Finding Alternative Quotes

What to do if you find yourself stuck in a crack in the ground underneath a giant boulder you can't move, with no hope of rescue. Consider how lucky you are that life has been good to you so far. Alternatively, if life hasn't been good to you so far, which given your current circumstances seems more likely, consider how lucky you are that it won't be troubling you much longer.

Being a bitch is easy. It's finding the alternative that's hard.

Sometimes I think the loneliness inside of me is going to explode through my skin and sometimes I’m not sure if crying or screaming or laughing through the hysteria will solve anything at all. Sometimes I’m so desperate to touch, to be touched, to feel, that I’m almost certain I’m going to fall off a cliff in an alternate universe where no one will ever be able to find me.

Crowley had always known that he would be around when the world ended, because he was immortal and wouldn’t have any alternative. But he hoped it was a long way off. Because he rather liked people. It was major failing in a demon. Oh, he did his best to make their short lives miserable, because that was his job, but nothing he could think up was half as bad as the stuff they thought up themselves. They seemed to have a talent for it. It was built into the design, somehow. They were born into a world that was against them in a thousand little ways, and then devoted most of their energies to making it worse. Over the years Crowley had found it increasingly difficult to find anything demonic to do which showed up against the natural background of generalized nastiness. There had been times, over the past millennium, when he’d felt like sending a message back Below saying, Look we may as well give up right now, we might as well shut down Dis and Pandemonium and everywhere and move up here, there’s nothing we can do to them that they don’t do to themselves and they do things we’ve never even thought of, often involving electrodes. They’ve got what we lack. They’ve got imagination. And electricity, of course. One of them had written it, hadn’t he…”Hell is empty, and all the devils are here.

When it happens, you’re totally unprepared, fragmented and lost, looking for the hidden meaning in every little thing. I’ve replayed the events of that day a hundred thousand times, looking for clues. An alternate ending. The Butterfly effect. If I could find the butterfly that flapped its wings before we got into the car that day, I would crush it.

If truth doesn’t exist, then it would be true that truth doesn’t exist, and once again we arrive at truth. There is no alternative; truth must exist.

I know that if you don't look for an alternative, Sophos, you certainly won't find one.

I find now, swallowing one teaspoon of pain, that it drops downward to the past where it mixes with last year’s cupful and downward into a decade’s quart and downward into a lifetime’s ocean. I alternate treading water and deadman’s float.

The Iron Rule of prudence for an Istanbulite Woman: If you are as fragile as a tea glass, either find a way to never encounter burning water and hope to marry an ideal husband or get yourself laid and broken as soon as possible. Alternatively, stop being a tea-glass woman!

Because salvation is by grace through faith, I believe that among the countless number of people standing in front of the throne and in front of the Lamb, dressed in white robes and holding palms in their hands (see Revelation 7:9), I shall see the prostitute from the Kit-Kat Ranch in Carson City, Nevada, who tearfully told me that she could find no other employment to support her two-year-old son. I shall see the woman who had an abortion and is haunted by guilt and remorse but did the best she could faced with grueling alternatives; the businessman besieged with debt who sold his integrity in a series of desperate transactions; the insecure clergyman addicted to being liked, who never challenged his people from the pulpit and longed for unconditional love; the sexually abused teen molested by his father and now selling his body on the street, who, as he falls asleep each night after his last 'trick', whispers the name of the unknown God he learned about in Sunday school. 'But how?' we ask. Then the voice says, 'They have washed their robes and have made them white in the blood of the Lamb.' There they are. There *we* are - the multitude who so wanted to be faithful, who at times got defeated, soiled by life, and bested by trials, wearing the bloodied garments of life's tribulations, but through it all clung to faith. My friends, if this is not good news to you, you have never understood the gospel of grace.

The only alternative seems to be doing nothing…and doing nothing, I find, rarely accomplishes anything

We might not be able to know what reality is about, but we can’t but be aware of the explicitness of facts. To get a better grip on the intricate nature of the truth and its ambiguity, we have got to scrutinize facts and find out about their codes. But, yet, we can’t ignore that reality is a very intriguing place, since facts may be construed, receive variant contexts and create alternate outcomes, which, in turn, might spark new realities, over again. ("Imbroglio" )

For every failure, there's an alternative course of action. You just have to find it. When you come to a roadblock, take a detour.

Dan's voice was rough and low as he murmured against Vadim's lips. 'I hate you, Russkie.' No. He didn't, but he couldn't find the right word for this. This feeling. Hatred was the closest he could get. The alternative was still unthinkable.

What is real to me is the power of our awareness when we are focused on something beyond ourselves. It is a shaft of light shining in a dark corner. Our ability to shift our perceptions and seek creative alternatives to the conondrums of modernity is in direct proportion to our empathy. Can we imagine, witness, and ultimately feel the suffering of another?

The hope was, people like me got to finally find our place in college or in the actual world. People who understood this told you that high school wasn't the actual world, that it was more like a temporary alternate reality you were forced to believe in for four years. A video game you played, where you could never get to the next level no matter how hard you tried.

Journeys are the midwives of thought. Few places are more conducive to internal conversations than a moving plane, ship or train. There is an almost quaint correlation between what is in front of our eyes and the thoughts we are able to have in our heads: large thoughts at times requiring large views, new thoughts new places. Introspective reflections which are liable to stall are helped along by the flow of the landscape. The mind may be reluctant to think properly when thinking is all it is supposed to do. At the end of hours of train-dreaming, we may feel we have been returned to ourselves - that is, brought back into contact with emotions and ideas of importance to us. It is not necessarily at home that we best encounter our true selves. The furniture insists that we cannot change because it does not; the domestice setting keeps us tethered to the person we are in ordinary life, but who may not be who we essentially are. If we find poetry in the service station and motel, if we are drawn to the airport or train carriage, it is perhaps because, in spite of their architectural compromises and discomforts, in spite of their garish colours and harsh lighting, we implicitly feel that these isolated places offer us a material setting for an alternative to the selfish ease, the habits and confinement of the ordinary, rooted world.

What is my life for and what am I going to do with it? I don't know and I'm afraid. I can never read all the books I want; I can never be all the people I want and live all the lives I want. I can never train myself in all the skills I want. And why do I want? I want to live and feel all the shades, tones, and variations of mental and physical experience possible in my life. And I am horribly limited. Yet I am not a cretin: lame, blind and stupid. I am not a veteran, passing my legless, armless days in a wheelchair. I am not that mongoloidish old man shuffling out of the gates of the mental hospital. I have much to live for, yet unaccountably I am sick and sad. Perhaps you could trace my feeling back to my distaste at having to choose between alternatives. Perhaps that's why I want to be everyone - so no one can blame me for being I. So I won't have to take the responsibility for my own character development and philosophy. People are happy - - - if that means being content with your lot: feeling comfortable as the complacent round peg struggling in a round hole, with no awkward or painful edges - no space to wonder or question in. I am not content, because my lot is limiting, as are all others. People specialize; people become devoted to an idea; people "find themselves." But the very content that comes from finding yourself is overshadowed by the knowledge that by doing so you are admitting you are not only a grotesque, but a special kind of grotesque.

My request today is simple. Today. Tomorrow. Next week. Find somebody, anybody, that’s different than you. Somebody that has made you feel ill-will or even hateful. Somebody whose life decisions have made you uncomfortable. Somebody who practices a different religion than you do. Somebody who has been lost to addiction. Somebody with a criminal past. Somebody who dresses “below” you. Somebody with disabilities. Somebody who lives an alternative lifestyle. Somebody without a home. Somebody that you, until now, would always avoid, always look down on, and always be disgusted by. Reach your arm out and put it around them. And then, tell them they’re all right. Tell them they have a friend. Tell them you love them. If you or I wanna make a change in this world, that’s where we’re gonna be able to do it. That’s where we’ll start. Every. Single. Time.

We may have a perfectly adequate way of doing something, but that does not mean there cannot be a better way. So we set out to find an alternative way. This is the basis of any improvement that is not fault correction or problem solving.

When you’re poor, you live in an alternate reality. It’s not that we have problems different from everyone else, but we don’t have the resources to mask them. We’ve been stripped clean of social protocol.

Time is clearly not our natural dimension. Thus it is that we are never really at home in time. Alternately, we find ourselves wishing to hasten the passage of time or to hold back the dawn. We can do neither, of course, but whereas the fish is at home in water, we are clearly not at home in time--because we belong to eternity.

...desperation can toy with you and if you give desperation any wiggle room, it will find alternative answers

The numbing mind-ream of knowing you're alone not because people won't accept you but because you find so little worth accepting. An imposed solitude is better than simply tolerating your company in waiting for something better. So loneliness is not such a terrible thing when you consider that the alternative to thought provoking solace is to be surrounded only by remindings of why that solitude is preferable.

Jealousy is simply and clearly the fear that you do not have value. Jealousy scans for evidence to prove the point - that others will be preferred and rewarded more than you. There is only one alternative - self-value. If you cannot love yourself, you will not believe that you are loved. You will always think it's a mistake or luck. Take your eyes off others and turn the scanner within. Find the seeds of your jealousy, clear the old voices and experiences. Put all the energy into building your personal and emotional security. Then you will be the one others envy, and you can remember the pain and reach out to them.

But, there is a cost to medicating away every type of human suffering, and as we shall see, there is an alternative path that might work better: embracing pain.

They say that people who live next to waterfalls don't hear the water. It was terrible at first. We couldn't stand to be in the house for more than a few hours at a time. The first two weeks were filled with nights of intermittent sleep and quarreling for the sake of being heard over the water. We fought so much just to remind ourselves that we were in love, and not in hate. But the next weeks were a little better. It was possible to sleep a few good hours each night and eat in only mild discomfort. [We] still cursed the water, but less frequently, and with less fury. Her attacks on me also quieted. It's your fault, she would say. You wanted to live here. Life continued, as life continues, and time passed, as time passes, and after a little more than two months: Do you hear that? I asked her one of the rare mornings we sat at the table together. Hear it? I put down my coffee and rose from my chair. You hear that thing? What thing? she asked. Exactly! I said, running outside to pump my fist at the waterfall. Exactly! We danced, throwing handfuls of water in the air, hearing nothing at all. We alternated hugs of forgiveness and shouts of human triumph at the water. Who wins the day? Who wins the day, waterfall? We do! We do! And this is what living next to a waterfall is like. Every widow wakes one morning, perhaps after years of pure and unwavering grieving, to realize she slept a good night's sleep and will be able to eat breakfast, and doesn't hear her husband's ghost all the time, but only some of the time. Her grief is replaced with a useful sadness. Every parent who loses a child finds a way to laugh again. The timbre begins to fade. The edge dulls. The hurt lessens. Every love is carved from loss. Mine was. Yours is. Your great-great-great-grandchildren's will be. But we learn to live in that love.

A person could stop a specific thing, but they couldn’t stop change in general. Rivers can’t run backward. Yet, he felt there must be an alternative, neither willfulness nor resignation. He couldn’t put words to it. All he knew was, neither of them had changed their minds and neither of them could find anything more to say.

Real motherhood is different. It's better and it's messier and it's more complicated. It will break your heart and make you laugh harder than you ever imagined. You find yourself alternating between feeling like your friends talked you into some sort of pyramid scheme so you could share in their misery and thinking this is the most fulfilling thing you've ever done in your life.

However hard some things are to understand, it is never helpful to start picking and choosing biblical truths we find congenial, as if the Bible is an open-shelved supermarket where we are at perfect liberty to choose only the chocolate bars. For the Christian, it is God's Word, and it is not negotiable. What answers we find may not be exhaustive, but they give us the God who is there, and who gives us some measure of comfort and assurance. The alternative is a god we manufacture, and who provides no comfort at all. Whatever comfort we feel is self-delusion, and it will be stripped away at the end when we give an account to the God who has spoken to us, not only in Scripture, but supremely in his Son Jesus Christ.

True strength comes from finding a peaceful alternative.

What I can give is not necessary what you will get but along our disagreements we will find some alternate ways.

Every time I asked a question, that magnificent teacher, instead of giving the answer, showed me how to find it. She taught me to organise my thoughts, to do research, to read and listen, to seek alternatives, to resolve old problems with new solutions, to argue logically. Above all, she taught me not to believe anything blindly, to doubt, and to question even what seemed irrefutably true, such as man's superiority over woman, or one race or social class over another.

Live the way you want to live but try to listen what others have to say too. You can always disagree but try to find what is the alternative of disagreement.

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

Rory's not my pet dog!' I [Amy] yelled at the Doctor. 'Well, that would be better.' He was truly angry. 'Dogs I can live with.' He paused, suddenly hopeful. 'Quite sure you're not a cat person?' 'This isn't getting him back,' I said. He pulled a face. 'Who said I wanted him back? I was just suggesting a few alternatives. Nice little ginger tom. Have to get it neutered, of course.' He smiled winningly. 'I'd let you name him.' 'We'll find Rory.' I was firm. 'And then neuter him.

And keep in mind that the you that makes life worthy of living today won’t be the same you that makes life worth living this time next year. Identities aren’t meant to be permanent. They’re like cars: they take us from one place to another. We work, travel, and seek adventure in them until they break down beyond repair. At that point, living well means finding a new model that better suits us for a new moment.

Most emotionally mature people can accept that changes and disappointments are a part of life. They accept their feelings and look for alternative ways to find gratification when they’re disappointed. They’re collaborative and open to others’ ideas.

A man’s troubles are always half disposed of when he finds endurance the only alternative.

to modify a habit, you must decide to change it. You must consciously accept the hard work of identifying the cues and rewards that drive the habits’ routines, and find alternatives.

Love isn't safe and life isn't guaranteed. So yeah, I could die and you could lose Levi and your heart could hurt again, but that's just life. The only alternative is living without fully loving anyone else. And that's not living at all.

I see this as the central issue of our time: how to find a substitute for war in human ingenuity, imagination, courage, sacrifice, patience... War is not inevitable, however persistent it is, however long a history it has in human affairs. It does not come out of some instinctive human need. It is manufactured by political leaders, who then must make a tremendous effort--by enticement, by propaganda, by coercion--to mobilize a normally reluctant population to go to war.

To love means to open ourselves to suffering. Shall we shut our doors to love, then and 'be safe'?” That's the only alternative, really. But locking ourselves up and never facing another person won't fix what's really going on in our souls.

In the silent aftermath, I said, "We'll give them a second chance." With my right hand, I reached to the other pocket. I had known as soon as I lifted the false bottom in the gun case and looked underneath what it meant. I had tried without ceasing to find some alternative to Attolia's ruthless advice and I had failed. Gen's gift told me that I had not failed for lack of trying. I'd lifted out the matching gun and read its archaic inscription. Realisa onum. Not 'the queen made me,' but 'I can make the king.' Looking at Akretenesh's startled face down the long barrel of the handgun, I smiled, until I felt the scar tissue tighten. That one expression, I'd never showed him. My face gave away my humiliation, my rage, my surprise, and my embarrassment, but I had never let him see what I looked like when I smiled: my uncle. His diplomatic mask dissolved, and he backed away. In Attolia, I had been in front of a mirror at last, and I had understood what made Oerus back in Hanaktos ask me if my expression was a happy one or not. The smile rumpled the scar tissue under my skin, and it dragged my face askew, giving me the leer of a man who'd never had a moment of self-doubt, who'd never regretted a life lost. I'd worried that I wouldn't have the nerve to carry this off, but in the moment, it was easy. Seeing Akretenesh recoil, I laughed out loud.

If you're waiting for me to declare my undying love for you, I can't do that yet, blood-bond or no blood-bond. If you think I'm the swoony type of heroine you find in romance novels, who'll fall into your arms just because you saved me from an alternate reality or whatever, get ready to leave empty handed, because I don't want to be caught.

Hospitality is not to change people, but to offer them space where change can take place. It is not to bring men and women over to our side, but to offer freedom not disturbed by dividing lines. It is not to lead our neighbor into a corner where there are no alternatives left, but to open a wide spectrum of options for choice and commitment. It is not an educated intimidation with good books, good stories, and good works, but the liberation of fearful hearts so that words can find roots and bear ample fruit….The paradox of hospitality is that it wants to create emptiness, not a fearful emptiness, but a friendly emptiness where strangers can enter and discover themselves as created free….not a subtle invitation to adopt the life style of the host, but the gift of a chance for the guest to find his own.

Patience is an ever present alternative to the mind's endemic restlessness and impatience. Scratch the surface of impatience and what you will find lying beneath it, subtly or not so subtly, is anger. It's the strong energy of not wanting things to be the way they are and blaming someone (often yourself) or something for it. This doesn't mean you can't hurry when you have to. It is possible even to hurry patiently, mindfully, moving fast because you have chosen to.

