Consequence? Meaning? All that we don't know is astonishing. Even more astonishing is what passes for knowing. As the audience filed back in, I began, cartoonishly, to envisage the fatal malady that, without anyone's recognizing it, was working away inside us, within each and every one of us: to visualize the blood vessels occluding under the baseball caps, the malignancies growing beneath the permed white hair, the organs misfiring, atrophying, shutting down, the hundreds of billions of murderous cells surreptitiously marching this entire audience toward the improbable disaster ahead. I couldn't stop myself. The stupendous decimation that is death sweeping us all away. Orchestra, audience, conductor, technicians, swallows, wrens—think of the numbers for Tanglewood alone just between now and the year 4000. Then multiply that times everything. The ceaseless perishing. What an idea! What maniac conceived it? And yet what a lovely day it is today, a gift of a day, a perfect day lacking nothing in a Massachusetts vacation spot that is itself as harmless and pretty as any on earth.

I decided to begin with romantic films specifically mentioned by Rosie. There were four: Casablanca, The Bridges of Madison County, When Harry Met Sally, and An Affair to Remember. I added To Kill a Mockingbird and The Big Country for Gregory Peck, whom Rosie had cited as the sexiest man ever. It took a full week to watch all six, including time for pausing the DVD player and taking notes. The films were incredibly useful but also highly challenging. The emotional dynamics were so complex! I persevered, drawing on movies recommended by Claudia about male-female relationships with both happy and unhappy outcomes. I watched Hitch, Gone with the Wind, Bridget Jones’s Diary, Annie Hall, Notting Hill, Love Actually, and Fatal Attraction. Claudia also suggested I watch As Good as It Gets, “just for fun.” Although her advice was to use it as an example of what not to do, I was impressed that the Jack Nicholson character handled a jacket problem with more finesse than I had. It was also encouraging that, despite serious social incompetence, a significant difference in age between him and the Helen Hunt character, probable multiple psychiatric disorders, and a level of intolerance far more severe than mine, he succeeded in winning the love of the woman in the end. An excellent choice by Claudia.

The year 1915 was fated to be disastrous to the cause of the Allies and to the whole world. By the mistakes of this year the opportunity was lost of confining the conflagration within limits which though enormous were not uncontrolled. Thereafter the fire roared on till it burnt itself out. Thereafter events passed very largely outside the scope of conscious choice. Governments and individuals conformed to the rhythm of the tragedy, and swayed and staggered forward in helpless violence, slaughtering and squandering on ever-increasing scales, till injuries were wrought to the structure of human society which a century will not efface, and which may conceivably prove fatal to the present civilization. But in January, 1915, the terrific affair was still not unmanageable. It could have been grasped in human hands and brought to rest in righteous and fruitful victory before the world was exhausted, before the nations were broken, before the empires were shattered to pieces, before Europe was ruined. It was not to be. Mankind was not to escape so easily from the catastrophe in which it had involved itself. Pride was everywhere to be humbled, and nowhere to receive its satisfaction. No splendid harmony was to crown the wonderful achievements. No prize was to reward the sacrifices of the combatants. Victory was to be bought so dear as to be almost indistinguishable from defeat. It was not to give even security to the victors. There never was to be ‘The silence following great words of

Man, rather the Superman, by participating with his Self, not with his 'I', in the immense process of Energy, which Nietzsche calls Will of Power, He does it without changing anything, accepting the fatality of chance of the Eternal Return, because you can not modify it, you can not change a single blade, or a detail, or a star. However, by accepting the Eternal Return, having had the 'vision' (which includes nostalgia) has passed, in an instant (at the Gateway of the Moment) to modify everything irremediably and forever. How? Giving The Sense your acceptance. That is, he has created, he has invented an Inexistent Flower, but it is more real than all the flowers of the gardens of the earth. We will not try to explain this mostly, because you can not. the same Superman is a creation of this kind, non-existent, an illusion. Pure magic. It is not real and it is more real than everything real. Without us everything will return, without doubt, but when we enter to intervene, wishing it with the Self and from the Self, everything will return in a different way, everything will be different, even when nothing has changed apparently. However, the alteration is essential, definitive: chance has been transformed into destination. Amor fati takes ownership of the process. This is why Nietzsche is a magician, a poet-magician. We will return to this key point and center of the Drama, which is thus transmuted into game, in the Great Game of the Maya-Power, in the Dance of the Shakti-Power. It's a Comedy, a Gay-Comedy, a histrionics, a slapstick, an affair cheerful, or a joy of pain, as Nietzsche would like to say, imagining that 'the highest music would be the one that could interpret the joy of pain and none another.' It is a Divine Comedy.

