Five Illustrated Quotes

This is best illustrated by looking up into the night sky at stars whose brilliance took fifty light-years to reach our eyes. Or five hundred. Or five billion. We’re not just looking into space, we’re looking back through time.

My waiter friend, Laurent, working at the Brasserie Champs du Mars near the Eiffel Tower, one night while serving me Une Grande Beer, explained his life. “I work from ten to twelve hours, sometimes fourteen,” he says, “and then at midnight I go dancing, dancing, dancing until four or five in the morning and go to bed and sleep until ten and then up, up and to work by eleven and another ten or twelve or sometimes fifteen hours of work.” “How can you do that?” I ask. “Easily,” he says. “To be asleep is to be dead. It is like death. So we dance, we dance so as not to be dead. We do not want that.” “How old are you?” I ask, at last. “Twenty-three,” he says. “Ah,” I say and take his elbow gently. “Ah. Twenty-three, is it?” “Twenty-three,” he says, smiling. “And you?” “Seventy-six,” I say. “And I do not want to be dead, either. But I am not twenty-three. How can I answer? What do I do?” “Yes,” says Laurent, still smiling and innocent, “what do you do at three in the morning?” “Write,” I say, at last. “Write!” Laurent says, astonished. “Write?” “So as not to be dead,” I say. “Like you.” “Me?” “Yes,” I say, smiling now, myself. “At three in the morning, I write, I write, I write!

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.

And the great White Whale sped away. And the sea rolled on as it had been rolling for five thousand years . . .

We would be a few years younger,if every day we meditated for five minutes on the meanings of the word innocence.

In the Buddhist tradition, there is an image known as the wheel of samsara. Samsara means the cycle of death and rebirth to which the material world is inextricably bound. The wheel as metaphor illustrates the continuous cycle of conditions that cause us to spin round and round. The engine that drives the wheel is sometimes referred to as the three poisons. These are the root causes of our suffering: craving (greed), aversion (hatred), and ignorance (delusion).

In teaching growth mindset, each of the five stances-optimism, perseverance, resilience, flexibility, and empathy-were addressed individually, and then together. I could see how Piglet's story illustrated those positive growth mindset ideals.

What was your childhood like? What was your relationship like with each parent—and were there other people with whom you were close as a child? Whom were you closest to and why? I’d ask you to give me several words that described your early relationship with each parent or caregiver, and then I’d ask for a few memories that illustrated each of those words. The questions go on: What was it like when you were separated, upset, threatened, or fearful? Did you experience loss as a child—and if so, what was that like for you and for your family? How did your relationships change over time? Why do you think your care-givers behaved as they did? When you think back on all these questions, how do you think your earliest experiences have impacted your development as an adult? And if you have children I’d ask you these questions: How do you think these experiences have affected your parenting? What do you wish for your child in the future? And finally, when your child is twenty-five, what do you hope he or she will say are the most important things he or she learned from you?

The brand of a company is important. If you're an executive at a company, ask yourself - when people hear the name of your company, what do you think are the first five things that come to their mind? The aggregate of the first five things that come to mind for everyone will illustrate the authority of the company brand.

Sup bro,” Clank said. “Wussahp my dude,” I high fived him.

About five years ago I was engaged in preparing a catalogue of the ancient books which belong to Christ’s Hospital.

It's not respectable,' she said. And when people say that, it's no use anyone's saying anything.

John Greely was the eldest and stoutest of the five, and had the reputation of being the strongest man, as well as best shot in Kentucky——from which State they all came.

the legion, which was itself a body of six thousand eight hundred and thirty-one Romans, might, with its attendant auxiliaries, amount to about twelve thousand five hundred men.

I would like to make three other observations. First, they illustrate clearly that what we do for each other before marriage is no indication of what we will do after marriage.

We perceive our environment in three dimensions, but we don’t actually live in a 3-D world. 3-D is static. A snapshot. We have to add a fourth dimension to begin to describe the nature of our existence. The 4-D tesseract doesn’t add a spatial dimension. It adds a temporal one. It adds time, a stream of 3-D cubes, representing space as it moves along time’s arrow. This is best illustrated by looking up into the night sky at stars whose brilliance took fifty light-years to reach our eyes. Or five hundred. Or five billion. We’re not just looking into space, we’re looking back through time. Our path through this 4-D spacetime is our worldline (reality), beginning with our birth and ending with our death. Four coordinates (x, y, z, and t [time]) locate a point within the tesseract. And we think it stops there, but that’s only true if every outcome is inevitable, if free will is an illusion, and our worldline is solitary. What if our worldline is just one of an infinite number of worldlines, some only slightly altered from the life we know, others drastically different? The Many-Worlds interpretation of quantum mechanics posits that all possible realities exist. That everything which has a probability of happening is happening. Everything that might have occurred in our past did occur, only in another universe. What if that’s true? What if we live in a fifth-dimensional probability space? What if we actually inhabit the multiverse, but our brains have evolved in such a way as to equip us with a firewall that limits what we perceive to a single universe? One worldline. The one we choose, moment to moment. It makes sense if you think about it. We couldn’t possibly contend with simultaneously observing all possible realities at once. So how do we access this 5-D probability space? And if we could, where would it take us? —

John had declared himself “an author” when they were about six, having learned to read and write when he was four, a year ahead of the rest of them. At the age of seven, he completed his first “novel” and pressed his poorly spelled, inscrutably illustrated creation on his friends and family, demanding reviews. Charlie remembered that she had given him only two stars.

Since the dawn of time, several billion human (or humanlike) beings have lived, each contributing a little genetic variability to the total human stock. Out of this vast number, the whole of our understanding of human prehistory is based on the remains, often exceedingly fragmentary, of perhaps five thousand individuals. You could fit it all into the back of a pickup truck if you didn't mind how much you jumbled everything up, Ian Tattersall, the bearded and friendly curator of anthropology at the American Museum of Natural History in New York, replied when I asked him the size of the total world archive of hominid and early human bones. The shortage wouldn't be so bad if the bones were distributed evenly through time and space, but of course they are not. They appear randomly, often in the most tantalizing fashion. Homo erectus walked the Earth for well over a million years and inhabited territory from the Atlantic edge of Europe to the Pacific side of China, yet if you brought back to life every Homo erectus individual whose existence we can vouch for, they wouldn't fill a school bus. Homo habilis consists of even less: just two partial skeletons and a number of isolated limb bones. Something as short-lived as our own civilization would almost certainly not be known from the fossil record at all. In Europe, Tattersall offers by way of illustration, you've got hominid skulls in Georgia dated to about 1.7 million years ago, but then you have a gap of almost a million years before the next remains turn up in Spain, right on the other side of the continent, and then you've got another 300,000-year gap before you get a Homo heidelbergensis in Germany and none of them looks terribly much like any of the others. He smiled. It's from these kinds of fragmentary pieces that you're trying to work out the histories of entire species. It's quite a tall order. We really have very little idea of the relationships between many ancient species which led to us and which were evolutionary dead ends. Some probably don't deserve to be regarded as separate species at all.

She had been brought into the world along the Street of Ink, and it is to there, riding on its column inches, its illustrated plates, its rumor and scandal, that she would return: a name in print.

The naked body of the female consort illustrates freedom from the obscuration of conceptual symbols. As an illustration of unchanging great bliss endowed with the sixteen joys, she appears in the form of a youthful, sixteen-year-old girl. Her hair hangs loose, showing the unlimited way that wisdom expands impartially out of basic space. She is adorned with five bone ornaments. Of these, the ring at the top of her head symbolizes the wisdom of the basic space of phenomena [dharmadhātu], while her bone necklace represents the wisdom of equality. Her earrings stand for discerning wisdom, her bracelets for mirrorlike wisdom, and her belt for all-accomplishing wisdom. Illustrating the unity of calm abiding and insight, her secret space is joined in union.

You've never seen my legs, Marcus. You don't know what you're talking about. And coming from a man who takes his pick of the most beautiful women in London as if he were sampling from a tin of bonbons-" "Are you implying that I'm some shallow fool who values a woman only for her appearance?" Aline was tempted to retract her charge in the interest of maintaining peace between them. But as she considered the last few women that Marcus had carried on with... "I'm sorry to say, Marcus, that each of your recent choice of companions- the last four or five, at least- displayed all the intelligence of a turnip. And yes, they were all quite beautiful, and I doubt that you were able to to have a sensible conversation with any of them for longer than five minutes." Marcus stood back and glared at her. "How does that pertain to what we were discussing?" "It illustrates the point that even you, one of the finest and most honorable men I've ever known, place great importance on physical attractiveness. And if I ever see you consort with a woman who is less than stunningly perfect, then perhaps I'll listen to your lectures on how appearance doesn't matter.

At the bottom of the box were two big fairy-tale collections our father had sent us sometime after our parents divorced in 1963. I was four and my sister was five. We never saw him again. One book was a beautifully illustrated collection of Russian fairy tales inscribed, "To Rachel, from Daddy." The other, a book of Japanese fables, was inscribed to me. It had been years since I had opened them. I stared at the handwriting. Something seemed a bit off. Then it dawned on me - both inscriptions bore my own adolescent scrawl. I had always remembered the books and our father's dedications as proof of his love for us. Yet, how malleable our memories are, even if our brains are intact. Neuroscientists now suggest that while the core meaning of a long-term memory remains, the memory transforms each time we attempt to retrieve it. In fact, anatomical changes occur in the brain every single time we remember. As Proust said, "The only paradise is paradise lost.