This life is a hospital in which each patient is possessed by the desire to change beds. One wants to suffer in front of the stove and another believes that he will get well near the window. It always seems to me that I will be better off there where I am not, and this question of moving about is one that I discuss endlessly with my soul "Tell me, my soul, my poor chilled soul, what would you think about going to live in Lisbon? It must be warm there, and you'll be able to soak up the sun like a lizard there. That city is on the shore; they say that it is built all out of marble, and that the people there have such a hatred of the vegetable, that they tear down all the trees. There's a country after your own heart -- a landscape made out of light and mineral, and liquid to reflect them!" My soul does not reply. "Because you love rest so much, combined with the spectacle of movement, do you want to come and live in Holland, that beatifying land? Perhaps you will be entertained in that country whose image you have so often admired in museums. What do you think of Rotterdam, you who love forests of masts and ships anchored at the foot of houses?" My soul remains mute. "Does Batavia please you more, perhaps? There we would find, after all, the European spirit married to tropical beauty." Not a word. -- Is my soul dead? Have you then reached such a degree of torpor that you are only happy with your illness? If that's the case, let us flee toward lands that are the analogies of Death. -- I've got it, poor soul! We'll pack our bags for Torneo. Let's go even further, to the far end of the Baltic. Even further from life if that is possible: let's go live at the pole. There the sun only grazes the earth obliquely, and the slow alternation of light and darkness suppresses variety and augments monotony, that half of nothingness. There we could take long baths in the shadows, while, to entertain us, the aurora borealis send us from time to time its pink sheaf of sparkling light, like the reflection of fireworks in Hell!" Finally, my soul explodes, and wisely she shrieks at me: "It doesn't matter where! It doesn't matter where! As long as it's out of this world!

Excuse me? Did I miss something? What has ever been romantic about vomit? “A man standing by your side when you’re sick. Holding your hair back from your face… that’s romantic.” “In what alternate universe do you live? Here in a place I like to call reality, that’s disgusting. Who in their right mind would find that romantic?

Even after centuries of human interacting, children still continue to rebel against their parents and siblings. Young marrieds look upon their in-laws and parents as obstacles to their independence and growth. Parents view their children as selfish ingrates. Husbands desert their wives and seek greener fields elsewhere. Wives form relationships with heroes of soap operas who vicariously bring excitement and romance into their empty lives. Workers often hate their bosses and co-workers and spend miserable hours with them, day after day. On a larger scale, management cannot relate with labour. Each accuses the other of unreasonable self-interests and narrow-mindedness. Religious groups often become entrapped, each in a provincial dogma resulting in hate and vindictiveness in the name of God. Nations battle blindly, under the shadow of the world annihilation, for the realization of their personal rights. Members of these groups blame rival groups for their continual sense of frustration, impotence, lack of progress and communication. We have obviously not learned much over the years. We have not paused long enough to consider the simple truth that we humans are not born with particular attitudinal sets regarding other persons, we are taught into them. We are the future generation's teachers. We are, therefore, the perpetrators of the confusion and alienation we abhor and which keeps us impotent in finding new alternatives. It is up to us to diligently discover new solutions and learn new patterns of relating, ways more conducive to growth, peace, hope and loving coexistence. Anything that is learned can be unlearned and relearned. In this process called change lies our real hope.

The art of diplomacy is finding a reasonable route among imperfect alternatives.

Each day we go to our work in the hope of discovering,—in the hope that some one, no matter who, may find a solution of one of the pending great problems,—and each succeeding day we return to our task with renewed ardor; and even if we are unsuccessful, our work has not been in vain, for in these strivings, in these efforts, we have found hours of untold pleasure, and we have directed our energies to the benefit of mankind.

Not long ago, I advertised for perverse rules of grammar, along the lines of "Remember to never split an infinitive" and "The passive voice should never be used." The notion of making a mistake while laying down rules ("Thimk," "We Never Make Misteaks") is highly unoriginal, and it turns out that English teachers have been circulating lists of fumblerules for years. As owner of the world's largest collection, and with thanks to scores of readers, let me pass along a bunch of these never-say-neverisms: * Avoid run-on sentences they are hard to read. * Don't use no double negatives. * Use the semicolon properly, always use it where it is appropriate; and never where it isn't. * Reserve the apostrophe for it's proper use and omit it when its not needed. * Do not put statements in the negative form. * Verbs has to agree with their subjects. * No sentence fragments. * Proofread carefully to see if you any words out. * Avoid commas, that are not necessary. * If you reread your work, you will find on rereading that a great deal of repetition can be avoided by rereading and editing. * A writer must not shift your point of view. * Eschew dialect, irregardless. * And don't start a sentence with a conjunction. * Don't overuse exclamation marks!!! * Place pronouns as close as possible, especially in long sentences, as of 10 or more words, to their antecedents. * Writers should always hyphenate between syllables and avoid un-necessary hyph-ens. * Write all adverbial forms correct. * Don't use contractions in formal writing. * Writing carefully, dangling participles must be avoided. * It is incumbent on us to avoid archaisms. * If any word is improper at the end of a sentence, a linking verb is. * Steer clear of incorrect forms of verbs that have snuck in the language. * Take the bull by the hand and avoid mixed metaphors. * Avoid trendy locutions that sound flaky. * Never, ever use repetitive redundancies. * Everyone should be careful to use a singular pronoun with singular nouns in their writing. * If I've told you once, I've told you a thousand times, resist hyperbole. * Also, avoid awkward or affected alliteration. * Don't string too many prepositional phrases together unless you are walking through the valley of the shadow of death. * Always pick on the correct idiom. * "Avoid overuse of 'quotation "marks."'" * The adverb always follows the verb. * Last but not least, avoid cliches like the plague; seek viable alternatives." (New York Times, November 4, 1979; later also published in book form)

You are worthy and capable of finding a way to live your life just the way you really are. And there are plenty of good people in the world who believe that a life like yours needs to be lived.

Take work as a game and enjoy it. Everything is a challenge. Just don’t go on doing it, dragging yourself because it has to be done. So there are only two possibilities: either find work you like or become capable of liking the work, whatsoever it is. The second is the best alternative because it is very difficult to find work that you like.like. Sooner or later you will dislike it. In the beginning, maybe you like it.

In some ways, the great danger for this commodified universe is our boredom with it ... There is this sort of dialectic that you could tease out, that even in this overdeveloped late-capitalist world, that boredom was still this kind of critical energy that you could work on and try to theorize and then act on, to find other kinds of belonging, other kinds of desire, other kinds of life.

What is the alternative to religion as we know it? As it turns out, this is the wrong question to ask. Chemistry was not an “alternative” to alchemy; it was a wholesale exchange of ignorance at its most rococo for genuine knowledge. We will find that, as with alchemy, to speak of “alternatives” to religious faith is to miss the point.

If we find poetry in the service station and motel, if we are drawn to the airport or train carriage, it is perhaps because, in spite of their architectural compromises and discomforts, in spite of their garish colours and harsh lighting, we implicitly feel that these isolated places offer us a material setting for an alternative to the selfish ease, the habits and confinement of the ordinary, rooted world.

The great differentiator going forward, the next frontier for exponential growth, the place where individuals and organizations will find a new and sustainable competitive edge, resides in the area of human connectivity.

Today’s challenge is to keep your focus and preserve the sanctity of mind required to create, and to ultimately make an impact in what matters most to you. This can only happen when you capitalize on the here and now. To do this, alternate periods of connectedness with periods of truly being present:

When you arrive in the afterlife, you find that Mary Wollstonecraft Shelley sits on a throne. She is cared for and protected by a covey of angels. After some questioning, you find out that God's favorite book is Shelley's Frankenstein. He sits up at night with a worn copy of the book clutched in his mighty hands, alternately reading the book and staring reflectively at the night sky.

What’s new is that in this internet-ruled age, when a guru can be godless, when the barrier to entry is as low as a double-tap, and when folks who hold alternative beliefs are able to find one another more easily than ever, it only makes sense that secular cults—from obsessed workout studios to start-ups that put the “cult” in “company culture”—would start sprouting like dandelions. For good or for ill, there is now a cult for everyone.

Libertarians are not the brightest lights in the candelabra, a fact that is evident from the alternatives they tend to offer to public prevention of private abuses. For example: if you don’t like working a hundred hours a week for twenty-five cents a day, then find another employer! It is obvious to intelligent people, if not libertarians, that more generous employers will price themselves out of a market whose standards are set by the most rapacious.

Democracy suits Europeans today partly because it is associated with the triumph of capitalism and partly because it involves less commitment or intrusion into their lives than any of the alternatives. Europeans accept democracy because they no longer believe in politics. It is for this reason that we find both high levels of support for democracy in cross-national opinion polls and high rates of political apathy.

The appeal to the intellectually insecure is also more important than it might seem. Because economics touches so much of life, everyone wants to have an opinion. Yet the kind of economics covered in the textbooks is a technical subject that many people find hard to follow. How reassuring, then, to be told that it is all irrelevant -- that all you really need to know are a few simple ideas! Quite a few supply-siders have created for themselves a wonderful alternative intellectual history in which John Maynard Keynes was a fraud, Paul Samuelson and even Milton Friedman are fools, and the true line of deep economic thought runs from Adam Smith through obscure turn-of-the-century Austrians straight to them.

Lies propagate, that's what I'm saying. You've got to tell more lies to cover them up, lie about every fact that's connected to the first lie. And if you kept on lying, and you kept on trying to cover it up, sooner or later you'd even have to start lying about the general laws of thought. Like, someone is selling you some kind of alternative medicine that doesn't work, and any double-blind experimental study will confirm that it doesn't work. So if someone wants to go on defending the lie, they've got to get you to disbelieve in the experimental method. Like, the experimental method is just for merely scientific kinds of medicine, not amazing alternative medicine like theirs. Or a good and virtuous person should believe as strongly as they can, no matter what the evidence says. Or truth doesn't exist and there's no such thing as objective reality. A lot of common wisdom like that isn't just mistaken, it's anti-epistemology, it's systematically wrong. Every rule of rationality that tells you how to find the truth, there's someone out there who needs you to believe the opposite. If you once tell a lie, the truth is ever after your enemy; and there's a lot of people out there telling lies.

groups that are too much alike find it harder to keep learning, because each member is bringing less and less new information to the table. Homogeneous groups are great at doing what they do well, but they become progressively less able to investigate alternatives.

The only funny part about Colonial Dunsboro is maybe it's too authentic, but for all the wrong reasons. This whole crowd of losers and nutcases who hide out here because they can't make it in the real world, in real jobs — isn't this why we left England in the first place? To establish our own alternate reality. Weren't the Pilgrims pretty much the crackpots of their time? For sure, instead of just wanting to believe something different about God's love, the losers I work with want to find salvation through compulsive behaviors.

Hours are long. Wages are pitiful. But sweatshops are the symptom, not the cause, of shocking global poverty. Workers go there voluntarily, which means—hard as it is to believe—that whatever their alternatives are, they are worse. They stay there, too; turnover rates of multinational-owned factories are low, because conditions and pay, while bad, are better than those in factories run by local firms. And even a local company is likely to pay better than trying to earn money without a job: running an illegal street stall, working as a prostitute, or combing reeking landfills in cities like Manila to find recyclable goods.

It is often said that there are very few places left on earth that have yet to be discovered. But those who say this are usually referring to places that exist at the human scale. Take a magnifying glass to any part of your house and you will find a whole new world to explore. Use a powerful microscope and you will find another, complete with a zoo of living organisms of the most fantastic nature. Alternatively, use a telescope and a whole universe of possibilities will open up before you.

Your imagination and some masturbation is a much better alternative to finding out what kind of person a bit of casual sex transforms you into.

The impulse to escape notice is not about complacent isolation or senseless conformity, but about maintaining identity, propriety, autonomy, and voice. It is not about retreating from the digital world but about finding some genuine alternative to a life of perpetual display.

What is my life for and what am I going to do with it? I don't know and I'm afraid. I can never read all the books I want; I can never be all the people I want and live all the lives I want. I can never train myself in all the skills I want. And why do I want? I want to live and feel all the shades, tones, and variations of mental and physical experience possible in my life. And I am horribly limited. Yet I am not a cretin: lame, blind and stupid. I am not a veteran, passing my legless, armless days in a wheelchair. I am not that mongoloidish old man shuffling out of the gates of the mental hospital. I have much to live for, yet unaccountably I am sick and sad. Perhaps you could trace my feeling back to my distaste at having to choose between alternatives. Perhaps that's why I want to be everyone - so no one can blame me for being I. So I won't have to take the responsibility for my own character development and philosophy. People are happy - - - if that means being content with your lot: feeling comfortable as the complacent round peg struggling in a round hole, with no awkward or painful edges - no space to wonder or question in. I am not content, because my lot is limiting, as are all others. People specialize; people become devoted to an idea; people "find themselves.

Senator. If you call my friend a liar one more time, I will take it badly." "Excuse me?" Arnos said, his eyebrows rising up. "I suggest you find an alternate shortsighted, egomaniacally ridiculous reason to blatantly, recklessly ignore an obvious threat to the Realm simply because you don't wish it to exist. If you cannot restrain yourself from base slander, I will be pleased to meet you in juris macto and personally rip your forked tongue from your head.

If we really believe what we say we believe- if we really think that home is elsewhere and that this life is a "wandering to find home", why should we not look forward to the arrival. There are, aren't there, only three things we can do about death: to desire it, to fear it, or to ignore it. The third alternative, which is the one the modern world calls "healthy" is surely the most uneasy and precarious of all.

Life, it is true, is a process of decisions and alternatives, the conscious awareness and acceptance of limitations. Experience, nevertheless, to say nothing of history, seems clearly to indicate that it is not possible to banish or to falsify any human need without ourselves undergoing falsification and loss.

A politician who represents the interests primarily of economic elites must find other means of appealing to the masses. Such alternatives are provided by the politics of nationalism, sectarianism, and identity.

I WILL BE A BETTER PERSON. I know it's hard to believe. From me. From the bitch who got pummeled with an orange tray. But I knew - I hadn't become the worst kind of person yeat. I had to believe that. [...] Being a bitch is easy. It's finding the alternative that's hard.

He doesn’t sacrifice himself for others, nor does he expect others to be sacrificed for him. He takes the third alternative —  he  finds  relationships  that  are  mutually beneficial so that no sacrifice is required.

But the owls themselves are not hard to find, silent and on the wing, with their ear tufts flat against their heads as they fly and their huge wings alternately gliding and flapping as they maneuver through the trees. Athena’s owl of wisdom and Merlin’s companion, Archimedes, were screech owls surely, not this bird with the glassy gaze, restless on the bough, nothing but blood on its mind.

In the first place, it would efface from everybody’s conscience the distinction between justice and injustice. No society can exist unless the laws are respected to a cer- tain degree, but the safest way to make them respected is to make them respectable. When law and morality are in contradiction to each other, the citizen finds himself in the cruel alternative of either losing his moral sense, or of losing his respect for the law—two evils of equal magni- tude, between which it would be difficult to choose.

There is a sense in which all cognition can be said to be motivated. One is motivated to understand the world, to be in touch with reality, to remove doubt, etc. Alternately one might say that motivation is an aspect of cognition itself. Nevertheless, motives like wanting to find the truth, not wanting to be mistaken, etc., tend to align with epistemic goals in a way that many other commitments do not. As we have begun to see, all reasoning may be inextricable from emotion. But if a person's primary motivation in holding a belief is to hue to a positive state of mind, to mitigate feelings of anxiety, embarrassment, or guilt for instance. This is precisely what we mean by phrases like "wishful thinking", and "self-deception". Such a person will of necessity be less responsive to valid chains of evidence and argument that run counter to the beliefs he is seeking to maintain. To point out non-epistemic motives in an others view of the world, therefore, is always a criticism, as it serves to cast doubt on a persons connection to the world as it is.

there is no such thing as alternative medicine; there are just treatments that work, and those that don’t.

I'd been pleased to find there was an alternative to the other stuff, which all reminded me of advertisements containing people with perfect teeth, heroic expressions and offspring that looked like they were on their way to Hitler youth rallies.

I always started studying with the best intentions, telling myself that today just might be the day it all fell into place, and everything would be different. But more often than not, though, after a couple of pages of practice problems, I'd find myself spiraling into an all-out depression. When it was really bad, I'd put my head down on my book and contemplate alternate options for my future. "whoa," I heard a voice say. It was muffled slightly by my hair, and my arm, which I locked around my head in an effort to keep my brain from seeping out.

Decision makers with emotional excellence have the ability to dispassionately examine alternatives via fact finding, analysis, structured planning, objective evaluations, and comparison.

Rather than seek to be squired and dated by their rivals why should it not be possible for women to find relaxation and pleasure in the company of their 'inferiors'? They would need to shed their desperate need to admire a man, and accept the gentler role of loving him. A learned woman cannot castrate a truck-driver like she can her intellectual rival, because he has no exaggerated respect for her bookish capacities. The alternative to conventional education is not stupidity, and many a clever girl needs the corrective of a humbler soul's genuine wisdom.

The world is changing. No matter what any of us is shopping for, we can find good products, good services, good solutions. We want to enjoy the experience of using those products, those services. This firm doesn't have a lock on brilliance. Your prospective clients can find that elsewhere. They want to enjoy the experience of implementing a brilliant solution in collegial and congenial partnership with teh people who brought it to them.