When are you going to turn into a jerk?

We arrive with nothing, we leave with nothing, and in death what we’ve accomplished—or not accomplished—doesn’t much matter.

He had robbed her of a lot more than four years of her life. He had taken her self-esteem, caused her to question her judgment, stolen her self-respect and left her confidence in tatters. A smart woman would be leery of making another mistake after the whopper she’d made with Peter. A smart woman would go slow with Nick, would take her time, would make sure she was doing the right thing. As the clank of metal against metal reminded her she had a very angry man to deal with, she decided she clearly wasn’t as smart as she’d always thought.

of her clothes and slid naked between the cool sheets. Less than a minute later, she

water.

Why haven’t you ever gotten married?” “I don’t know. Just never happened.” “Surely there had to have been someone you might’ve married.” “There was this one girl...” “What happened?” “She never returned my calls.

the fatal tendency to divide Christians into two groups-the religious and the laity, exceptional Christians and ordinary Christians, the one who makes a vocation of the Christian life and the man who is engaged in secular affairs. That tendency is not only utterly and completely unscriptural; it is destructive ultimately of true piety, and is in many ways a negation of the gospel of our Lord Jesus Christ. There is no such distinction in the Bible.

Yet if we are to judge by the analogy of the past, when our science once becomes old-fashioned, it will be more for its omissions of fact, for its ignorance of whole ranges and orders of complexity in the phenomena to be explained, than for any fatal lack in its spirit and principles. The spirit and principles of science are mere affairs of method; there is nothing in them that need hinder science from dealing successfully with a world in which personal forces are the starting-point of new effects. The only form of thing that we directly encounter, the only experience that we concretely have, is our own personal life. The only complete category of our thinking, our professors of philosophy tell us, is the category of personality, every other category being one of the abstract elements of that. And this systematic denial on science's part of personality as a condition of events, this rigorous belief that in its own essential and innermost nature our world is a strictly impersonal world, may, conceivably, as the whirligig of time goes round, prove to be the very defect that our descendants will be most surprised at in our own boasted science, the omission that to their eyes will most tend to make it look perspectiveless and short.

The League's platform, published that day, stated: "Where the white race rules, the negro is peaceful and happy; where the black rules, the negro is starved and oppressed." But it was no use explaining this to black people. "They have become maddened by the hatred and conceit of race, and it has become our duty to save them and to save ourselves from the fatal probabilities of their stupid extravagance and reckless vanity by arraying ourselves in the name of white civilization, resuming that just and legitimate superiority in the administration of our State affairs to which we are entitled by superior responsibility, superior numbers and superior intelligence.

Lord, you know better than I know myself that I am growing older and will someday be old. Keep me from getting talkative, particularly from the fatal habit of thinking that I must say something on every subject and on every occasion. Release me from craving to straighten out everybody’s affairs. Make me thoughtful, but not moody; helpful, but not bossy. With my vast store of wisdom it seems a pity not to use it all, but you know, Lord, that I want a few friends at the end. Keep my mind from the recital of endless details—give me wings to come to the point. I ask for grace enough to listen to the tales of others’ pains. Seal my lips on my own aches and pains—they are increasing, and my love of rehearsing them is becoming sweeter as the years go by. Help me to endure them with patience. I dare not ask for improved memory, but for a growing humility and a lessening cocksureness when my memory seems to clash with the memories of others. Teach me the glorious lesson that occasionally it is possible that I may be mistaken. Keep me reasonably sweet. I do not want to be a saint—some of them are so hard to live with—but a sour old woman is one of the crowning works of the devil. Give me the ability to see good things in unexpected places, and talents in unexpected people. And give me, O Lord, the grace to tell them so.