The history of black workers in the United States illustrates the point. As already noted, from the late nineteenth-century on through the middle of the twentieth century, the labor force participation rate of American blacks was slightly higher than that of American whites. In other words, blacks were just as employable at the wages they received as whites were at their very different wages. The minimum wage law changed that. Before federal minimum wage laws were instituted in the 1930s, the black unemployment rate was slightly lower than the white unemployment rate in 1930. But then followed the Davis-Bacon Act of 1931, the National Industrial Recovery Act of 1933 and the Fair Labor Standards Act of 1938—all of which imposed government-mandated minimum wages, either on a particular sector or more broadly. The National Labor Relations Act of 1935, which promoted unionization, also tended to price black workers out of jobs, in addition to union rules that kept blacks from jobs by barring them from union membership. The National Industrial Recovery Act raised wage rates in the Southern textile industry by 70 percent in just five months and its impact nationwide was estimated to have cost blacks half a million jobs. While this Act was later declared unconstitutional by the Supreme Court, the Fair Labor Standards Act of 1938 was upheld by the High Court and became the major force establishing a national minimum wage. As already noted, the inflation of the 1940s largely nullified the effect of the Fair Labor Standards Act, until it was amended in 1950 to raise minimum wages to a level that would have some actual effect on current wages. By 1954, black unemployment rates were double those of whites and have continued to be at that level or higher. Those particularly hard hit by the resulting unemployment have been black teenage males. Even though 1949—the year before a series of minimum wage escalations began—was a recession year, black teenage male unemployment that year was lower than it was to be at any time during the later boom years of the 1960s. The wide gap between the unemployment rates of black and white teenagers dates from the escalation of the minimum wage and the spread of its coverage in the 1950s. The usual explanations of high unemployment among black teenagers—inexperience, less education, lack of skills, racism—cannot explain their rising unemployment, since all these things were worse during the earlier period when black teenage unemployment was much lower. Taking the more normal year of 1948 as a basis for comparison, black male teenage unemployment then was less than half of what it would be at any time during the decade of the 1960s and less than one-third of what it would be in the 1970s. Unemployment among 16 and 17-year-old black males was no higher than among white males of the same age in 1948. It was only after a series of minimum wage escalations began that black male teenage unemployment not only skyrocketed but became more than double the unemployment rates among white male teenagers. In the early twenty-first century, the unemployment rate for black teenagers exceeded 30 percent. After the American economy turned down in the wake of the housing and financial crises, unemployment among black teenagers reached 40 percent.

Hollis looked to see, but saw nothing. There were only the great diamonds and sapphires and emerald mists and velvet inks of space, with God’s voice mingling among the crystal fires. There was a kind of wonder and imagination in the thought of Stone going off in the meteor swarm, out past Mars for years and coming in toward Earth every five years, passing in and out of the planet’s ken for the next million centuries, Stone and the Myrmidone cluster eternal and unending, shifting and shaping like the kaleidoscope colors when you were a child and held the long tube to the sun and gave it a twirl. “So long, Hollis.” Stone’s voice, very faint now. “So long.

In 1802, five years after Hutton’s death, Playfair produced a simplified exposition of the Huttonian principles, entitled Illustrations of the Huttonian Theory of the Earth. The book was gratefully received by those who took an active interest in geology, which in 1802 was not a large number. That, however, was about to change. And how.

Such interplay of tastes and norms lies at the heart of this book. The merry-go-round illustrates a general point. When people are doing what they think they should be doing, they are happy, like the four- and five-year-olds. But those who are not living up to the norms that they (and others) have set for themselves, like the older children, are unhappy. They then change their decisions to meet their standards.

[The public intellectual] will also describe how she can work a pop culture reference into her essay, comparing the Supreme Court to the creature in the number-one box office movie of the moment. Editors like this sort of mass-media integration, first, because it gives them a way to illustrate the piece, and second because they are under the delusion that pop-culture references will propel a piece's readership into the five-digit area.

Most schoolroom charts show the planets coming one after the other at neighborly intervals—the outer giants actually cast shadows over each other in many illustrations—but this is a necessary deceit to get them all on the same piece of paper. Neptune in reality isn’t just a little bit beyond Jupiter, it’s way beyond Jupiter—five times farther from Jupiter than Jupiter is from us, so far out that it receives only 3 percent as much sunlight as Jupiter.

And it would be startlingly cheap. IV estimates the “Save the Arctic” plan could be set up in just two years at a cost of roughly $20 million, with an annual operating cost of about $10 million. If cooling the poles alone proved insufficient, IV has drawn up a “Save the Planet” version, with five worldwide base stations instead of two, and three hoses at each site. This would put about three to five times the amount of sulfur dioxide into the stratosphere. Even so, that would still represent less than 1 percent of current worldwide sulfur emissions. IV estimates this plan could be up and running in about three years, with a startup cost of $150 million and annual operating costs of $100 million. So Budyko’s Blanket could effectively reverse global warming at a total cost of $250 million. Compared with the $1.2 trillion that Nicholas Stern proposes spending each year to attack the problem, IV’s idea is, well, practically free. It would cost $50 million less to stop global warming than what Al Gore’s foundation is paying just to increase public awareness about global warming. And there lies the key to the question we asked at the beginning of this chapter: What do Al Gore and Mount Pinatubo have in common? The answer is that Gore and Pinatubo both suggest a way to cool the planet, albeit with methods whose cost-effectiveness are a universe apart.

28.  Do not repeat the tactics which have gained you one victory, but let your methods be regulated by the infinite variety of circumstances. [As Wang Hsi sagely remarks: “There is but one root-principle underlying victory, but the tactics which lead up to it are infinite in number.” With this compare Col. Henderson: “The rules of strategy are few and simple. They may be learned in a week. They may be taught by familiar illustrations or a dozen diagrams. But such knowledge will no more teach a man to lead an army like Napoleon than a knowledge of grammar will teach him to write like Gibbon.”] 29.  Military tactics are like unto water; for water in its natural course runs away from high places and hastens downwards. 30.  So in war, the way is to avoid what is strong and to strike at what is weak. [Like water, taking the line of least resistance.] 31.  Water shapes its course according to the nature of the ground over which it flows; the soldier works out his victory in relation to the foe whom he is facing. 32.  Therefore, just as water retains no constant shape, so in warfare there are no constant conditions. 33.  He who can modify his tactics in relation to his opponent and thereby succeed in winning, may be called a heaven-born captain. 34.  The five elements (water, fire, wood, metal, earth) are not always equally predominant; [That is, as Wang Hsi says: “they predominate alternately.”] the four seasons make way for each other in turn. [Literally, “have no invariable seat.”] There are short days and long; the moon has its periods of waning and waxing. [Cf. V. ss. 6. The purport of the passage is simply to illustrate the want of fixity in war by the changes constantly taking place in Nature. The comparison is not very happy, however, because the regularity of the phenomena which Sun Tzu mentions is by no means paralleled in war.]

Let me illustrate. This morning I had a fresh mango for breakfast: a large, beautiful, fragrant one which had been allowed to ripen until just the right moment, when the skin was luminous with reds and oranges. You can see from that kind of description that I like mangoes. I must have eaten thousands of them when I was growing up, and I probably know most varieties intimately by their color, shape, flavor, fragrance, and feel. Sankhya would say that this mango I appreciated so much does not exist in the world outside – at least, not with the qualities I ascribed to it. The mango-in-itself, for example, is not red and orange; these are categories of a nervous system that can deal only with a narrow range of radiant energy. My dog Bogart would not see a luscious red and orange mango. He would see some gray mass with no distinguishing features, much less interesting to him than a piece of buttered toast. But my mind takes in messages from five senses and fits them into a precise mango-form in consciousness, and that form – nothing outside – is what I experience. Not that there is no “real” mango! But what I experience, the objects of my sense perception and my “knowing,” are in consciousness, nowhere else. A brilliant neuroscientist I was reading recently says something similar in contemporary language: we never really encounter the world; all we experience is our own nervous system.

Not long ago, a whale biologist named Phillip Clapham sent me a photograph that illustrates the consequences of life without a doorman. Like most creatures that swallow their food whole, sperm whales have a limited-to-nonexistent sense of taste. The photo is a black-and-white still life of twenty-five objects recovered from sperm whale stomachs. It’s like Jonah set up housekeeping: a pitcher, a cup, a tube of toothpaste, a strainer, a wastebasket, a shoe, a decorative figurine.

Andrew Carnegie, the poverty-stricken Scotch lad who started to work at two cents an hour and finally gave away $365 million, learned early in life that the only way to influence people is to talk in terms of what the other person wants. He attended school only four years; yet he learned how to handle people. To illustrate: His sister-in-law was worried sick over her two boys. They were at Yale, and they were so busy with their own affairs that they neglected to write home and paid no attention whatever to their mother’s frantic letters. Then Carnegie offered to wager a hundred dollars that he could get an answer by return mail, without even asking for it. Someone called his bet; so he wrote his nephews a chatty letter, mentioning casually in a postscript that he was sending each one a five-dollar bill. He neglected, however, to enclose the money. Back came replies by return mail thanking “Dear Uncle Andrew” for his kind note and—you can finish the sentence yourself.

In Stalin’s famous words, one death is a tragedy; one million deaths is a statistic. In this case, it is not even a particularly good statistic. The very incomprehensibility of what a million horrible and violent deaths might mean, and the impossibility of producing an appropriate response, is perhaps the reason that the events following partition have yielded such a great and moving body of fictional literature and such an inadequate and flimsy factual history. What does it matter to the readers of history today whether there were 200,000 deaths, or 1 million, or 2 million? On that scale, is it possible to feel proportional revulsion, to be five times more upset at 1 million deaths than at 200,000? Few can grasp the awfulness of how it might feel to have their fathers barricaded in their houses and burnt alive, their mothers beaten and thrown off speeding trains, their daughters torn away, raped and branded, their sons held down in full view, screaming and pleading, while a mob armed with rough knives hacked off their hands and feet. All these things happened, and many more like them; not just once, but perhaps a million times. It is not possible to feel sufficient emotion to appreciate this monstrous savagery and suffering. That is the true horror of the events in the Punjab in 1947: one of the vilest episodes in the whole of history, a devastating illustration of the worst excesses to which human beings can succumb. The death toll is just a number.

