Firm Belief Quotes

Be sure you put your feet in the right place, then stand firm.

Nothing is so firmly believed as that which we least know.

It is my firm belief that the best way to fix the world—a handyman’s dream, if ever there was one—is to fix yourself,

They weren't lying. They firmly believed it all. Which doesn't change the facts.

I don't hold with paddlin' with the occult," said Granny firmly. "Once you start paddlin' with the occult you start believing in spirits, and when you start believing in spirits you start believing in demons, and then before you know where you are you're believing in gods. And then you're in trouble." "But all them things exist," said Nanny Ogg. "That's no call to go around believing in them. It only encourages 'em.

Her firm belief was that things would be better in society if there was a periodic ‘social cleansing’ to eliminate those influences that are considered unsavory. She sounds like she’d be fun at parties,” the officer joked.

The only thing I have room for in this head of mine right now is the firm belief that fate absolutely exists. Fate…soul mates…time travel…you name it. It all exists. Because that’s what her kiss feels like. Existence.

First of all, let me assert my firm belief that the only thing we have to fear is fear itself - nameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance.

It is my firm belief that it is a mistake to hold firm beliefs

In pictures like these there are always empty shoes. It's the shoes that get to me. Sad, that innocent daily task - putting your shoes on your feet, in the firm belief that you'll be going somewhere.

[I]f you seek in every way to minimise my firm beliefs by your anti-feminist attacks, please recall that a small dagger or knife point can pierce a great, bulging sack and that a small fly can attack a great lion and speedily put him to flight.

What then is truth? A mobile army of metaphors, metonyms, and anthropomorphisms—in short, a sum of human relations which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins.

Consider a turkey that is fed every day. Every single feeding will firm up the bird’s belief that it is the general rule of life to be fed every day by friendly members of the human race “looking out for its best interests,” as a politician would say. On the afternoon of the Wednesday before Thanksgiving, something unexpected will happen to the turkey. It will incur a revision of belief.*

It is an odd thing, to lose faith in the beliefs you once held firmly. How strange it is to have carried your convictions like a set of keys, only to realize they will not open any doors.

The less he understands something, the more firmly he believes in it.

It was Aomame’s firm belief that the human body was a temple, to be kept as strong and beautiful and clean as possible, whatever one might enshrine there.

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

There's not a lot in this world as motivational as a firm belief in an unbending universal morality which just happens to place you on the side of the angels.

I looked at myself in the mirror. I looked awful, but I always look awful in the mirror. I keep myself going with the firm belief that my real face is much better looking.

She assured them,too, of her firm belief, that, at some brighter period, when the world should have grown ripe for it, in Heaven's own time, a new truth would be revealed, in order to stablish the whole relation between man and woman on a surer ground of mutual happiness.

That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man’s achievement must inevitably be buried beneath the débris of a universe in ruins—all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built.

Excellence is a habit acquired by continuous improvement on the little things you do with a firm belief that it's going to be better than before!

It is my firm belief that every once in a while, the universe will present you with a gift. It could be something very small and seemingly insignificant, but it will lead you down the right path. And usually, it’s when you least expect it.

Again, there were maidens who cherished the firm belief that he had come from the sea. Because within his breast could be heard the roaring of the sea. Because in the pupils of his eyes there lingered the mysterious and eternal horizon that the sea leaves as a keepsake deep in the eyes of all who are born at the seaside and forced to depart from it. Because his signs were sultry like the tidal breezes of full summer, fragrant with the smell of seaweed cast upon the shore.

My belief is firm in a law of compensation. The true rewards are ever in proportion to the labor and sacrifices made.

Not all of our heartless plans work as we intend; nor do all of our good intentions. We are where we are, and we can rarely predict where we will go, no matter how firm our beliefs.

However, I would like to point out that hard work alone will not bring success. The world is filled with people who have worked hard but have little to show for it. Something more than hard work is necessary: It is creative thinking and firm belief in your ability to execute your ideas. The successful people in history have succeeded through their thinking. Their hands were merely helpers to their brains.

...What I have denied and what my reason compels me to deny, is the existence of a Being throned above us as a god, directing our mundane affairs in detail, regarding us as individuals, punishing us, rewarding us as human judges might. When the churches learn to take this rational view of things, when they become true schools of ethics and stop teaching fables, they will be more effective than they are to-day... If they would turn all that ability to teaching this one thing – the fact that honesty is best, that selfishness and lies of any sort must surely fail to produce happiness – they would accomplish actual things. Religious faiths and creeds have greatly hampered our development. They have absorbed and wasted some fine intellects. That creeds are getting to be less and less important to the average mind with every passing year is a good sign, I think, although I do not wish to talk about what is commonly called theology. The criticisms which have been hurled at me have not worried me. A man cannot control his beliefs. If he is honest in his frank expression of them, that is all that can in justice be required of him. Professor Thomson and a thousand others do not in the least agree with me. His criticism of me, as I read it, charged that because I doubted the soul’s immortality, or ‘personality,’ as he called it, my mind must be abnormal, ‘pathological,’ in other, words, diseased... I try to say exactly what I honestly believe to be the truth, and more than that no man can do. I honestly believe that creedists have built up a mighty structure of inaccuracy, based, curiously, on those fundamental truths which I, with every honest man, must not alone admit but earnestly acclaim. I have been working on the same lines for many years. I have tried to go as far as possible toward the bottom of each subject I have studied. I have not reached my conclusions through study of traditions; I have reached them through the study of hard fact. I cannot see that unproved theories or sentiment should be permitted to have influence in the building of conviction upon matters so important. Science proves its theories or it rejects them. I have never seen the slightest scientific proof of the religious theories of heaven and hell, of future life for individuals, or of a personal God. I earnestly believe that I am right; I cannot help believing as I do... I cannot accept as final any theory which is not provable. The theories of the theologians cannot be proved. Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact. Some things are provable, some things disprovable, some things are doubtful. All the problems which perplex us, now, will, soon or late, be solved, and solved beyond a question through scientific investigation. The thing which most impresses me about theology is that it does not seem to be investigating. It seems to be asserting, merely, without actual study. ...Moral teaching is the thing we need most in this world, and many of these men could be great moral teachers if they would but give their whole time to it, and to scientific search for the rock-bottom truth, instead of wasting it upon expounding theories of theology which are not in the first place firmly based. What we need is search for fundamentals, not reiteration of traditions born in days when men knew even less than we do now. [Columbian Magazine interview]

Few things build a person up like affirmation. According to Webster’s New World Dictionary, Third College Edition (Simon and Schuster, 1991), the word affirm comes from ad firmare, which means “to make firm.” So when you affirm people, you make firm within them the things you see about them. Do that often enough, and the belief that solidifies within them will become stronger than the doubts they have about themselves.

... Have you ever reflected that posterity may not be the faultless dispenser of justice that we dream of? One consoles oneself for being insulted and denied, by reyling on the equity of the centuries to come; just as the faithful endure all the abominations of this earth in the firm belief of another life, in which each will be rewarded according to his deserts. But suppose Paradise exists no more for the artist than it does for the Catholic, suppose that future generations prolong the misunderstanding and prefer amiable little trifles to vigorous works! Ah! What a sell it would be, eh? To have led a convict's life - to have screwed oneself down to one's work - all for a mere delusion!... "Bah! What does it matter? Well, there's nothing hereafter. We are even madder than the fools who kill themselves for a woman. When the earth splits to pieces in space like a dry walnut, our works won't add one atom to its dust.

Still, Luce held firm to the belief that quiet and solitude were good for you, offering peace, or at least hope for peace.

All along, I kept this encouragement from Daisaku Ikeda close to my heart: “One thing is certain: The power of belief, the power of thought, will move reality in the direction of what we believe and conceive of it. If you really believe you can do something, you can. That is a fact. When you clearly envision the outcome of victory, engrave it upon your heart, and are firmly convinced that you will attain it, your brain makes every effort to realize the mental image you have created. And then, through your unceasing efforts, that victory is finally made a reality.

To put it in a rather vulgar way, I had been dreaming about love in the firm belief that I could not be loved, but at the final stage I had substituted desire for love and felt a sort of relief. But in the end I had understood that desire itself demanded for its fulfillment that I should forget about the conditions of my existence, and that I should abandon what for me constituted the only barrier to love, namely the belief that I could not be loved. I had always thought of desire as being something clearer than it really is, and I had not realized that it required people to see themselves in a slightly dreamlike, unreal way.

He read the veinings of a leaf, the pattern on a mushroom cap, and divined mysteries, relations, futures, possibilities: the magic of symbols, the foreshadowing of numbers and writing, the reduction of infinitudes and multiplicities to simplicity, to system, to concept. For all these ways of comprehending the world through the mind no doubt lay within him, nameless, unnamed, but not inconceivable, not beyond the bounds of presentiment, still in the germ, but essential to his nature, part of him, growing organically within him. And if we were to go still further back beyond this Rainmaker and his time which to us seems so early and primitive, if we were to go several thousand years further back into the past, wherever we found man we would still find - this is our firm belief - the mind of man, that mind which has no beginning and always has contained everything that it later produces.

Filled with rapture, his soul yearned for freedom, space, vastness. Over him the heavenly dome, full of quiet, shining stars, hung boundlessly. From the zenith to the horizon the still-dim Milky Way stretched its double strand. Night, fresh and quiet, almost unstirring, enveloped the earth. The white towers and golden domes of the church gleamed in the sapphire sky. The luxuriant autumn flowers in the flowerbeds near the house had fallen asleep until morning. The silence of the earth seemed to merge with the silence of the heavens, the mystery of the earth touched the mystery of the stars... Alyosha stood gazing and suddenly, as if he had been cut down, threw himself to the earth. He did not know why he was embracing it, he did not try to understand why he longed so irresistibly to kiss it, to kiss all of it, but he was kissing it, weeping, sobbing, and watering it with his tears, and he vowed ecstatically to love it, to love it unto ages of ages. "Water the earth with the tears of your joy, and love those tears...," rang in his soul. What was he weeping for? Oh, in his rapture he wept even for the stars that shone on him from the abyss, and "he was not ashamed of this ecstasy." It was as if threads from all those innumerable worlds of God all came together in his soul, and it was trembling all over, "touching other worlds." He wanted to forgive everyone and for everything, and to ask forgiveness, oh, not for himself! but for all and for everything, "as others are asking for me," rang again in his soul. But with each moment he felt clearly and almost tangibly something as firm and immovable as this heavenly vault descend into his soul. Some sort of idea, as it were, was coming to reign in his mind-now for the whole of his life and unto ages of ages. He fell to the earth a weak youth and rose up a fighter, steadfast for the rest of his life, and he knew it and felt it suddenly, in that very moment of his ecstasy. Never, never in all his life would Alyosha forget that moment. "Someone visited my soul in that hour," he would say afterwards, with firm belief in his words...

Henry shook his head, 'I was drunk,' he said, trying to sound both ashamed and firm in this belief. He remembered the rosebush incident very clearly, of course, but he knew that sneaking into the bedroom window of his fiancee's little sister wasn't something he wanted to explain to his father. Sometimes, Henry reflected, being taken for a perpetual drunk was sort of convenient.

We must stand firm between two kinds of madness: the belief that we can do anything; and the belief that we can do nothing.

The Prophet was the leader of the entire ummah, his every action an example, but when his grandson climbed his back, he had bent the rules, and what if it had been because it was more important to protect a child from pain than to be unwavering in principle? Maybe it was the exceptions we made for one another that brought God more pride than when we stood firm, maybe His heart opened when His creations opened their hearts to one another, and maybe that is why the boy was switched with the ram: so a father would not have to choose between his boy and his belief. There was another way. Amar was sure of it. He wanted them to find it together.

Like most people these days, I don’t overthink things. I’ll go along with whatever. No firm beliefs, no hang-ups. Just a lack of self-confidence tangled up in fatalistic resignation. Whatever the situation, nothing ever reaches me on an emotional level. Nothing’s important. Because I won’t let it be. I operate on mood alone. No regrets, no looking back. Before me, the world stretches out flat, smooth and featureless. Gentle and inconstant.

it is my firm belief that in life, you get, what you give!

It is my firm belief that the best way to fix the world—a handyman’s dream, if ever there was one—is to fix yourself. Anything else is presumptuous.

Let me first assert my firm belief that the only thing we have to fear is fear itself—nameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance.

It is my firm belief that magick can be utilized at almost any time if performed through one’s psychic faculties and willpower, as long as one has a firm understanding of the elements necessary.