I want out. I think you’ll find my terms to be fair, considering I’ve given you my youth and suffered twenty years with you.” My eyes skimmed through the writing, curious what “fair” meant to Susan. Eventually I found the demands—nestled amid chunks of legal jargon meant to throw me off her succubus scent. If I conceded I was headed for broke. “Are you serious with this? You’ll

death was the great equalizer. We arrive with nothing, we leave with nothing, and in death what we’ve accomplished—or not accomplished—doesn’t much matter. Senator or bricklayer, millionaire or welfare mother, they all looked more or less the same laid out on the medical examiner’s table.

If you people only knew how fatally easy it is to poison someone by mistake, you wouldn’t joke about it.” -- Cynthia Murdoch

It was a fatalism I would come to recognize as endemic to the particular tone of New Orleans life. Bananas would rot, and harbor tarantulas. Weather would come in on the radar, and be bad. Children would take fever and die, domestic arguments would end in knifings, the construction of highways would lead to graft and cracked pavement where the vines would shoot back. Affairs of state would turn on sexual jealousy, in New Orleans as if in Port-au-Prince, and all the king's men would turn on the king. The temporality of the place is operatic, childlike, the fatalism that of a culture dominated by wilderness.

The prevalence of parties among the people, and of factions in the senate, and of all evil practices attendant on them, had its origin at Rome, a few years before, during a period of tranquillity, and amid the abundance of all that mankind regarded as desirable. For, before the destruction of Carthage, the senate and people managed the affairs of the republic with mutual moderation and forbearance; there were no contests among the citizens for honor or ascendency; but the dread of an enemy kept the state in order. When that fear, however, was removed from their minds, licentiousness and pride, evils which prosperity loves to foster, immediately began to prevail; and thus peace, which they had so eagerly desired in adversity, proved, when they had obtained it, more grievous and fatal than adversity itself. The patricians carried their authority, and the people their liberty, to excess; every man took, snatched, and seized what he could. There was a complete division into two factions, and the republic was torn in pieces between them.

STANDING IN LOVE’S WAY In Wild at Heart I warned men that the greatest obstacle to loving a woman was this: too many men take their Question to Eve. They look to her for the validation of their souls. (Haven’t you felt it?) It happens usually around adolescence, this fatal shift. The father has been silent or violent; his chance to redeem his son is nearly gone. The next window that opens in a boy’s journey is his sexuality. Suddenly, he is aware of Eve. She looks like life itself to him. She looks like the answer to his Question. It’s a fatal shift. So much of the pornography addiction for men comes from this. It’s not about sex—it’s about validation. She makes him feel like a man. She offers him her beauty, and it makes him feel strong. This is also the root of most affairs. Some woman comes along and offers to answer his Question. His wife has been giving him an F, and she comes along and says, “You’re an A to me,” and he’s history. If he hasn’t found that deep validation he needs from God, he’s a sitting duck. I’ve tried in every way to help men understand that no woman can tell you who you are as a man. Masculinity is bestowed by masculinity. It cannot come from any other source. Yes—a woman can offer a man so much. She can be his ezer, his companion, his inspiration. But she cannot be the validation of his soul. As men, we have got to take our Question to God, to our Father in heaven. Only he knows who we truly are. Only he can pronounce the verdict on us. A man goes to Eve to offer his strength. He does not go to her to get it.

Thomas Huxley commented that Wilberforce’s brain had at last come into contact with reality, and the result had been fatal.