Happily, there is an effective method to get to the heart of any problem called The Five Whys. You identify a problem and then drill down into The Five Whys behind it. I’ll give you are very simplistic example to illustrate how this works. Problem: My tea was cold. Why #1 The kettle didn’t heat the water. Why #2 There was no power. Why #3 The fuse in the plug was blown. Why #4 An incorrect fuse was being used. Why #5 The required fuse was not specified. Solution: We need to get the right fuse to use in the future.

I have proposed that such appropriation necessarily entails a complex fourfold task: reading the individual witnesses closely, reflecting synthetically about the common elements in their moral visions, considering the hermeneutical procedures that we employ in bringing the texts to bear upon our own situation, and performing the texts in Christian community. In order to illustrate how this procedure might work in practice, I have offered a series of discernments about five test cases: violence, divorce, homosexuality, anti-Judaism, and abortion.

In each of my five test cases, we fall into an error I’ll describe in the first chapter: of supposing that at the core of each identity there is some deep similarity that binds people of that identity together. Not true, I say; not true over and over again. How plausible I can make this thought will depend upon arguments, but also upon details and upon the scores of stories that illustrate my claims. There’s no dispensing with identities, but we need to understand them better if we can hope to reconfigure them, and free ourselves from mistakes about them that are often a couple of hundred years old. Much of what is dangerous about them has to do with the way identities—religion, nation, race, class, and culture—divide us and set us against one another. They can be the enemies of human solidarity, the sources of war, horsemen of a score of apocalypses from apartheid to genocide. Yet these errors are also central to the way identities unite us today. We need to reform them because, at their best, they make it possible for groups, large and small, to do things together. They are the lies that bind.

Social developments often collect such a massy inertia that years pass before a tendency shows its results. The private automobile provides a good illustration. Ford perfected the under-five-hundred-dollar automobile in the first decade of the century, but it took another seventy years for this country to find itself hostage to oil-rich nations, increasingly susceptible to respiratory and oncological diseases, unable to get from A to B except through private ownership, and every fifteen years acquiring enough highway fatalities to level the city of Houston.

In 2015 the winter was unseasonably warm. I remember it well enough to feel a pang of sentiment toward those days. Children were playing in the sunshine, bathing suits donned long after swimwear should have been traded for jeans and sweaters. We were all so happy that Jack Frost had forgotten us that year. We didn't know any better, but it should have been our first hint that the world was going wrong. Five years later, when the crops were all burnt, and the sun wasn't drawn with a happy face on a child's illustration anymore, we would all have chance for regret. The

Because it wasn’t enough to be accompanied by the beast who scared the crap out of every god in Heaven, Xuanzang was assigned a few more traveling companions. The gluttonous pig-man Zhu Baijie. Sha Wujing, the repentant sand demon. And the Dragon Prince of the West Sea, who took the form of a horse for Xuanzang to ride. The five adventurers, thusly gathered, set off on their— “Holy ballsacks!” I yelped. I dropped the book like I’d been bitten. “How far did you get?” Quentin said. He was leaning against the end of the nearest shelf, as casually as if he’d been there the whole time, waiting for this moment. I ignored that he’d snuck up on me again, just this once. There was a bigger issue at play. In the book was an illustration of the group done up in bold lines and bright colors. There was Sun Wukong at the front, dressed in a beggar’s cassock, holding his Ruyi Jingu Bang in one hand and the reins of the Dragon Horse in the other. A scary-looking pig-faced man and a wide-eyed demon monk followed, carrying the luggage. And perched on top of the horse was . . . me. The artist had tried to give Xuanzang delicate, beatific features and ended up with a rather girly face. By whatever coincidence, the drawing of Sun Wukong’s old master could have been a rough caricature of sixteen-year-old Eugenia Lo from Santa Firenza, California. “That’s who you think I am?” I said to Quentin. “That’s who I know you are,” he answered. “My dearest friend. My boon companion. You’ve reincarnated into such a different form, but I’d recognize you anywhere. Your spiritual energies are unmistakable.” “Are you sure? If you’re from a long time ago, maybe your memory’s a little fuzzy.” “The realms beyond Earth exist on a different time scale,” Quentin said. “Only one day among the gods passes for every human year. To me, you haven’t been gone long. Months, not centuries.” “This is just . . . I don’t know.” I took a moment to assemble my words. “You can’t walk up to me and expect me to believe right away that I’m the reincarnation of some legendary monk from a folk tale.” “Wait, what?” Quentin squinted at me in confusion. “I said you can’t expect me to go, ‘okay, I’m Xuanzang,’ just because you tell me so.” Quentin’s mouth opened slowly like the dawning of the sun. His face went from confusion to understanding to horror and then finally to laughter. “mmmmphhhhghAHAHAHAHA!” he roared. He nearly toppled over, trying to hold his sides in. “HAHAHAHA!” “What the hell is so funny?” “You,” Quentin said through his giggles. “You’re not Xuanzang. Xuanzang was meek and mild. A friend to all living things. You think that sounds like you?” It did not. But then again I wasn’t the one trying to make a case here. “Xuanzang was delicate like a chrysanthemum.” Quentin was getting a kick out of this. “You are so tough you snapped the battleaxe of the Mighty Miracle God like a twig. Xuanzang cried over squashing a mosquito. You, on the other hand, have killed more demons than the Catholic Church.” I was starting to get annoyed. “Okay, then who the hell am I supposed to be?” If he thought I was the pig, then this whole deal was off. “You’re my weapon,” he said. “You’re the Ruyi Jingu Bang.” I punched Quentin as hard as I could in the face.

This picture of to-day in its frame of four hundred years ago did not produce that marked contrast between ancient and modern which is implied by the contrast of date. In comparison with cities, Weatherbury was immutable. The citizen's Then is the rustic's Now. In London, twenty or thirty-years ago are old times; in Paris ten years, or five; in Weatherbury three or four score years were included in the mere present, and nothing less than a century set a mark on its face or tone. Five decades hardly modified the cut of a gaiter, the embroidery of a smock-frock, by the breadth of a hair. Ten generations failed to alter the turn of a single phrase. In these

Block of Death. Just inside the door on the left is the room where they held the proceedings. Jarek remarks that the SS officer who sentenced five thousand Poles here to die was still alive last year, living in Germany, age ninety-two. We ask why. He shrugs. At the far end on the corridor, on the left, looking out into the courtyard, is the room where the condemned were stripped and held. An illustration depicts a naked girl holding on to her mother’s legs as the SS guard comes for them. High on the wall, a prisoner scratched graffiti, a name and the date and the words, “Sentenced to die.” Beneath that is the date of the next day and the words, “I’m still here.

Ancient Rome, who through the edicts of her Emperors Theodosius in the 4th century A.D. and Justinian in the 6th century A.D. abolished the Mysteries of the African Continent; that is the ancient culture system of the world. The higher metaphysical doctrines of those Mysteries could not be comprehended; the spiritual powers of the priests were unsurpassed; the magic of the rites and ceremonies filled the people with awe; Egypt was the holy land of the ancient world and the Mysteries were the one, ancient and holy Catholic religion, whose power was supreme. This lofty culture system of the Black people filled Rome with envy, and consequently she legalized Christianity which she had persecuted for five long centuries, and set it up as a state religion and as a rival of Mysteries, its own mother. This is why the Mysteries have been despised; this is why other ancient religions of the Black people are despised; because they are all offspring of the African Mysteries, which have never been clearly understood by Europeans, and consequently have provoked their prejudice and condemnation. In keeping with the plan of Emperors Theodosius and Justinian to exterminate and forever suppress the culture system of the African continents the Christian church established its missionary enterprise to fight against what it has called paganism.

The 'most precious object of the Western world' is now a national monument of Ireland at the very highest level. It is probably the most famous and perhaps the most emotively charged medieval book of any kind. It is the iconic symbol of Irish culture. It is included in the Memory of the World Register compiled by UNESCO. A design echoing the Book of Kells was used on the former penny coin of Ireland (1971 to 2000) and on a commemorative twenty-euro piece in 2012. One of its initials was shown on the reverse of the old Irish five-pound banknote. It has been illustrated on the country's postage stamps. Probably every Irish bar in the world has some reflexion of its script or decoration.

Dr Bone was over sixty when she was arrested in Hungary in 1949. A notable linguist, she had been invited to Hungary to translate English scientific books into Hungarian. She herself had joined the Communist Party in 1919. She was accused of being a British agent, but refused to make a false confession or in any way to collaborate with her interrogators. This elderly lady spent seven years in prison before she was finally released in November 1956. For three of those years she was denied access to books or writing materials. The cell in which she was first confined was bitterly cold and had no window. Worse was to come. For five months she was kept in a cellar in total darkness. The walls ran with water or were covered with fungus; the floor was deep in excrement. There was no ventilation. Dr Bone invented various techniques for keeping herself sane. She recited and translated poetry, and herself composed verses. She completed a mental inventory of her vocabulary in the six languages in which she was fluent, and went for imaginary walks through the streets of the many cities which she knew well. Throughout these and other ordeals, Dr Bone treated her captors with contempt, and never ceased to protest her innocence. She is not only a shining example of courage which few could match, but also illustrates the point that a well-stocked, disciplined mind can prevent its own disruption.