We are fast moving into something, we are fast flung into something like asteroids cast into space by the death of a planet, we the people of earth are cast into space like burning asteroids and if we wish not to disintegrate into nothingness we must begin to now hold onto only the things that matter while letting go of all that doesn't. For when all of our dust and ice deteriorates into the cosmos we will be left only with ourselves and nothing else. So if you want to be there in the end, today is the day to start holding onto your children, holding onto your loved ones; onto those who share your soul. Harbor and anchor into your heart justice, truth, courage, bravery, belief, a firm vision, a steadfast and sound mind. Be the person of meaningful and valuable thoughts. Don't look to the left, don't look to the right; we simply don't have the time. Never be afraid of fear.

As a child, a teen, a young adult, I developed a firm belief in my solitude, the not-novel concept that we are each alone in the world. Some parts self-reliance, some parts self-protection, this belief offers a binary perspective - powerhouse or victim, complete responsibility or total divorcement, all in or out the door. Carried to its extreme, the idea gives license to the belief that one's own actions do not matter much; we traverse the world in our own bubbles, occasionally breaking through to one another but largely and ultimately alone.

Certain it is that a conviction, akin to religious feeling, of the rationality or intelligibility of the world lies behind all scientific work of a higher order.... This firm belief, a belief bound up with deep feeling, in a superior mind that reveals itself in the world of experience, represents my conception of God.

because I was asking the wrong damn question. Every challenge I’ve faced, it’s been What would Martin do? and I could never come up with a real answer. But if I go with Doc’s thinking—Who would Martin BE?—well, that’s easy: you’d be yourself. THE eminent MLK: nonviolent, not easily discouraged, and firm in your beliefs.

Though it has no intrinsic value – you cannot eat or drink a dollar bill – trust in the dollar and in the wisdom of the Federal Reserve is so firm that it is shared even by Islamic fundamentalists, Mexican drug lords and North Korean tyrants.

The mark of a moderate man is freedom from his own ideas. Tolerant like the sky, all-pervading like sunlight, firm like a mountain, supple like a tree in the wind, he has no destination in view and makes use of anything life happens to bring his way.

The Master does this consciously, and by the use of his Will, and attains a degree of Poise and Mental Firmness almost impossible of belief on the part of the masses who are swung backward and forward like a pendulum.

Christianity is more than just a belief; it is a life of discipline, a firm determination to live a life of prayer and contemplation, a life of self-denial and Christlikeness.

Divinity retains the appearance of insight, when in reality it celebrates ignorance. Its tenets are so much clay, and when the clay sets, it becomes dogma.

Let me show you firmness of my belief.

60so be patient, for God’s promise is true: do not let those with no firm beliefs discourage you.

Rochelle was a firm believer that books were the answer to everything—a belief that has never rubbed off on me, no matter how many novels she’s gifted me over the years.

is my firm belief that the best way to fix the world—a handyman’s dream, if ever there was one—is to fix yourself, as we discussed in Rule 6.

And the first thing I have got to say is, that for my own part I hold my master Don Quixote to be stark mad, though sometimes he says things that, to my mind, and indeed everybody's that listens to him, are so wise, and run in such a straight furrow, that Satan himself could not have said them better; but for all that, really, and beyond all question, it's my firm belief he is cracked.

I once again felt an odd flush of admiration for my partner's faith in a religion I had long ago abandoned. She doesn't advertise it or announce it at every turn, and she has nothing but scorn for the patriarchal hierarchy that runs the church, but she nevertheless holds firm to a belief in the religion and ritual with a quiet intensity that can't be shaken.

Alexander Graham Bell was said to have made the following entirely endearing remark soon after he had invented the telephone: ‘I do not think I am exaggerating the possibilities of this invention,’ he said, ‘when I tell you that it is my firm belief that one day there will be a telephone in every major town in America.

Language as putative science. - The significance of language for the evolution of culture lies in this, that mankind set up in language a separate world beside the other world, a place it took to be so firmly set that, standing upon it, it could lift the rest of the world off its hinges and make itself master of it. To the extent that man has for long ages believed in the concepts and names of things as in aeternae veritates he has appropriated to himself that pride by which he raised himself above the animal: he really thought that in language he possessed knowledge of the world. The sculptor of language was not so modest as to believe that he was only giving things designations, he conceived rather that with words he was expressing supreame knowledge of things; language is, in fact, the first stage of occupation with science. Here, too, it is the belief that the truth has been found out of which the mightiest sources of energy have flowed. A great deal later - only now - it dawns on men that in their belief in language they have propagated a tremendous error. Happily, it is too late for the evolution of reason, which depends on this belief, to be put back. - Logic too depends on presuppositions with which nothing in the real world corresponds, for example on the presupposition that there are identical things, that the same thing is identical at different points of time: but this science came into existence through the opposite belief (that such conditions do obtain in the real world). It is the same with mathematics, which would certainly not have come into existence if one had known from the beginning that there was in nature no exactly straight line, no real circle, no absolute magnitude.

I was of the firm belief that a home should feel like a home. Books should be read, couches should be sat on, kitchens should be used. A house wasn’t a museum; it was a tapestry of who we were and the lives we’d lived.

We consult astrology charts like the Babylonians, try to make our children into our own image with a firm hand like the Romans, elbow others to get a breath-quickening glimpse of the queen in her ritual procession, and confess to the priests and attend church. And we wonder why, with all this power capital drawn from so many sources, we are deeply anxious about the meaning of our lives. The reason is plain enough: none of these, nor all of them taken together, represents an integrated world conception into which we fit ourselves with pure belief and trust.

We believe in equality for all, and privileges for none. This is a belief that each American regardless of background has equal standing in the public forum, all of us. Because we believe this idea so firmly, we are an inclusive, rather than an exclusive party. Let everybody come.

Whether [new Protestant church movements] place their emphasis on new worship styles, expressions of the Holy Spirit’s power, evangelism to seekers, or Bible teaching, these so-called new movements still operate out of the fallacious assumption that the church belongs firmly in the town square, that is, at the heart of Western culture. And if they begin with this mistaken belief about their position in Western society, all their church planting, all their reproduction will simply mirror this misapprehension.

I am a firm believer in there being beauty in the contrast. In the light and the dark days. In the hope and the hurt. In the fire and in the ash. I am a firm believer in the fall and in the rise; in the sin and in the saving. I am a firm believer in the broken, the people who hold their pieces together with belief, who bandage their fear in faith. I am a firm believer in the souls who have always managed to protect their soft; who have always known, even when it ached the most, that their wounds were healing them, that the hardest parts of life were growing them from the inside. I am a firm believer in there being beauty in the contrast—you have not lived until you have died.

Mass beliefs in the power of outside authorities are firmly entrenched in your psyche; they are strong and old, and somewhat like a redwood forest they too can be felled very, very quickly, raising many questions about the truth of who you are and why you place your trust outside yourself.

As we go about living from day to day, it is almost inevitable that our faith will be challenged. We may at times find ourselves surrounded by others and yet standing in the minority or even standing alone concerning what is acceptable and what is not. Do we have the moral courage to stand firm for our beliefs, even if by so doing we must stand alone?

There are questions about my spiritual health – mildly spiritual; any suicidal thoughts – never; my sexual life – occasional wet dream. Belief in God? I wish they had an option saying ‘I wish’. I tick the square that says ‘firm believer’.

I thought about that while he made his next calls, while I kept on with the newsletters. I thought about it during Sunday service at Word of Life, and during study hours in my room, with the Viking Erin and her squeaky pink highlighter. What it meant to really believe in something—for real. Belief. The big dictionary in the Promise library said it meant something one accepts as true or real; a firmly held conviction or opinion. But even that definition, as short and simple as it was, confused me. True or real: Those were definite words; opinion and conviction just weren't—opinions wavered and changed and fluctuated with the person, the situation. And most troubling of all was the word accepts. Something one accepts. I was much better at excepting everything than accepting anything, at least anything for certain, for definite. That much I knew. That much I believed.

Apathy is unconditional surrender where we are driven into hiding by unrealistic fear, and firmly held there by the misinformed belief that we are helpless to do anything other than hide. Therefore, apathy survives solely on lies and can be completely abated by truth.

principle? Maybe it was the exceptions we made for one another that brought God more pride than when we stood firm, maybe His heart opened when His creations opened their hearts to one another, and maybe that is why the boy was switched with the ram: so a father would not have to choose between his boy and his belief. There was another way.

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

The usual touchstone of whether what someone asserts is mere persuasion or at least a subjective conviction, i.e., firm belief, is betting. Often someone pronounces his propositions with such confident and inflexible defiance that he seems to have entirely laid aside all concern for error. A bet disconcerts him. Sometimes he reveals that he is persuaded enough for one ducat but not for ten. For he would happily bet one, but at ten he suddenly becomes aware of what he had not previously noticed, namely that it is quite possible that he has erred.

Modernity, in contrast, is based on the firm belief that economic growth is not only possible, but absolutely essential... Modernity has turned 'more stuff' into a panacea applicable to almost all public and private problems, from religious fundamentalism through Third World authoritarianism down to a failed marriage... Economic growth has thus become the crucial juncture where almost all modern religions, ideologies and movements meet.

The belief that science proceeds from observation to theory is still so widely and so firmly held that my denial of it is often met with incredulity. I have even been suspected of being insincere- of denying what nobody in his senses would doubt. But in fact the belief that we can start with pure observation alone, without anything in the nature of a theory is absurd; as may be illustrated by the story of the man who dedicated his life to natural science, wrote down everything he could observe, and bequeathed his priceless collection of observations to the Royal Society to be used as evidence. This story should show us that though beetles may profitably be collected, observations may not. Twenty-five years ago I tried to bring home the same point to a group of physics students in Vienna by beginning a lecture with the following instructions : 'Take pencil and paper; carefully observe, and write down what you have observed!' They asked, of course, what I wanted them to observe. Clearly the instruction, 'Observe!' is absurd. (It is not even idiomatic, unless the object of the transitive verb can be taken as understood.) Observation is always selective. It needs a chosen object, a definite task, an interest, a point of view, a problem. And its description presupposes a descriptive language, with property words; it presupposes similarity and classification, which in their turn presuppose interests, points of view, and problems.

Followers of Jesus stake their claim on the firm belief that God will one day heal the planet of pain and death. Until that day arrives, the case against God must rely on incomplete evidence. We cannot really reconcile our pain-wracked world with a loving God because what we experience now is not the same as what God intends. Jesus himself prayed that God's will "be done, on earth as it is in heaven," a prayer that will not be fully answered until evil and suffering are finally defeated.

A firm belief that things were more likely than not to go wrong was another characteristic of Sir Gavin’s approach to life, induced no doubt by his own regrets. Indeed, he could not be entirely absolved from suspicion of rather enjoying the worst when it happened: at times almost of engineering disaster of a purely social kind.

Ethan was American, and so had a great capacity for indignation, forgiveness, and a firm belief in the powers of individual action. The Balkan people were not like that. They had failed, they had faltered, and they had been mistreated, lied to, robbed from, and forgotten. Outrage was for people who thought they could make a difference.

What shall I say to a faithless brother. The king of the damned is a poor judge of being. It is my firm belief that the best way to fix the world, a handyman's dream if ever there was one, is to fix yourself (as we discussed in rule 6). Anything else is presumptuous. Anything else risks harm stemming from your ignorance and lack of skill.

The theory of phlogiston was an inversion of the true nature of combustion. Removing phlogiston was in reality adding oxygen, while adding phlogiston was actually removing oxygen. The theory was a total misrepresentation of reality. Phlogiston did not even exist, and yet its existence was firmly believed and the theory adhered to rigidly for nearly one hundred years throughout the eighteenth century. ... As experimentation continued the properties of phlogiston became more bizarre and contradictory. But instead of questioning the existence of this mysterious substance it was made to serve more comprehensive purposes. ... For the skeptic or indeed to anyone prepared to step out of the circle of Darwinian belief, it is not hard to find inversions of common sense in modern evolutionary thought which are strikingly reminiscent of the mental gymnastics of the phlogiston chemists or the medieval astronomers. To the skeptic, the proposition that the genetic programmes of higher organisms, consisting of something close to a thousand million bits of information, equivalent to the sequence of letters in a small library of one thousand volumes, containing in encoded form countless thousands of intricate algorithms controlling, specifying and ordering the growth and development of billions and billions of cells into the form of a complex organism, were composed by a purely random process is simply an affront to reason. But to the Darwinist the idea is accepted without a ripple of doubt - the paradigm takes precedence!