To maximize pleasure and to minimize pain - in that order - were characteristic Enlightenment concerns. This generally more receptive attitude toward good feeling and pleasure would have significant long-term consequences. It is a critical difference separating Enlightenment views on happiness from those of the ancients. There is another, however, of equal importance: that of ambition and scale. Although the philosophers of the principal classical schools sought valiantly to minimize the role of chance as a determinant of human happiness, they were never in a position to abolish it entirely. Neither, for that matter, were the philosophers of the eighteenth century, who, like men and women at all times, were forced to grapple with apparently random upheavals and terrible reversals of forture. The Lisbon earthquake of 1755 is an awful case in point. Striking on All Saints' Day while the majority of Lisbon's inhabitants were attending mass, the earthquake was followed by a tidal wave and terrible fires that destroyed much of the city and took the lives of tens of thousands of men and women. 'Quel triste jeu de hasard que le jeu de la vie humaine,' Voltaire was moved to reflect shortly thereafter: 'What a sad game of chance is this game of human life.' He was not alone in reexamining his more sanguine assumptions of earlier in the century, doubting the natural harmony of the universe and the possibilities of 'paradise on earth'; the catastrophe provoked widespread reflection on the apparent 'fatality of evil' and the random occurrence of senseless suffering. It was shortly thereafter that Voltaire produced his dark masterpiece, Candide, which mocks the pretension that this is the best of all possible worlds. And yet, in many ways, the incredulity expressed by educated Europeans in the earthquake's aftermath is a more interesting index of received assumptions, for it demonstrates the degree to which such random disasters were becoming, if not less common, at least less expected. Their power to shock was magnified accordingly, but only because the predictability and security of daily existence were increasing, along with the ability to control the consequences of unforeseen disaster. When the Enlightened Marquis of Pombal, the First Minister of Portugal, set about rebuilding Lisbon after the earthquake, he paid great attention to modern principles of architecture and central planning to help ensure that if such a calamity were to strike again, the effects would be less severe. To this day, the rebuilt Lisbon of Pombal stands as an embodiment of Enlightened ideas. Thus, although eighteenth-century minds did not - and could not - succeed in mastering the random occurrences of the universe, they could - and did - conceive of exerting much greater control over nature and human affairs. Encouraged by the examples of Newtonian physics, they dreamed of understanding not only the laws of the physical universe but the moral and human laws as well, hoping one day to lay out with precision what the Italian scholar Giambattista Vico described as a 'new science' of society and man. It was in the eighteenth century, accordingly, that the human and social sciences were born, and so it is hardly surprising that observers turned their attention to studying happiness in similar terms. Whereas classical sages had aimed to cultivate a rarified ethical elite - attempting to bring happiness to a select circle of disciples, or at most to the active citizens of the polis - Enlightenment visionaries dreamed of bringing happiness to entire societies and even to humanity as a whole.

One of sour, two of sweet, three of strong and four of weak. It’s not alchemy, it’s just lime juice, sugar, rum and water.

Napoleon, in subsequent years, while reviewing these scenes of his early conflicts, with characteristic eloquence and magnanimity, gave utterance to the following sentiments which, it is as certain as destiny, that the verdict of the world will yet confirm. "Pitt was the master of European policy. He held in his hands the moral fate of nations. But he made an ill use of his power. He kindled the fire of discord throughout the universe; and his name, like that of Erostratus, will be inscribed in history, amidst flames, lamentations, and tears. Twenty-five years of universal conflagration; the numerous coalitions that added fuel to the flame; the revolution and devastation of Europe; the bloodshed of nations; the frightful debt of England, by which all these horrors were maintained; the pestilential system of loans, by which the people of Europe are oppressed; the general discontent that now prevails—all must be attributed to Pitt. Posterity will brand him as a scourge. The man so lauded in his own time, will hereafter be regarded as the genius of evil. Not that I consider him to have been willfully atrocious, or doubt his having entertained the conviction that he was acting right. But St. Bartholomew had also its conscientious advocates. The Pope and cardinals celebrated it by a Te Deum ; and we have no reason to doubt their having done so in perfect sincerity. Such is the weakness of human reason and judgment! But that for which posterity will, above all, execrate the memory of Pitt, is the hateful school, which he has left behind him; its insolent Machiavelism, its profound immorality, its cold egotism, and its utter disregard of justice and human happiness. Whether it be the effect of admiration and gratitude, or the result of mere instinct and sympathy, Pitt is, and will continue to be, the idol of the European aristocracy. There was, indeed, a touch of the Sylla in his character. His system has kept the popular cause in check, and brought about the triumph of the patricians. As for Fox, one must not look for his model among the ancients. He is himself a model, and his principles will sooner or later rule the world. The death of Fox was one of the fatalities of my career. Had his life been prolonged, affairs would taken a totally different turn. The cause of the people would have triumphed, and we should have established a new order of things in Europe.