Obviously, in those situations, we lose the sale. But we’re not trying to maximize each and every transaction. Instead, we’re trying to build a lifelong relationship with each customer, one phone call at a time. A lot of people may think it’s strange that an Internet company is so focused on the telephone, when only about 5 percent of our sales happen through the telephone. In fact, most of our phone calls don’t even result in sales. But what we’ve found is that on average, every customer contacts us at least once sometime during his or her lifetime, and we just need to make sure that we use that opportunity to create a lasting memory. The majority of phone calls don’t result in an immediate order. Sometimes a customer may be calling because it’s her first time returning an item, and she just wants a little help stepping through the process. Other times, a customer may call because there’s a wedding coming up this weekend and he wants a little fashion advice. And sometimes, we get customers who call simply because they’re a little lonely and want someone to talk to. I’m reminded of a time when I was in Santa Monica, California, a few years ago at a Skechers sales conference. After a long night of bar-hopping, a small group of us headed up to someone’s hotel room to order some food. My friend from Skechers tried to order a pepperoni pizza from the room-service menu, but was disappointed to learn that the hotel we were staying at did not deliver hot food after 11:00 PM. We had missed the deadline by several hours. In our inebriated state, a few of us cajoled her into calling Zappos to try to order a pizza. She took us up on our dare, turned on the speakerphone, and explained to the (very) patient Zappos rep that she was staying in a Santa Monica hotel and really craving a pepperoni pizza, that room service was no longer delivering hot food, and that she wanted to know if there was anything Zappos could do to help. The Zappos rep was initially a bit confused by the request, but she quickly recovered and put us on hold. She returned two minutes later, listing the five closest places in the Santa Monica area that were still open and delivering pizzas at that time. Now, truth be told, I was a little hesitant to include this story because I don’t actually want everyone who reads this book to start calling Zappos and ordering pizza. But I just think it’s a fun story to illustrate the power of not having scripts in your call center and empowering your employees to do what’s right for your brand, no matter how unusual or bizarre the situation. As for my friend from Skechers? After that phone call, she’s now a customer for life. Top 10 Ways to Instill Customer Service into Your Company   1. Make customer service a priority for the whole company, not just a department. A customer service attitude needs to come from the top.   2. Make WOW a verb that is part of your company’s everyday vocabulary.   3. Empower and trust your customer service reps. Trust that they want to provide great service… because they actually do. Escalations to a supervisor should be rare.   4. Realize that it’s okay to fire customers who are insatiable or abuse your employees.   5. Don’t measure call times, don’t force employees to upsell, and don’t use scripts.   6. Don’t hide your 1-800 number. It’s a message not just to your customers, but to your employees as well.   7. View each call as an investment in building a customer service brand, not as an expense you’re seeking to minimize.   8. Have the entire company celebrate great service. Tell stories of WOW experiences to everyone in the company.   9. Find and hire people who are already passionate about customer service. 10. Give great service to everyone: customers, employees, and vendors.

Most of Leonardo’s drawings for Pacioli’s book, which was finished in 1498, are variations of the five shapes known as Platonic solids. These are polyhedrons that have the same number of faces meeting at each vertex: pyramids, cubes, octahedrons (eight faces), dodecahedrons (twelve), and icosahedrons (twenty). He also illustrated more complex shapes, such as a rhombicuboctahedron, which has twenty-six facets, eight of them equilateral triangles that are bordered by squares (fig. 58). He pioneered a new method for making such shapes understandable: instead of drawing them as solids, he made them see-through skeletons, as if constructed of wooden beams. His sixty illustrations for Pacioli were the only drawings he published during his lifetime. Fig.

Writing to his sister Willemina two years later, van Gogh still considered The Potato Eaters his most successful painting: “What I think about my own work is that the painting of the peasants eating potatoes that I did in Nuenen is after all the best thing I did” However, the painting was criticised by his friend Anthon van Rappard soon after it was completed, which was a blow to van Gogh’s confidence. He wrote back to his friend, “you... had no right to condemn my work in the way you did.” On April 14, 1991, twenty major paintings were stolen from the Vincent van Gogh National Museum, including The Potato Eaters. For unknown reasons, the thieves abandoned the artworks thirty-five minutes after the robbery and the paintings were quickly recovered.

I knew more things in the first ten years of my life than I believe I have known at any time since. I knew everything there was to know about our house for a start. I knew what was written on the undersides of tables and what the view was like from the tops of bookcases and wardrobes. I knew what was to be found at the back of every closet, which beds had the most dust balls beneath them, which ceilings the most interesting stains, where exactly the patterns in wallpaper repeated. I knew how to cross every room in the house without touching the floor, where my father kept his spare change and how much you could safely take without his noticing (one-seventh of the quarters, one-fifth of the nickels and dimes, as many of the pennies as you could carry). I knew how to relax in an armchair in more than one hundred positions and on the floor in approximately seventy- five more. I knew what the world looked like when viewed through a Jell-O lens. I knew how things tasted—damp washcloths, pencil ferrules, coins and buttons, almost anything made of plastic that was smaller than, say, a clock radio, mucus of every variety of course—in a way that I have more or less forgotten now. I knew and could take you at once to any illustration of naked women anywhere in our house, from a Rubens painting of fleshy chubbos in Masterpieces of World Painting to a cartoon by Peter Arno in the latest issue of The New Yorker to my father’s small private library of girlie magazines in a secret place known only to him, me, and 111 of my closest friends in his bedroom.

The general, whom the boys knew as the commander of their division, looked at the other officer and spoke coolly, as if he were criticising his clothes. "Th' enemy's formin' over there for another charge," he said. "It'll be directed against Whiterside, an' I fear they'll break through there unless we work like thunder t' stop them." The other swore at his restive horse, and then cleared his throat. He made a gesture toward his cap. "It'll be hell t' pay stoppin' them," he said shortly. "I presume so," remarked the general. Then he began to talk rapidly and in a lower tone. He frequently illustrated his words with a pointing finger. The two infantrymen could hear nothing until finally he asked: "What troops can you spare?" The officer who rode like a cowboy reflected for an instant. "Well," he said, "I had to order in th' 12th to help th' 76th, an' I haven't really got any. But there's th' 304th. They fight like a lot 'a mule drivers. I can spare them best of any." The youth and his friend exchanged glances of astonishment. The general spoke sharply. "Get 'em ready, then. I'll watch developments from here, an' send you word when t' start them. It'll happen in five minutes." As the other officer tossed his fingers toward his cap and wheeling his horse, started away, the general called out to him in a sober voice: "I don't believe many of your mule drivers will get back." The other shouted something in reply. He smiled. With scared faces, the youth and his companion hurried back to the line. These happenings had occupied an incredibly short time, yet the youth felt that in them he had been made aged. New eyes were given to him. And the most startling thing was to learn suddenly that he was very insignificant. The officer spoke of the regiment as if he referred to a broom. Some part of the woods needed sweeping, perhaps, and he merely indicated a broom in a tone properly indifferent to its fate. It was war, no doubt, but it appeared strange.

Too many preachers have been like the cowed Israelites across the valley from Goliath, trembling at the reverberations of his authoritative voice. There have been, however, praise God, many Davids . . . who have picked up five smooth stones known as facts and hurled them with deadly aim and effect.4 He was delighted to see that his homiletic mentor confronted the issue of race: Jesus’ most effective sermon on race relations was not really a discourse on that subject at all. It was the parable of the Good Samaritan . . . the hero was a despised and unjustly treated member of another race, a Samaritan. That is indirect and superb preaching on appreciating and honoring other racial groups. Jesus did not make a frontal attack; he made a strategic flank movement. So a preacher often gets farther into the minds of his congregation, not by announcing and preaching another sermon on the Negro problem, but by using, as an illustration in his sermon on courage, a Negro performing an act of great courage. He will not have to look far for that!5

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

Break down! Oh! Lord! Did you ever see such a little tittuppy thing in your life? There is not a sound piece of iron about it. The wheels have been fairly worn out these ten years at least—and as for the body! Upon my soul, you might shake it to pieces yourself with a touch. It is the most devilish little rickety business I ever beheld! Thank God! we have got a better. I would not be bound to go two miles in it for fifty thousand pounds." "Good heavens!" cried Catherine, quite frightened. "Then pray let us turn back; they will certainly meet with an accident if we go on. Do let us turn back, Mr. Thorpe; stop and speak to my brother, and tell him how very unsafe it is." "Unsafe! Oh, lord! What is there in that? They will only get a roll if it does break down; and there is plenty of dirt; it will be excellent falling. Oh, curse it! The carriage is safe enough, if a man knows how to drive it; a thing of that sort in good hands will last above twenty years after it is fairly worn out. Lord bless you! I would undertake for five pounds to drive it to York and back again, without losing a nail.

Historically, chromosomes were not at all easy to study. They spend most of their existence balled up in an indistinguishable mass in the cell nucleus. The only way to count them was to get fresh samples from living cells at the moment of cell division, and that was a tall order. Cell biologists, according to one report, “literally waited at the foot of the gallows in order to fix the testis of an executed criminal immediately after death before the chromosomes could clump.” Even then the chromosomes tended to overlap and blur, making anything but a rough count difficult. But in 1921, a cytologist at the University of Texas named Theophilus Painter announced that he had secured good images and declared with reassuring confidence that he had counted twenty-four pairs of chromosomes. That number stuck, universally unquestioned, for thirty-five years until a closer examination in 1956 showed that in fact we have just twenty-three pairs—a fact that had been clearly evident in photographs for years (including in at least one popular textbook illustration) had anyone taken the trouble to count.

1. Each husband’s section opens with an illustrative moniker (for example, “Poor Ernie Diaz,” “Goddamn Don Adler,” “Agreeable Robert Jamison”). Discuss the meaning and significance of some of these descriptions. How do they set the tone for the section that follows? Did you read these characterizations as coming from Evelyn, Monique, an omniscient narrator, or someone else? 2. Of the seven husbands, who was your favorite, and why? Who surprised you the most? 3. Monique notes that hearing Evelyn Hugo’s life story has inspired her to carry herself differently than she would have before. In what ways does Monique grow over the course of the novel? Discuss whether Evelyn also changes by the end of her time with Monique, and if so, what spurs this evolution. 4. On page 147, Monique says, "I have to 'Evelyn Hugo' Evelyn Hugo." What does it mean to "Evelyn Hugo"? Can you think of a time when you might be tempted to "Evelyn Hugo"? 5. Did you trust Evelyn to be a reliable narrator as you were reading? Why, or why not? Did your opinion on this change at all by the conclusion, and if so, why? 6. What role do the news, tabloid, and blog articles interspersed throughout the book serve in the narrative? What, if anything, do we learn about Evelyn’s relationship to the outside world from them? 7. At several points in the novel, such as pages 82–83 and 175–82, Evelyn tells her story through the second person, “you.” How does this kind of narration affect the reading experience? Why do you think she chooses these memories to recount in this way? 8. How do you think Evelyn’s understanding and awareness of sexuality were shaped by her relationship with Billy—the boy who works at the five-and-dime store? How does her sensibility evolve from this initial encounter? As she grows older, to what extent is Evelyn’s attitude toward sex is influenced by those around her? 9. On page 54, Evelyn uses the saying “all’s well that ends well” as part of her explanation for not regretting her actions. Do you think Evelyn truly believes this? Using examples from later in her life, discuss why or why not. How do you think this idea relates to the similar but more negatively associated phrase “the ends justify the means”?