Democracy changes its opinions from time to time, philosophy doesn't.

My belief is firm in a law of compensation. The true rewards are ever in proportion to the labour and sacrifices made

I firmly believe God is still in the business of miracles.

For once, engulf, not air, but hope. For once, breathe on, a firm belief!

Hold onto your creativity, that idealism that is rooted in some degree of innocence and a firm belief in something finer than the things we already have.

I soon developed myopia and a firm belief that people in books were not only more interesting but more real than people outside of books.

Your whole life will change when you learn you can be firm about your boundries, beliefs and choices and still remain calm, loving, compassionate, and kind. Do no harm. Take no shit.

let me assert my firm belief that the only thing we have to fear is fear itself—nameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance.

Nobody is at his best in the matter of explanations if a lady whom he knows to be possessed of a firm belief in the incurable weakness of his intellect is looking fixedly at him during the recital.

My friend, it is a firm belief of mine that if a gentleman is to secure the services of a London cab then he should certainly carry a carrot on his person. Why only tip the driver and not the horse?

The key to a thrilling life of being sensitive to the voice of God and immediately obeying Him is the firm belief that God’s plan for our lives is fundamentally better than anything we can dream up.

Active, persistent, and careful consideration of any belief or supposed form of knowledge in the light of the grounds that support it, and the further conclusions to which it tends, constitutes reflective thought… It is a conscious and voluntary effort to establish belief upon a firm basis of reasons.

That's what we've been taught, this is the underpinning of all European culture-this firm belief that there are no secrets that won't sooner or later come to light. Who was it that said it? Jesus? No, Pascal, I think it was… so naïve. But this faith has been nurtured for centuries; it has sprouted its own mythology: the cranes of Ibycus, manuscripts don't burn. An ontological faith in the fundamental knowability of every human deed. The certainty that, as they now teach journalism majors, you can find everything on the Internet. As if the Library of Alexandria never existed. Or the Pogruzhalsky arson, when the whole historical section of the Academy of Sciences' Public Library, more than six-hundred thousand volumes, including the Central Council archives from 1918, went up in flames. That was in the summer of 1964; Mom was pregnant with me already, and almost for an entire month afterward, as she made her way to work at the Lavra, she would get off the trolleybus when it got close to the university and take the subway the rest of the way: above ground, the stench from the site of the fire made her nauseous. Artem said there were early printed volumes and even chronicles in that section-our entire Middle Ages went up in smoke, almost all of the pre-Muscovite era. The arsonist was convicted after a widely publicized trial, and then was sent to work in Moldova's State Archives: the war went on. And we comforted ourselves with "manuscripts don't burn." Oh, but they do burn. And cannot be restored.

...[T]hose who care about their souls and do not subordinate them to the body dissociate themselves firmly from these others and refuse to accompany them on their haphazard journey; and, believing that it is wrong to oppose philosophy with her offer of liberation and purification, they turn and follow her wherever she leads...

the truly fundamental basis for the rise of the West was an extraordinary faith in reason and progress that was firmly rooted in Christian theology, in the belief that God is the rational creator of a rational universe.

I have been listening to dreadful insanity. It is Mr. Haden’s firm belief that a person not musical is fit for every sort of wickedness. I ventured to assert a little on the other side, but wished the cause in abler hands.

Sam looked at his master with approval, but also with surprise: there was a look in his face and a tone in his voice that he had not known before. It had always been a notion of his that the kindness of dear Mr. Frodo was of such a high degree that it must imply a fair measure of blindness. Of course, he also firmly held the incompatible belief that Mr. Frodo was the wisest person in the world (with the possible exception of Old Mr. Bilbo and of Gandalf).

This is preeminently the time to speak the truth, the whole truth, frankly and boldly. Nor need we shrink from honestly facing conditions in our country today. This great Nation will endure as it has endured, will revive and will prosper. So, first of all, let me assert my firm belief that the only thing we have to fear is fear itself—nameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance. In every dark hour of our national life a leadership of frankness and vigor has met with that understanding and support of the people themselves which is essential to victory. I am convinced that you will again give that support to leadership in these critical days.

The essence of the this-time-is-different syndrome is simple. It is rooted in the firmly held belief that financial crises are things that happen to other people in other countries at other times; crises do not happen to us, here and now.

But the heavy stroke which most of all distresses me is my dear Mother. I cannot overcome my too selfish sorrow, all her tenderness towards me, her care and anxiety for my welfare at all times, her watchfulness over my infant years, her advice and instruction in maturer age; all, all indear her memory to me, and highten my sorrow for her loss. At the same time I know a patient submission is my Duty. I will strive to obtain it! But the lenient hand of time alone can blunt the keen Edg of Sorrow. He who deignd to weep over a departed Friend, will surely forgive a sorrow which at all times desires to be bounded and restrained, by a firm Belief that a Being of infinite wisdom and unbounded Goodness, will carve out my portion in tender mercy towards me! Yea tho he slay me I will trust in him said holy Job. What tho his corrective Hand hath been streached against me; I will not murmer. Tho earthly comforts are taken away I will not repine, he who gave them has surely a right to limit their Duration, and has continued them to me much longer than deserved. I might have been striped of my children as many others have been. I might o! forbid it Heaven, I might have been left a solitary widow. Still I have many blessing left, many comforts to be thankfull for, and rejoice in. I am not left to mourn as one without hope. My dear parent knew in whom she had Believed...The violence of her disease soon weakned her so that she was unable to converse, but whenever she could speak, she testified her willingness to leave the world and an intire resignation to the Divine Will. She retaind her Senses to the last moment of her Existance, and departed the world with an easy tranquility, trusting in the merrits of a Redeamer," (p. 81 & 82).

It turns out that how you think about stress is also one of those core beliefs that can affect your health, happiness, and success. As we’ll see, your stress mindset shapes everything from the emotions you feel during a stressful situation to the way you cope with stressful events. That, in turn, can determine whether you thrive under stress or end up burned out and depressed. The good news is, even if you are firmly convinced that stress is harmful, you can still cultivate a mindset that helps you thrive.

James immediately agreed she should build her strength. He is firmly of the belief that a good walk can cure anything and was keen to point out that he doesn't agree with wrapping people up and sitting them in lounge chairs by the sea the moment they start to cough.

The beauty of a person is confidence whatever your race, color, creed, age, shape and size. The true presenter of yourself is not your outer fit, the color of skin, height or width it’s all about your confidence that reflects in the eyes of the people and electrifies them toward you which is your inner-glow, generates from the firm self-confidence making you glorified whatever is your field of career.

One solution is to avoid making any single aspect of your identity an overwhelming portion of who you are. In the words of investor Paul Graham, “keep your identity small.” The more you let a single belief define you, the less capable you are of adapting when life challenges you. If you tie everything up in being the point guard or the partner at the firm or whatever else, then the loss of that facet of your life will wreck you. If you’re a vegan and then develop a health condition that forces you to change your diet, you’ll have an identity crisis on your hands. When you cling too tightly to one identity, you become brittle. Lose that one thing and you lose yourself.

We can no longer rely on tradition, on consensus, on cultural habit, on unanimity of belief to give us our values. These agreed-upon traditions are all gone. Of course, we never should have rested on traditionas its failures must have proven to everyone by now-it never was a firm foundation. It was destroyed too easily by truth, by honesty, by the facts, by science, by simple, pragmatic, historical failure.

She assured them, too, of her firm belief, that, at some brighter period, when the world should have grown ripe for it, in Heaven’s own time, a new truth would be revealed, in order to establish the whole relation between man and woman on a surer ground of mutual happiness.

There is a pressing need for a liberalism in the North which is truly liberal, a liberalism that firmly believes in integration in its own community as well as in the Deep South. It is one thing to agree that the goal of integration is morally and legally right; it is another thing to commit oneself positively and actively to the ideal of integration—the former is intellectual assent, the latter is actual belief. These are days that demand practices to match professions. This is no day to pay lip service to integration; we must pay life service to it.

I strongly feel that it is only when there is a deep understanding of one's own religious beliefs and commitments that progress can be made in achieving true understanding and respect for the religious values and beliefs of others. Engaging in interfaith dialogue does not in any way mean undermining one's own faith or religious tradition. Indeed, interfaith dialogue is constructive only when people become firmly grounded in their own religious traditions and through that process gain a willingness to listen and respect the beliefs of other religions. (by Cilliers, Ch. 3, p. 48-49)

Any number of controlled studies have demonstrated that when people are presented with facts that contradict their firmly held beliefs, they tend to ignore the facts; even more perversely, a sizable percentage of people will become more confirmed in their beliefs the more contravening facts you present.

Deep, solemn optimism, it seems to me, should spring from this firm belief in the presence of God in the individual; not a remote, unapproachable governor of the universe, but a God who is very near every one of us, who is present not only in earth, sea and sky, but also in every pure and noble impulse of our hearts.

Polly belonged wholly to her time. Alert to its defects and dangers, she nevertheless had reached what she herself called an "adjustment," and she was very firm in her belief that without the attainment of a state of conscious harmony with the society in which he functioned, no individual could hope to accomplish much of anything

Sam looked at his master with approval, but also with surprise: there was a look in his face and a tone in his voice that he had not known before. It had always been a notion of his that the kindness of dear Mr. Frodo was of such a high degree that it must imply a fair measure of blindness. Of course, he also firmly held the incompatible belief that Mr. Frodo was the wisest person in the world (with the possible exception of Old Mr. Bilbo and of Gandalf). Gollum in his own way, and with much more excuse as his acquaintance was much briefer, may have made a similar mistake, confusing kindness and blindness. At any rate this speech abashed and terrified him.

am a firm believer in there being beauty in the contrast. In the light and the dark days. In the hope and the hurt. In the fire and in the ash. I am a firm believer in the fall and in the rise; in the sin and in the saving. I am a firm believer in the broken, the people who hold their pieces together with belief, who bandage their fear in faith. I am a firm believer in the souls who have always managed to protect their soft; who have always known, even when it ached the most, that their wounds were healing them, that the hardest parts of life were growing them from the inside. I am a firm believer in there being beauty in the contrast—you have not lived until you have died.

A sudden gust of wind made the branches outside shake and jitter. He couldn’t help imagining the long, bony fingers of the trees scraping against the glass. When he was a little kid, he’d had a firm belief in universally observed monster rules. He’d been sure, for example, that if he kept all parts of himself on the mattress and shrouded beneath blankets, if he kept his eyes closed, and if he pretended to be asleep, then he’d be safe. He didn’t know where he’d gotten the idea from. He did remember his mother saying he’d smother himself if he kept sleeping with his head under the comforter. Then one night—quite randomly—he fell asleep with his head above the covers like a normal person, and no monster got him. Over time he got spottier about observing his safety precautions, until he routinely slept with an arm dangling off the side of his bed and his feet kicked free of the sheets. But right then, at the sound of the wind, for one panicky moment, all he wanted was to burrow under the blankets and never come out. Tap. Tap.

Deep, solemn optimism, it seems to me, should spring from this firm belief in the presence of God in the individual; not a remote, unapproachable governor of the universe, but a God who is very near every one of us, who is present not only in earth, sea and sky, but also in every pure and noble impulse of our hearts, “the source and centre of all minds,

A skilful orator, when he wishes to stimulate warlike feeling, produces in his audience two layers of belief: a superficial layer, in which the power of the enemy is magnified so as to make great courage seem necessary, and a deeper layer, in which there is a firm conviction of victory. Both are embodied in such a slogan as ‘right will prevail over might’.

I don’t make our bed in the morning, standing firm on the adolescent belief that there’s no sense in doing something you’re just going to undo at the end of the day.

If you do not stand firm in your faith, you will not stand at all.

This outlook is based firmly on the belief in an intimate connection between the individual soul, called atman (or Jivatman), and the Supreme Soul, called Paramatman.

Every opinion, every belief and even every firm conviction and certainty is a leap of faith. We just have to sort out the useful ones.

For a migratory bird, there is one supreme truth, “Sky is the freedom.” If it enters into a room by accident, it tries to get out by flying upward. It keeps banging its head against the ceiling. It fails to find the door or windows because it firmly believes that freedom is upward, not sideways. Challenge your existing beliefs no matter how true they seem to you.

The difference between belief and trust can be monumental. We may believe in others, but do we really trust them? To firmly trust people means putting your own successes and health in their hands.

Although these attitudes are not universally held, they influence the way many Americans think about reproduction. Myths are more than made-up stories. They are also firmly held beliefs that represent and attempt to explain what we perceive to be the truth. They can become more credible than reality, holding fast even in the face of airtight statistics and rational argument to the contrary.