In heaven, everything is good; in hell, everything bad. In the world, since it lies between the two, you find both. We are placed between two extremes, and so participate in both. Good and bad luck alternate; not all is happy, nor all hostile. This world is a zero: on its own, it's worth nothing; joined to heaven, a great deal. Indifference to its variety constitutes good sense - the wise are never surprised. Our life is arranged like a play, everything will be sorted out in the end. Take care, then, to end it well.

I've got data incoming. Do you want me to transfer it to my portable unit?" "No, you stay here, finish the runs. I shouldn't be more than a couple of hours. When you're done with this, I want you to go find a hammer." Peabody had taken out her memo book, nearly plugged in the order, when she stopped, frowned up at Eve. "Sir? A hammer?" "That's right. A really big, heavy hammer. Then you take it into my office and beat that fucking useless excuse for a data spitter on my desk to dust." "Ah." Because she was a wise woman, Peabody cleared her throat rather than loosen the chuckle. "As an alternate to that action, Lieutenant, I could call maintenance.

Their point of resemblance to each other and their difference from so many American women, lay in the fact that they were all happy to exist in a man's world--they preserved their individuality through men and not by opposition to them. They would all three have made alternatively good courtesans or good wives not by the accident of birth but through the greater accident of finding their man or not finding him.

The Single Perspective Instinct We find simple ideas very attractive. We enjoy that moment of insight, we enjoy feeling we really understand or know something. And it is easy to take off down a slippery slope, from one attention-grabbing simple idea to a feeling that this idea beautifully explains, or is the beautiful solution for, lots of other things. The world becomes simple. All problems have a single cause—something we must always be completely against. Or all problems have a single solution—something we must always be for. Everything is simple. There’s just one small issue. We completely misunderstand the world. I call this preference for single causes and single solutions the single perspective instinct. For example, the simple and beautiful idea of the free market can lead to the simplistic idea that all problems have a single cause—government interference—which we must always oppose; and that the solution to all problems is to liberate market forces by reducing taxes and removing regulations, which we must always support. Alternatively, the simple and beautiful idea of equality can lead to the simplistic idea that all problems are caused by inequality, which we should always oppose; and that the solution to all problems is redistribution of resources, which we should always support.

Of course, he was in favor of Armageddon in general terms. If anyone had asked him why he'd been spending centuries tinkering in the affairs of mankind he'd have said, "Oh, in order to bring about Armageddon and the triumph of Hell." But it was one thing to work to bring it about, and quite another for it to actually happen. Crowley had always known that he would be around when the world ended, because he was immortal and wouldn't have any alternative. But he'd hoped it would be a long way off. Because he rather liked people. It was a major failing in a demon. Oh, he did his best to make their short lives miserable, because that was his job, but nothing he could think up was half as bad as the stuff they thought up themselves. They seemed to have a talent for it. It was built into the design, somehow. They were born into a world that was against them in a thousand little ways, and then devoted most of their energies to making it worse. Over the years Crowley had found it increasingly difficult to find anything demonic to do which showed up against the natural background of generalized nastiness. There had been times, over the past millenium, when he'd felt like sending a message back Below saying, Look, we may as well give up right now, we might as well shut down Dis and Pandemonium and everywhere and move up here, there's nothing we can do to them that they don't do to themselves and they do things we've never even though of, often involving electrodes. They've got what we lack. They've got imagination. And electricity, of course.

Gary had hoped to find her more cooperative. He already had one "alternative" sibling and he didn't need another. It frustrated him that people could so happily drop out of the world of conventional expectations; it felt like a unilateral rewriting, to his disadvantage, of the rules of life.

It seems too simplistic that just repeating a persuasive message should increase its effect, but that’s exactly what psychological research finds (again and again). Repetition is one of the easiest and most widespread methods of persuasion. In fact it’s so obvious that we sometimes forget how powerful it is.

If intellectual life involves a certain amount of self-awareness about alternative interpretations or a certain amount of tentativeness in exploring the connection between evidence and conclusions, it was hard to find any encouragement for the intellectual life in the self-assured dogmatism of fundamentalism.

They have no craving for truth as a transcendental reality. Indeed, the concept has no place in their values. Truth to the Pirahãs is catching a fish, rowing a canoe, laughing with your children, loving your brother, dying of malaria. Does this make them more primitive? Many anthropologists have suggested so, which is why they are so concerned about finding out the Pirahãs notions about God, the world, and creation. But there is an interesting alternative to think about things. Perhaps it is their presence of these concerns that makes a culture more primitive, and their absense that renders a culture more sophisticated. If that is true, the Pirahãs are a very sophisticated people. Does this sound far-fetched? Let's ask ourselves if it is more sophisticated to look at the universe with worry, concern, and a believe that we can understand it all, or to enjoy life as it comes, recognizing the likely futility of looking for truth or God?

One of the causes of unhappiness among intellectuals in the present day is that so many of them, especially those whose skill is literary, find no opportunity for the independent exercise of their talents, but have to hire themselves out to rich corporations directed by Philistines, who insist upon their producing what they themselves regard as pernicious nonsense. If you were to inquire among journalists in either England or America whether they believed in the policy of the newspaper for which they worked, you would find, I believe, that only a small minority do so; the rest, for the sake of a livelihood, prostitute their skill to purposes which they believe to be harmful. Such work cannot bring any real satisfaction, and in the course of reconciling himself to the doing of it, a man has to make himself so cynical that he can no longer derive whole-hearted satisfaction from anything whatever. I cannot condemn men who undertake work of this sort, since starvation is too serious an alternative, but I think that where it is possible to do work that is satisfactory to man’s constructive impulses without entirely starving, he will be well advised from the point of view of his own happiness if he chooses it in preference to work much more highly paid but not seeming to him worth doing on its own account. Without self-respect genuine happiness is scarcely possible. And the man who is ashamed of his work can hardly achieve self-respect.

This moment of lucidity does not last long. But it serves as the punishment for your sins, a Promethean entrails-pecking moment, crouching half-horse half-man, with the knowledge that you cannot appreciate the destination without knowing the starting point; you cannot revel in the simplicity unless you remember the alternatives. And that's not the worst of your revelation. You realize that the next time you return here, with your thick horse brain, you won't have the capacity to ask to become a human again. You won't understand what a human is. Your choice to slide down the intelligence ladder is irreversible. And just before you lose your final human faculties, you painfully ponder what magnificent extraterrestrial creature, enthralled with the idea of finding a simpler life, chose in the last round to become a human.

Two men may talk together enthusiastically for an hour or so about shared experiences, and yet not have a true conversation. A lonely man who wants to indulge his nostalgic mood feels the need of someone with whom to share it. When he finds such a companion, he starts to pour out his monologue as though recounting a dream. And so the talk goes on between them, their monologues alternating, but after a time they suddenly become aware that they have nothing to say to each other. They are like two men standing at either side of a chasm, the bridge across which has been destroyed.

The opposite occurs in protandry, in which individuals begin life as males and transform into females. Examples include the clownfish (Amphiprion), whose behavior could have offered an intriguing alternative resolution to the animated film Finding Nemo.

it was a crime to take anything too seriously, as oppressed as we felt by the adult and conventional world. All the most serious art is not only sad but hilarious. What other intelligent way to live is there but to laugh about it? The alternative, also respectable, is suicide. But how could you do that? Not only would it betray a woeful lack of humor, but it would keep you from finding out what was going to happen next.

I have discovered fallen trees across my path and have possessed neither the strength to move them nor the patience or tenacity to find an alternative way round. I have simply returned to where I came from, and told myself there had been no other choice.

That lesson suggests that in the end, we can only find peace in our human lives by accepting the will of the universe. That may sound like corny, new-age crap, but the alternative looks to me like a darkness too awful for such mortal creatures as us to bear.

This is what the bourgeois political economists have done: they have treated value as a fact of nature, not a social construction arising out of a particular mode of production. What Marx is interested in is a revolutionary transformation of society, and that means an overthrow of the capitalist value-form, the construction of an alternative value-structure, an alternative value-system that does not have the specific character of that achieved under capitalism. I cannot overemphasize this point, because the value theory in Marx is frequently interpreted as a universal norm with which we should comply. I have lost count of the number of times I have heard people complain that the problem with Marx is that he believes the only valid notion of value derives from labor inputs. It is not that at all; it is a historical social product. The problem, therefore, for socialist, communist, revolutionary, anarchist or whatever, is to find an alternative value-form that will work in terms of the social reproduction of society in a different image. By introducing the concept of fetishism, Marx shows how the naturalized value of classical political economy dictates a norm; we foreclose on revolutionary possibilities if we blindly follow that norm and replicate commodity fetishism. Our task is to question it.

A parallel to this system of punishment is the trauma caused by enforced unemployment in capitalist society. Add to this an inability for the unemployed to find any imaginable alternative occupation, and the extent of the effects of network exclusion becomes clear.

Hitchhikers Guide to the Galaxy What to do if you find yourself stuck with no hope of rescue, apart from Don't Panic. Consider yourself lucky that life has been good to you so far. Alternatively, if life hasn't been good to you so far, which given your current circumstances seem to be more likely, consider yourself lucky that it wouldn't be for much longer.

As Jonathan Edwards observed a long time ago, we act on our strongest motive. If our strongest motive, our deepest desire, is to know God, it will generate the discipline that we need to pursue this, because we will want to know God more than anything else. If this is not our strongest motive, we will find ourselves with multiple, alternative, and competing foci.

I do not have it in for relativism. In many respects I find it a fascinating, even attractive, alternative. It engenders epistemological humility, defeats an arrogant pomposity in belief, even promotes a sort of democratic ideal in matters of knowledge. Perhaps its most comforting feature is that it requires no hard work at all in the matter of justifying beliefs.

I have to laugh when people ask me if I do alternative, herbal, acupuncture or holistic medicine. 'No,' I reply. 'We do state-of-the-art medicine. In other words, we find the biochemical, nutritional and environmental causes and cures rather than blindly drugging everything. Sure, herbs are gentler, safer and more physiologic than drugs and holistic medicine attempts to incorporate many diverse modalities, etc. But there is no substitute for finding the underlying biochemical causes and cures. This is real medicine. This is where medicine should and would have been decades ago, if it had not been abducted by the pharmaceutical industry.

Each circle spins off a circle of its own. Each one seems a new thing but in truth it is not. It is just our most recent attempt to correct old errors, to undo old wrongs done to us, and to make up for things we have neglected. In each cycle, we may correct old errors, but I think we make as many new ones. Yet what is our alternative? To commit the same old errors again? Perhaps having the courage to find a better path is having the courage to risk making new mistakes.

Our success in life is determined by one primary objective: how functionally transformed into Christ's likeness have we become? If He sees that we were forgiving even when wounded; if He sees in us a heart that holds fast its faith even in times of adversity; if He finds us to be truly repentant and genuinely humble, even when we could boast; and if He sees we are... committed to a life of love, we will have fulfilled the purpose of God. We will receive a great reward. If, however, the Lord sees in us a soul easily offended or that we blame others for our joyless, angry attitude; if He scans our inner man and finds we are self-righteous and judgmental; or if our conscience alternately either accuses or defends ourselves, then we will render an account for our life at the judgment seat of Christ (Rom. 1:29, 2:5; 2 Cor. 5:10; Heb. 9:27). Thus, it is of the utmost importance that we settle the eternal goal for our lives. Are we seizing life's opportunities to appropriate Christ or are we mostly coasting? Let us say with vision and assurance, I am preparing myself for God.

Two things consistently bring me pleasure: hot sweet tea and writing. Which is not to say that either are particularly good for me…I use entirely too much sugar and so far don’t find sucralose to be a good alternative. Also, writing is not a practice that engenders confidence. Quite the opposite. It’s about making yourself deliberately insecure so that you can write the next thing and have it be worth reading. And that’s not even taking into consideration the business end of things, which can make you bitter if you’re not careful… But I’ve spent my the bulk of my life to date figuring out the right mix of fat and sugar in my tea and also, how to get incrementally better (I hope…) at the writing, so I’m not giving it/them up!

Every habit, no matter its complexity, is malleable... ...however, to modify a habit, you must decide to change it. You must consciously accept the hard work of identifying the cues and rewards that drive the habits' routines, and find alternatives. You must know you have control and be self-conscious enough to use it.

I crossed over to Broadway and walked north to Twenty-fifth Street to the Serbian Orthadox Cathedral dedicated to Saint Seva, the patron saint of the Serbs, I stopped, as I had many times before, to visit the bust of Nikola Tesla, the patron saint of alternating current, placed outside the church like a lone sentinel. I stood as a Con Edison truck parked within eyeshot. No respect, I thought. -And you think you have problems, he said to me. -Oh, I'm just having trouble writing. I move back and forth between lethargy and agitation, -A pity. Perhaps you should step inside and light a candle to Saint Seva. He calms the sea for ships, -yeah, maybe. I'm off balance, not sure what's wrong. -You have misplaced joy, he said without hesitation. Without joy we are as dead, -How do I find it again? -Find those who have it and bathe in their perfection. -Thank you, Mr. Tesla. Is there something I can do for you? -Yes, he said, could you move a bit to the left? You're standing in my light.

The psychologist Paul Slovic has proposed an affect heuristic in which people let their likes and dislikes determine their beliefs about the world. Your political preference determines the arguments that you find compelling. If you like the current health policy, you believe its benefits are substantial and its costs more manageable than the costs of alternatives.

First, relax. ... And my second helpful hint is that you should not try to memorize anything you read in this book. ... My two words of advice are exemplified in what I call the Russian Novel Phenomenon. Every reader must have experienced that depressing moment about fifty pages into a Russian novel when we realize that we have lost track of all the characters, the variety of names by which they are known, their family relationships and relative ranks in the civil service. At this point we can give in to our anxiety, and start again to read more carefully, trying to memorize all the details on the offchance that some may prove to be important. If such a course is followed, the second reading is almost certain to be more incomprehensible than the first. The probable result: one Russian novel lost forever. But there is another alternative: to read faster, to push ahead, to make sense of what we can and to enjoy whatever we make sense of. And suddenly the book becomes readable, the story makes sense, and we find that we can remember all the important characters and events simply because we know what is important. Any re-reading we then have to do is bound to make sense, because at least we comprehend what is going on and what we are looking for.

In some circumstances, a focus on extrinsic rewards (money) can actually diminish effort. Most (or at least many) teachers enter their profession not because of the money but because of their love for children and their dedication to teaching. The best teachers could have earned far higher incomes if they had gone to banking. It is almost insulting to assume that they are not doing what they can to help their students learn, and that by paying them an extra $500 or $1,500, they would exert greater effort. Indeed, incentive pay can be corrosive: it reminds teachers of how bad their pay is, and those who are led thereby to focus on money may be induced to find a better paying job, leaving behind only those for whom teaching is the only alternative. (Of course, if teachers perceive themselves to be badly paid, that will undermine morale, and that will have adverse incentive effects)

If the situation or problem is such that it can be remedied, then there is no need to worry about it. In other words, if there is a solution or a way out of the difficulty, then one needn’t be overwhelmed by it. The appropriate action is to seek its solution. It is more sensible to spend the energy focusing on the solution rather than worrying about the problem. Alternatively, if there is no way out, no solution, no Possibility of resolution, then there is also no point in being worried about it, because you can’t do anything about it anyway. In that case, the sooner you accept this fact, the easier it will be on you. This formula, of course, implies directly confronting the problem. Otherwise you won’t be able to find out whether or not there is a resolution to the problem.

As Jonathan Edwards observed a long time ago, we act on our strongest motive. If our strongest motive, our deepest desire, is to know God, it will generate the discipline that we need to pursue this, because we will want to know God more than anything else. If this is not our strongest motive, we will find ourselves with multiple, alternative, and competing foci. These will inevitably distract us.

The norms of fiction, the reader of Sleepless Nights might well conclude, are after all a constriction, or at least a superfluity: Since to live is to make fiction, what need to disguise the world as another, alternate one? At the same time strict reportage, with its prohibition against invention, imposes its own aesthetically intolerable demands. Sleepless Nights, an alchemical tour de force, reports by inventing and invents by reporting. It continues to remind us how the novel can become richer by permitting itself the resources of essay, journal, memoir, prose poem, chronicle. It is a commonplace that every book needs to find its own form, but how many do?

it sometimes happens that evidence accumulates across many studies to the point where scientists must change their minds. I’ve seen this happen in my colleagues (and myself) many times,34 and it’s part of the accountability system of science—you’d look foolish clinging to discredited theories. But for nonscientists, there is no such thing as a study you must believe. It’s always possible to question the methods, find an alternative interpretation of the data, or, if all else fails, question the honesty or ideology of the researchers.

It is a strange fact, incidentally, that religious apologists love the anthropic principle. For some reason that makes no sense at all, they think it supports their case. Precisely the opposite is true. The anthropic principle, like natural selection, is an alternative to the design hypothesis. It provides a rational, design-free explanation for the fact that we find ourselves in a situation propitious to our existence.