Our exploration into advertising and media is at its root a critique of the exploitative nature of capitalism and consumerism. Our economic systems shape how we see our bodies and the bodies of others, and they ultimately inform what we are compelled to do and buy based on that reflection. Profit-greedy industries work with media outlets to offer us a distorted perception of ourselves and then use that distorted self-image to sell us remedies for the distortion. Consider that the female body type portrayed in advertising as the “ideal” is possessed naturally by only 5 percent of American women. Whereas the average U.S. woman is five feet four inches tall and weighs 140 pounds, the average U.S. model is five feet eleven and weighs 117. Now consider a People magazine survey which reported that 80 percent of women respondents said images of women on television and in the movies made them feel insecure. Together, those statistics and those survey results illustrate a regenerative market of people who feel deficient based on the images they encounter every day, seemingly perfectly matched with advertisers and manufacturers who have just the products to sell them (us) to fix those imagined deficiencies.18

The suffering of abused pets amounts to a tiny fraction of the suffering we inflict on animals. In 2012 there were 164 million owned dogs and cats in the United States.2 The majority of them probably live reasonably good lives, but even if every single one of them were abused, this number would be dwarfed by the 9.1 billion animals annually raised and slaughtered for food in the United States.3 Factory-farmed animals have to endure a lifetime of suffering much more severe than the typical dog or cat, and in the United States there are fifty-five times as many factory-farmed animals as there are dogs and cats. Anyone who kept a dog confined in the way that breeding sows are frequently confined in factory farms—in crates so small they cannot even turn around or walk a single step—would be liable to prosecution for cruelty. In The Animal Activists’ Handbook Matt Ball and Bruce Friedrich make a startling claim that vividly illustrates the vastly greater suffering of animals raised for food compared to other ways in which we cause animals to suffer: “Every year, hundreds of millions of animals—many times more than the total number killed for fur, housed in shelters, and locked in laboratories combined—don’t even make it to slaughter. They actually suffer to death.

I will begin by describing the nature of an emotional regression and showing how in any society, no matter how advanced its state of technology, chronic anxiety can induce an approach to life that is counter-evolutionary. One does not need dictators in order to create a totalitarian (that, is totalistic) society. Then, employing five characteristics of chronically anxious personal families, I will illustrate how those same characteristics are manifest throughout the greater American family today, demonstrating their regressive effects on the thinking and functioning, the formation and the expression, of leadership among parents and presidents. Those five characteristics are:    1. Reactivity: the vicious cycle of intense reactions of each member to events and to one another.    2. Herding: a process through which the forces for togetherness triumph over the forces for individuality and move everyone to adapt to the least mature members.    3. Blame displacement: an emotional state in which family members focus on forces that have victimized them rather than taking responsibility for their own being and destiny.    4. A quick-fix mentality: a low threshold for pain that constantly seeks symptom relief rather than fundamental change.    5. Lack of well-differentiated leadership: a failure of nerve that both stems from and contributes to the first four. To

Chinese seek victory not in a decisive battle but through incremental moves designed to gradually improve their position. To quote Kissinger again: “Rarely did Chinese statesmen risk the outcome of a conflict on a single all-or-nothing clash: elaborate multi-year maneuvers were closer to their style. Where the Western tradition prized the decisive clash of forces emphasizing feats of heroism, the Chinese ideal stressed subtlety, indirection, and the patient accumulation of relative advantage.”48 In an instructive analogy, David Lai illustrates this by comparing the game of chess with its Chinese equivalent, weiqi—often referred to as go. In chess, players seek to dominate the center and conquer the opponent. In weiqi, players seek to surround the opponent. If the chess master sees five or six moves ahead, the weiqi master sees twenty or thirty. Attending to every dimension in the broader relationship with the adversary, the Chinese strategist resists rushing prematurely toward victory, instead aiming to build incremental advantage. “In the Western tradition, there is a heavy emphasis on the use of force; the art of war is largely limited to the battlefields; and the way to fight is force on force,” Lai explains. By contrast, “The philosophy behind go is to compete for relative gain rather than seeking complete annihilation of the opponent forces.” In a wise reminder, Lai warns that “It is dangerous to play go with the chess mindset. One can become overly aggressive so that he will stretch his force thin and expose his vulnerable parts in the battlefields.

Our supposed leader was Miss Joyce, who had been working as a civil servant in the department since its foundation forty-five years earlier in 1921. She was sixty-three years old and, like my late adoptive mother Maude, was a compulsive smoker, favouring Chesterfield Regulars (Red), which she imported from the United States in boxes of one hundred at a time and stored in an elegantly carved wooden box on her desk with an illustration of the King of Siam on the lid. Although our office was not much given to personal memorabilia, she kept two posters pinned to the wall beside her in defence of her addiction. The first showed Rita Hayworth in a pinstriped blazer and white blouse, her voluminous red hair tumbling down around her shoulders, professing that ‘ALL MY FRIENDS KNOW THAT CHESTERFIELD IS MY BRAND’ while holding an unlit cigarette in her left hand and staring off into the distance, where Frank Sinatra or Dean Martin were presumably pleasuring themselves in anticipation of erotic adventures to come. The second, slightly peeling at the edges and with a noticeable lipstick stain on the subject’s face, portrayed Ronald Reagan seated behind a desk that was covered in cigarette boxes, a Chesterfield hanging jauntily from the Gipper’s mouth. ‘I’M SENDING CHESTERFIELDS TO ALL MY FRIENDS. THAT’S THE MERRIEST CHRISTMAS ANY SMOKER CAN HAVE – CHESTERFIELD MILDNESS PLUS NO UNPLEASANT AFTER-TASTE’ it said, and sure enough he appeared to be wrapping boxes in festive paper for the likes of Barry Goldwater and Richard Nixon, who, I’m sure, were only thrilled to receive them

The last refuge of the Self, perhaps, is “physical continuity.” Despite the body’s mercurial nature, it feels like a badge of identity we have carried since the time of our earliest childhood memories. A thought experiment dreamed up in the 1980s by British philosopher Derek Parfit illustrates how important—yet deceiving—this sense of physical continuity is to us.15 He invites us to imagine a future in which the limitations of conventional space travel—of transporting the frail human body to another planet at relatively slow speeds—have been solved by beaming radio waves encoding all the data needed to assemble the passenger to their chosen destination. You step into a machine resembling a photo booth, called a teletransporter, which logs every atom in your body then sends the information at the speed of light to a replicator on Mars, say. This rebuilds your body atom by atom using local stocks of carbon, oxygen, hydrogen, and so on. Unfortunately, the high energies needed to scan your body with the required precision vaporize it—but that’s okay because the replicator on Mars faithfully reproduces the structure of your brain nerve by nerve, synapse by synapse. You step into the teletransporter, press the green button, and an instant later materialize on Mars and can continue your existence where you left off. The person who steps out of the machine at the other end not only looks just like you, but etched into his or her brain are all your personality traits and memories, right down to the memory of eating breakfast that morning and your last thought before you pressed the green button. If you are a fan of Star Trek, you may be perfectly happy to use this new mode of space travel, since this is more or less what the USS Enterprise’s transporter does when it beams its crew down to alien planets and back up again. But now Parfit asks us to imagine that a few years after you first use the teletransporter comes the announcement that it has been upgraded in such a way that your original body can be scanned without destroying it. You decide to give it a go. You pay the fare, step into the booth, and press the button. Nothing seems to happen, apart from a slight tingling sensation, but you wait patiently and sure enough, forty-five minutes later, an image of your new self pops up on the video link and you spend the next few minutes having a surreal conversation with yourself on Mars. Then comes some bad news. A technician cheerfully informs you that there have been some teething problems with the upgraded teletransporter. The scanning process has irreparably damaged your internal organs, so whereas your replica on Mars is absolutely fine and will carry on your life where you left off, this body here on Earth will die within a few hours. Would you care to accompany her to the mortuary? Now how do you feel? There is no difference in outcome between this scenario and what happened in the old scanner—there will still be one surviving “you”—but now it somehow feels as though it’s the real you facing the horror of imminent annihilation. Parfit nevertheless uses this thought experiment to argue that the only criterion that can rationally be used to judge whether a person has survived is not the physical continuity of a body but “psychological continuity”—having the same memories and personality traits as the most recent version of yourself. Buddhists

We perceive our environment in three dimensions, but we don’t actually live in a 3-D world. 3-D is static. A snapshot. We have to add a fourth dimension to begin to describe the nature of our existence. The 4-D tesseract doesn’t add a spatial dimension. It adds a temporal one. It adds time, a stream of 3-D cubes, representing space as it moves along time’s arrow. This is best illustrated by looking up into the night sky at stars whose brilliance took fifty light-years to reach our eyes. Or five hundred. Or five billion. We’re not just looking into space, we’re looking back through time. Our path through this 4-D spacetime is our worldline (reality), beginning with our birth and ending with our death. Four coordinates (x, y, z, and t [time]) locate a point within the tesseract. And we think it stops there, but that’s only true if every outcome is inevitable, if free will is an illusion, and our worldline is solitary. What if our worldline is just one of an infinite number of worldlines, some only slightly altered from the life we know, others drastically different? The Many-Worlds interpretation of quantum mechanics posits that all possible realities exist. That everything which has a probability of happening is happening. Everything that might have occurred in our past did occur, only in another universe. What if that’s true? What if we live in a fifth-dimensional probability space? What if we actually inhabit the multiverse, but our brains have evolved in such a way as to equip us with a firewall that limits what we perceive to a single universe? One worldline. The one we choose, moment to moment. It makes sense if you think about it. We couldn’t possibly contend with simultaneously observing all possible realities at once. So how do we access this 5-D probability space? And if we could, where would it take us? — Leighton