By holding a clear and firm intention and heightening our emotional energy, we have to create a new internal experience in our minds and bodies that’s greater than the past external experience. In other words, when we decide to create a new belief, the amplitude or energy of that choice must be high enough that it’s greater than the hardwired programs and emotional conditioning in the body.

To visualize this dance, the transparent components of the cell had to be coloured using a stain. As it happened, the stains that were best able to colour the chromosomes were acidic. Unfortunately, these stains tended to dissolve the mitochondria; their obsession with the nucleus meant that cytologists were simply dissolving the evidence. Other stains were ambivalent, colouring mitochondria only transiently, for the mitochondria themselves rendered the stain colourless. Their rather ghostly appearance and disappearance was scarcely conducive to firm belief. Finally Carl Benda demonstrated, in 1897, that mitochondria do have a corporeal existence in cells. He defined them as ‘granules, rods, or filaments in the cytoplasm of nearly all cells … which are destroyed by acids or fat solvents.’ His term, mitochondria (pronounced ‘my-toe-con-dree-uh’), was derived from the Greek mitos, meaning thread, and chondrin, meaning small grain. Although his name alone stood the test of time, it was then but one among many. Mitochondria have revelled in more than thirty magnificently obscure names, including chondriosomes, chromidia, chondriokonts, eclectosomes, histomeres, microsomes, plastosomes, polioplasma, and vibrioden.

When I asked the Reb, Why do bad things happen to good people?, he gave none of the standard answers. He quietly said, “No one knows.” I admired that. But when I asked if that ever shook his belief in God, he was firm. “I cannot waver,” he said. Well, you could, if you didn’t believe in something all-powerful. “An atheist,” he said. Yes. “And then I could explain why my prayers were not answered.” Right. He studied me carefully. He drew in his breath. “I had a doctor once who was an atheist. Did I ever tell you about him?” No. “This doctor, he liked to jab me and my beliefs. He used to schedule my appointments deliberately on Saturdays, so I would have to call the receptionist and explain why, because of my religion, that wouldn’t work.” Nice guy, I said. “Anyhow, one day, I read in the paper that his brother had died. So I made a condolence call.” After the way he treated you? “In this job,” the Reb said, “you don’t retaliate.” I laughed. “So I go to his house, and he sees me. I can tell he is upset. I tell him I am sorry for his loss. And he says, with an angry face, ‘I envy you.’ “‘Why do you envy me?’ I said. “‘Because when you lose someone you love, you can curse God. You can yell. You can blame him. You can demand to know why. But I don’t believe in God. I’m a doctor! And I couldn’t help my brother!’ “He was near tears. ‘Who do I blame?’ he kept asking me. ‘There is no God. I can only blame myself.’” The Reb’s face tightened, as if in pain. “That,” he said, softly, “is a terrible self-indictment.” Worse than an unanswered prayer? “Oh yes. It is far more comforting to think God listened and said no, than to think that nobody’s out there.

The hardships of the Civil War were forgotten. But we will never forget that each of us was motivated by the firm belief in the justice of the ideas proclaimed by Lenin’s Party in October 1917. British General Knox wrote to his government at that time that it was possible to crush a million-strong Bolshevik army, but when 150 million Russians did not want the whites, and wanted the Reds, it was futile helping the former.

Jobs obsessed over every aspect of the new building, from the overall concept to the tiniest detail regarding materials and construction. "Steve had this firm belief that the right kind of building can do great things for a culture," said Pixar's president Ed Catmull. Jobs controlled the creation of the building as if he were a director sweating each scene of a film. "The PIxar building was Steve's own movie," Lasseter said.

However, when a patient stands on the firm ground of religious belief, there can be no objection to making use of the therapeutic effect of his religious convictions and thereby drawing upon his spiritual resources.

Such, in outline, but even more purposeless, more void of meaning, is the world which Science presents for our belief. Amid such a world, if anywhere, our ideals henceforward must find a home. That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins--all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul's habitation henceforth be safely built.

Why are we still here, struggling to go on? We are now face to face with the truly Ultimate Ambiguity which is the human spirit. This is the most fascinating ambiguity of all: that as each of us grows up, the mark of our maturity is that we accept our mortality; and yet we persist in our search for immortality. We may believe it's all transient, even that it's all over; yet we believe a future. We believe. We emerge from a cinema after three hours of the most abject degeneracy in a film such as “La Dolce Vita”, and we emerge on wings, from the sheer creativity of it; we can fly on, to a future. And the same is true after witnessing the hopelessness of “Godot” in the theater, or after the aggressive violence of “The Rite of Spring” in the concert hall. Or even after listening to the bittersweet young cynicism of an album called “Revolver”, we have wings to fly on. We have to believe in that kind of creativity. I know I do. If I didn't, why would I be bothering to give these lectures? Certainly not to make a gratuitous announcement of the Apocalypse. There must be something in us, and in me, that makes me want to continue; and to teach is to believe in continuing. To share with you critical feelings about the past, to try to describe and assess the present—these actions by their very nature imply a firm belief in a future.

I don’t remember when I stopped noticing—stopped noticing every mirror, every window, every scale, every fast-food restaurant, every diet ad, every horrifying model. And I don’t remember when I stopped counting, or when I stopped caring what size my pants were, or when I started ordering what I wanted to eat and not what seemed “safe,” or when I could sit comfortably reading a book in my kitchen without noticing I was in my kitchen until I got hungry—or when I started just eating when I got hungry, instead of questioning it, obsessing about it, dithering and freaking out, as I’d done for nearly my whole life. I don’t remember exactly when recovery took hold, and went from being something I both fought and wanted, to being simply a way of life. A way of life that is, let me tell you, infinitely more peaceful, infinitely happier, and infinitely more free than life with an eating disorder. And I wouldn’t give up this life of freedom for the world. What I know is this: I chose recovery. It was a conscious decision, and not an easy one. That’s the common denominator among people I know who have recovered: they chose recovery, and they worked like hell for it, and they didn’t give up. Recovery isn’t easy, at first. It takes time. It takes more work, sometimes, than you think you’re willing to do. But it is worth every hard day, every tear, every terrified moment. It’s worth it, because the trade-off is this: you let go of your eating disorder, and you get back your life. There are a couple of things I had to keep in mind in early recovery. One was that I was going to recover, even though I didn’t feel “ready.” I realized I was never going to feel ready—I was just going to jump in and do it, ready or not, and I am deeply glad that I did. Another was that symptoms were not an option. Symptoms, as critically necessary and automatic as they feel, are ultimately a choice. You can choose to let the fallacy that you must use symptoms kill you, or you can choose not to use symptoms. Easier said than done? Of course. But it can be done. I had to keep at the forefront of my mind the reasons I wanted to recover so badly, and the biggest one was this: I couldn’t believe in what I was doing anymore. I couldn’t justify committing my life to self-destruction, to appearance, to size, to weight, to food, to obsession, to self-harm. And that was what I had been doing for so long—dedicating all my strength, passion, energy, and intelligence to the pursuit of a warped and vanishing ideal. I just couldn’t believe in it anymore. As scared as I was to recover, to recover fully, to let go of every last symptom, to rid myself of the familiar and comforting compulsions, I wanted to know who I was without the demon of my eating disorder inhabiting my body and mind. And it turned out that I was all right. It turned out it was all right with me to be human, to have hungers, to have needs, to take space. It turned out that I had a self, a voice, a whole range of values and beliefs and passions and goals beyond what I had allowed myself to see when I was sick. There was a person in there, under the thick ice of the illness, a person I found I could respect. Recovery takes time, patience, enormous effort, and strength. We all have those things. It’s a matter of choosing to use them to save our own lives—to survive—but beyond that, to thrive. If you are still teetering on the brink of illness, I invite you to step firmly onto the solid ground of health. Walk back toward the world. Gather strength as you go. Listen to your own inner voice, not the voice of the eating disorder—as you recover, your voice will get clearer and louder, and eventually the voice of the eating disorder will recede. Give it time. Don’t give up. Love yourself absolutely. Take back your life. The value of freedom cannot be overestimated. It’s there for the taking. Find your way toward it, and set yourself free.

Lots of people with dissociative disorders are so used to losing time that they don’t even notice it anymore. Switching and the coming and going are so normal for them, and the covering for a “bad memory” are just natural parts of the day. In fact, it can be so natural, that many people with DID/MPD are firmly convinced that they don’t lose any time at all. However, a close examination of that belief can usually prove otherwise, but that is not an uncommon initial assumption.

I was a true atheist then and I am an atheist now. It was not an easy task to face that ordeal. Beliefs make it easier to go through hardships, even make them pleasant. Man can find a strong support in God and an encouraging consolation in His Name. If you have no belief in Him, then there is no alternative but to depend upon yourself. It is not child’s play to stand firm on your feet amid storms and strong winds. In difficult times, vanity, if it remains, evaporates and man cannot find the courage to defy beliefs held in common esteem by the people. If he really revolts against such beliefs, we must conclude that it is not sheer vanity; he has some kind of extraordinary strength. This is exactly the situation now.

My belief is firm in a law of compensation. The true rewards are ever in proportion to the labor and sacrifices made. This is one of the reasons why I feel certain that of all my inventions, the magnifying transmitter will prove most important and valuable to future generations. I am prompted to this prediction, not so much by thoughts of the commercial and industrial revolution which it will surely bring about, but of the humanitarian consequences of the many achievements it makes possible.

All these beliefs around happiness are created and embedded in us from when we were young. Belief is a firmly held opinion. Beliefs are our motives in life, it’s the “why” for all we do. It is quite strong, and false beliefs are extremely dangerous.

Dr. Rush was firm in his belief that education, to be successful, must infuse the principles of Christianity throughout all of its academic disciplines. In fact, when he presented his plan for universal public education on March 28, 1787, he explained:

AS A child, a teen, a young adult, I developed a firm belief in my solitude, the not-novel concept that we are each alone in the world. Some parts self-reliance, some parts self-protection, this belief offers a binary perspective—powerhouse or victim, complete responsibility or total divorcement, all in or out the door. Carried to its extreme, the idea gives license to the belief that one’s own actions do not matter much; we traverse the world in our own bubbles, occasionally breaking through to one another but largely and ultimately alone. I

I felt I should respond in some emphatic way, declare a firm position, reach out a helping hand. My eventual murmur of “That’s terrible” didn’t seem nearly enough. Worse: I had a shameful desire to laugh, because the thing was so grotesque, as near-tragedies often are. Surely I lacked empathy, or even simple kindness. Owen must have felt so too, because after that evening he never came back. Or possibly he’d done what he’d wanted to do: dropped off his anguish, left it with me like a package, in the mistaken belief that I would know what to do with it.

To be a proper man meant to be a strong man, an outdoors man, but also a man of principle. It meant lack of bombast, a repudiation of shallowness and a core of quiet self-belief. It meant being slow to anger, but firm in conviction. Polworth, like Strike, had had to take his male role models where he could find them, because neither had a father who qualified as ‘proper’, and both boys had found in Edward Nancarrow a man worthy of admiration and emulation, whose approval meant more than any school teacher’s star and whose rebukes spurred a desire to do better,

Walking the path toward the unlimited life is crazy. To succeed you have to stand firm in the face of opposition. You have to trust yourself. And you have to do it while every fear, doubt, and limiting belief is exposed. You’re forced to face every inner demon you’ve spent your life hiding from.

About three-four years ago I was vacationing in Paris and I had a dream one night and in this dream I saw a full song: a guitar being played by this hands, a voice coming out from the ether, singing "baby, baby, I miss you." It led me to the firm belief, it reconfirmed my ideals that music comes from the universe. It doesn't come from us artists, the inspiration is out there. It comes from the ether, from collective consciousness and at best we are skilled presenters and it belongs to all of us. It's this most amazing feeling, this intuitive connection, that connects all beings on this planet

The question whether truth is necessary must get an answer in advance, the answer ‘yes’, and moreover this answer must be so firm that it takes the form of the statement, the belief, the conviction: ‘Nothing is more necessary than truth; and in relation to it everything else has only secondary value’.

Blind compassion is rooted in the belief that we are all doing the best that we can. When we are driven by blind compassion, we cut everyone far too much slack, making excuses for others’ behavior and making nice in situations that require a forceful “no,” an unmistakable voicing of displeasure, or a firm setting and maintaining of boundaries. These things can, and often should, be done out of love, but blind compassion keeps love too meek, sentenced to wearing a kind face. This is not the kindness of the Dalai Lama, which is rooted in courage, but rather a kindness rooted in fear, and not just the fear of confrontation, but also the fear of not coming across as a good or spiritual person. When we are engaged in blind compassion we rarely show any anger, for we not only believe that compassion has to be gentle, we are also frightened of upsetting anyone, especially to the point of their confronting us.