Nowhere do “politicians” form a more separate and powerful section of the nation than precisely in North America. There, each of the two major parties which alternatively succeed each other in power is itself in turn controlled by people who make a business of politics, who speculate on seats in the legislative assemblies of the Union as well as of the separate states, or who make a living by carrying on agitation for their party and on its victory are rewarded with positions. It is well known how the Americans have been trying for thirty years to shake off this yoke, which has become intolerable, and how in spite of it all they continue to sink ever deeper in this swamp of corruption. It is precisely in America that we see best how there takes place this process of the state power making itself independent in relation to society, whose mere instrument it was originally intended to be. Here there exists no dynasty, no nobility, no standing army, beyond the few men keeping watch on the Indians, no bureaucracy with permanent posts or the right to pensions. And nevertheless we find here two great gangs of political speculators, who alternately take possession of the state power and exploit it by the most corrupt means and for the most corrupt ends – and the nation is powerless against these two great cartels of politicians, who are ostensibly its servants, but in reality dominate and plunder it.

Home is the normal--whatever place you happen to start from and return to without having to answer questions. It's a metaphor that may seem to fit reduced expectations. We no longer seek towers that would reach to the heavens; we've abandoned attempts to prove that we live in a chain of being whose every link bears witness to the glory of God. We merely seek assurance that we find ourselves in a place where we know our way about.

1.There are no rules, because life is made up of too many rules as it is 2.But there are three "guidelines" (which sounds less rigid than "rules"): a)No using our phones to get us there. We have to do this strictly old-school, which means learning to read actual maps b)We alternate choosing places to go, but we also have to be willing to go where the road takes us. This means the grand, the small, the bizarre, the poetic, the beautiful, the ugly, the surprising. Just like life. But absolutely, unconditionally, resolutely nothing ordinary. c)At each site, we leave something almost like an offering. It can be our own private game of geocaching( "the recreational activity of hunting for and finding a hidden object by means of GPS coordinates posted on a website"), only not a game, and just for us. The rules of geocaching say "takes something, leave something." The way I figure it, we stand to get something out of each place, so why not give something back? Also, it's a way to prove we've been there, and a way to leave a part of us behind.

Home? What is home? Home is where a house is that you come back to when the rainy season is about to begin, to wait until the next dry season comes around. Home is where your woman is, that you come back to in the intervals between a greater love - the only real love - the lust for riches buried in the earth, that are your own if you can find them. Perhaps you do not call it home, even to yourself. Perhaps you call them 'my house,' 'my woman,' What if there was another 'my house,' 'my woman,' before this one? It makes no difference. This woman is enough for now. Perhaps the guns sounded too loud at Anzio or at Omaha Beach, at Guadalcanal or at Okinawa. Perhaps when they stilled again some kind of strength had been blasted from you that other men still have. And then again perhaps it was some kind of weakness that other men still have. What is strength, what is weakness, what is loyalty, what is perfidy? The guns taught only one thing, but they taught it well: of what consequence is life? Of what consequence is a man? And, therefore, of what consequence if he tramples love in one place and goes to find it in the next? The little moment that he has, let him be at peace, far from the guns and all that remind him of them. So the man who once was Bill Taylor has come back to his house, in the dusk, in the mountains, in Anahuac. ("The Moon Of Montezuma")

Work and life become inseparable. Capital follows you when you dream. Time ceases to be linear, becomes chaotic, broken down into punctiform divisions. As production and distribution are restructured, so are nervous systems. To function effectively as a component of just-in-time production you must develop a capacity to respond to unforeseen events, you must learn to live in conditions of total instability, or ‘precarity’, as the ugly neologism has it. Periods of work alternate with periods of unemployment. Typically, you find yourself employed in a series of short-term jobs, unable to plan for the future.

It's laughable, looking back, to see the processes I went through, pretending to make a reasoned decision. No choice is ever made on the basis of logic; the logic is fabricated around the impulse, the initial desire which is innate and incontrovertible. All the time, I knew where I was going, the elements of my fulfillment or ruin were always present; I only had to work my way into that seam of desire and find the hidden vein of dross or gold. It's not a question of predestination, it's just that free will and destiny are illusions, false opposites, consolations. In the end, they are one and the same: a single process. You choose what you choose and it could not have been otherwise: the choice is destiny. It was there all along, but any alternative you might have considered is an absurd diversion, because it is in your nature to make one choice rather than another. That is identity. To speak of freedom or destiny is absurd because it suggests there is something outside yourself, directing your life, where really it is of the essence: identity, the craftwork of the soul.

it seems to me that one of the truths about history that needs to be made clear to a student or to a reader is that nothing ever had to happen the way it happened. History could have gone off in any number of different directions in any number of different ways at almost any point, just as your own life can. You never know. One thing leads to another. Nothing happens in a vacuum, Actions have consequences.... And just as we don't know how things are going to turn out for us, those who went before us didn't either. It's all too easy to stand on the mountaintop as a historian or biographer and find fault with people for why they did this or didn't do that, because we're not involved in it, we're not there inside it, we're not confronting what we don't know--as those who preceded us were.

One of the most troubling facts I have had to accept is that people are not all angel or all devil. They are both good and awful to varying degrees and in varying circumstances. On any given day, dependent upon the situation, you will be confronted by either the devil of a person or the angel of the same person or a curious mix of both. This means you can, and most likely will, love and hate the same individual alternately throughout your life. This truth I find painfully heartrending.

The democratic nations that have introduced freedom into their political constitution at the very time when they were augmenting the despotism of their administrative constitution have been led into strange paradoxes. To manage those minor affairs in which good sense is all that is wanted, the people are held to be unequal to the task; but when the government of the country is at stake, the people are invested with immense powers; they are alternately made the play things of their ruler, and his masters, more than kings and less than men. After having exhausted all the different modes of election without finding one to suit their purpose, they are still amazed and still bent on seeking further; as if the evil they notice did not originate in the constitution of the country far more than in that of the electoral body.

But what matters is not the similarities your imagination finds, but the similarities that are implicit in the image, and they are not necessarily the same. I have noticed that the more imaginative readers are often the less successful. Their minds leap to what they think is there rather than waiting with patience. And what matters most of all is where the chosen meaning comes in the hierarch of meaning, you see, and for that there is no alternative to the books. That is why the only alethiometers we know about are kept in or by great libraries.

The second reason that deep work is valuable is because the impacts of the digital network revolution cut both ways. If you can create something useful, its reachable audience (e.g., employers or customers) is essentially limitless—which greatly magnifies your reward. On the other hand, if what you’re producing is mediocre, then you’re in trouble, as it’s too easy for your audience to find a better alternative online. Whether you’re a computer programmer, writer, marketer, consultant, or entrepreneur, your situation has become similar to Jung trying to outwit Freud, or Jason Benn trying to hold his own in a hot start-up: To succeed you have to produce the absolute best stuff you’re capable of producing—a task that requires depth.

The Lord needs men and women who know how to get answers. Men and women who aren't easily deceived and whose testimonies aren't shaken by someone with carefully crafted talking points. Men and women whose faith isn't threatened when they don't have all the answers and can't always effectively respond to alternate points of view. Men and women who have had witness after witness that Jesus is the Christ and that the gospel has been restored—so that when circumstances confuse or discourage them, they turn toward the Savior rather than away from Him. And men and women who are secure enough in their own testimonies that they can help others who are struggling to find their way. He needs men and women who are willing to engage in the wrestle.

Research seems to indicate that there is a third and better alternative: We can recognize the in love experience for what it was—a temporary emotional high—and now pursue “real love” with our spouse. That kind of love is emotional in nature but not obsessional. It is a love that unites reason and emotion. It involves an act of the will and requires discipline, and it recognizes the need for personal growth. Our most basic emotional need is not to fall in love but to be genuinely loved by another, to know a love that grows out of reason and choice, not instinct. I need to be loved by someone who chooses to love me, who sees in me something worth loving. That kind of love requires effort and discipline. It is the choice to expend energy in an effort to benefit the other person, knowing that if his or her life is enriched by your effort, you too will find a sense of satisfaction—the satisfaction of having genuinely loved another

Judith Herman, the woman who coined the term complex PTSD, wrote: “The abused child…must find a way to preserve hope and meaning. The alternative is utter despair, something no child can bear. To preserve her faith in her parents, she must reject the first and most obvious conclusion that something is terribly wrong with them. She will go to any lengths to construct an explanation for her fate that absolves her parents of all blame and responsibility…. The abuse is either walled off from conscious awareness and memory…or minimized, rationalized, and excused, so that whatever did happen was not really abuse.”[1]

I resolutely refuse to believe that the state of Edward's health had anything to do with this, and I don't say this only because I was once later accused of attacking him 'on his deathbed.' He was entirely lucid to the end, and the positions he took were easily recognizable by me as extensions or outgrowths of views he had expressed (and also declined to express) in the past. Alas, it is true that he was closer to the end than anybody knew when the thirtieth anniversary reissue of his Orientalism was published, but his long-precarious condition would hardly argue for giving him a lenient review, let alone denying him one altogether, which would have been the only alternatives. In the introduction he wrote for the new edition, he generally declined the opportunity to answer his scholarly critics, and instead gave the recent American arrival in Baghdad as a grand example of 'Orientalism' in action. The looting and destruction of the exhibits in the Iraq National Museum had, he wrote, been a deliberate piece of United States vandalism, perpetrated in order to shear the Iraqi people of their cultural patrimony and demonstrate to them their new servitude. Even at a time when anything at all could be said and believed so long as it was sufficiently and hysterically anti-Bush, this could be described as exceptionally mendacious. So when the Atlantic invited me to review Edward's revised edition, I decided I'd suspect myself more if I declined than if I agreed, and I wrote what I felt I had to. Not long afterward, an Iraqi comrade sent me without comment an article Edward had contributed to a magazine in London that was published by a princeling of the Saudi royal family. In it, Edward quoted some sentences about the Iraq war that he off-handedly described as 'racist.' The sentences in question had been written by me. I felt myself assailed by a reaction that was at once hot-eyed and frigidly cold. He had cited the words without naming their author, and this I briefly thought could be construed as a friendly hesitance. Or as cowardice... I can never quite act the stern role of Mr. Darcy with any conviction, but privately I sometimes resolve that that's 'it' as it were. I didn't say anything to Edward but then, I never said anything to him again, either. I believe that one or two charges simply must retain their face value and not become debauched or devalued. 'Racist' is one such. It is an accusation that must either be made good upon, or fully retracted. I would not have as a friend somebody whom I suspected of that prejudice, and I decided to presume that Edward was honest and serious enough to feel the same way. I feel misery stealing over me again as I set this down: I wrote the best tribute I could manage when he died not long afterward (and there was no strain in that, as I was relieved to find), but I didn't go to, and wasn't invited to, his funeral.

Not wandering in the world of desire is another way of describing cool loneliness. Wandering in the world of desire involves looking for alternatives, seeking something to comfort us—food, drink, people. The word desire encompasses that addiction quality, the way we grab for something because we want to find a way to make things okay. That quality comes from never having grown up. We still want to go home and be able to open the refrigerator and find it full of our favorite goodies; when the going gets tough, we want to yell “Mom!” But what we’re doing as we progress along the path is leaving home and becoming homeless. Not wandering in the world of desire is about relating directly with how things are. Loneliness is not a problem. Loneliness is nothing to be solved. The same is true for any other experience we might have.

Finding a taxi, she felt like a child pressing her nose to the window of a candy store as she watched the changing vista pass by while the twilight descended and the capital became bathed in a translucent misty lavender glow. Entering the city from that airport was truly unique. Charles de Gaulle, built nineteen miles north of the bustling metropolis, ensured that the final point of destination was veiled from the eyes of the traveller as they descended. No doubt, the officials scrupulously planned the airport’s location to prevent the incessant air traffic and roaring engines from visibly or audibly polluting the ambience of their beloved capital, and apparently, they succeeded. If one flew over during the summer months, the visitor would be visibly presented with beautifully managed quilt-like fields of alternating gold and green appearing as though they were tilled and clipped with the mathematical precision of a slide rule. The countryside was dotted with quaint villages and towns that were obviously under meticulous planning control. When the aircraft began to descend, this prevailing sense of exactitude and order made the visitor long for an aerial view of the capital city and its famous wonders, hoping they could see as many landmarks as they could before they touched ground, as was the usual case with other major international airports, but from this point of entry, one was denied a glimpse of the city below. Green fields, villages, more fields, the ground grew closer and closer, a runway appeared, a slight bump or two was felt as the craft landed, and they were surrounded by the steel and glass buildings of the airport. Slightly disappointed with this mysterious game of hide-and-seek, the voyager must continue on and collect their baggage, consoled by the reflection that they will see the metropolis as they make their way into town. For those travelling by road, the concrete motorway with its blue road signs, the underpasses and the typical traffic-logged hubbub of industrial areas were the first landmarks to greet the eye, without a doubt, it was a disheartening first impression. Then, the real introduction began. Quietly, and almost imperceptibly, the modern confusion of steel and asphalt was effaced little by little as the exquisite timelessness of Parisian heritage architecture was gradually unveiled. Popping up like mushrooms were cream sandstone edifices filigreed with curled, swirling carvings, gently sloping mansard roofs, elegant ironwork lanterns and wood doors that charmed the eye, until finally, the traveller was completely submerged in the glory of the Second Empire ala Baron Haussmann’s master plan of city design, the iconic grand mansions, tree-lined boulevards and avenues, the quaint gardens, the majestic churches with their towers and spires, the shops and cafés with their colourful awnings, all crowded and nestled together like jewels encrusted on a gold setting.

Worse, what I find so striking today is not that people dismiss expertise, but that they do so with such frequency, on so many issues, and with such anger. Again, it may be that attacks on expertise are more obvious due to the ubiquity of the Internet, the undisciplined nature of conversation on social media, or the demands of the twenty-four-hour news cycle. But there is a self-righteousness and fury to this new rejection of expertise that suggest, at least to me, that this isn’t just mistrust or questioning or the pursuit of alternatives: it is narcissism, coupled to a disdain for expertise as some sort of exercise in self-actualization. This

the change I want to define and trace is one which takes us from a society in which it was virtually impossible not to believe in God, to one in which faith, even for the staunchest believer, is one human possibility among others. I may find it inconceivable that I would abandon my faith, but there are others, including possibly some very close to me, whose way of living I cannot in all honesty just dismiss as depraved, or blind, or unworthy, who have no faith (at least not in God, or the transcendent). Belief in God is no longer axiomatic. There are alternatives. And this will also likely mean that at least in certain milieux, it may be hard to sustain one's faith.

foremost with President Bush himself, but his incompetence and arrogance are only part of the story. It takes more than one person to make a mess as big as Iraq. That is, Bush could only take such a careless action because of a series of failures in the American system. Major lapses occurred within the national security bureaucracy, from a weak National Security Council (NSC) to an overweening Pentagon and a confused intelligence apparatus. Larger failures of oversight also occurred in the political system, most notably in Congress, and in the inability of the media to find and present alternate sources of information about Iraq and the threat it did or didn’t present

He has a really consistent routine. He comes in in the morning at around 8:30. He reads five newspapers. He reads The Financial Times, The Washington Post, The New York Times, The Wall Street Journal, and The Omaha World Herald. Then he has a stack of reports on his desk from the companies Berkshire owns, and some trade press like American Banker or oil and gas journals, and through the rest of the day, he alternates between flipping through this stuff and then talking on the phone to people either who call him or who he calls. He never calls his managers; they can call him. He is really accessible, but he leaves them alone. Then he has CNBC on all day long with the crawl, with the sound muted and if he sees his name cross along the bottom and they are talking about him, he will turn the sound on to find out what they are saying. That is his day. He doesn't do meetings -- there are no meetings.

Since the basic cause of man’s anxiety is the possibility of being either a saint or a sinner, it follows that there are only two alternatives for him. Man can either mount upward to the peak of eternity or else slip backwards to the chasms of despair and frustration. Yet there are many who think there is yet another alternative, namely, that of indifference. They think that, just as bears hibernate for a season in a state of suspended animation, so they, too, can sleep through life without choosing to live for God or against Him. But hibernation is no escape; winter ends, and one is then forced to make a decision—indeed, the very choice of indifference is itself a decision. White fences do not remain white fences by having nothing done to them; they soon become black fences. Since there is a tendency in us that pulls us back to the animal, the mere fact that we do not resist it operates to our own destruction. Just as life is the sum of forces that resist death, so, too, man’s will must be the sum of the forces that resist frustration. A man who has taken poison into his system can ignore the antidote, or he can throw it out the window; it makes no difference which he does, for death is already on the march. St. Paul warns us, “How shall we escape it we neglect so great a salvation” (Heb 2:3). By the mere fact that we do not go forward, we go backward. There are no plains in the spiritual life, we are either going uphill or coming down. Furthermore the pose of indifference is only intellectual. The will must choose. And even though an “indifferent” soul does not positively reject the infinite, the infinite rejects it. The talents that are unused are taken away, and the Scriptures tell us that, “But because though art lukewarm, and neither cold nor hot, I will begin to vomit thee out of my mouth” (Rev. 3:16).

Identifying a potential threat feels curiously good. You’re like a gazelle that smells a lion and can’t relax until it sees where the lion is. Seeing a lion feels good when the alternative is worse. We seek evidence of threats to feel safe, and we get a dopamine boost when we find what we seek. You can also get a serotonin boost from the feeling of being right, and an oxytocin boost from bonding with those who sense the same threat. This is why people seem oddly pleased to find evidence of doom and gloom. But the pleasure doesn’t last because the “do something” feeling commands your attention again. You can end up feeling bad a lot even if you’re successful in your survival efforts.