In all, seventy-one insurance companies throughout the world had insured the Morro Castle for $4,200,000. One third of the total was underwritten by British companies, principally by Lloyd’s of London. But under the complicated limited-liability law of 1851, the Ward Line had little responsibility for insuring the passengers. In the event of disaster, the law stated that “only by proving the owners to have possessed knowledge of the unseaworthiness of the vessel or the inadequacy of the crew before the fatal sailing,” could passengers collect any insurance. In practical terms this was almost impossible. The real owners of the Morro Castle had virtually no knowledge of the ship—a state of affairs which, given the terms of the law, was very much in their best interests. The Ward Line was just one subsidiary in the powerful shipping complex of Atlantic Gulf and West Indies—AGWI. The involvement of Franklin D. Mooney, president of AGWI, with the Morro Castle, gives some indication of just how little the owners knew—or cared to know—about this particular piece of property.

they knew more than he thought they possibly could? Not that he could see how. As far as he was aware, nobody knew how much he had hated Iris Carmody – or why. But if they were to find out … Would he be arrested? And if he was, how could he possibly defend himself?

The cows were inquisitively licking the aeroplane.

A conversation with you is just a box of parts we have to assemble for ourselves, isn’t it?’ she said.

Angela

Was mad, fatal love the only honest love? On the one hand, of course not. On the other, who set out cold-bloodedly to have an affair without even the hope of real feeling, the kind that might last? Was it just naivety on my part, thinking that's how it should happen?

in the

That Pyrot had stolen the eighty thousand trusses of hay nobody hesitated for a moment to believe. No one doubted because the general ignorance in which everybody was concerning the affair did not allow of doubt, for doubt is a thing that demands motives. People do not doubt without reasons in the same way that people believe without reasons. The thing was not doubted because it was repeated everywhere and, with the public, to repeat is to prove. It was not doubted because people wished to believe Pyrot guilty and one believes what one wishes to believe. Finally, it was not doubted because the faculty of doubt is rare amongst men; very few minds carry in them its germs and these are not developed without cultivation. Doubt is singular, exquisite, philosophic, immoral, transcendent, monstrous, full of malignity, injurious to persons and to property, contrary to the good order of governments, and to the prosperity of empires, fatal to humanity, destructive of the gods, held in horror by heaven and earth. The mass of the Penguins were ignorant of doubt: it believed in Pyrot’s guilt and this conviction immediately became one of its chief national beliefs and an essential truth in its patriotic creed.

jug of rum punch if you want one,’ I said. ‘One of sour, two of sweet, three of strong and four of weak. It’s not alchemy, it’s just lime juice, sugar, rum and water.

she’d

salubrious

susurration

was getting really fed up of frightened men with guns.

In the first place the process of disintegration was a slow one, for the whole tempo of life was slow and what might take decades in our own time took centuries then. It is only because we can look back from the vantage point of a much later age that we can see the inexorable pattern which events are forming, so that we long to cry to these dead people down the corridor of the ages, warning them to make a stand before it is too late, hearing no answering echo, 'Physician, heal thyself!' They suffered from the fatal myopia of contemporaries. It was the affairs of the moment that occupied them; for them it was the danger of the moment that must be averted and they did not recognize that each compromise and each defeat was a link in the chain dragging them over the abyss.

In the whole round of human affairs, little is so fatal to peace as misunderstanding