Up to the age of eight years, my character was weak and vacillating. I had neither courage or strength to form a firm resolve. My feelings came in waves and surges and vibrated unceasingly between extremes. My wishes were of consuming force and like the heads of the hydra, they multiplied. I was oppressed by thoughts of pain in life and death and religious fear. I was swayed by superstitious belief and lived in constant dread of the spirit of evil, of ghosts, and ogres and other unholy monsters of the dark. Then, all at once, there came a tremendous change which altered the course of my whole existence.

Doublethink means the power of holding two contradictory beliefs in one’s mind simultaneously, and accepting both of them. The Party intellectual knows in which direction his memories must be altered; he therefore knows that he is playing tricks with reality; but by the exercise of doublethink he also satisfies himself that reality is not violated. The process has to be conscious, or it would not be carried out with sufficient precision, but it also has to be unconscious, or it would bring with it a feeling of falsity and hence of guilt. Doublethink lies at the very heart of Ingsoc, since the essential act of the Party is to use conscious deception while retaining the firmness of purpose that goes with complete honesty. To tell deliberate lies while genuinely believing in them, to forget any fact that has become inconvenient, and then, when it becomes necessary again, to draw it back from oblivion for just so long as it is needed, to deny the existence of objective reality and all the while to take account of the reality which one denies—all this is indispensably necessary. Even in using the word doublethink it is necessary to exercise doublethink. For by using the word one admits that one is tampering with reality; by a fresh act of doublethink one erases this knowledge; and so on indefinitely, with the lie always one leap ahead of the truth. Ultimately it is by means of doublethink that the Party has been able—and may, for all we know, continue to be able for thousands of years—to arrest the course of history.

I have a firm belief in such things as, you know, the water, the Earth, the trees and sky. And I'm wondering, it is increasingly difficult to find those elements in nature, because it's nature I believe in rather than some spiritual thing. Interviewer: You're not a religious man? No. And I do suppose that science has taken, to a large extent and for a number of people, has taken the place of religion. Interviewer: What do you mean by that? That one can have more belief in scientific cures or scientific miracles than you do in God miracles. It's inevitable that we will eventually diffuse into nothingness . . .

My firm belief is that it's important to discover your own tremendous lack of potential. Life often contains the discovery that your place in humanity isn't quite what you thought it was. You find out that you weren't meant to be the lover of the thing you first loved. But it's not so bad. If you're lucky, you end up loving something else. When failure removes you from the wrong path, as wrenching as that feels, you want to be grateful. You're a little closer to where you should be. Even if you don't know where that is yet. Given the choice of any profession whatsoever, I would choose chess genius. I wasn't given that choice.

We tend to judge people’s honesty based on their demeanor. Well-spoken, confident people with a firm handshake who are friendly and engaging are seen as believable. Nervous, shifty, stammering, uncomfortable people who give windy, convoluted explanations aren’t. In a survey of attitudes toward deception conducted a few years ago, which involved thousands of people in fifty-eight countries around the world, 63 percent of those asked said the cue they most used to spot a liar was “gaze aversion.” We think liars in real life behave like liars would on Friends—telegraphing their internal states with squirming and darting eyes. This is—to put it mildly—nonsense. Liars don’t look away. But Levine’s point is that our stubborn belief in some set of nonverbal behaviors associated with deception explains the pattern he finds with his lying tapes. The people we all get right are the ones who match—whose level of truthfulness happens to correspond with the way they look.

There are different kinds of atheism. The most popular kind is “ontological” atheism, a firm denial that there is any creator or manager of the universe. There is “ethical” atheism, a firm conviction that, even if there is a creator/manager of the world, he does not run things in accordance with the human moral agenda, rewarding the good and punishing the wicked. There is “existential” atheism, a nervy assertion that even if there is a God, he has no authority to be the boss of my life. There is “agnostic” atheism, a cautious denial that claims that God’s existence can be neither proved nor disproved; this type of atheist ends up with behavior no different from that of the ontological atheist. There is “ignostic” atheism, another cautious denial, which claims that the word “God” is so confusing that it is meaningless; this belief, again, translates into the same behavior as the ontological atheist. There is “pragmatic” atheism, which regards God as irrelevant to ethical and successful living, and which views all discussions about God as a waste of time.

I have tried to resign myself, and to console myself; and that, I hope, I may have done imperfectly; but what I cannot firmly settle in my mind is, that the end will absolutely come. I hold her hand in mine, I hold her heart in mine, I see her love for me, alive in all its strength. I cannot shut out a pale lingering shadow of belief that she will be spared.

Hitler’s style of leadership functioned precisely because of the readiness of all his subordinates to accept his unique standing in the party, and their belief that such eccentricities of behaviour had simply to be taken on board in someone they saw as a political genius. ‘He always needs people who can translate his ideologies into reality so that they can be implemented,’ Pfeffer is reported as stating. Hitler’s way was, in fact, not to hand out streams of orders to shape important political decisions. Where possible, he avoided decisions. Rather, he laid out – often in his diffuse and opinionated fashion – his ideas at length and repeatedly. These provided the general guidelines and direction for policy-making. Others had to interpret from his comments how they thought he wanted them to act and ‘work towards’ his distant objectives. ‘If they could all work in this way,’ Hitler was reported as stating from time to time, ‘if they could all strive with firm, conscious tenacity towards a common, distant goal, then the ultimate goal must one day be achieved. That mistakes will be made is human. It is a pity. But that will be overcome if a common goal is constantly adopted as a guideline.’ This instinctive way of operating, embedded in Hitler’s social-Darwinist approach, not only unleashed ferocious competition among those in the party – later in the state – trying to reach the ‘correct’ interpretation of Hitler’s intentions. It also meant that Hitler, the unchallenged fount of ideological orthodoxy by this time, could always side with those who had come out on top in the relentless struggle going on below him, with those who had best proven that they were following the ‘right guidelines’. And since only Hitler could determine this, his power position was massively enhanced.

The sciences, pursued without any restraint and in a spirit of the blindest laissez faire, are shattering and dissolving all firmly held belief; the educated classes and states are being swept along by a hugely contemptible money economy. The world has never been more worldly, never poorer in love and goodness. The educated classes are no longer lighthouses or refuges in the midst of this turmoil of secularization; they themselves grow daily more restless, thoughtless and loveless. Everything, contemporary art and science included, serves the coming barbarism. The cultured man has degenerated to the greatest enemy of culture, for he wants lyingly to deny the existence of the universal sickness and thus obstructs the physicians.

What is the crux of secularism? It is that belief in an underlying or moral equality of humans implies that there is a sphere in which each should be free to make this or her own decisions, a sphere of conscience and free action. That belief is summarized in the central value of classical liberalism: the commitment to "equal liberty". Is this indifference or non-belief? Not at all. It rests on the firm belief that to be human means being a rational and moral agent, a free chooser with a responsibility of one's actions. It puts a premium on conscience rather than the "blind" following of rules ... This is also the central egalitarian moral insight of Christianity ... Enforced belief was, for Paul and many early Christians, a contradiction in terms

I am as firmly convinced that religions do harm as I am that they are untrue. The harm that is done by a religion is of two sorts, the one depending on the kind of belief which it is thought ought to be given to it, and the other upon the particular tenets believed. As regards the kind of belief: it is thought virtuous to have faith - that is to say, to have a conviction which cannot be shaken by contrary evidence. Or, if contrary evidence might induce doubt, it is held that contrary evidence must be suppressed. On such grounds the young are not allowed to hear arguments, in Russia, in favour of Capitalism, or, in America, in favour of Communism. This keeps the faith of both intact and ready for internecine war. The conviction that it is important to believe this or that, even if a free inquiry would not support the belief, is one which is common to almost all religions and which inspires all systems of State education. The consequence is that the minds of the young are stunted and are filled with fanatical hostility both to those who have other fanaticisms, and, even more virulently, to those who object to all fanaticisms.

Maybe it was the exceptions we made for one another that brought God more pride than when we stood firm, maybe His heart opened when His creations opened their hearts to one another, and maybe that is why the boy was switched with the ram: so a father would not have to choose between his boy and his belief. There was another way. Amar was sure of it. He wanted them to find it together.

By holding a clear and firm intention and heightening our emotional energy, we have to create a new internal experience in our minds and bodies that’s greater than the past external experience. In other words, when we decide to create a new belief, the amplitude or energy of that choice must be high enough that it’s greater than the hardwired programs and emotional conditioning in the body. To

I dispute the right of conservatives to be automatically complacent on these points. My own Marxist group took a consistently anti-Moscow line throughout the 'Cold War,' and was firm in its belief that that Soviet Union and its European empire could not last. Very few people believed that this was the case: The best known anti-Communist to advance the proposition was the great Robert Conquest, but he himself insists that part of the credit for such prescience goes to Orwell. More recently, a very exact prefiguration of the collapse of the USSR was offered by two German Marxists, one of them from the West (Hans Magnus Enzensberger) and one from the East (Rudolf Bahro, the accuracy of whose prediction was almost uncanny). I have never met an American conservative who has even heard of, let alone read, either of these authors.

The world,’ he said, ‘grows hourly more and more sceptical of all that lies beyond its own narrow radius; and our men of science foster the fatal tendency. They condemn as fable all that resists experiment. They reject as false all that cannot be brought to the test of the laboratory or the dissecting-room. Against what superstition have they waged so long and obstinate a war, as against the belief of apparitions? And yet what superstition has maintained its hold upon the minds of men so long and so firmly? Show me any fact in physics, in history, in archaeology, which is supported by testimony so wide and so various. Attested by all races of men, in all ages, and in all climates, by the soberest sages of antiquity, by the rudest savage of today, by the Christian, the Pagan, the Pantheist, the Materialist, this phenomenon is treated as a nursery tale by the philosophers of our century. Circumstantial evidence weighs with them as a feather in the balance. The comparison of causes with effects, however valuable in physical science, is put aside as worthless and unreliable. The evidence of competent witnesses, however conclusive in a court of justice, counts for nothing. He who pauses before he pronounces is condemned as a trifler. He who believes, is a dreamer or a fool.

An unknown but certainly significant proportion of the population has almost completely given up on learning. These people seldom, if ever engage in deliberate learning and see themselves as neither competent at it nor likely to enjoy it. The social and personal cost is enormous. Although negative self-images can be overcome, in the life of an individual they are extremely robust and powerfully self-reinforcing. Deficiency becomes identity: “I can’t learn French, I don’t have an ear for languages;” “I could never be a businessman, I don’t have a head for figures;”… If people believe firmly enough that they cannot do math, they will usually succeed in preventing themselves from doing whatever they recognize as math. The consequences of such self-sabotage is personal failure, and each failure reinforces the original belief. And such beliefs may be most insidious when held not only by individuals, but by our entire culture.

What you were supposed to hear when the record played backwards was the phrase wolf in white van. Nobody had a very firm idea of what that was supposed to mean, but they all agreed about what they were hearing: that it was a hellish picture to paint, and for young people to hear. Paul did ask what, exactly, it meant, and the guest talked about the symbol of the wolf in ancient cultures, but nothing got much clearer. It was a dark smudge of an idea shared among believers.

An important contributory factor to the loss of mental morale in the church has been a misguided conception of Christian charity. It has been assumed that the charitable man suppresses his views in the same way that he subordinates his personal interests. A wild fantasy has taken hold of many Christians. They have come to imagine that just as an unselfish man restrains himself from snatching another piece of cake, so too, he restrains himself from putting forward his point of view. And just as it is bad form to boast about your private possessions or loudly recapitulate your personal achievements, so too it is bad form announce what your convictions are. By analogy with that charity of the spirit which never asks or claims but always gives and gives again, we have manufactured a false "charity" of the mind, which never takes a stand, but continually yields ground. It is proper to give way to other people's interests: therefore it is proper to give way to other people's ideas. The damage done by this false deduction has been enormous. It is urgently necessary to clear the air on this matter. A man's religious convictions and understanding of the truth are not private possessions, in the sense that his suit and the contents of his brief case are private possessions. Your beliefs as a Christian are not yours in the sense that you have rights over them, either to tamper with them or to throw them away. Of course, the very fact that we view convictions as personal possessions is a symptom of the disappearance of the Christian mind. One of the crucial tasks in reconstituting the Christian mind will be to reestablish the status of objective truth as distinct from personal opinions. The sphere of the intellectual, the sphere of knowledge and understanding, is not a sphere in which the Christian gives ground, or even tolerates vagueness and confusion. There is no charity without clarity and firmness.