The future - what should I do with the future? I felt like one who has climbed the brow of a great hill, and finds only a sea of mist beyond. Go forward I must; but to what goal? With what aim? With what hopes? My father had already distinctly forbidden me to adopt art as a profession. My sister, by ignoring all the purport of my last letter, as distinctly signified her own contempt for that which was to me as the life of my life. Neither loved me; both had wounded me bitterly; and I now, almost for the first time, distinctly saw how difficult a struggle lay before me. "If I become a painter," I thought, "I become so in defiance of my family; and, defying them, am alone in the wide world evermore. If, on the contrary, I yield and obey, what manner of life lies before me? The hollow life of fashionable society, into which I shall be carried as a marriageable commodity, and where I shall be expected to fulfil my duty as a daughter by securing a wealthy husband as speedily as possible. Alas! alas! what an alternative! Was it for this that I had studied and striven? Was it for this that I had built such fairy castles, and dreamt such dreams?

How else could we identify another weirdo or outlier? These symbols intimated a belief system, a way of thinking not just about music but about school and friends and politics and society. It was also a way to separate yourself, to feel bold or try on boldness without yet possessing it. A little inkling of the nonconformist person you could be—you wanted to be—but weren’t quite ready to commit to. I papered my walls with band posters and what little I could find in mainstream magazines about alternative and punk, maybe a picture of Babes in Toyland from Spin or Fugazi from Option. The iconoclast images and iconography covered my room, a jarring contrast to the preppy blue-and-white-striped wallpaper I’d insisted on in elementary school. I resented the parts of myself that were late to adopt coolness, late to learn—I wanted to have always possessed a savviness and sophistication, even though I clearly had neither.

In those days, this was years for the sputnik thing, it was customary to downgrade the Russians' science. People who know something about those things didn't make that mistake. But at the level of Time magazine the joke was how they copied everything and claimed it for their own. Well, of course the corollary of that is that it's our bomb they have and that means we were betrayed. After the war our whole foreign policy depended on our having the bomb and the Soviets not having it. It was a terrible miscalculation. It militarized the world. And when they got it the only alternative to admitting our bankruptcy of leadership and national vision was to find conspiracies. It was one or the other.

It has been Anita’s style as a geologist to begin with an outcrop and address herself to history from there—to begin with what she can touch, and then to reason her way back through time as far as she can go. A river conglomerate, as tangible rock, unarguably presents the river. The river speaks of higher ground. The volume of sediment that the river has carried can imply a range of mountains. To find Precambrian jaspers in the beds of younger rivers means that the Precambrian, the so-called basement rock, was lifted to form the mountains. These are sensible inferences drawn cleanly through an absence of alternatives. To go back in this way, retrospectively, from scene to shifting scene, is to go down the rock column, groping toward the beginning of the world. There is firm ground some of the way. Eventually, there comes a point where inference will shade into conjecture. In recesses even more remote, conjecture may usurp the original franchise of God.

When the minds of men slip from realities to fantasies without thinking of the future consequences, then we must ponder. When the hearts of men are entangled with what though might seem great but yet, specious ambitions without pondering over the resulting footprints, then we ought to take precautions. When the hands of men unwittingly and for the sake of self-gratification find the right weapons and dexterity for the wrong purpose, then massacre and cruelties leave indelible footprints of sorrow and bitterness in the hearts of men. We shall always look back to the footprints of yesterday to say had we know if we don’t take a critical look at today’s footsteps. There is always an alternative that is better than good

I went on steadily trying to 'find out how to'; but I wrote two or three novels without feeling that I had made much progress. It was not until I wrote "Ethan Frome" that I suddenly felt the artisan's full control of his implements. When "Ethan Frome" first appeared I was severely criticized by the reviewers for what was considered the clumsy structure of the tale. I had pondered long on this structure, had felt its peculiar difficulties, and possible awkwardness, but could think of no alternative which would serve as well in the given case: and though I am far from thinking "Ethan Frome" my best novel, and am bored and even exasperated when I am told that it is, I am still sure that its structure is not its weak point.

Hatred can survive only as long as we feel trapped in the situation of a child who has no choice, who is forced to hold out in hopeless circumstances in order to survive. As soon as the adult sees an alternative, a way out of the trap, the hatred disappears of its own accord. It is then entirely unnecessary to preach morality, forgiveness, or exercises in positive feeling. The idea that we can arouse positive feelings in ourselves by engaging in relaxation training or meditation is one that I feel to be profoundly illusory. But again and again I come across advice of this kind, coupled with the assurance that one will free oneself of one’s symptoms by forgiving one’s parents and substituting positive feelings for negative ones.

Let's take another look at that awful word 'desperate.' As Stephanie Coontz points out, the fact that we throw this label on women who have refrained from marrying is absurd. 'It's understandable that many women are anxious about the prospect of finding a good husband,' Coontz wrote in Marriage, a History. 'But few modern women are actually desperate to marry. Historically, desperate is agreeing to marry a much older man whom you find physically repulsive. Desperate is closing your eyes to prostitutes and mistresses and praying you don't get a venereal disease. Desperate is having child after child because your husband won't let you use birth control or covering the bruises you got last night when you hurry to the market to shop for the evening meal. Women today may be anxious about finding a mate, but most could not even imagine being that desperate.' You didn't rush back to that mediocre relationship. You didn't grit your teeth and enter some passionless union with a perfectly nice guy who doesn't get you. There are people who are afraid to be alone, who head for the nearest warm body after each breakup, or who stay in miserable relationships because the alternative is so terrifying. But that's not you, is it?

I wake up one day and it’s twenty-plus years later, and here I am still. That’s getting left behind. And even then, you can have a decent life. You know why I’m still here? It’s because I’m content. Maybe even happy. I found my path. My life is simple. I wake up in the morning. I eat my Cheerios, drink my coffee, think my thoughts. I go home after work and sit on my back patio and pet my dog and listen to music and myself breathing. It feels good to be alive and exist. Most things haven’t worked out for me - especially love - but that’s all right. I’m not as pretty as I used to be. More of my life’s behind me than in front of me. Who knows how many years I took off it while I was partying. But I’m a lot healthier now, if you can believe it. “I get lonely sometimes, but so does everyone else. We’re all looking for some sort of salvation in something sometimes we try to find it in people. We find out salvation, and it slips through our fingers. We find it again. We get left behind. Living is hurting, but I’ll take living over the alternative any day. Consciousness is a marvelous gift. It took almost dying to make me realize that. Hell, I’m just rambling now. Anyway, having said all this, you did not get left behind.

It takes will power and nerve to hold the stick that way, to keep his eyes open and watch the rocky face of the cliff, pine-bearded, rush up at them. O'Shaughnessy's mouth flattens, his face goes white. And then in that final fraction of a moment, he laughs, a little crazily - a laugh of defiance, of mocking farewell, and, somehow, of conquest. 'Here we go, baby!' he shouts, teeth bared. 'Now I'm going to find out what it really feels like to fly into the side of a mountain!...' There is only the storm to hear the smash of the plane as it splinters itself against the rock - and the storm drowns the sound out with thunder, just as the lightning turns pale the flame that rises, like a hungry tongue, from the wreckage. ("Jane Browns Body")

It is not simply that God has arbitrarily made us such that He is our only good. Rather God is the only good of all creatures: and by necessity, each must find its good in that kind and degree of fruition of God which is proper to its nature. The kind and degree may vary with the creature's nature: but that there ever could be any other good, is an atheistic dream. George Macdonald, in a passage I cannot now find, represents God as saying to men, 'You must be strong with my strength and blessed with my blessedness, for I have no other to give you.' That is the conclusion of the whole matter. God gives what He has, not what He has not: He gives the happiness that there is, not the happiness that is not. To be God - to be like God and to share His goodness in creaturely response - to be miserable - these are the only three alternatives. If we will not learn to eat the only food that the universe grows - that only food that any possible universe ever can grow - then we must starve eternally.

As I feel less overwhelmed, my fear softens and begins to subside. I feel a flicker of hope, then a rolling wave of fiery rage. My body continues to shake and tremble. It is alternately icy cold and feverishly hot. A burning red fury erupts from deep within my belly: How could that stupid kid hit me in a crosswalk? Wasn’t she paying attention? Damn her! A blast of shrill sirens and flashing red lights block out everything. My belly tightens, and my eyes again reach to find the woman’s kind gaze. We squeeze hands, and the knot in my gut loosens. I hear my shirt ripping. I am startled and again jump to the vantage of an observer hovering above my sprawling body. I watch uniformed strangers methodically attach electrodes to my chest. The Good Samaritan paramedic reports to someone that my pulse was 170. I hear my shirt ripping even more. I see the emergency team slip a collar onto my neck and then cautiously slide me onto a board. While they strap me down, I hear some garbled radio communication. The paramedics are requesting a full trauma team. Alarm jolts me. I ask to be taken to the nearest hospital only a mile away, but they tell me that my injuries may require the major trauma center in La Jolla, some thirty miles farther. My heart sinks.

When identity is derived from projecting an image in the public realm, something is lost, some core of identity diluted, some sense of authority or interiority sacrificed. It is time to question the false equivalency between not being seen and hiding. And time to reevaluate the merits of the inconspicuous life, to search out some antidote to continuous exposure, and to reconsider the value of going unseen, undetected, or overlooked in this new world. Might invisibility be regarded not simply as refuge, but as a condition with its own meaning and power? Going unseen may be becoming a sign of decency and self-assurance. The impulse to escape notice is not about complacent isolation or senseless conformity, but about maintaining identity, propriety, autonomy, and voice. It is not about retreating from the digital world but about finding some genuine alternative to a life of perpetual display. It is not about mindless effacement but mindful awareness. Neither disgraceful nor discrediting, such obscurity can be vital to our very sense of being, a way of fitting in with the immediate social, cultural, or environmental landscape. Human endeavor can be something interior, private, and self-contained. We can gain, rather than suffer, from deep reserve.

No society can exist unless the laws are respected to a certain degree. The safest way to make laws respected is to make them respectable. When law and morality contradict each other, the citizen has the cruel alternative of either losing his moral sense or losing his respect for the law. These two evils are of equal consequence, and it would be difficult for a person to choose between them. The nature of law is to maintain justice. This is so much the case that, in the minds of the people, law and justice are one and the same thing. There is in all of us a strong disposition to believe anything lawful is also legitimate. This belief is so widespread that many persons have erroneously held that things are “just” because law makes them so. Thus, in order to make plunder appear just and sacred to many consciences, it is only necessary for the law to decree and sanction it. Slavery, restrictions, and monopoly find defenders not only among those who profit from them but also among those who suffer from them.

Fairy tales, fantasy, legend and myth...these stories, and their topics, and the symbolism and interpretation of those topics...these things have always held an inexplicable fascination for me," she writes. "That fascination is at least in part an integral part of my character — I was always the kind of child who was convinced that elves lived in the parks, that trees were animate, and that holes in floorboards housed fairies rather than rodents. You need to know that my parents, unlike those typically found in fairy tales — the wicked stepmothers, the fathers who sold off their own flesh and blood if the need arose — had only the best intentions for their only child. They wanted me to be well educated, well cared for, safe — so rather than entrusting me to the public school system, which has engendered so many ugly urban legends, they sent me to a private school, where, automatically, I was outcast for being a latecomer, for being poor, for being unusual. However, as every cloud does have a silver lining — and every miserable private institution an excellent library — there was some solace to be found, between the carved oak cases, surrounded by the well–lined shelves, among the pages of the heavy antique tomes, within the realms of fantasy. Libraries and bookshops, and indulgent parents, and myriad books housed in a plethora of nooks to hide in when I should have been attending math classes...or cleaning my room...or doing homework...provided me with an alternative to a reality I didn't much like. Ten years ago, you could have seen a number of things in the literary field that just don't seem to exist anymore: valuable antique volumes routinely available on library shelves; privately run bookshops, rather than faceless chains; and one particular little girl who haunted both the latter two institutions. In either, you could have seen some variation upon a scene played out so often that it almost became an archetype: A little girl, contorted, with her legs twisted beneath her, shoulders hunched to bring her long nose closer to the pages that she peruses. Her eyes are glued to the pages, rapt with interest. Within them, she finds the kingdoms of Myth. Their borders stand unguarded, and any who would venture past them are free to stay and occupy themselves as they would.

In the music of the rushing stream sounds the joyful assurance, "I shall become the sea." It is not a vain assumption; it is true humility, for it is the truth. The river has no other alternative. On both sides of its banks it has numerous fields and forests, villages and towns; it can serve them in various ways, cleanse them and feed them, carry their produce from place to place. But it can have only partial relations with these, and however long it may linger among them it remains separate; it never can become a town or a forest. But it can and does become the sea. The lesser moving water has its affinity with the great motionless water of the ocean. It moves through the thousand objects on its onward course, and its motion finds its finality when it reaches the sea.

I am drawn to a fourth alternative, natural teleology, or teleological bias, as an account of the existence of the biological possibilities on which natural selection can operate. I believe that teleology is a naturalistic alternative that is distinct from all three of the other candidate explanations: chance, creationism, and directionless physical law. To avoid the mistake that White finds in the hypothesis of nonintentional bias, teleology would have to be restrictive in what it makes likely, but without depending on intentions or motives. This would probably have to involve some conception of an increase in value through the expanded possibilities provided by the higher forms of organization toward which nature tends: not just any outcome could qualify as a telos. That would make value an explanatory end, but not one that is realized through the purposes or intentions of an agent. Teleology means that in addition to physical law of the familiar kind, there are other laws of nature that are "biased toward the marvelous".

One clue’s to be found in the fact that irony is still around, bigger than ever after 30 long years as the dominant mode of hip expression. It’s not a rhetorical mode that wears well. As Hyde (whom I pretty obviously like) puts it, “Irony has only emergency use. Carried over time, it is the voice of the trapped who have come to enjoy their cage.” 32 This is because irony, entertaining as it is, serves an almost exclusively negative function. It’s critical and destructive, a ground-clearing. Surely this is the way our postmodern fathers saw it. But irony’s singularly unuseful when it comes to constructing anything to replace the hypocrisies it debunks. This is why Hyde seems right about persistent irony being tiresome. It is unmeaty. Even gifted ironists work best in sound bites. I find gifted ironists sort of wickedly fun to listen to at parties, but I always walk away feeling like I’ve had several radical surgical procedures. And as for actually driving cross-country with a gifted ironist, or sitting through a 300 page novel full of nothing but trendy sardonic exhaustion, one ends up feeling not only empty but somehow… oppressed. Think, for a moment, of Third World rebels and coups. Third World rebels are great at exposing and overthrowing corrupt hypocritical regimes, but they seem noticeably less great at the mundane, non-negative task of then establishing a superior governing alternative. Victorious rebels, in fact, seem best at using their tough, cynical rebel-skills to avoid being rebelled against themselves—in other words, they just become better tyrants.

Our bodies speak, if you would only listen. They speak another language: the mother tongue. It’s half the puzzle, the missing pieces you have been searching for, the how and why behind the symptoms you fixate on, the whole behind the healing, which cannot be found at the bottom of a bottle of pills. But you do not speak our language. My sick sisterhood, whose bodies have been felled by mysterious illnesses, bearing the arcane names of men long dead, to signify their suffering with no cure, no hope. The mothers who long for answers to the questions that their bodies are living, for soul-utions to the protest against this cold, hard world. Into their dry hungry mouths are dropped pills not answers. Prescriptions and descriptions of symptoms – not cures or laws to halt the toxic corporate world that is allowed to carry on felling us like trees in the Amazon… Each woman is an Amazon. But she does not know it. Instead she is treated. Separately. Her pile of notes, her bills, growing higher. Each one believes the sickness is hers alone. Each is sent home, ignored, tolerated. Alone. In the darkness. Until one day Medicine Woman arises within her. And there in the centre of her pain she finds her outrage, her strength, her persistence as she searches for answers. She finds the will to die to this world and the right to live a different life where she is honoured for the value of her soul, not the sweat of her brow. She begins to understand the messages her body is sending… Things are not right. In here… out there. She begins to remember there is magic in her: the power to heal, the power to transform. Medicine Woman rises.

It was also revealed that the reason I am cruel to others is because I have low-self-esteem. Because I don’t love myself, I am unable to understand those who do love me in spite of it all, and so I test them. “You love me even when I do this? Or this? Or this?” Even when the other person forgives me, I am unable to understand their forgiveness, and when they give up on me, I torture and console myself with the “fact” that no one could ever love me. That goddamn self-esteem. [...] Looking more closely at myself, there are parts that I've improved on. I still remain someone who is unable to love herself. But as I had that thought, I had another: light and darkness are part of the same thing. Happiness and unhappiness alternate throughout life, as in a dance. So as long as I keep going and don’t give up, surely I will keep having moments of tears and laughter. This book, therefore, ends not with answers but with a wish. I want to love and be loved. I want to find a way where I don’t hurt myself. I want to live a life where I say things are good more than things are bad. I want to keep failing and discovering new and better directions. I want to enjoy the tides of feeling in me as the rhythms of life. I want to be the kind of person who can walk inside the vast darkness and find the one fragment of sunlight I can linger in for a long time. Some day, I will.