time

please

tiny seed of doubt sprouting inside her gut. Could this life-altering affair be nothing more than a one-sided mirage? She couldn’t keep her journalistic instincts from attempting to connect dots. She recalled every possible aversion of her lover’s eyes, each word of affirmation that may not have been as sincere and heartfelt as the previous. And now this. Karina released an audible breath and brought her hand to her head. She felt the sharp edge of her one-quarter-karat, pear-shaped diamond engagement ring, and thought about Reinaldo, her Brazilian husband of the last ten years. There had been some good times … moments she’d always remember. But as she recalled the hikes up Pikes Peak, the mountainous bike rides, and games of pool while drinking a few beers, she admitted that Reinaldo had been nothing more than a friend—a convenient friend at that. But one who had helped her produce two kids, two adorable little rug rats. Would they ever look at Mommy the same way, if they found out who the real Karina was? When they found out. Karina couldn’t let her insecurities question her new path in life—a path she’d ignored far too long. Determined to make this relationship work, her mind sharpened, and she leaned over the side of the bed and snatched her smartphone from the back pocket of her khakis. No sweet text messages. She licked her lips, then scrolled to her contacts and tapped the cell number. “Hi, Karina. Miss me already?” the voice on the other end asked. Karina couldn’t help but smile. “I just wanted to hear your voice again before I packed up my things and strolled back into my old life.” “I know what you mean,” Karina’s lover said. “You don’t have a spouse and two kids,” Karina said with a tone more harsh than she’d intended. “Oh, sorry.” “Not a problem. I get it. I really do.” A wave of emotion overcame Karina. A single tear bubbled out of the corner of her eye and she sniffled. “Are you okay, dear?” “I …” “You can tell me, Karina. We share everything.” “I just wanted our evening together to be special. You mean so much to me … how I see myself. How I see our future.” “I’m so sorry my work got in our way. Just know that you hold a special place in my heart.” Karina could hear sincerity, which warmed her heart. “I love you.” “I love you too, Karina.” Muffled sounds broke Karina’s concentration. Was that another person’s voice? “What was that noise? Where are you?” Tension rippled up her spine. “Oh, I just walked in my door. I’m exhausted, dear. Let’s make plans for early next week. We can both relax and have some fun at my new place. We can talk about our future.” The pressure in Karina’s head eased. They kissed into

Modern satellite data . . . suggest that the number [of planets capable of supporting intelligent life] should be very high. So why the silence? Carl Sagan (among others) thought that the answer is to be found, tragically, in the final variable: the high probability that advanced civilizations destroy themselves. In other words, this silent universe is conveying not a flattering lesson about our uniqueness but a tragic story about our destiny. It is telling us that intelligence may be the most cursed faculty in the entire universe — an endowment not just ultimately fatal but, on the scale of cosmic time, nearly instantly so. . . . . Rather than despair, however, let’s put the most hopeful face on the cosmic silence and on humanity’s own short, already baleful history with its new Promethean powers: Intelligence is a capacity so godlike, so protean that it must be contained and disciplined. This is the work of politics — understood as the ordering of society and the regulation of power to permit human flourishing while simultaneously restraining the most Hobbesian human instincts. There could be no greater irony: For all the sublimity of art, physics, music, mathematics and other manifestations of human genius, everything depends on the mundane, frustrating, often debased vocation known as politics (and its most exacting subspecialty — statecraft). Because if we don’t get politics right, everything else risks extinction. We grow justly weary of our politics. But we must remember this: Politics — in all its grubby, grasping, corrupt, contemptible manifestations — is sovereign in human affairs. Everything ultimately rests upon it. Fairly or not, politics is the driver of history. It will determine whether we will live long enough to be heard one day. Out there. By them, the few — the only — who got it right.

It is necessary to guard ourselves from thinking that the practice of the scientific method enlarges the powers of the human mind. Nothing is more flatly contradicted by experience than the belief that a man distinguished in one or even more departments of science, is more likely to think sensibly about ordinary affairs than anyone else. Wilfred Trotter

chagrinned

James here singles out for disapproval “a pessimistic principle like Schopenhauer’s incurably vicious Will-substance, or Hartmann’s wicked jack-of-all-trades, the Unconscious.” The trouble with determinism, fatalism, pessimism, the unconscious, and materialism is that in our better hours we feel such limited and limiting forces to be “so incommensurate with our most intimate powers as to deny them all relevancy in human affairs.” Each explains away the objects of our thought or translates them “into terms of no emotional pertinency, [leaving] the mind with little to care or act for.”4 James pins his argument to daily life. “It is far too little recognized how entirely the intellect is built up of practical interests,” he writes. “Cognition is incomplete until discharged in act.”5

mostly that outward appearances meant everything, and that the right facade could hide everything you held in your heart.