Knowing yourself goes far deeper than the adoption of a set of ideas or beliefs. Spiritual ideas and beliefs may at best be helpful pointers, but in themselves they rarely have the power to dislodge the more firmly established core concepts of who you think you are, which are part of the conditioning of the human mind. Knowing yourself deeply has nothing to do with whatever ideas are floating around in your mind. Knowing yourself is to be rooted in Being, instead of lost in your mind.

In a long and eventful life", the Doctor said eventually, "I have experienced nothing that I could not account for by the laws of physics, chemistry or biology. If a God or Gods exist, and I cannot rule out the possibility, then I can only presume that He, She or They take no active part in the lives of the many and various creatures that populate this extensive and wonderful universe of theirs". He picked a crumb of cheese from his plate and swallowed it. "In addition, I have seen countless races worship, countless Gods with attributes which are mutually incompatible, and each race believes itself to be following the one true faith. While I respect their beliefs, I would consider it arrogance for any race to try and impose their beliefs on me, and if I had a belief of my own then it would be equally arrogant of me to impose it on them. In short, sir, I am currently an agnostic, and by the time my life draws to its close, and I have travelled from one side of the universe to the other and seen every sight there is to see, I firmly expect to be an atheist".

myself to produce by will power a firm belief that my prayers for her recovery would be successful; and, as I thought, I achieved it. When nevertheless she died I shifted my ground and worked myself into a belief that there was to be a miracle. The interesting thing is that my disappointment produced no results beyond itself. The thing hadn’t worked, but I was used to things not working, and I thought no more about it. I think the truth is that the belief into which I had hypnotized myself was itself too irreligious for its failure to cause any religious revolution. I had approached God, or my idea of God, without love, without awe, even without fear. He was, in my mental picture of this miracle, to appear neither as Savior nor as Judge, but merely as a magician; and when He had done what was required of Him I supposed He would simply—well, go away. It never crossed my mind that the tremendous contact which I solicited should have any consequences beyond restoring the status quo. I imagine that a “faith” of this kind is often generated in children and that its disappointment is of no religious importance;

the challenges of our day-to-day existence are sustained reminders that our life of faith simply must have its center somewhere other than in our ability to hold it together in our minds. Life is a pounding surf that wears away our rock-solid certainty. The surf always wins. Slowly but surely. Eventually. It may be best to ride the waves rather than resist them. What are your one or two biggest obstacles to staying Christian? What are those roadblocks you keep running into? What are those issues that won’t go away and make you wonder why you keep on believing at all? These are questions I asked on a survey I gave on my blog in the summer of 2013. Nothing fancy. I just asked some questions and waited to see what would happen. In the days to come, I was overwhelmed with comments and e-mails from readers, many anonymous, with bracingly honest answers often expressed through the tears of relentless and unnerving personal suffering. I didn’t do a statistical analysis (who has the time, plus I don’t know how), but the responses fell into five categories.         1.        The Bible portrays God as violent, reactive, vengeful, bloodthirsty, immoral, mean, and petty.         2.        The Bible and science collide on too many things to think that the Bible has anything to say to us today about the big questions of life.         3.        In the face of injustice and heinous suffering in the world, God seems disinterested or perhaps unable to do anything about it.         4.        In our ever-shrinking world, it is very difficult to hold on to any notion that Christianity is the only path to God.         5.        Christians treat each other so badly and in such harmful ways that it calls into question the validity of Christianity—or even whether God exists. These five categories struck me as exactly right—at least, they match up with my experience. And I’d bet good money they resonate with a lot of us. All five categories have one big thing in common: “Faith in God no longer makes sense to me.” Understanding, correct thinking, knowing what you believe—these were once true of their faith, but no longer are. Because life happened. A faith that promises to provide firm answers and relieve our doubt is a faith that will not hold up to the challenges and tragedies of life. Only deep trust can hold up.

As soon as Russians feel the ground under their feet and are confident that they have reached firm ground, they are so delighted at reaching it that they rush at once to the furthest limit. Why is that? You are surprised at Pavlishtchev, and you put it down to madness on his part, or to simplicity. But it's not that! And Russian intensity in such cases is a surprise not to us only but to all Europe. If one of us turns Catholic, he is bound to become a Jesuit, and one of the most underground. If he becomes an atheist, he's sure to clamour for the extirpation of belief in God by force, that is, by the sword.

The idea persists that faith is a remnant of an ancient way of life, a way of knowing that asks for unthinking acceptance of a belief system or adherence to specific dogma. This may be the case for some spiritual traditions, but the Buddha insisted that his disciples investigate his teachings with the powers of reason, test them in the inner laboratory of meditation, and build their faith on a firm foundation of knowledge. As a result, faith in the Dharma implies faith in one's ability to recognize truth when it presents itself and to take responsibility for verifying it through analysis and meditative experience.

Changing our minds about things, especially deeply held personal and societal beliefs, is really hard. We live in a society that encourages firm and solidified opinions and values. We tend to set our opinions in stone and place them on our shelves as symbols of who we are. The problem with this is that stones can easily become idols. We attack people who change their minds, calling them a "flip flopper" and "inconsistent." Instead, we should honor and respect people who look at information and willing to learn and say, "Maybe I was wrong about this" instead of doubling down on an opinion simply because it's the one they've always held.

What did Herr Settembrini think of the term "illusion" - a state in which elements of dream and reality were blended in a way that was perhaps less foreign to nature than to our crude everyday thoughts? The secret of life was literally bottomless, and it was no wonder, then, that occasionally there rose up out of it illusions that - and so on and so forth, in our hero's amiably self-effacing and exceedingly easy manner. Herr Settembrini hauled him over the coals quite properly and managed to firm up his conscience at least temporarily, extracting something like a promise never again to participate in such horrors. "Pay attention," he demanded, "to the human being inside you, my good engineer. Trust its clear and and humane thoughts and abhor this wrenching of the brain, this intellectual swamp. Illusions? Secret of life? Caro mio! When the moral courage to decide and differentiate between fraud and reality begins to melt away, that marks the end of life itself, of formed opinions, of values, of any improving deed, and the corruptive process of moral skepticism begins its awful work." Man was the measure of all things, he added, Man had an inalienable right to make knowledgeable judgements about good and evil, about truth and the sham of lies, and woe anyone who dared confound his fellow-man's belief in that creative right.

Your doubt doesn’t exclude you from faith, no matter what you may have heard—it simply proves your humanness and His unfathomable Godness. But doubt doesn’t have to define you or rule you; rather, it can be the fuel for discussion, study, and prayer. In order to own your faith, you have to continue the conversation. You have to allow yourself to be wrong, to question and to be taught. As long as you remain unteachable, rigid in your disbelief and doubt, you will remain in limbo, unable to firmly stand on either your conviction or suspicion. But in either case, to own one or the other you must ultimately be owned by your belief. You are owned by your faith or doubt when you turn yourself over to it fully.

In order to change a belief or perception about yourself and your life, you have to make a decision with such firm intention that the choice carries an amplitude of energy that is greater than the hardwired programs in the brain and the emotional addiction in the body, and the body must respond to a new mind. When the choice creates a new inner experience that becomes greater than the past outer experience, it will rewrite the circuits in your brain and resignal your body emotionally. Since experiences create long-term memories, when the choice becomes an experience that you never forget, you are changed. Biologically, the past no longer exists. We could say that your body in that present moment is in a new future. Now

Professor Whitehead points out1 that centuries of belief in a God who combined ‘the personal energy of Jehovah’ with ‘the rationality of a Greek philosopher’ first produced that firm expectation of systematic order which rendered possible the birth of modern science. Men became scientific because they expected Law in Nature, and they expected Law in Nature because they believed in a Legislator. In most modern scientists this belief has died: it will be interesting to see how long their confidence in uniformity survives it. Two significant developments have already appeared—the hypothesis of a lawless sub-nature, and the surrender of the claim that science is true. We may be living nearer than we suppose to the end of the Scientific Age.

The general principles of science, such as the belief in the reign of law, and the belief that every event must have a cause, are as completely dependent upon the inductive principle as are the beliefs of daily life All such general principles are believed because mankind have found innumerable instances of their truth and no instances of their falsehood. But this affords no evidence for their truth in the future, unless the inductive principle is assumed. Thus all knowledge which, on a basis of experience tells us something about what is not experienced, is based upon a belief which experience can neither confirm nor confute, yet which, at least in its more concrete applications, appears to be as firmly rooted in us as many of the facts of experience.

…If death is real for anything, there is no life. Death denies life. But if there is reality in life, death is denied. No compromise in this is possible. There is either a god of fear or One of Love. The world attempts a thousand compromises, and will attempt a thousand more. Not one can be acceptable to God’s teachers, because not one could be acceptable to God. He did not make death because He did not make fear. Both are equally meaningless to Him.      The “reality” of death is firmly rooted in the belief that God’s Son is a body. And if God created bodies, death would indeed be real. But God would not be loving. There is no point at which the contrast between the perception of the real world and that of the world of illusions becomes more sharply evident.8

The passions also, the winds of life, would be useless, if not injurious, did the substance which composes our thinking being, after we have thought in vain, only become the support of vegetable life, and invigorate a cabbage, or blush in a rose. The appetites would answer every earthly purpose, and produce more moderate and permanent happiness. But the powers of the soul that are of little use here, and, probably, disturb our animal enjoyments, even while conscious dignity makes us glory in possessing them, prove that life is merely an education, a state of infancy, of which the only hopes worth cherishing should not be sacrificed. I mean, therefore to infer, that we ought to have a precise idea of what we wish to attain by education, for the immortality of the soul is contradicted by the actions of many people, who firmly profess the belief.

The significance of language for the evolution of culture lies in this, that in language mankind set up beside the world a separate world, a place it took to be so firmly set that, standing upon it, it could lift the rest of the world off its hinges and make itself master of it. To the extent that man has for long ages believed in the concepts and names of things as in aeternae veritates he has appropriated to himself that pride by which he raised himself above the animal: he really thought that in language he possessed knowledge of the world. The sculptor of language was not so modest as to believe that he was only giving things designations, he conceived rather that with words he was expressing supreme knowledge of things. [ . . . ] A great deal later—only now—it dawns on men that in their belief in language they have propagated a tremendous error.

Very interesting, Miracolina, but you’ve left out one thing.” “What?” “Your soul,” he says. “Who gets your soul?” “My soul,” she tells him with confidence, “goes to God.” “Hmm . . .” He strokes some graying whisker stubble. “So it goes to God, even if every part of your body is still alive?” Miracolina stands firm against his questioning. “I have a right to believe that, if I want to.” “True, true. One problem with that, though. You’re Catholic, isn’t that right?” “Yes.” “And you want to be unwound voluntarily.” “So?” “Well . . . if your soul leaves this world, then voluntary unwinding is no different from assisted suicide—and in the Catholic religion, suicide is a mortal sin. Which means that by your own beliefs, you’d be going to hell.” Then he leaves her to stew with an A-minus on her essay. Minus, she assumes, due to the eternal damnation of her soul.

Sometimes the best conversations between strangers allow the stranger to remain a stranger. We jump at the chance to judge strangers. We would never do that to ourselves, of course. We are nuanced and complex and enigmatic. But the stranger is easy. If I can convince you of one thing in this book, let it be this: Strangers are not easy. The issue with spies is not that there is something brilliant about them. It is that there is something wrong with us. You believe someone not because you have no doubts about them. Belief is not the absence of doubt. You believe someone because you don’t have enough doubts about them. Those who are not part of existing social hierarchies are free to blurt out inconvenient truths or question things the rest of us take for granted. The advantage to human beings lies in assuming that strangers are truthful. If you don’t begin in a state of trust, you can’t have meaningful social encounters. But remember, doubts are not the enemy of belief; they are its companion. Our strategies for dealing with strangers are deeply flawed, but they are also socially necessary. We tend to judge people’s honesty based on their demeanor. Well-spoken, confident people with a firm handshake who are friendly and engaging are seen as believable. Nervous, shifty, stammering, uncomfortable people who give windy, convoluted explanations aren’t. We do not understand the importance of the context in which the stranger is operating. When you confront the stranger, you have to ask yourself where and when you’re confronting the stranger—because those two things powerfully influence your interpretation of who the stranger is. Don’t look at the stranger and jump to conclusions. Look at the stranger’s world.