Both the suicidal and non-suicidal are often angry with others. One way to discharge this anger is to fantasize about violent revenge. The insults of daily life often cause fantasies of revenge to flare up and quickly subside. The people with these fantasies usually do not act on them; they are not motives or goals. They are involuntary responses to perceived insult—ways of coping with rage. The suicidal, whether or not they attempt, suffer tremendous and persistent pain and anger. That this pain should find its way into their fantasies and dreams is no surprise. This ideation is not a motive for action; it is an alternative to action. Fantasizing about suicide is an effort to delay or avoid suicide, not the activity of formulating a motive, goal, or intention. Fantasies doubtlessly succeed in preventing many attempts.

Not only could he share the memories, and control them, he could keep the link intact as their thoughts moved through time from the past to the present. The men of his clan enjoyed a richer, fuller ceremonial interrelationship than any other clan. But with the trained minds of the mog-urs, he could make the telepathic link from the beginning. Through him, all the mog-urs shared a union far closer and more satisfying than any physical one—it was a touching of spirits. The white liquid from Iza’s bowl that had heightened the perceptions and opened the minds of the magicians to The Mog-ur, had allowed his special ability to create a symbiosis with Ayla’s mind as well. The traumatic birth that damaged the brain of the disfigured man had impaired only a portion of his physical abilities, not the sensitive psychic overdevelopment that enabled his great power. But the crippled man was the ultimate end-product of his kind. Only in him had nature taken the course set for the Clan to its fullest extreme. There could be no further development without radical change, and their characteristics were no longer adaptable. Like the huge creature they venerated, and many others that shared their environment, they were incapable of surviving radical change. The race of men with social conscience enough to care for their weak and wounded, with spiritual awareness enough to bury their dead and venerate their great totem, the race of men with great brains but no frontal lobes, who made no great strides forward, who made almost no progress in nearly a hundred thousand years, was doomed to go the way of the woolly mammoth and the great cave bear. They didn’t know it, but their days on earth were numbered, they were doomed to extinction. In Creb, they had reached the end of their line. Ayla felt a sensation akin to the deep pulsing of a foreign bloodstream superimposed on her own. The powerful mind of the great magician was exploring her alien convolutions, trying to find a way to mesh. The fit was imperfect, but he found channels of similarity, and where none existed, he groped for alternatives and made connections where there were only tendencies. With startling clarity, she suddenly comprehended that it was he who had brought her out of the void; but more, he was keeping the other mog-urs, also linked with him, from knowing she was there. She could just barely sense his connection with them, but she could not sense them at all. They, too, knew he had made a connection with someone—or something—else, but never dreamed it was Ayla.

their footfalls? Finally some combination thereof, or these many things as permutations of each other—as alternative vocabularies? However it was, by January I was winnowed, and soon dispensed with pills and analysis (the pills I was weaned from gradually), and took up my unfinished novel again, Our Lady of the Forest, about a girl who sees the Virgin Mary, a man who wants a miracle, a priest who suffers spiritual anxiety, and a woman in thrall to cynicism. It seems to me now that the sum of those figures mirrors the shape of my psyche before depression, and that the territory of the novel forms a map of my psyche in the throes of gathering disarray. The work as code for the inner life, and as fodder for my own biographical speculations. Depression, in this conceit, might be grand mal writer’s block. Rather than permitting its disintegration at the hands of assorted unburied truths risen into light as narrative, the ego incites a tempest in the brain, leaving the novelist to wander in a whiteout with his half-finished manuscript awry in his arms, where the wind might blow it away. I don’t find this facile. It seems true—or true for me—that writing fiction is partly psychoanalysis, a self-induced and largely unconscious version. This may be why stories threaten readers with the prospect of everything from the merest dart wound to a serious breach in the superstructure. To put it another way, a good story addresses the psyche directly, while the gatekeeper ego, aware of this trespass—of a message sent so daringly past its gate, a compelling dream insinuating inward—can only quaver through a story’s reading and hope its ploys remains unilluminated. Against a story of penetrating virtuosity—The Metamorphosis, or Lear on the heath—this gatekeeper can only futilely despair, and comes away both revealed and provoked, and even, at times, shattered. In lesser fiction—fiction as entertainment, narcissism, product, moral tract, or fad—there is also some element of the unconscious finding utterance, chiefly because it has the opportunity, but in these cases its clarity and force are diluted by an ill-conceived motive, and so it must yield control of the story to the transparently self-serving ego, to that ostensible self with its own small agenda in art as well as in life. * * * Like

So many ruins bear witness to good intentions which went astray, good intentions unenlightened by any glimmer of wisdom. To bring religion to the people is a fine and necessary undertaking, but this is not a situation in which the proposed end can be said to justify the means. The further people have drifted from the truth, the greater is the temptation to water down the truth, glossing over its less palatable aspects and, in short, allowing a policy of compromise to become one of adulteration. In this way it is hoped that the common man – if he can be found – will be encouraged to find a small corner in his busy life for religion without having to change his ways or to grapple with disturbing thoughts. It is a forlorn hope. Standing, as it were, at the pavement’s edge with his tray of goods, the priest reduces the price until he is offering his wares for nothing: divine judgement is a myth, hell a wicked superstition, prayer less important than decent behaviour, and God himself dispensable in the last resort; and still the passers-by go their way, sorry over having to ignore such a nice man but with more important matters demanding their attention. And yet these matters with which they are most urgently concerned are, for so many of them, quicksands in which they feel themselves trapped. Had they been offered a real alternative, a rock firm-planted from the beginning of time, they might have been prepared to pay a high price.

We know from the work of television critics and from the responses of our friends and from our own that there is little pride in the quality of television programs and less in the habit of extensive viewing. The television viewer’s implication in technology typically takes the form of complicity as defined in Chapter 15. We feel uneasiness about our passivity and guilt and sorrow at the loss of our traditions or alternatives.68 There is a realization that we are letting great things and practices drift into oblivion and that television fails to respond to our best aspirations and fails to engage the fullness of our powers. These impressions generally agree with more systematic findings that show that television is “not rated particularly highly as a general way of spending time, and in fact was evaluated below average compared to other free-time activities.”69

A near half hour passed as Salvatore weaved his way through the winding tunnel, his steps slowing as he tilted back his head to sniff the air. The scent of cur was still strong, but he was beginning to pick up the distant scent of other curs, and…pure-blood. Female pureblood. Coming to a sharp halt, Salvatore savored the rich vanilla aroma that filled his senses. He loved the smell of women. Hell, he loved women. But this was different. It was intoxicating. “Cristo,” he breathed, his blood racing, an odd tightness coiling through his body, slowly draining his strength. Almost as if… No. It wasn’t possible. There hadn’t been a true Were mating for centuries. “Curs,” Levet said, moving to his side. “And a female pureblood.” “Si,” Salvatore muttered, distracted. “You think it’s a trap?” Salvatore swallowed a grim laugh. Hell, he hoped it was a trap. The alternative was enough to send any intelligent Were howling into the night. “There’s only one way to find out.” He moved forward, sensing the end of the tunnel just yards in front of him. “Salvatore?” Levet tugged on his pants. Salvatore shook him off. “What?” “You smell funny. Mon Dieu, are you…” With blinding speed, Salvatore grasped the gargoyle by one stunted horn and yanked him off his feet to glare into his ugly face. Until that moment, he hadn’t noticed the musky scent that clung to his skin. Merda. “One more word and you lose that tongue,” he snarled. “But…” “Do not screw with me.” “I do not intend to screw with anyone.” The gargoyle curled his lips in a mocking smile. “I am not the one in heat.

Walking -- the simple monotonous act of placing one foot before the other to prevent falling -- turns out not to be so simple if you're black. Walking alone has been anything but monotonous for me; monotony is a luxury. A foot leaves, a foot lands, and our longing gives it momentum from rest to rest. We long to look, to think, to talk, to get away. But more than anything else, we long to be free. We want the freedom and pleasure of walking without fear -- without others' fear -- wherever we choose. I've lived in New York City for almost a decade and have not stopped longing to find the solace that I found as a kid on the streets of Kingston. Much as coming to know New York City's streets has made it closer to home to me, the city also withholds itself from me via those very streets. I walk them, alternately invisible and too prominent. So I walk caught between memory and forgetting, between memory and forgiveness. (Garnette Cadogan, in "Black and Blue")

Democracy, indeed, has a fair-appearing name and conveys the impression of bringing equal rights to all through equal laws, but its results are seen not to agree at all with its title. Monarchy, on the contrary, has an unpleasant sound, but is a most practical form of government to live under. For it is easier to find a single excellent man than many of them, section 2and if even this seems to some a difficult feat, it is quite inevitable that the other alternative should be acknowledged to be impossible; for it does not belong to the majority of men to acquire virtue. And again, even though a base man should obtain supreme power, yet he is preferable to the masses of like character, as the history of the Greeks and barbarians and of the Romans themselves proves. section 3For successes have always been greater and more frequent in the case both of cities and of individuals under kings than under popular rule, and disasters do not happen so frequently under monarchies as under mob-rule. Indeed, if ever there has been a prosperous democracy, it has in any case been at its best for only a brief period, so long, that is, as the people had neither the numbers nor the strength sufficient to cause insolence to spring up among them as the result of good fortune or jealousy as the result of ambition.

The truth is,” she said shakily, “that I am scared to death of being here.” “I know you are,” he said, sobering, “but I am the last person in the world you’ll ever have to fear.” His words and his tone made the quaking in her limbs, the hammering of her heart, begin again, and Elizabeth hastily drank a liberal amount of her wine, praying it would calm her rioting nerves. As if he saw her distress, he smoothly changed the topic. “Have you given any more thought to the injustice done Galileo?” She shook her head. “I must have sounded very silly last night, going on about how wrong it was to bring him up before the Inquisition. It was an absurd thing to discuss with anyone, especially a gentleman.” “I thought it was a refreshing alternative to the usual insipid trivialities.” “Did you really?” Elizabeth asked, her eyes searching his with a mixture of disbelief and hope, unaware that she was being neatly distracted from her woes and drawn into a discussion she’d find easier. “I did.” “I wish society felt that way.” He grinned sympathetically. “How long have you been required to hide the fact that you have a mind?” “Four weeks,” she admitted, chuckling at his phrasing. “You cannot imagine how awful it is to mouth platitudes to people when you’re longing to ask them about things they’ve seen and things they know. If they’re male, they wouldn’t tell you, of course, even if you did ask.” “What would they say?” he teased. “They would say,” she said wryly, “that the answer would be beyond a female’s comprehension-or that they fear offending my tender sensibilities.” “What sorts of questions have you been asking?” Her eyes lit up with a mixture of laughter and frustration. “I asked Sir Elston Greeley, who had just returned from extensive travels, if he had happened to journey to the colonies, and he said that he had. But when I asked him to describe to me how the natives looked and how they lived, he coughed and sputtered and told me it wasn’t at all ‘the thing’ to discuss ‘savages’ with a female, and that I’d swoon if he did.” “Their appearance and living habits depend upon their tribe,” Ian told her, beginning to answer her questions. “Some of the tribes are ‘savage’ by our standards, not theirs, and some of the tribes are peaceful by any standards…” Two hours flew by as Elizabeth asked him questions and listened in fascination to stories of places he had seen, and not once in all that time did he refuse to answer or treat her comments lightly. He spoke to her like an equal and seemed to enjoy it whenever she debated an opinion with him. They’d eaten lunch and returned to the sofa; she knew it was past time for her to leave, and yet she was loath to end their stolen afternoon.

Yet perhaps even this view falls short of the truth. It is not simply that God has arbitrarily made us such that He is our only good. Rather, God is the only good of all creatures: and by necessity each must find its good in that kind and degree of the fruition of God which is proper to its nature. The kind and degree may vary with the creature's nature: but that there ever could be any other good is an atheistic dream. ... George Macdonald... represents God as saying to men, 'You must be strong with my strength and blessed with my blessedness for I have no other to give you.' That is the whole conclusion of the matter. God gives what He has, not what He has not: He gives the happiness that there is, not the happiness that is not. To be God - to be like God and to share His goodness in creaturely response - to be miserable - these are the only three alternatives. If we will not learn to eat the only food that the universe grows - the only food that any possible universe can ever grow - then we must starve eternally.

The chief care of the legislators [in the colonies of New England] was the maintenance of orderly conduct and good morals in the community: thus they constantly invaded the domain of conscience, and there was scarcely a sin which was no subject to magisterial censure. The reader is aware of the rigor with which these laws punished rape and adultery; intercourse between unmarried persons was likewise severely repressed. The judge was empowered to inflict either a pecuniary penalty, a whipping, or marriage, on the misdemeanants; and if the records of the old courts of New Haven may be believed, prosecutions of this kind were not unfrequent. We find a sentence, bearing date the 1st of May, 1660, inflicting a fine and reprimand on a young woman who was accused of using improper language, and of allowing herself to be kissed. The Code of 1650 abounds in preventive measures. It punishes idleness and drunkenness with severity. Innkeepers were forbidden to furnish more than certain quantities of liquor to each customer; and simple lying, whenever it may be injurious, is checked by a fine or a flogging. In other places, the legislator, entirely forgetting the great principles of religious toleration which he had himself demanded in Europe, makes attendance on divine service compulsory, and goes so far as to visit with severe punishment, and even with death, Christians who choose to worship God according to a ritual differing from his own. Sometimes, indeed, the zeal for regulation induces him to descend to the most frivolous particulars: thus a law is to be found in the same code which prohibits the use of tobacco. It must not be forgotten that these fantastical and vexatious laws were not imposed by authority, but that they were freely voted by all the persons interested in them, and that the manners of the community were even more austere and puritanical than the laws.... These errors are no doubt discreditable to human reason; they attest the inferiority of our nature, which is incapable of laying firm hold upon what is true and just, and is often reduced to the alternative of two excesses. In strict connection with this penal legislation, which bears such striking marks of a narrow, sectarian spirit, and of those religious passions which had been warmed by persecution and were still fermenting among the people, a body of political laws is to be found, which, though written two hundred years ago, is still in advance of the liberties of our own age.

The writing style which is most natural for you is bound to echo the speech you heard when a child. English was the novelist Joseph Conrad's third language, and much of that seems piquant in his use of English was no doubt colored by his first language, which was Polish. And lucky indeed is the writer who has grown up in Ireland, for the English spoken there is so amusing and musical. I myself grew up in Indianapolis, where common speech sounds like a band saw cutting galvanized tin, and employs a vocabulary as unornamental as a monkey wrench. In some of the more remote hollows of Appalachia, children still grow up hearing songs and locutions of Elizabethan times. Yes, and many Americans grow up hearing a language other than English, or an English dialect a majority of Americans cannot understand. All these varieties of speech are beautiful, just as the varieties of butterflies are beautiful. No matter what your first language, you should treasure it all your life. If it happens not to be standard English, and if it shows itself when you write standard English, the result is usually delightful, like a very pretty girl with one eye that is green and one that is blue. I myself find that I trust my own writing most, and others seem to trust it most, too, when I sound most like a person from Indianapolis, which is what I am. What alternatives do I have? The one most vehemently recommended by teachers has no doubt been pressed on you, as well: to write like cultivated Englishmen of a century or more ago.

I think we must only a few of us go," Laurence said, low. "I will take a few volunteers - " "Oh, the devil you will!" Granby exclaimed furiously. "No, this time I damned well put my foot down, Laurence. Send you off to go scrambling about in that warren with no notion where you are going, and nothing more likely than running into a dozen guards round every corner; I should like to see myself do it. I am not going back to England to tell them I sat about twiddling my thumbs whilst you got yourself cut to pieces. Temeraire, you are not to let him go, do you hear me? He is sure to be killed; I give you my word." "If the party are sure to be killed, I am not going to let anyone go!" Temeraire said, in high alarm, and sat up sharp, quite prepared to physically hold anyone back who made an attempt to leave. "Temeraire, this is plain exaggeration," Laurence said. "Mr. Granby, you overstate the case, and you overstep your bounds." "Well, I don't," Granby said defiantly. "I have bit my tongue a dozen times over, because I know it is wretched hard to sit about watching and you haven't been trained up to it, but you are a captain, and you must be more careful of your neck. It isn't only your own but the Corps' affair if you snuff it, and mine too." "If I may," Tharkay said quietly, interrupting when Laurence would have remonstrated further with Granby, "I will go; alone I am reasonably sure I can find a way to the eggs, without rousing any alarm, and then I can return and guide the rest of the party there." "Tharkay," Laurence said, "this is no service you owe us; I would not order even a man under oath of arms to undertake it, without he were willing." "But I am willing," Tharkay gave his faint half-smile, "and more likely to come back whole from it than anyone else here." "At the cost of running thrice the risk, going and coming back and going again," Laurence said, "with a fresh chance of running into the guards every time through." "So it is very dangerous, then," Temeraire said, overhearing to too much purpose, and pricking up his ruff further. "You are not to go, at all, Granby is quite right; and neither is anyone else." "Oh, Hell," Laurence said, under his breath. "It seems there is very little alternative to my going," Tharkay said. "Not you either!" Temeraire contradicted, to Tharkay's startlement, and settled down as mulish as a dragon could look; and Granby had folded his arms and wore an expression very similar. Laurence had ordinarily very little inclination to profanity, but he was sorely tempted on this occasion. An appeal to Temeraire's reason might sway him to allow a party to make the attempt, if he could be persuaded to accept the risk as necessary for the gain, like a battle; but he would surely balk at seeing Laurence go, and Laurence had not the least intention of sending men on so deadly an enterprise if he were not going himself, Corps rules be damned.