He began, “There is absolutely no doubt in the mind of a very overwhelming number of Americans, that the best immediate defense of the United States is the success of Britain in defending itself. “Now, what I am trying to do is eliminate the dollar sign. That is something brand new in the thoughts of everybody in this room, I think—get rid of the silly, foolish, old dollar sign. “Well, let me give you an illustration,” he said, and then deployed an analogy that distilled his idea into something both familiar and easy to grasp, something that would resonate with the quotidian experience of countless Americans. “Suppose my neighbor’s home catches fire, and I have got a length of garden hose four or five hundred feet away: but, my Heaven, if he can take my garden hose and connect it up with his hydrant, I may help him put out the fire. Now, what do I do? I don’t say to him before that operation, ‘Neighbor, my garden hose cost me $15; you have got to pay me $15 for it.’ What is the transaction that goes on? I don’t want $15—I want my garden hose back after the fire is over. All right. If it goes through the fire all right, intact, without any damage to it, he gives it back to me and thanks me very much for the use of it. But suppose it gets smashed up—holes in it—during the fire; we don’t have to have too much formality about it, but I say to him, ‘I was glad to lend you that hose; I see I can’t use it any more, it’s all smashed up.’ “He says ‘How many feet of it were there?’ “I tell him, ‘There were 150 feet of it.’ “He says, ‘All right, I will replace it.’ ” That became the kernel of an act introduced in Congress soon afterward, numbered H.R. 1776 and titled “A Bill Further to Promote the Defense of the United States, and for Other Purposes,” soon to receive its lasting byname, the Lend-Lease Act. Central to the proposal was the idea that it was in the best interests of the United States to provide Britain, or any ally, with all the aid it needed, whether it could pay or not.

As with most voluntary school integration programs, dispersal of the black children was the norm. In Portland, no more than forty-five black children were bused to any single elementary school, and white schools of four-hundred to five-hundred pupils received as few as four and in most instances only ten to fifteen black students. Brush Elementary, the all-white school Rist selected for daily observation, received about thirty black children. The principal, along with most of his all-white teaching staff, had never taught a black child. He hired a black school aide because he felt that most of the white students had never spoken to a black person. His lack of racial sensitivity was illustrated in a staff discussion about the collection of milk money, when he said, "I guess we had better not call it chocolate milk any longer. It would probably now be more appropriate to refer to it as black milk.

Enoch were three hundred sixty and five years: 24. And

You are beautifully clothed in your success.’ Even today I remember those words and I don’t own more than three sets of suits and five or six shirts.

Anything acquired without effort, and without cost is generally unappreciated, often discredited; perhaps this is why we get so little from our marvelous opportunity in public schools. The SELF-DISCIPLINE one receives from a definite programme of specialized study makes up to some extent, for the wasted opportunity when knowledge was available without cost. Correspondence schools are highly organized business institutions. Their tuition fees are so low that they are forced to insist upon prompt payments. Being asked to pay, whether the student makes good grades or poor, has the effect of causing one to follow through with the course when he would otherwise drop it. The correspondence schools have not stressed this point sufficiently, for the truth is that their collection departments constitute the very finest sort of training on DECISION, PROMPTNESS, ACTION and THE HABIT OF FINISHING THAT WHICH ONE BEGINS. I learned this from experience, more than twenty-five years ago. I enrolled for a home study course in Advertising. After completing eight or ten lessons I stopped studying, but the school did not stop sending me bills. Moreover, it insisted upon payment, whether I kept up my studies or not. I decided that if I had to pay for the course (which I had legally obligated myself to do), I should complete the lessons and get my money's worth. I felt, at the time, that the collection system of the school was somewhat too well organized, but I learned later in life that it was a valuable part of my training for which no charge had been made. Being forced to pay, I went ahead and completed the course. Later in life I discovered that the efficient collection system of that school had been worth much in the form of money earned, because of the training in advertising I had so reluctantly taken.

When ideas or concepts flash into one's mind, through what is popularly called a "hunch," they come from one or more of the following sources:- 1. Infinite Intelligence 2. One's subconscious mind, wherein is stored every sense impression and thought impulse which ever reached the brain through any of the five senses 3. From the mind of some other person who has just released the thought, or picture of the idea or concept, through conscious thought, or 4. From the other person's subconscious storehouse. There are no other KNOWN sources from which "inspired" ideas or "hunches" may be received. The creative imagination functions best when the mind is vibrating (due to some form of mind stimulation) at an exceedingly high rate. That is, when the mind is functioning at a rate of vibration higher than that of ordinary, normal thought.

NO THOUGHT, whether it be negative or positive, CAN ENTER THE SUBCONSCIOUS MIND WITHOUT THE AID OF THE PRINCIPLE OF AUTO-SUGGESTION, with the exception of thoughts picked up from the ether. Stated differently, all sense impressions which are perceived through the five senses, are stopped by the CONSCIOUS thinking mind, and maybe either passed on to the subconscious mind, or rejected, at will. The conscious faculty serves, therefore, as an outer-guard to the approach of the subconscious.

Nature has so built man that he has ABSOLUTE CONTROL over the material which reaches his subconscious mind, through his five senses, although this is not meant to be construed as a statement that man always EXERCISES this control. In the great majority of instances, he does NOT exercise it, which explains why so many people go through life in poverty.

Anything acquired without effort, and without cost is generally unappreciated, often discredited; perhaps this is why we get so little from our marvelous opportunity in public schools. The SELF-DISCIPLINE one receives from a definite programme of specialized study makes up to some extent, for the wasted opportunity when knowledge was available without cost. Correspondence schools are highly organized business institutions. Their tuition fees are so low that they are forced to insist upon prompt payments. Being asked to pay, whether the student makes good grades or poor, has the effect of causing one to follow through with the course when he would otherwise drop it. The correspondence schools have not stressed this point sufficiently, for the truth is that their collection departments constitute the very finest sort of training on DECISION, PROMPTNESS, ACTION and THE HABIT OF FINISHING THAT WHICH ONE BEGINS. I learned this from experience, more than twenty-five years ago. I enrolled for a home study course in Advertising. After completing eight or ten lessons I stopped studying, but the school did not stop sending me bills. Moreover, it insisted upon payment, whether I kept up my studies or not. I decided that if I had to pay for the course (which I had legally obligated myself to do), I should complete the lessons and get my money's worth. I felt, at the time, that the collection system of the school was somewhat too well organized, but I learned later in life that it was a valuable part of my training for which no charge had been made. Being forced to pay, I went ahead and completed the course. Later in life I discovered that the efficient collection system of that school had been worth much in the form of money earned, because of the training in advertising I had so reluctantly taken. We have in this country what is said to be the greatest public school system in the world. We have invested fabulous sums for fine buildings, we have provided convenient transportation for children living in the rural districts, so they may attend the best schools, but there is one astounding weakness to this marvelous system-IT IS FREE! One of the strange things about human beings is that they value only that which has a price. The free schools of America, and the free public libraries, do not impress people because they are free. This is the

I quickly snuck in five minutes of zombie blasting, pig taming and built a big shopping centre on Minecraft, and

Reflex points for the key organ groups of adrenals, liver, kidney, colon, and stomach are located above and approximately one inch to the left and right of the navel. Closest to the navel and below the other two are the kidney pressure points (or reflexes). One inch above the kidney reflex points are the adrenal points (one inch to the left and right and two inches above the navel). Three inches above and one inch to the left and right of the navel are the reflex points for the liver. Stimulation of tender accupressure points for twenty to thirty seconds two to three times a day activates lymphatic (the body’s sewage system), blood, and energy flow to the muscles, organs, and glands. For daily maintenance, stimulate all the reflexes identified in the following illustration for three to five seconds. If a spot is especially tender, continue to “work” the spot for sixty seconds or until the tenderness is reduced. During athletic competition, stimulation can continue for two to three minutes.

A little farther on, in the old playing-field, there were the wickets, and the bats, and the jumping poles, and four or five boys, in their shirt sleeves and their straw hats, enjoying their half-holiday, as we had done before them. So life goes on; when one is bowled out, another is ready to step into his shoes, and, no matter how many the ball of death may knock over, the cricket of life is kept up the same, and players are never wanting!

It was with bitter hearts and deadly thoughts that we, the remnant of the Six Hundred, rode back, leaving the flower of the Light Brigade dead or dying before those murderous Russian guns; — and it was all done, all over, in five-and-twenty minutes — less than a fast up-wind fox-hunt would have taken at home!

it’s claimed that they can tell us most things about life. This trend isn’t just found in popular science books. At universities, economists analyse ever greater parts of existence as if it were a market. From suicide (the value of a life can be calculated like the value of a company, and now it’s time to shut the doors) to faked orgasms (he doesn’t have to study how her eyes roll back, her mouth opens, her neck reddens and her back arches – he can calculate whether she really means it). The question is what Keynes would think about an American economist like David Galenson. Galenson has developed a statistical method to calculate which works of art are meaningful. If you ask him what the most renowned work of the last century is, he’ll say ‘Les Demoiselles d’Avignon’. He has calculated it. Things put into numbers immediately become certainties. Five naked female prostitutes on Carrer d’Avinyó in Barcelona. Threatening, square, disconnected bodies, two with faces like African masks. The large oil painting that Picasso completed in 1907 is, according to Galenson, the most important artwork of the twentieth century, because it appears most often as an illustration in books. That’s the measure he uses. The same type of economic analysis that explains the price of leeks or green fuel is supposed to be able to explain our experience of art.