And according to Martin Luther, there are two ways of believing. In the first place I may have faith concerning God. This is the case when I hold to be true what is said concerning God. Such faith is on the same level with the assent I give to statements concerning the Turk, the devil and hell. A faith of this kind should be called knowledge or information rather than faith. In the second place there is faith in. Such faith is mine when I not only hold to be true what is said concerning God, but when I put my trust in him in such a way as to enter into personal relations with him, believing firmly that I shall find him to be and to do as I have been taught. . . . The word in is well chosen and deserving of due attention. We do not say, I believe God the Father or concerning God the Father, but in God the Father, in Jesus Christ, and in the Holy Spirit.3 Jonathan

It was always right in front of me. The fear was there in the extravagant boys of my neighborhood, in their large rings and medallions, their big puffy coats and full-length fur-collared leathers, which was their armor against the world. They would stand on the corner of Gwynn Oak and Liberty, or Cold Spring and Park Heights, or outside Mondawmin Mall, with their hands dipped in Russell sweats, I think back on those boys now and all I see is fear, and all I see is them girding themselves against the ghosts of the bad old days when the Mississippi mob gathered 'round their grandfathers so that the branches of the black body might be torched, then cut away. The fear lived on in their practiced bop, their slouching denim, their big T-shirts, the calculated angle of their baseball caps, a catalog of behaviors and garments enlisted to inspire the belief that these boys were in firm possession of everything they desired.

April 20 MORNING “That through death He might destroy him that had the power of death.” — Hebrews 2:14 O child of God, death hath lost its sting, because the devil’s power over it is destroyed. Then cease to fear dying. Ask grace from God the Holy Ghost, that by an intimate knowledge and a firm belief of thy Redeemer’s death, thou mayst be strengthened for that dread hour. Living near the cross of Calvary thou mayst think of death with pleasure, and welcome it when it comes with intense delight. It is sweet to die in the Lord: it is a covenant-blessing to sleep in Jesus. Death is no longer banishment, it is a return from exile, a going home to the many mansions where the loved ones already dwell. The distance between glorified spirits in heaven and militant saints on earth seems great; but it is not so. We are not far from home — a moment will bring us there. The sail is spread; the soul is launched upon the deep. How long will be its voyage? How many wearying winds must beat upon the sail ere it shall be reefed in the port of peace? How long shall that soul be tossed upon the waves before it comes to that sea which knows no storm? Listen to the answer, “Absent from the body, present with the Lord.” Yon ship has just departed, but it is already at its haven. It did but spread its sail and it was there. Like that ship of old, upon the Lake of Galilee, a storm had tossed it, but Jesus said, “Peace, be still,” and immediately it came to land. Think not that a long period intervenes between the instant of death and the eternity of glory. When the eyes close on earth they open in heaven. The horses of fire are not an instant on the road. Then, O child of God, what is there for thee to fear in death, seeing that through the death of thy Lord its curse and sting are destroyed? and now it is but a Jacob’s ladder whose foot is in the dark grave, but its top reaches to glory everlasting.

It therefore becomes the duty of every one who fights in the ranks of Freethought, and who ventures to attack the dogmas of the Churches, and to strike down the superstitions which enslave men's intellect, to beware how he uproots sanctions of morality which he is too weak to replace, or how, before he is prepared with better ones, he removes the barriers which do yet, however poorly, to some extent check vice and repress crime.... That which touches morality touches the heart of society; a high and pure morality is the life-blood of humanity; mistakes in belief are inevitable, and are of little moment; mistakes in life destroy happiness, and their destructive consequences spread far and wide. It is, then, a very important question whether we, who are endeavouring to take away from the world the authority on which has hitherto been based all its morality, can offer a new and firm ground whereupon may safely be built up the fair edifice of a noble life.

Other animals are exceptionally good at identifying and reacting to predators, rivals and friends. They never act as if they believe that rivers or trees are inhabited by spirits who are watching. In all these ways, other animals continually demonstrate their working knowledge that they live in a world brimming with other minds as well as their knowledge of those minds' boundaries. their understanding seems more acute, pragmatic, and frankly, better than ours at distinguishing real from fake. So, I wonder, do humans really have a better developed Theory of Mind than other animals? ...Children talk to dolls for years, half believing or firmly believing that the doll hears and feels and is a worthy confidante. Many adults pray to statues, fervently believing that they're listening. ...All of this indicates a common human inability to distinguish conscious minds from inanimate objects, and evidence from nonsense. Children often talk to a fully imaginary friends whom they believe listens and has thoughts. Monotheism might be the adult version. ...In the world's most technologically advanced, most informed societies, a majority people take it for granted that disembodied spirits are watching, judging, and acting on them. Most leaders of modern nations trust that a Sky-God can be asked to protect their nation during disasters and conflicts with other nations. All of this is theory of mind gone wild, like an unguided fire hose spraying the whole universe with presumed consciousness. Humans' "superior" Theory of Mind is in part pathology. The oft repeated line "humans are rational beings" is probably our most half-true assertion about ourselves. There is in nature an overriding sanity and often in humankind an undermining insanity. We, among all animals, are most frequently irrational, distortional, delusional, and worried. Yet, I also wonder, is our pathological ability to generate false beliefs...also the very root of human creativity?

But unlike naïve Marxians, we do not believe that economic interests alone drive change. Change is often affected by the evolution of ideas, and particularly of overarching beliefs.54 Once the Enlightenment notion that “all men are created equal” was accepted (however that idea came to be accepted, whatever the drivers), it was no surprise that it evolved in directions that brought within its ambit women and slaves. Given these beliefs, it would be hard to preserve the slavery system, in spite of the economic interests in preserving slavery—and even though motivated interests may have played a role in the creation and spread of the racial “construct” in the first place.55 The uber-ideology of the Enlightenment—the questioning of authority and the belief in meritocracy, the notion that change is possible and desirable, the respect extended to science and technology—have created preconditions that are favorable to the creation of a learning society and to learning institutions (firms)

Briefly, then, we dismiss the two opposite dangers of bigotry and fanaticism, bigotry which is a too great vagueness and fanaticism which is a too great concentration. We say that the cure for the bigot is belief; we say that the cure for the idealist is ideas. To know the best theories of existence and to choose the best from them (that is, to the best of our own strong conviction) appears to us the proper way to be neither bigot nor fanatic, but something more firm than a bigot and more terrible than a fanatic, a man with a definite opinion. But that definite opinion must in this view begin with the basic matters of human thought, and these must not be dismissed as irrelevant, as religion, for instance, is too often in our days dismissed as irrelevant. Even if we think religion insoluble, we cannot think it irrelevant. Even if we ourselves have no view of the ultimate verities, we must feel that wherever such a view exists in a man it must be more important than anything else in him.

The more you know, the more you think you don’t. The more you don’t know, the more you think you do. Any social phenomenon is difficult to generalize. Its causes are embedded in a complex web of history, culture, politics, and economics. If someone explains a social phenomenon in simple terms, he is either an expert or a fool. The biggest obstacle to learning is pretending to know even when you don’t. It is better to admit you don’t know something; if you pretend, you have to act as if you knew all along. It is easier to learn when you set aside your pride and are honest. The compassionate gaze of the wounded soul is more beautiful than the naive smile of the inexperienced youth. The determination to convince someone might stem from being not completely convinced yourself. I do not go around trying to convince people that I am a man. Wear confidence. It is the height of fashion. When we hold too firmly to our beliefs, we risk being blind to reality and seeing only what conforms to our beliefs.

The recollection of past pleasure may become pain—’ ‘It does,’ interposed the other. ‘Well; it does. To remember happiness which cannot be restored, is pain, but of a softened kind. Our recollections are unfortunately mingled with much that we deplore, and with many actions which we bitterly repent; still in the most chequered life I firmly think there are so many little rays of sunshine to look back upon, that I do not believe any mortal (unless he had put himself without the pale of hope) would deliberately drain a goblet of the waters of Lethe, if he had it in his power.’ ‘Possibly you are correct in that belief,’ said the grey-haired gentleman after a short reflection. ‘I am inclined to think you are.’ ‘Why, then,’ replied the other, ‘the good in this state of existence preponderates over the bad, let miscalled philosophers tell us what they will. If our affections be tried, our affections are our consolation and comfort; and memory, however sad, is the best and purest link between this world and a better.

However, this sceptic had one fanaticism. This fanaticism was neither a dogma, nor an idea, nor an art, nor a science; it was a man: Enjolras. Grantaire admired, loved, and venerated Enjolras. To whom did this anarchical scoffer unite himself in this phalanx of absolute minds? To the most absolute. In what manner had Enjolras subjugated him? By Free eBooks at Planet eBook.com 1119 his ideas? No. By his character. A phenomenon which is often observable. A sceptic who adheres to a believer is as simple as the law of complementary colors. That which we lack attracts us. No one loves the light like the blind man. The dwarf adores the drum-major. The toad always has his eyes fixed on heaven. Why? In order to watch the bird in its flight. Grantaire, in whom writhed doubt, loved to watch faith soar in Enjolras. He had need of Enjolras. That chaste, healthy, firm, upright, hard, candid nature charmed him, without his being clearly aware of it, and without the idea of explaining it to himself having occurred to him. He admired his opposite by instinct. His soft, yielding, dislocated, sickly, shapeless ideas attached themselves to Enjolras as to a spinal column. His moral backbone leaned on that firmness. Grantaire in the presence of Enjolras became some one once more. He was, himself, moreover, composed of two elements, which were, to all appearance, incompatible. He was ironical and cordial. His indifference loved. His mind could get along without belief, but his heart could not get along without friendship. A profound contradiction; for an affection is a conviction. His nature was thus constituted. There are men who seem to be born to be the reverse, the obverse, the wrong side. They are Pollux, Patrocles, Nisus, Eudamidas, Ephestion, Pechmeja. They only exist on condition that they are backed up with another man; their name is a sequel, and is only written preceded by the conjunction and; and their existence is not their own; it is the other side of an existence which is not theirs. Grantaire was one of these men. He was the obverse of Enjolras

The fundamental thing is that everyone wants a happy, successful life. This is not only our goal but our legitimate right as well. The question then arises, how do we achieve this happy life? It seems that in these modern times, when technology and material facilities are so well developed and freely available, we get the idea that material things are the ultimate factor in the satisfaction of our desires and the fulfillment of our goals. Thus, we have too much expectation of material things and put too much trust in them; our strong materialistic beliefs give us false hope in that which truly lacks a firm basis. As a result, we neglect our inner values and state of mind. By relying so much on external things to make our lives meaningful, we move further away from basic human values. Of course, material development is essential and very useful, but it is wrong to expect that all our problems can be solved through external means. When material and spiritual development are combined, however, we can achieve our goal of a happy life.

And yet I will exert special effort to the end that they who lend ready and open ears to God’s Word may have a firm standing ground. Here, indeed, if anywhere in the secret mysteries of Scripture, we ought to play the philosopher soberly and with great moderation; let us use great caution that neither our thoughts nor our speech go beyond the limits to which the Word of God itself extends. For how can the human mind measure off the measureless essence of God according to its own little measure, a mind as yet unable to establish for certain the nature of the sun’s body, though men’s eyes daily gaze upon it? Indeed, how can the mind by its own leading come to search out God’s essence when it cannot even get to its own? Let us then willingly leave to God the knowledge of himself. For, as Hilary (of Poitiers) says, he is the one fit witness to himself, and is not known except through himself. But we shall be “leaving it to him” if we conceive him to be as he reveals himself to us, without inquiring about him elsewhere than from his Word. John Calvin, Institutes of the Christian Religion, I:XIII:21.