This is just a form letter,” Jules pointed out. “And as for the test, maybe she went in for a checkup. Women are supposed to do that once a year, right? She’d been in Kenya, and suddenly here she was going to this health clinic with Molly, so she figured, what the heck. Maybe this place gives pregnancy tests as part of their regular annual exam.” “Yeah,” Max said. “Maybe.” He didn’t sound convinced. “Okay. Let’s run with the worst-case scenario. She is pregnant. I know it’s not like her to have a one-night stand, but . . .” Jules said, but then stopped. His words were meant to help, but, Hey, good news—the woman you love may have gotten knocked up from a night of casual sex with a stranger were not going to provide a whole hell of a lot of comfort. It didn’t matter that the idea was less awful than the terrible alternative—that Paul Jimmo had continued to pressure Gina. And he hadn’t taken no for an answer. Which was obviously what Max was thinking, considering the way he was working to grind down his few remaining back teeth. “So,” Jules said. “Looks like our little talk didn’t exactly succeed at putting you in a better place.” It was clear, when Max didn’t respond, that he was concentrating on not leaping through the window and flying—using his rage as a form of propulsion, across the street and blasting a body-shaped hole in the wall of that building where Gina and Molly were being held prisoner—please, heavenly father, let them be in there. And Jules knew that if it turned out that Paul Jimmo had so much as touched Gina without her consent, Max would find his grave, dig up his body, bring him back to life, and then kill the son of a bitch all over again.

Every pregnancy results in roughly two years of lost menstruation. If you are a manufacturer of menstrual pads, this is bad for business. So you ought to know about, and be so happy about, the drop in babies per woman across the world. You ought to know and be happy too about the growth in the number of educated women working away from home. Because these developments have created an exploding market for your products over the last few decades among billions of menstruating women now living on Levels 2 and 3. But, as I realized when I attended an internal meeting at one of the world’s biggest manufacturers of sanitary wear, most Western manufacturers have completely missed this. Instead, when hunting for new customers they are often stuck dreaming up new needs among the 300 million menstruating women on Level 4. “What if we market an even thinner pad for bikinis? What about pads that are invisible, to wear under Lycra? How about one pad for each kind of outfit, each situation, each sport? Special pads for mountain climbers!” Ideally, all the pads are so small they need to be replaced several times a day. But like most rich consumer markets, the basic needs are already met, and producers fight in vain to create demand in ever-smaller segments. Meanwhile, on Levels 2 and 3, roughly 2 billion menstruating women have few alternatives to choose from. These women don’t wear Lycra and won’t spend money on ultrathin pads. They demand a low-cost pad that will be reliable throughout the day so they don’t have to change it when they are out at work. And when they find a product they like, they will probably stick to that brand for their whole lives and recommend it to their daughters.

I stopped typing and started having a conversation about the blog post with my boyfriend. He said he’d liked the part where the narrator had explained that, while she was disturbed by the revelation that the Internet writer had a girlfriend – because that meant he wasn’t the pure ethical person she’d perceived him to be via reading his literary criticism (which, !) –she was flattered and aroused that he was overcoming his principles in order to be with her. Keith said, “It’s like he can do no wrong. I thought that was nice.” I surprised myself by turning to him and shouting. “It’s a SLAVE MENTALITY. IT’S A SLAVE MENTALITY!!!” I tried to explain what I meant. I talked about how Ellen Willis had a theory that women didn’t know what their true sexuality was like, because they’d been conditioned to develop fantasies that enable them to act in a way that conforms to what men want from them, or what they think men want from them. And I thought about how Eileen Myles described the difference between having sex with men and having sex with women, how having sex with men was more about forcing yourself into what their idea of what sex was supposed to be. I told him that in my experience men do not often become suddenly charmed or intrigued by aspects of women that they have also perceived as off-putting or scary. Men, heterosexual men, don’t tend to make excuses for women and find reasons to admire them despite and even slightly because of their faults, unless their faults are cute little hole-in-the-stocking faults. Whereas women, heterosexual women, are capable of finding being ignored, being alternately worshiped and insulted, not to mention male pattern baldness, not just tolerable but erotic.

Shall I stop in to check on Bella before I go?” “Not dressed like that. You would give her palpitations if she knew you were going into danger for her benefit.” “Luckily, I am mostly immune to Bella’s powers and could cure such palpitations with a thought,” Gideon mused. Jacob raised a brow, taking the medic’s measure. He could not recall the last time he had heard the Ancient crack wise about anything. It was not a wholly unpleasant experience, and it amused the Enforcer. “I . . . am aware of what is occurring between you and Legna, as you know,” Jacob mentioned with casual quiet. “I am only recently Imprinted myself, but should you require—” He broke off, suddenly uncomfortable. “Of course, you probably know far more about Imprinting than I ever will.” He is reaching out to you. Legna’s soft encouragement made Gideon suddenly aware of that fact. It was one of those nuances he would have missed completely, rusty as he was with matters of friendship and how to relate better to others. “I am glad for the offer of any help you can provide,” Gideon said quickly. “In fact, I had wanted to ask you . . . something . . .” What did I want to ask him? he asked Legna urgently. I do not know! I did not tell you to engage him, just to graciously accept his offer. Oh. My apologies. Still, you are clever enough to think of something, are you not? Legna knew he was baiting her, so she laughed. Ask him why it is you seem to constantly irritate me. I will ask him no such thing, Magdelegna. Well then, you had better come up with an alternative, because that is the only suggestion I have. “Yes?” Jacob was encouraging neutrally, trying to be patient as the medic seemed to gather his thoughts. “Do you find that your mate tends to lecture you incessantly?” he asked finally. Jacob laughed out loud. “You know something, I can actually advise you about that, Gideon.” “Can you?” The medic actually sounded hopeful. “Give up. Now. While you still have your sanity. Arguing with her will get you nowhere. And, also, never ever ask questions that refer to the whys and wherefores of women, females, or any other feminine-based criticism. Otherwise you will only earn an argument at a higher decibel level. Oh, and one other thing.” Gideon cocked a brow in question. “All the rules I just gave you, as well as all the ones she lays down during the course of your relationship, can and will change at whim. So, as I see it, you can consider yourself just as lost as every other man on the planet. Good luck with it.” “That is not a very heartening thought,” Gideon said wryly, ignoring Legna’s giggle in his background thoughts.

This difference between Eastern and Western education can be traced to the disparity that divides Muslim immigrants from their children. Islamic cultures tend to establish people of high status as authorities whereas the authority in Western culture is reason itself. These alternative seats of authority permeate the mind, determining the moral outlook of whole societies. When authority is derived from position rather than reason, the act of questioning leadership is dangerous because it has the potential to upset the system. Dissention is reprimanded and obedience in rewarded. Correct and incorrect courses of action are assessed socially, not individually. A person’s virtue is thus determined by how well he meets social expectations, not by an individual determination of right and wrong. Thus positional authority yields a society that determines right and wrong based on honor and shame. On the other hand, when authority is derived from reason, questions are welcome because critical examination sharpens the very basis of authority. Each person is expected to criticially examine his own course of action. Correct and incorrect courses of action are assessed individually. A person’s virtue is determined by whether he does what he knows to be right and wrong. Rational authority creates a society which determines right and wrong based on innocence and guilt. Much of the West’s inability to understand the East stems from the paradigmatic schism between honor/ shame cultures and innocence/ guilt cultures. Of course, the matter is quite complex, and elements of both paradigms are present in both the East and the West. But the honor/ shame spectrum is the operative paradigm that drives the East and it is hard for Westerners to understand.

Most of this fixation was easy to explain. Brady was a midfield player, a passer, and Arsenal haven’t really had one since he left. It might surprise those who have a rudimentary grasp of the rules of the game to learn that a First Division football team can try to play football without a player who can pass the ball, but it no longer surprises the rest of us: passing went out of fashion just after silk scarves and just before inflatable bananas. Managers, coaches and therefore players now favour alternative methods of moving the ball from one part of the field to another, the chief of which is a sort of wall of muscle strung across the half-way line in order to deflect the ball in the general direction of the forwards. Most, indeed all, football fans regret this. I think I can speak for all of us when I say that we used to like passing, that we felt that on the whole it was a good thing. It was nice to watch, football’s prettiest accessory (a good player could pass to a team-mate we hadn’t seen, or find an angle we wouldn’t have thought of, so there was a pleasing geometry to it), but managers seemed to feel that it was a lot of trouble, and therefore stopped bothering to produce any players who could do it. There are still a couple of passers in England, but then, there are still a number of blacksmiths.

In airplane crashes and chemical industry accidents, in the infrequent but serious nuclear plant accidents, in the NASA Challenger and Columbia disasters, and in the British Petroleum gulf spill, a common finding is that lower-ranking employees had information that would have prevented or lessened the consequences of the accident, but either it was not passed up to higher levels, or it was ignored, or it was overridden. When I talk to senior managers, they always assure me that they are open, that they want to hear from their subordinates, and that they take the information seriously. However, when I talk to the subordinates in those same organizations, they tell me either they do not feel safe bringing bad news to their bosses or they’ve tried but never got any response or even acknowledgment, so they concluded that their input wasn’t welcome and gave up. Shockingly often, they settled for risky alternatives rather than upset their bosses with potentially bad news. When I look at what goes on in hospitals, in operating rooms, and in the health care system generally, I find the same problems of communication exist and that patients frequently pay the price. Nurses and technicians do not feel safe bringing negative information to doctors or correcting a doctor who is about to make a mistake. Doctors will argue that if the others were “professionals” they would speak up, but in many a hospital the nurses will tell you that doctors feel free to yell at nurses in a punishing way, which creates a climate where nurses will certainly not speak up. Doctors engage patients in one-way conversations in which they ask only enough questions to make a diagnosis and sometimes make misdiagnoses because they don’t ask enough questions before they begin to tell patients what they should do.

Cultural criticism always attacks the mass media. I don't think that makes sense. We should look more closely at the work of deformation that starts deeper down, especially because it involves so much demoralization. Something gets destroyed there that should not be destroyed under any circumstances - THE AWARENESS THAT KNOWLEDGE IS BORN OUT OF EUPHORIA AND THAT INTELLIGENCE IS A RELATIONSHIP OF THE HAPPY CONSCIOUSNESS WITH ITSELF. And that intelligence partly consists in the ability to find our own ways of overcoming the boredom that develops in an under-used brain. Across society as a whole, the most disturbing symptom is that people are no longer ambitious enough to plumb the limits of understanding within themselves. INTELLIGENCE IS THE LAST UTOPIAN POTENTIAL. THE ONLY TERRA INCOGNITA HUMANKIND STILL OWNS ARE THE GALAXIES OF THE BRAIN, THE MILKY WAYS OF INTELLIGENCE. And there is hardly any any convincing space travel in them. Incidentally, this internal astronautics is the only alternative to a consumerist perspective. It is the only thing that could explain to people in the future that their intelligence space is so immense that they can experiment with themselves for millennia without becoming exhausted. The really good news is that there is something breathtakingly great that is called intelligence and is uncharted. ARE YOU WILLING TO VOLUNTEER ?

So when you say that no religion is intrinsically peaceful or warlike, and that every scripture must be interpreted, I think you run into problems, because many of these texts aren’t all that elastic. They aren’t susceptible to just any interpretation, and they commit their adherents to specific beliefs and practices. You can’t say, for instance, that Islam recommends eating bacon and drinking alcohol. And even if you could find some way of reading the Qur’an that would permit those things, you can’t say that its central message is that a devout Muslim should consume as much bacon and alcohol as humanly possible. Nor can one say that the central message of Islam is pacifism. (However, one can say that about Jainism. All religions are not the same.) One simply cannot say that the central message of the Qur’an is respect for women as the moral and political equals of men. To the contrary, one can say that under Islam, the central message is that women are second-class citizens and the property of the men in their lives. I want to be clear that when I used terms such as “pretense” and “intellectual dishonesty” when we first met, I wasn’t casting judgment on you personally. Simply living with the moderate’s dilemma may be the only way forward, because the alternative would be to radically edit these books. I’m not such an idealist as to imagine that will happen.

Whatever the final cost of HS2, all those tens of billions could clearly buy lots of things more generally useful to society than a quicker ride to Birmingham. Then there is all the destruction of the countryside. A high-speed rail line offers nothing in the way of charm. It is a motorway for trains. It would create a permanent very noisy, hyper-visible scar across a great deal of classic British countryside, and disrupt and make miserable the lives of hundreds of thousands of people throughout its years of construction. If the outcome were something truly marvellous, then perhaps that would be a justifiable price to pay, but a fast train to Birmingham is never going to be marvellous. The best it can ever be is a fast train to Birmingham. Remarkably, the new line doesn’t hook up to most of the places people might reasonably want to go to. Passengers from the north who need to get to Heathrow will have to change trains at Old Oak Common, with all their luggage, and travel the last twelve miles on another service. Getting to Gatwick will be even harder. If they want to catch a train to Europe, they will have to get off at Euston station and make their way half a mile along the Euston Road to St Pancras. It has actually been suggested that travelators could be installed for that journey. Can you imagine travelling half a mile on travelators? Somebody find me the person who came up with that notion. I’ll get the horsewhip. Now here’s my idea. Why not keep the journey times the same but make the trains so comfortable and relaxing that people won’t want the trip to end? Instead, they could pass the time staring out the window at all the gleaming hospitals, schools, playing fields and gorgeously maintained countryside that the billions of saved pounds had paid for. Alternatively, you could just put a steam locomotive in front of the train, make all the seats inside wooden and have it run entirely by volunteers. People would come from all over the country to ride on it. In either case, if any money was left over, perhaps a little of it could be used to fit trains with toilets that don’t flush directly on to the tracks, so that when I sit on a platform at a place like Cambridge or Oxford glumly eating a WH Smith sandwich I don’t have to watch blackbirds fighting over tattered fragments of human waste and toilet paper. It is, let’s face it, hard enough to eat a WH Smith sandwich as it is.

Nazi persecution didn’t limit itself to race. Religion, national origin, alternative lifestyles, persons with disabilities—all were targets. How would you characterize the Slavs? Gypsies? Moors? All the lines get blurred. Even within Judaism, there are many races. There are Negro Jews in Ethiopia and Middle Eastern Jews in Iraq. There have been Jews in Japan since the 1860s. Poland was fractionally Jewish, but there were still three and a half million Jews living there in the 1930s.” “But still, today it all seems so incomprehensible.” Ben raised his eyebrows. “Incomprehensible because we’re Americans? Land of the free and home of the brave? Let’s not kid ourselves. We’ve authored our own chapters in the history of shame, periods where the world looked at us and shook its head. Early America built an economy based on slavery and it was firmly supported by law. Read the Supreme Court’s decision in Dred Scott. We trampled entire cultures of Native Americans. ‘No Irish Need Apply’ was written on factory gates in nineteenth-century New York.” Ben shook his head. “We’d like to think we’re beyond such hatred, but the fact is, we can never let our guard down. That’s why this case is so important. To you and to me. It’s another reminder of what can happen when evil is allowed to incubate. Find a reason to turn your nose up at a culture, to denigrate a people because they’re different, and it’s not such a giant leap from ethnic subjugation to ethnic slaughter.” Catherine

This is how we understand depressive psychosis today: as a bogging down in the demands of others-family job, the narrow horizon of daily duties. In such a bogging down the individual does not feel or see that he has alternatives, cannot imagine any choices or alternate ways of life, cannot release himself from the network of obligations even though these obligations no longer give him a sense of self-esteem, of primary value, of being a heroic contributor to world life even by doing his daily family and job duties. As I once speculated, the schizophrenic is not enough built into his world-what Kierkegaard has called the sickness of infinitude; the depressive, on the other hand, is built into his world too solidly, too overwhelmingly. Kierkegaard put it this way: But while one sort of despair plunges wildly into the infinite and loses itself, a second sort permits itself as it were to be defrauded by "the others." By seeing the multitude of men about it, by getting engaged in all sorts of worldly affairs, by becoming wise about how things go in this world, such a man forgets himself...does not dare to believe in himself, finds it too venturesome a thing to be himself, far easier and safer to be like the others, to become an imitation, a number, a cipher in the crowd. This is a superb characterization of the "culturally normal" man, the one who dares not stand up for his own meanings because this means too much danger, too much exposure. Better not to be oneself, better to live tucked into others, embedded in a safe framework of social and cultural obligations and duties. Again, too, this kind of characterization must be understood as being on a continuum, at the extreme end of which we find depressive psychosis. The depressed person is so afraid of being himself, so fearful of exerting his own individuality, of insisting on what might be his own meanings, his own conditions for living, that he seems literally stupid. He cannot seem to understand the situation he is in, cannot see beyond his own fears, cannot grasp why he has bogged down. Kierkegaard phrases it beautifully: If one will compare the tendency to run wild in possibility with the efforts of a child to enunciate words, the lack of possibility is like being dumb...for without possibility a man cannot, as it were, draw breath. This is precisely the condition of depression, that one can hardly breath or move. One of the unconscious tactics that the depressed person resorts to, to try to make sense out of his situation, is to see himself as immensely worthless and guilty. This is a marvelous "invention" really, because it allows him to move out of his condition of dumbness, and make some kind of conceptualization of his situation, some kind of sense out of it-even if he has to take full blame as the culprit who is causing so much needless misery to others. Could Kierkegaard have been referring to just such an imaginative tactic when he casually observed: Sometimes the inventiveness of the human imagination suffices to procure possibility....