Writing THE LITTLEST HUNTER: THE JOURNEY BEGINS the first book is The Littlest Series. Sharing my stories with everyone allows me to reach out to all the two-year-old to eight-year-olds everywhere helping them experience the adventures involving a young boy who communicates with animals promoting life-lessons and caring for one another. It has been gratifying to see my test audience of three and five-year-old's responding as they hear the story’s adventures

On the military level, the first period of reforms was marked by the introduction of conscription along with a fixed period of military service introduced in 1843 and based on the Prussian Conscription Law of 1814. The Ottoman military was then divided into five Imperial Armies garrisoned in different regions of the Empire. The military service was established as a period of five years between the ages of 20 to 25 along with an additional seven years of reserve duties. The first and second military reforms also saw the emergence of a new, more educated class of middle to high ranking officers and cadets, who progressively became involved in the Ottoman palace politics, as illustrated by the May 1876 coup (see the First Constitutional Era). The

Among the conventional adab anthologies, we encounter a somewhat different organization of the traditional material in the Kitâb Adab ad- dunyâ wa-d-dîn of al-Mâwardî (d. 450/1058).84 The five large chapters of the work deal with 1. the excellence of the intellect and intelligence and the blameworthiness of instinctive desire and blind prejudice (hawâ); 2. the âdâb of knowledge; 3. the âdâb of religion (dealing mainly with the negative aspects of the material world); 4. the âdâb of this world; and 5. the âdâb of the soul. As the plural âdâb indicates, the various ways in which intellectual, religious, practical/material, and spiritual/ethical behavior is to be practised are illustrated by preferably brief and aphoristic statements in prose and, quite often, in verse. As is to be expected, the chapter on knowledge shows no systematic arrangement. It starts out with strong expressions of praise for knowledge and the appropriate Qur- ânic citations and statements by the Prophet and early Muslim authorities. Evidence is presented for the superiority of knowledge over ignorance. The impossibility of attaining complete knowledge is explained, and the need to acquire knowledge of all kinds wherever possible is stressed. The relationship between knowledge and material possessions is explored in the usual manner. It is recommended that the process of studying begin at an early age. Knowledge is dif- cult to acquire. Again, the prevalence of ignorance is discussed. The objectionable character of using knowledge for ulterior purposes comes in for customary mention. There are sayings explaining the best methods of study and instruction, the qualities students ought to possess, the need for long and strenuous study, and the drawbacks of forgetfulness. Then, we read remarks about handwriting, about the usually bad handwriting of scholars, and about their constantly being engaged in writing. Remarks on the qualifi cations of students, the hadîth that “good questions are one half of knowledge,” and sayings about the character qualities of scholars complete the part of the work devoted to knowledge. Its predominantly secular outlook is indicated by the fact that knowledge here continues to precede the discussion of religion and ethics. The basic role conceded to the intellect with respect to both intellectual/educational and religious/ ethical activity is formally acknowledged by placing the chapter on it at the beginning, as was also the case in the work of al-Marzubânî.

William Duncan Strong was a scholar, a man ahead of his time: quiet, careful and meticulous in his work, averse to spectacle and publicity. He was among the first to establish that Mosquitia had been inhabited by an ancient, unknown people who were not Maya. Strong spent five months traversing Honduras in 1933, going by dugout canoe up the Río Patuca and several of its tributaries. He kept an illustrated journal, which is preserved in the Smithsonian’s collections—packed with detail and many fine drawings of birds, artifacts, and landscapes.

In 1998, K. C. Jones, then coach of the Boston Celtics, mentioned to a CBS Sports interviewer, “I give the players a lot of leeway on the court, so they can use their imagination and creativity.” “Doesn’t that cause problems?” the interviewer asked. “No,” responded Jones. “We’ve been in the championship four of the past five years, and won it twice.” Jones’ approach to coaching illustrates a central truth about creativity: it requires autonomy.

The most cutting-edge and groundbreaking sitcoms were created without a guidebook, without any North Star, other than well-intentioned and creative people wanting the audience to laugh and think about life and social issues. They are a reflection of both where society was at the time and where it aspired to be. They illustrate how people evolved.

...for he was not a brutal brother, though very ingenious in apple-pie beds, booby-traps, original methods of awakening sleeping relatives, and other little accomplishments which make a home happy.

No one can fail to be impressed by Monreale, ablaze as it is with over an acre and a half of superb mosaics, all completed within five or six years, between 1183 and the end of the decade. It lacks the gemlike perfection of the Palatine Chapel, the Byzantine mystery of the Martorana, or the sheer magic that streams down from the great Pantocrator at Cefalù. Its impact is chiefly due to its size and its splendor. But this impact, like the cathedral itself, is colossal. Wandering slowly through the vast length of the building, one might be forgiven for thinking that virtually every Bible story is here illustrated. Nor would one be very far wrong; but there is one particular mosaic—and not a narrative one either—that should on no account be missed. Look now to the second figure to the right of the central east window. There is no problem of identification: in conformity with the usual canons of the time, the name runs down the side of the halo for all to read: SCS. THOMAS CANTUR. Whether or not it bears any resemblance to the martyred Archbishop we have no idea;*3 it remains, however, the earliest certain representation

Despite constant insistence that we lose weight for our health and track the simple arithmetic of calories in, calories out, there is no data illustrating that dieting achieves long-term weight loss. To the contrary, constant dieting may make weight loss more difficult, as our metabolisms fight back, searching for the stasis of a familiar, fatter body.57 A major study following contestants from the television show The Biggest Loser showed that despite their dramatic weight loss on camera, most contestants were unable to maintain their smaller size, despite hours of working out each day. The study’s results were staggering: after their extreme televised dieting, every contestant’s body burned fewer calories at rest than it did at the beginning of the competition—and one contestant was shown to burn eight hundred fewer calories each day than expected for a peer of the same gender and size.58 Those results aren’t limited to reality TV contestants. As one Slate writer put it, addressing dieters, “You’ll likely lose weight in the short term, but your chances of keeping it off for five years or more is about the same as your chance of surviving metastatic lung cancer: 5 percent. And when you do gain back the weight, everyone will blame you. Including you.

One of the great lessons of the past five centuries in Europe and America is this: acute crises contribute to boosting the power of the state. It’s always been the case and there is no reason why it should be different with the COVID-19 pandemic. Historians point to the fact that the rising fiscal resources of capitalist countries from the 18th century onwards were always closely associated with the need to fight wars, particularly those that took place in distant countries and that required maritime capacities. Such was the case with the Seven Years’ War of 1756-1763, described as the first truly global war that involved all the great powers of Europe at the time. Since then, the responses to major crises have always further consolidated the power of the state, starting with taxation: “an inherent and essential attribute of sovereignty belonging as a matter of right to every independent government”.[66] A few examples illustrating the point strongly suggest that this time, as in the past, taxation will increase. As in the past, the social rationale and political justification underlying the increases will be based upon the narrative of “countries at war” (only this time against an invisible enemy).

What was your childhood like? What was your relationship like with each parent—and were there other people with whom you were close as a child? Whom were you closest to and why? I’d ask you to give me several words that described your early relationship with each parent or caregiver, and then I’d ask for a few memories that illustrated each of those words. The questions go on: What was it like when you were separated, upset, threatened, or fearful? Did you experience loss as a child—and if so, what was that like for you and for your family? How did your relationships change over time? Why do you think your care-givers behaved as they did? When you think back on all these questions, how do you think your earliest experiences have impacted your development as an adult? And if you have children I’d ask you these questions: How do you think these experiences have affected your parenting? What do you wish for your child in the future? And finally, when your child is twenty-five, what do you hope he or she will say are the most important things he or she learned from you? That’s essentially it.

Whether you walk on two or four legs, the dominant function of a leg is to be a pendulum. This is illustrated in figure 19, but if a picture is worth a thousand words, then action is worth even more, so take a few steps around the room and focus on what your right leg is doing. Notice when it isn’t on the ground, it swings forward like the pendulum on a grandfather clock with its center of rotation at the hip. This “swing phase” of a stride is primarily powered by your hip muscles. Your leg’s pendular action flips, however, at the end of the swing phase when your foot collides with the ground. At this instant, your leg becomes an upside-down pendulum whose center of rotation is the ankle. In essence, your leg becomes a stilt during this “stance phase” of the stride. The stilt-like behavior of legs during stance is key to understanding how you use energy when you walk. During the first half of the stance phase, muscles vault your body up and over that leg, elevating your center of mass about two inches (five centimeters). That upward lift expends calories but stores potential energy, just as if you were to raise this book. Then during the second half of stance, your body converts that potential energy to kinetic energy by falling downward and forward, as if you were to drop the book. Eventually, your swing leg collides with the ground, halting your body’s fall and starting a new cycle. Walking thus costs calories to raise the body’s center of mass in the first half of stance, then redirect it upward and forward from one step to the next, and to swing the arms and legs.8 While at least one foot is on the ground at all times during a normal walk, the key energetic principle that moves you forward is using your legs like pendulums to exchange potential and kinetic energy. Quadrupeds like dogs and chimpanzees use their four legs in just the same way.