Mr Plornish to the Marshalsea College. Previous to his son-in-law's difficulties coming to that head, Old Nandy (he was always so called in his legal Retreat, but he was Old Mr Nandy among the Bleeding Hearts) had sat in a corner of the Plornish fireside, and taken his bite and sup out of the Plornish cupboard. He still hoped to resume that domestic position when Fortune should smile upon his son-in-law; in the meantime, while she preserved an immovable countenance, he was, and resolved to remain, one of these little old men in a grove of little old men with a community of flavour. But no poverty in him, and no coat on him that never was the mode, and no Old Men's Ward for his dwelling-place, could quench his daughter's admiration. Mrs Plornish was as proud of her father's talents as she could possibly have been if they had made him Lord Chancellor. She had as firm a belief in the sweetness and propriety of his manners as she could possibly have had if he had been Lord Chamberlain. The poor little old man knew some pale and vapid little songs, long out of date, about Chloe, and Phyllis, and Strephon being wounded by the son of Venus; and for Mrs Plornish

This book is not specifically addressed to Christians who are firmly established in their faith and have nothing more to learn about its beliefs. It is written for the waverers, both inside and outside; that is to say for those who, instead of giving themselves wholly to the Church, either hesitate on its threshold or turn away in the hope of going beyond it. As a result of changes which, over the last century, have modified our empirically based pictures of the world and hence the moral value of many of its elements, the "human religious ideal" inclines to stress certain tendencies and to express itself in terms which seem, at first sight, no longer to coincide with the "christian religious ideal." Thus it is that those whose education or instinct leads them to listen primarily to the voices of the earth, have a certain fear that they must be false to themselves or diminish themselves if they follow the Gospel path. So the purpose of this essay--on life or on inward vision--is to prove by a sort of tangible confirmation that this fear is unfounded, since the most traditional Christianity, expressed in Baptism, the Cross and the Eucharist, can be interpreted so as to embrace all that is best in the aspirations peculiar to our times.

In the beginning, repeating a habit is essential to build up evidence of your desired identity. As you latch on to that new identity, however, those same beliefs can hold you back from the next level of growth. When working against you, your identity creates a kind of "pride" that encourages you to deny your weak spots and prevents you from truly growing. This is one of the greatest downsides of building habits... One solution is to avoid making any single aspect of your identity an overwhelming portion of who you are. In the words of investor Paul Graham, "keep your identity small." The more you let a single belief define you, the less capable you are of adapting when life challenges you. If you tie everything up in being the point guard or the partner at the firm or whatever else, then the loss of that facet of your life will wreck you. If you're a vegan and then develop a health condition that forces you to change your diet, you'll have an identity crisis on your hands. When you cling too tightly to one identity, you become brittle. Lose that one thing and you lose yourself... When chosen effectively, an identity can be flexible rather than brittle. Like water flowing around an obstacle, your identity works with the changing circumstances rather than against them. p247

Iofur had noticed. He began to taunt Iorek, calling him broken-hand, whimpering cub, rust-eaten, soon-to-die, and other names, all the while swinging blows at him from right and left which Iorek could no longer parry. Iorek had to move backward, a step at a time, and to crouch low under the rain of blows from the jeering bear-king. Lyra was in tears. Her dear, her brave one, her fearless defender, was going to die, and she would not do him the treachery of looking away, for if he looked at her he must see her shining eyes and their love and belief, not a face hidden in cowardice or a shoulder fearfully turned away. So she looked, but her tears kept her from seeing what was really happening, and perhaps it would not have been visible to her anyway. It certainly was not seen by Iofur. Because Iorek was moving backward only to find clean dry footing and a firm rock to leap up from, and the useless left arm was really fresh and strong. You could not trick a bear, but, as Lyra had shown him, Iofur did not want to be a bear, he wanted to be a man; and Iorek was tricking him. At last he found what he wanted: a firm rock deep-anchored in the permafrost. He backed against it, tensing his legs and choosing his moment. It came when Iofur reared high above, bellowing his triumph, and turning his head tauntingly toward Iorek’s apparently weak left side. That was when Iorek moved. Like a wave that has been building its strength over a thousand miles of ocean, and which makes little stir in the deep water, but which when it reaches the shallows rears itself up high into the sky, terrifying the shore dwellers, before crashing down on the land with irresistible power—so Iorek Byrnison rose up against Iofur, exploding upward from his firm footing on the dry rock and slashing with a ferocious left hand at the exposed jaw of Iofur Raknison. It was a horrifying blow. It tore the lower part of his jaw clean off, so that it flew through the air scattering blood drops in the snow many yards away. Iofur’s red tongue lolled down, dripping over his open throat. The bear-king was suddenly voiceless, biteless, helpless. Iorek needed nothing more. He lunged, and then his teeth were in Iofur’s throat, and he shook and shook this way, that way, lifting the huge body off the ground and battering it down as if Iofur were no more than a seal at the water’s edge. Then he ripped upward, and Iofur Raknison’s life came away in his teeth. There was one ritual yet to perform. Iorek sliced open the dead king’s unprotected chest, peeling the fur back to expose the narrow white and red ribs like the timbers of an upturned boat. Into the rib cage Iorek reached, and he plucked out Iofur’s heart, red and steaming, and ate it there in front of Iofur’s subjects.

Of course, there were innumerable conversions during these years, as Christianity became the religion of Western Europe and Christendom took its characteristic shape. Many of these were undramatic – serfs responding to the importunity of their lords – or group events, as in the conversion of Clovis’s troops. But for many others there was no longer need of conversion. The contours of Christian experience had shifted. Whereas up to the time of Augustine there had been four stages of initiation and incorporation into the church, there were no typically two. The first stage was brief and obligatory – baptism in the days or months after birth. The second stage would happen later and would take longer – if it took place at all – when confirmation happened and when parents instructed their children and godparents instructed their godchildren in the beliefs and behavior of the Christian church. Indeed, at this time of the rapid spread of Christianity into new territories, it was vitally necessary that the baptizands be taught well. The heroic and valorous values of the folk, the glorious narratives of warriors, the adulation of wealth and strength – all of these were as firmly in place in seventh-century Gaul as the pagan values and narratives had been in third-century Rome. If Christianity were to be a religion of revelation that could challenge the commonplaces of Gallic society, if new habits were to be taught and new role models were to be adopted, there would have to be some form of postbaptismal pastoral follow-up.

The opinion that the survival of Islam itself depended on the use of military slavery was shared by the great Arab historian and philosopher Ibn Khaldun, who lived in North Africa in the fourteenth century, contemporaneously with the Mamluk sultanate in Egypt. In the Muqadimmah, Ibn Khaldun says the following: When the [Abbasid] state was drowned in decadence and luxury and donned the garments of calamity and impotence and was overthrown by the heathen Tatars, who abolished the seat of the Caliphate and obliterated the splendor of the lands and made unbelief prevail in place of belief, because the people of the faith, sunk in self-indulgence, preoccupied with pleasure and abandoned to luxury, had become deficient in energy and reluctant to rally in defense, and had stripped off the skin of courage and the emblem of manhood—then, it was God’s benevolence that He rescued the faith by reviving its dying breath and restoring the unity of the Muslims in the Egyptian realms, preserving the order and defending the walls of Islam. He did this by sending to the Muslims, from this Turkish nation and from among its great and numerous tribes, rulers to defend them and utterly loyal helpers, who were brought from the House of War to the House of Islam under the rule of slavery, which hides in itself a divine blessing. By means of slavery they learn glory and blessing and are exposed to divine providence; cured by slavery, they enter the Muslim religion with the firm resolve of true believers and yet with nomadic virtues unsullied by debased nature, unadulterated with the filth of pleasure, undefiled by the ways of civilized living, and with their ardor unbroken by the profusion of luxury.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

The Venetians catalogue everything, including themselves. ‘These grapes are brown,’ I complain to the young vegetable-dealer in Santa Maria Formosa. ‘What is wrong with that ? I am brown,’ he replies. ‘I am the housemaid of the painter Vedova,’ says a maid, answering the telephone. ‘I am a Jew,’ begins a cross-eyed stranger who is next in line in a bookshop. ‘Would you care to see the synagogue?’ Almost any Venetian, even a child, will abandon whatever he is doing in order to show you something. They do not merely give directions; they lead, or in some cases follow, to make sure you are still on the right way. Their great fear is that you will miss an artistic or ‘typical’ sight. A sacristan, who has already been tipped, will not let you leave until you have seen the last Palma Giovane. The ‘pope’ of the Chiesa dei Greci calls up to his housekeeper to throw his black hat out the window and settles it firmly on his broad brow so that he can lead us personally to the Archaeological Museum in the Piazza San Marco; he is afraid that, if he does not see to it, we shall miss the Greek statuary there. This is Venetian courtesy. Foreigners who have lived here a long time dismiss it with observation : ‘They have nothing else to do.’ But idleness here is alert, on the qui vive for the opportunity of sightseeing; nothing delights a born Venetian so much as a free gondola ride. When the funeral gondola, a great black-and-gold ornate hearse, draws up beside a fondamenta, it is an occasion for aesthetic pleasure. My neighbourhood was especially favoured this way, because across the campo was the Old Men’s Home. Everyone has noticed the Venetian taste in shop displays, which extends down to the poorest bargeman, who cuts his watermelons in half and shows them, pale pink, with green rims against the green side-canal, in which a pink palace with oleanders is reflected. Che bello, che magnifici, che luce, che colore! - they are all professori delle Belle Arti. And throughout the Veneto, in the old Venetian possessions, this internal tourism, this expertise, is rife. In Bassano, at the Civic Museum, I took the Mayor for the local art-critic until he interupted his discourse on the jewel-tones (‘like Murano glass’) in the Bassani pastorals to look at his watch and cry out: ‘My citizens are calling me.’ Near by, in a Paladian villa, a Venetian lasy suspired, ‘Ah, bellissima,’ on being shown a hearthstool in the shape of a life-size stuffed leather pig. Harry’s bar has a drink called a Tiziano, made of grapefruit juice and champagne and coloured pink with grenadine or bitters. ‘You ought to have a Tintoretto,’ someone remonstrated, and the proprietor regretted that he had not yet invented that drink, but he had a Bellini and a Giorgione. When the Venetians stroll out in the evening, they do not avoid the Piazza San Marco, where the tourists are, as Romans do with Doney’s on the Via Veneto. The Venetians go to look at the tourists, and the tourists look back at them. It is all for the ear and eye, this city, but primarily for the eye. Built on water, it is an endless succession of reflections and echoes, a mirroring. Contrary to popular belief, there are no back canals where tourist will not meet himself, with a camera, in the person of the another tourist crossing the little bridge. And no word can be spoken in this city that is not an echo of something said before. ‘Mais c’est aussi cher que Paris!’ exclaims a Frenchman in a restaurant, unaware that he repeats Montaigne. The complaint against foreigners, voiced by a foreigner, chimes querulously through the ages, in unison with the medieval monk who found St. Mark’s Square filled with ‘Turks, Libyans, Parthians, and other monsters of the sea’. Today it is the Germans we complain of, and no doubt they complain of the Americans, in the same words.

As their uncle, Earl Spencer, says their characters are very different from the public image. “The press have always written up William as the terror and Harry as a rather quiet second son. In fact William is a very self-possessed, intelligent and mature boy and quite shy. He is quite formal and stiff, sounding older than his years when he answers the phone.” It is Harry who is the mischievous imp of the family. Harry’s puckish character manifested itself to his uncle during the return flight from Necker, the Caribbean island owned by Virgin airline boss Richard Branson. He recalls: “Harry was presented with his breakfast. He had his headphones on and a computer game in front of him but he was determined to eat his croissant. It took him about five minutes to manoeuvre all his electronic gear, his knife, his croissant and his butter. When he eventually managed to get a mouthful there was a look of such complete satisfaction on his face. It was a really wonderful moment.” His godparent Carolyn Bartholomew says, without an ounce of prejudice, that Harry is “the most affectionate, demonstrative and huggable little boy” while William is very much like his mother, “intuitive, switched on and highly perceptive.” At first she thought the future king was a “little terror.” “He was naughty and had tantrums,” she recalls. “But when I had my two children I realized that they are all like that at some point. In fact William is kind-hearted, very much like Diana. He would give you his last Rolo sweet. In fact he did on one occasion. He was longing for this sweet, he only had one left and he gave it to me.” Further evidence of his generous heart occurred when he gathered together all his pocket money, which only amounted to a few pence, and solemnly handed it over to her. But he is no angel as Carolyn saw when she visited Highgrove. Diana had just finished a swim in the open air pool and had changed into a white toweling dressing gown as she waited for William to follow her. Instead he splashed about as though he were drowning and slowly sank to the bottom. His mother, not knowing whether it was a fake or not, struggled to get out of her robe. Then, realizing the urgency, she dived in still in her dressing gown. At that moment he resurfaced, shouting and laughing at the success of his ruse. Diana was not amused. Generally William is a youngster who displays qualities of responsibility and thoughtfulness beyond his years and enjoys a close rapport with his younger brother whom friends believe will make an admirable adviser behind the scenes when William eventually becomes king. Diana feels that it is a sign that in some way they will share the burdens of monarchy in the years to come. Her approach is conditioned by her firmly held belief that she will never become queen and that her husband will never become King Charles III.