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

And exactly how old are you, MacRieve?” “Twelve hundred, give or take.” She glanced back at him, as though gauging if he was jesting. When he raised his brows, she said, “Great Hekate, you’re a relic. Don’t you have a museum exhibit to be in somewhere?” He ignored her comments. “Another mystery—I dinna find a razor in your bag, but your legs and under your arms are smooth.” “I was lasered,” she said, then added, “I can hear your frown, Father Time,” surprising him because he was. She didn’t explain more, but he didn’t miss a beat. “Makes a man recall where else you’re so well groomed.” She shivered from a mere murmur in her ear. “I’m lookin’ forward tae touchin’ you there again.” “Ha! Why would you think that I would ever let you?” “I happen to ken that you’re a lusty one. And I’ve taken away your wee alternative. Tossed it into a river.” As she gasped, he said, “Took me a minute to figure out what it was—a minute more to believe you actually had it. Then imagining you using it? Had me in such a state, I could scarcely run without tripping over my own feet.” “You’re trying to embarrass me again. Give it up. I’m not going to be ashamed because I’m like every other girl my age.” “I doona want you to be ashamed—never in matters like that. And I ken you’re to turn immortal soon, know the need must be overwhelming. In fact, most females get confused by all their new lustiness,” he said. “Best to have a firm hand to guide them into immortal sex.” “And I’ll just bet that you’re happy to volunteer.” Making his tone aggrieved, he sighed, “If I must . . .

Being Willing to Ask for Help • I’ll ask for help whenever I need to. • I’ll remind myself that if I need something, most people will be glad to help if they can. • I’ll use clear, intimate communication to ask for what I want, explaining my feelings and the reasons for my request. • I’ll trust that most people will listen if I ask them to. Being Myself, Whether People Accept Me or Not • When I state my thoughts clearly and politely, without malice, I won’t try to control how people take it. • I won’t give more energy than I really have. • Instead of trying to please, I’ll give other people a true indication of how I feel. • I won’t volunteer for something if I think I’ll resent it later. • If someone says something I find offensive, I’ll offer an alternative viewpoint. I won’t try to change the other person’s mind; I just won’t let the statement go unremarked upon. Sustaining and Appreciating Emotional Connections • I’ll make a point of keeping in touch with special people I care about and returning their calls or electronic messages. • I’ll think of myself as a strong person who deserves to give and receive help from my community of friends. • Even when people aren’t saying the “right” thing, I’ll tune in to whether they’re trying to help me. If their effort makes me feel emotionally nurtured, I’ll express my gratitude. • When I’m irritated with someone, I’ll think about what I want to say that could improve our relationship. I’ll wait until I cool off and then ask if the other person is willing to listen to my feelings. Having Reasonable Expectations for Myself • I’ll keep in mind that being perfect isn’t always necessary. I’ll get stuff done rather than obsess over getting things done perfectly. • When I get tired, I’ll rest or do something different. My level of physical energy will tell me when I’ve been doing too much. I won’t wait for an accident or illness to make me stop. • When I make a mistake, I’ll chalk it up to being human. Even if I think I’ve anticipated everything, there will be outcomes I don’t expect. • I’ll remember that everyone is responsible for their own feelings and for expressing their needs clearly. Beyond common courtesy, it isn’t up to me to guess what others want.

The great majority of those who, like Frankl, were liberated from Nazi concentration camps chose to leave for other countries rather than return to their former homes, where far too many neighbors had turned murderous. But Viktor Frankl chose to stay in his native Vienna after being freed and became head of neurology at a main hospital in Vienna. The Austrians he lived among often perplexed Frankl by saying they did not know a thing about the horrors of the camps he had barely survived. For Frankl, though, this alibi seemed flimsy. These people, he felt, had chosen not to know. Another survivor of the Nazis, the social psychologist Ervin Staub, was saved from a certain death by Raoul Wallenberg, the diplomat who made Swedish passports for thousands of desperate Hungarians, keeping them safe from the Nazis. Staub studied cruelty and hatred, and he found one of the roots of such evil to be the turning away, choosing not to see or know, of bystanders. That not-knowing was read by perpetrators as a tacit approval. But if instead witnesses spoke up in protest of evil, Staub saw, it made such acts more difficult for the evildoers. For Frankl, the “not-knowing” he encountered in postwar Vienna was regarding the Nazi death camps scattered throughout that short-lived empire, and the obliviousness of Viennese citizens to the fate of their own neighbors who were imprisoned and died in those camps. The underlying motive for not-knowing, he points out, is to escape any sense of responsibility or guilt for those crimes. People in general, he saw, had been encouraged by their authoritarian rulers not to know—a fact of life today as well. That same plea of innocence, I had no idea, has contemporary resonance in the emergence of an intergenerational tension. Young people around the world are angry at older generations for leaving as a legacy to them a ruined planet, one where the momentum of environmental destruction will go on for decades, if not centuries. This environmental not-knowing has gone on for centuries, since the Industrial Revolution. Since then we have seen the invention of countless manufacturing platforms and processes, most all of which came to be in an era when we had no idea of their ecological impacts. Advances in science and technology are making ecological impacts more transparent, and so creating options that address the climate crisis and, hopefully, will be pursued across the globe and over generations. Such disruptive, truly “green” alternatives are one way to lessen the bleakness of Earth 2.0—the planet in future decades—a compelling fact of life for today’s young. Were Frankl with us today (he died in 1997), he would no doubt be pleased that so many of today’s younger people are choosing to know and are finding purpose and meaning in surfacing environmental facts and acting on them.

ESTABLISHING A DAILY MEDITATION First select a suitable space for your regular meditation. It can be wherever you can sit easily with minimal disturbance: a corner of your bedroom or any other quiet spot in your home. Place a meditation cushion or chair there for your use. Arrange what is around so that you are reminded of your meditative purpose, so that it feels like a sacred and peaceful space. You may wish to make a simple altar with a flower or sacred image, or place your favorite spiritual books there for a few moments of inspiring reading. Let yourself enjoy creating this space for yourself. Then select a regular time for practice that suits your schedule and temperament. If you are a morning person, experiment with a sitting before breakfast. If evening fits your temperament or schedule better, try that first. Begin with sitting ten or twenty minutes at a time. Later you can sit longer or more frequently. Daily meditation can become like bathing or toothbrushing. It can bring a regular cleansing and calming to your heart and mind. Find a posture on the chair or cushion in which you can easily sit erect without being rigid. Let your body be firmly planted on the earth, your hands resting easily, your heart soft, your eyes closed gently. At first feel your body and consciously soften any obvious tension. Let go of any habitual thoughts or plans. Bring your attention to feel the sensations of your breathing. Take a few deep breaths to sense where you can feel the breath most easily, as coolness or tingling in the nostrils or throat, as movement of the chest, or rise and fall of the belly. Then let your breath be natural. Feel the sensations of your natural breathing very carefully, relaxing into each breath as you feel it, noticing how the soft sensations of breathing come and go with the changing breath. After a few breaths your mind will probably wander. When you notice this, no matter how long or short a time you have been away, simply come back to the next breath. Before you return, you can mindfully acknowledge where you have gone with a soft word in the back of your mind, such as “thinking,” “wandering,” “hearing,” “itching.” After softly and silently naming to yourself where your attention has been, gently and directly return to feel the next breath. Later on in your meditation you will be able to work with the places your mind wanders to, but for initial training, one word of acknowledgment and a simple return to the breath is best. As you sit, let the breath change rhythms naturally, allowing it to be short, long, fast, slow, rough, or easy. Calm yourself by relaxing into the breath. When your breath becomes soft, let your attention become gentle and careful, as soft as the breath itself. Like training a puppy, gently bring yourself back a thousand times. Over weeks and months of this practice you will gradually learn to calm and center yourself using the breath. There will be many cycles in this process, stormy days alternating with clear days. Just stay with it. As you do, listening deeply, you will find the breath helping to connect and quiet your whole body and mind. Working with the breath is an excellent foundation for the other meditations presented in this book. After developing some calm and skills, and connecting with your breath, you can then extend your range of meditation to include healing and awareness of all the levels of your body and mind. You will discover how awareness of your breath can serve as a steady basis for all you do.

Ordinary unconsciousness is always linked in some way with denial of the Now. The Now, of course, also implies the here. Are you resisting your here and now? Some people would always rather be somewhere else. Their “here” is never good enough. Through self-observation, find out if that is the case in your life. Wherever you are, be there totally. If you find your here and now intolerable and it makes you unhappy, you have three options: remove yourself from the situation, change it, or accept it totally. If you want to take responsibility for your life, you must choose one of those three options, and you must choose now. Then accept the consequences. No excuses. No negativity. No psychic pollution. Keep your inner space clear. If you take any action — leaving or changing your situation — drop the negativity first, if at all possible. Action arising out of insight into what is required is more effective than action arising out of negativity. Any action is often better than no action, especially if you have been stuck in an unhappy situation for a long time. If it is a mistake, at least you learn something, in which case it’s no longer a mistake. If you remain stuck, you learn nothing. Is fear preventing you from taking action? Acknowledge the fear, watch it, take your attention into it, be fully present with it. Doing so cuts the link between the fear and your thinking. Don’t let the fear rise up into your mind. Use the power of the Now. Fear cannot prevail against it. If there is truly nothing that you can do to change your here and now, and you can’t remove yourself from the situation, then accept your here and now totally by dropping all inner resistance. The false, unhappy self that loves feeling miserable, resentful, or sorry for itself can then no longer survive. This is called surrender. Surrender is not weakness. There is great strength in it. Only a surrendered person has spiritual power. Through surrender, you will be free internally of the situation. You may then find that the situation changes without any effort on your part. In any case, you are free. Or is there something that you “should” be doing but are not doing it? Get up and do it now. Alternatively, completely accept your inactivity, laziness, or passivity at this moment, if that is your choice. Go into it fully. Enjoy it. Be as lazy or inactive as you can. If you go into it fully and consciously, you will soon come out of it. Or maybe you won’t. Either way, there is no inner conflict, no resistance, no negativity.

The federal government could make a Rolls Royce affordable for every American, but we would not be a richer country as a result. We would in fact be a much poorer country, because of all the vast resources transferred from other economic activities to subsidize an extravagant luxury. [...] To have politicians arbitrarily change the price tags, so that prices no longer represent the real costs, is to defeat the whole purpose [of an economy: to make trade-offs, with the prices of a market economy representing the costs of producing things]. Reality doesn't change when the government changes price tags. Talk about "bringing down health care costs" is not aimed at the costly legal environment in which medical science operates, or other sources of needless medical costs. It is aimed at price control, which hides costs rather than reducing them. [...] Whether in France during the 1790s, the Soviet Union after the Bolshevik revolution, or in newly independent African nations during the past generation, governments have imposed artificially low prices on food. In each case, this led to artificially low supplies of food and artificially high levels of hunger. People who complain about the "prohibitive" cost of housing, or of going to college, for example, fail to understand that the whole point of costs is to be prohibitive. [...] The idea [that "basic necessities" should be a "right"] certainly sounds nice. But the very fact that we can seriously entertain such a notion, as if we were God on the first day of creation, instead of mortals constrained by the universe we find in place, shows the utter unreality of failing to understand that we can only make choices among alternatives actually available. [...] Trade-offs [as opposed to solutions] remain inescapable, whether they are made through a market or through politics. The difference is that price tags present all the trade-offs simultaneously, while political 'affordability' policies arbitrarily fix on whatever is hot at the moment. That is why cities have been financing all kinds of boondoggles for years, while their bridges rusted and the roadways crumbled.

In every area of thought we must rely ultimately on our judgments, tested by reflection, subject to correction by the counterarguments of others, modified by the imagination and by comparison with alternatives. Antirealism is always a conjectural possibility: the question can always be posed, whether there is anything more to truth in a certain domain than our tendency to reach certain conclusions in this way, perhaps in convergence with others. Sometimes, as with grammar or etiquette, the answer is no. For that reason the intuitive conviction that a particular domain, like the physical world, or mathematics, or morality, or aesthetics, is one in which our judgments are attempts to respond to a kind of truth that is independent of them may be impossible to establish decisively. Yet it may be very robust all the same, and not unjustified. To be sure, there are competing subjectivist explanations of the appearance of mind-independence in the truth of moral and other value judgments. One of the things a sophisticated subjectivism allows us to say when we judge that infanticide is wrong is that it would be wrong even if none of us thought so, even though that second judgment too is still ultimately grounded in our responses. However, I find those quasi-realist, expressivist accounts of the ground of objectivity in moral judgments no more plausible than the subjectivist account of simpler value judgments. These epicycles are of the same kind as the original proposal: they deny that value judgments can be true in their own right, and this does not accord with what I believe to be the best overall understanding of our thought about value. There is no crucial experiment that will establish or refute realism about value. One ground for rejecting it, the type used by Hume, is simply question-begging: if it is supposed that objective moral truths can exist only if they are like other kinds of facts--physical, psychological, or logical--then it is clear that there aren't any. But the failure of this argument doesn't prove that there are objective moral truths. Positive support for realism can come only from the fruitfulness of evaluative and moral thought in producing results, including corrections of beliefs formerly widely held and the development of new and improved methods and arguments over time. The realist interpretation of what we are doing in thinking about these things can carry conviction only if it is a better account than the subjectivist or social-constructivist alternatives, and that is always going to be a comparative question and a matter of judgment, as it is about any other domain, whether it be mathematics or science or history or aesthetics.

Free spirits, the ambitious, ex-socialists, drug users, and sexual eccentrics often find an attractive political philosophy in libertarianism, the idea that individual freedom should be the sole rule of ethics and government. Libertarianism offers its believers a clear conscience to do things society presently restrains, like make more money, have more sex, or take more drugs. It promises a consistent formula for ethics, a rigorous framework for policy analysis, a foundation in American history, and the application of capitalist efficiencies to the whole of society. But while it contains substantial grains of truth, as a whole it is a seductive mistake. . . . The most fundamental problem with libertarianism is very simple: freedom, though a good thing, is simply not the only good thing in life. . . . Libertarians try to get around this fact that freedom is not the only good thing by trying to reduce all other goods to it through the concept of choice, claiming that everything that is good is so because we choose to partake of it. Therefore freedom, by giving us choice, supposedly embraces all other goods. But this violates common sense by denying that anything is good by nature, independently of whether we choose it. . . . So even if the libertarian principle of “an it harm none, do as thou wilt,” is true, it does not license the behavior libertarians claim. Consider pornography: libertarians say it should be permitted because if someone doesn’t like it, he can choose not to view it. But what he can’t do is choose not to live in a culture that has been vulgarized by it. . . . There is no need to embrace outright libertarianism just because we want a healthy portion of freedom, and the alternative to libertarianism is not the USSR, it is America’s traditional liberties. . . . Paradoxically, people exercise their freedom not to be libertarians. The political corollary of this is that since no electorate will support libertarianism, a libertarian government could never be achieved democratically but would have to be imposed by some kind of authoritarian state, which rather puts the lie to libertarians’ claim that under any other philosophy, busybodies who claim to know what’s best for other people impose their values on the rest of us. . . . Libertarians are also naïve about the range and perversity of human desires they propose to unleash. They can imagine nothing more threatening than a bit of Sunday-afternoon sadomasochism, followed by some recreational drug use and work on Monday. They assume that if people are given freedom, they will gravitate towards essentially bourgeois lives, but this takes for granted things like the deferral of gratification that were pounded into them as children without their being free to refuse. They forget that for much of the population, preaching maximum freedom merely results in drunkenness, drugs, failure to hold a job, and pregnancy out of wedlock. Society is dependent upon inculcated self-restraint if it is not to slide into barbarism, and libertarians attack this self-restraint. Ironically, this often results in internal restraints being replaced by the external restraints of police and prison, resulting in less freedom, not more. This contempt for self-restraint is emblematic of a deeper problem: libertarianism has a lot to say about freedom but little about learning to handle it. Freedom without judgment is dangerous at best, useless at worst. Yet libertarianism is philosophically incapable of evolving a theory of how to use freedom well because of its root dogma that all free choices are equal, which it cannot abandon except at the cost of admitting that there are other goods than freedom. Conservatives should know better.