Diego Duran14 thought that the priesthood among the Mexicans was to a great extent hereditary, much like the right of primogeniture among the people of Spain. Speaking of the five assistants who held down the human victim at the moment of sacrifice, he says: Los nombres de los cinco eran Chachalmeca, que en nuestra Lengua quiere tanto decir como Levita ó ministro de cosa divina ó sagrada. Era esta dignidad entre ellos muy suprema y en mucha tenida, la cual se heredaba de hijos á padres como cosa de mayorazgo, sucediendo los hijos á los Padres en aquella sangrienta Dignidad endemoniada y cruel.

the same five-fold covenantal pattern can be discerned in the way the details of the sacrificial ritual unfold. The first offering of Leviticus 1:1–9 illustrates this:

We approached our mom slowly, fearing she might open her eyes at any moment and give us a good smack on the back of the neck – a level five punishment. She didn’t move. Could it be that ketchup and mayonnaise contained paralyzing properties we didn’t know about? Moving carefully, we placed two stools on either

not only that symbolic hybridity can signal perspective—both the language facet of perspective and, indirectly, the perception facet of perspective—but also that symbolic hybridity can only feature in specific discourse categories, namely those categories that can contain elements of the character’s discourse and thus have a mimetic quality. TT shifts in linguistic hybridity can therefore lead to TT shifts in discourse category and these discourse-category shifts in turn can trigger TT shifts in the language facet of perspective. The following discussion will illustrate this in more detail. For this, I will draw on Leech and Short’s (2007) as well as Brian McHale’s (1978) classification of speech and thought presentation. Leech and Short (2007:255ff.) distinguish the following five speech-presentation categories: Narrative Report of Speech Act (NRSA) Indirect Speech (IS) Free Indirect Speech (FIS) Direct Speech (DS) Free Direct Speech (FDS) For a detailed discussion of these five speech-presentation categories see Leech and Short 2007:255–270. McHale (1978:258–259) further subdivides indirect discourse into (i) “indirect content paraphrase” and (ii) “indirect discourse, mimetic to some degree”. Building on McHale, I will therefore distinguish between (i) indirect speech (IS) and (ii) mimetic indirect speech (MIS). Short (1996:293) refers to NRSA as “Narrative Representation of Speech Acts” rather than “Narrative Report of Speech Act” and adds another category, that of “Narrator’s Representation of Speech (NRS)”. NRS is the most minimalist form of speech presentation, as it “merely tells us that speech occurred” without “specify[ing] the speech act(s) involved

Interestingly, when illustrating what he means by friction, Clausewitz does not use a military example at all, but chooses instead to describe a man setting out on a journey: Imagine a traveler who decides toward the evening to cover a further two stages on his day’s journey, some four or five hours’ ride with post-horses along the main highway; nothing very much. Then when he comes to the first stage he discovers that there are no horses, or only poor ones; then a mountainous area and ruined tracks; it gets dark, and after all his trials he is mightily pleased to reach the final stage and get some miserable roof over his head. So it is that in war, through an accumulation of innumerable petty circumstances which could never be taken into account on paper, everything deteriorates and you find that you are far from achieving your goal.16

Your flesh receives information about the external world through your five sense organs (gyan indriyas): eye, ear, nose, tongue and skin. Your flesh engages with the external material world through your five action organs (karma indriyas): hands, feet, face, anus and genitals. Between the stimulus and the response, a whole series of processes take place in your mind (manas).

Jane waited until she had her sons’ full attention once again and gestured for Avery to speak. “Now, let’s get down to specifics, Mother. What do you expect us to do that will make him jealous?” Avery looked up at his mother with false wide-eyed innocence, the rogue wanted her to say it! He didn’t think she would be capable of laying out her scheme in explicit detail. He was quite mistaken. “Don’t give me that sweet-as-a-lamb look, child,” Jane warned. “The three of you have sinned enough to fill the second circle of hell all on your own, and leave no room for others. You will do what you do with any gentle born lady. Compliment her. Seduce her. Fuel the fire deep within her. Lure her into passion. But do nothing to worry me in a month’s time. Understood?” Had she been in a better mood she would have laughed at the flush of embarrassment on their faces. “What? You expect me to play ignorant of such things? I gave birth to five children, and I assure you that I did not do that all on my own. Your father played a significant role in bringing your miserable existences about. There’s that little book from India I believe you all own? The one with all the illustrations. Don’t pretend you don’t know it, because I’ve read it as well.” “Mother! For God’s sake!” Lawrence begged, cutting his mother off. Jane allowed a smile to curve her lips. “It isn’t as much fun when you are on the other end of unpleasant thoughts now, is it?” She clapped her hands together. “Now then, off to the ballroom. And remember, do what I charged you or you will beg for mercy, and I shall have none to give. I brought you into this world, and should you displease me, I shall happily remove you from it.” She made the threat in such a sweet tone that all three of her sons shuddered. -Lady Rochester, Avery, Lawrence, & Linus

Once we know the outcome of something, that knowledge skews our perception of what we thought before we knew the outcome: that’s hindsight bias. Baruch Fischhoff was the first to document the phenomenon in a set of elegant experiments. One had people estimate the likelihood of major world events at the time of Fischhoff’s research—Will Nixon personally meet with Mao?—then recall their estimate after the event did or did not happen. Knowing the outcome consistently slanted the estimate, even when people tried not to let it sway their judgment. The effect can be subtle, but it can also be quite big. In 1988, when the Soviet Union was implementing major reforms that had people wondering about its future, I asked experts to estimate how likely it was that the Communist Party would lose its monopoly on power in the Soviet Union in the next five years. In 1991 the world watched in shock as the Soviet Union disintegrated. So in 1992–93 I returned to the experts, reminded them of the question in 1988, and asked them to recall their estimates. On average, the experts recalled a number 31 percentage points higher than the correct figure. So an expert who thought there was only a 10% chance might remember herself thinking there was a 40% or 50% chance. There was even a case in which an expert who pegged the probability at 20% recalled it as 70%—which illustrates why hindsight bias is sometimes known as the “I knew it all along” effect.

In fact, instead of illustrating the dominant narrative of success, the Bible testifies to the narrative most pastors experience – the narrative of obscurity. Sometimes faithfulness to God’s work results in the sudden shrinking of a group of followers. People left Jesus in droves when his teaching struck too near the bone. In John 6, just after Jesus feeds the five thousand and walks on water, he tells his disciples, “I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.” Nobody had any idea what he was talking about; they were confused and offended. “This is very hard to understand. How can anyone accept it?” (v. 60 nlt). Jesus’ hard words had devastating consequences for his ministry: “From this time many of his disciples turned back and no longer followed him” (v. 66).

Yet, as Brandon explained with a mixture of bitterness and regret, college proved to be the start of a long series of disappointments. Unable to pass calculus or physics, he switched his major from engineering to criminal justice. Still optimistic, he applied to several police departments upon graduation, excited about a future of “catching crooks.” The first department used a bewildering lottery system for hiring, and he didn’t make the cut. The second informed him that he had failed a mandatory spelling test (“I had a degree!”) and refused to consider his application. Finally, he became “completely turned off to this idea” when the third department disqualified him because of a minor incident in college in which he and his roommate “borrowed” a school-owned buffing machine as a harmless prank. Because he “could have been charged with a felony,” the department informed him, he was ineligible for police duty. Regrettably, his college had no record of the incident. Brandon had volunteered the information out of a desire to illustrate his honest and upstanding character and improve his odds of getting the job. With “two dreams deferred,”2 Brandon took a job as the nightshift manager of a clothing chain, hoping it would be temporary. Eleven years later, he describes his typical day, which consists of unloading shipments, steaming and pricing garments, and restocking the floor, as “not challenging at all. I don’t get to solve problems or be creative. I don’t get to work with numbers, and I am a numbers guy. I basically babysit a team and deal with personnel.” When his loans came out of deferment, he couldn’t afford the monthly payments and decided to get a master’s degree—partly to increase his earning potential and partly to put his loans back into deferment. After all, it had been “hammered into his head” that higher education was the key to success. He put on twenty-five pounds while working and going to school full-time for three years. He finally earned a master’s degree in government, paid for with more loans from “that mean lady Sallie Mae.”3 So far, Brandon has still not found a job that will pay him enough to cover his monthly loan and living expenses. He has managed to keep the loans in deferment by continually consolidating—a strategy that costs him $5,000 a year in interest. Taking

The remaining part of the first description consist of low-energy open strings moving on the three-branes. We recall from Chapter 4 that low-energy strings are well described by point particle quantum field theory, and that is the case here. The particular kind of quantum field theory involves a number of sophisticated mathematical ingredients (and it has an ungainly characterization: conformally invariant supersymmetric quantum gauge field theory), but two vital characteristics are readily understood. The absence of closed strings ensures the absence of the gravitational field. And, because the strings can move only on the tightly sandwiched three-dimensional branes, the quantum field theory lives in three spatial dimensions (in addition to the one dimension of time, for a total of four spacetime dimensions). The remaining part of the second description consists of closed strings, executing any vibrational pattern, as long as they are close enough to the black branes' event horizon to appear lethargic-that is, to appear to have low energy. Such strings, although limited in how far they stray from the black stack, still vibrate and move through nine dimensions of space (in addition to one dimension of time, for a total of ten spacetime dimensions). And because this sector is built from closed strings, it contains the force of gravity. However different the two perspectives might seem, they're describing one and the same physical situation, so they must agree. This leads to a thoroughly bizarre conclusion. A particular nongravitational, point particle quantum field theory in four spacetime dimensions (the first perspective) describes the same physics as strings, including gravity, moving through a particular swath of ten spacetime dimensions (the second perspective). This would seem as far-fetched as claiming...Well, honestly, I've tried, and I can't come up with any two things int he real world more dissimilar than these two theories. But Maldacena followed the math, in the manner we've outlined, and ran smack into this conclusion. The sheer strangeness of the result-and the audacity of the claim-isn't lessened by the fact that it takes but a moment to place it within the line of thought developed earlier in this chapter. As schematically illustrated in Figure 9.5, the gravity of the black brane slab imparts a curved shape to the ten-dimensional spacetime swath in its vicinity (the details are secondary, but the curved spacetime is called anti-de Sitter five-space times the five sphere); the black brane is itself the boundary of this space. And so, Maldacena's result is that string theory within the bulf of this spacetime shape is identical to a quantum field theory living on its boundary. This is holography come to life.

We haven't really got anything worth having for our wishes.' 'We've had things happening,' said Robert; 'that's always something.' 'It's not enough, unless they're the right things,' said Cyril firmly.