Functional Fitness Quotes

Before I go on with this short history, let me make a general observation– the test of a first-rate intelligence is the ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function. One should, for example, be able to see that things are hopeless and yet be determined to make them otherwise. This philosophy fitted on to my early adult life, when I saw the improbable, the implausible, often the "impossible," come true.

At first glance, the key and the lock it fits may seem very different," Sazed said. "Different in shape, different in function, different in design. The man who looks at them without knowledge of their true nature might think them opposites, for one is meant to open, and the other to keep closed. Yet, upon closer examination he might see that without one, the other becomes useless. The wise man then sees that both lock and key were created for the same purpose.

Love is eternal -- the aspect may change, but not the essence. There is the same difference in a person before and after he is in love as there is in an unlighted lamp and one that is burning. The lamp was there and was a good lamp, but now it is shedding light too, and that is its real function. And love makes one calmer about many things, and that way, one is more fit for one's work.

Beauty is power and elegance, right action, form fitting function, intelligence, and reasonability. And very often expressed in curves.

It is at work everywhere, functioning smoothly at times, at other times in fits and starts. It breathes, it heats, it eats. It shits and fucks. What a mistake to have ever said the id.

There is no one way to salvation, whatever the manner in which a man may proceed. All forms and variations are governed by the eternal intelligence of the Universe that enables a man to approach perfection. It may be in the arts of music and painting or it may be in commerce, law, or medicine. It may be in the study of war or the study of peace. Each is as important as any other. Spiritual enlightenment through religious meditation such as Zen or in any other way is as viable and functional as any "Way."... A person should study as they see fit.

Modern capitalism needs men who co-operate smoothly, and in large numbers; who want to consume more and more; and whose tastes are standardized and can be easily influenced and anticipated. It needs men who feel free and independent, not subject to any authority or principle or conscience—yet willing to be commanded, to do what is expected of them, to fit into the social machine without friction; who can be guided without force, led without leaders, prompted without aim—except the one to make good, to be on the move, to function, to go ahead. What is the outcome? Modern man is alienated from himself, from his fellow men, and from nature.

You're wrong, I want to say. I'm exactly like you. But I can't. The fact is, alcoholics have programs, steps to take so they can fit into society and function. Crazies like Alison--all they have are padded cells and blunted utensils. That's their normal. Our normal.

Now take a human body. Why wouldn't you like to see a human body with a curling tail with a crest of ostrich feathers at the end? And with ears shaped like acanthus leaves? It would be ornamental, you know, instead of the stark, bare ugliness we have now. Well, why don't you like the idea? Because it would be useless and pointless. Because the beauty of the human body is that is hasn't a single muscle which doesn't serve its purpose; that there's not a line wasted; that every detail of it fits one idea, the idea of a man and the life of a man.

what does 'functioning normally' mean?" I asked. "Being able to face the past. Having a normal sex life. Not lying awake all night in fits of anxiety." "Oh. Are most people able to face the past and have normal sex lives?" "Yes, as a matter of fact, I think they are," she said. "Anyway, if anyone is, it should be me. Deep down I have a talent for well-being. I can feel it." I nodded. I thought she had it, too, a talent for well-being.

Clinical psychologists have proven that ordinary people will alter their memories of the past to make them fit their perceptions. It is the way all normal brains function under ordinary circumstances.

As soon as we stopped sleeping with our cousins and build walls, temples and a few decent nightclubs, society became too complex for any one person to grasp all at once, and thus bureaucracy was born. A bureaucracy breaks the complexity down into a series of interlocking systems. You don't need to know how the systems fit together, or even what function your bit of the system has, you just perform your bit and the whole machine creaks on.

Follow along at home to tie a bow just like the fox. Go find a scarf or ribbon that will fit around your waist or try these moves with your shoe laces.

Like a lot of people with mental illness, I spend a lot of time fronting. It’s really important to me to not appear crazy, to fit in, to seem normal, to do the things “normal people” do, to blend in. As a defense mechanism, fronting makes a lot of sense, and you hone that mechanism after years of being crazy. Fronting is what allows you to hold down a job and maintain relationships with people, it’s the thing that sometimes keeps you from falling apart. It’s the thing that allows you to have a burst of tears in the shower or behind the front seat of your car and then coolly collect yourself and stroll into a social engagement… We are rewarded for hiding ourselves. We become the poster children for “productive” mentally ill people, because we are so organized and together. The fact that we can function, at great cost to ourselves, is used to beat up the people who cannot function. Because unlike the people who cannot front, or who fronted too hard and fell off the cliff, we are able to “keep it together,” whatever it takes.

But the original was there as well—more jaded and rudimentary, functional rather than romantic. It fit not just the yellow house but another door, deep within my own heart. One that had been locked so tight for so long that I was afraid to even try it for fear of what might be on the other side

Very often history is a means of denying the past. Denying the past is to refuse to recognise its integrity. To fit it, force it, function it, to suck out the spirit until it looks the way you think it should. We are all historians in our small way.

At first glance, the key and the lock it fits may seem very different,” Sazed said. “Different in shape, different in function, different in design. The man who looks at them without knowledge of their true nature might think them opposites, for one is meant to open, and the other to keep closed. Yet, upon closer examination, he might see that without one, the other becomes useless. The wise man then sees that both lock and key were created for the same purpose.

We live in a modern society. Husbands and wives don't grow on trees, like in the old days. So where does one find love? When you're sixteen it's easy, like being unleashed with a credit card in a department store of kisses. There's the first kiss. The sloppy kiss. The peck. The sympathy kiss. The backseat smooch. The we shouldn't be doing this kiss. The but your lips taste so good kiss. The bury me in an avalanche of tingles kiss. The I wish you'd quit smoking kiss. The I accept your apology, but you make me really mad sometimes kiss. The I know your tongue like the back of my hand kiss. As you get older, kisses become scarce. You'll be driving home and see a damaged kiss on the side of the road, with its purple thumb out. If you were younger, you'd pull over, slide open the mouth's red door just to see how it fits. Oh where does one find love? If you rub two glances, you get a smile. Rub two smiles, you get a warm feeling. Rub two warm feelings and presto-you have a kiss. Now what? Don't invite the kiss over and answer the door in your underwear. It'll get suspicious and stare at your toes. Don't water the kiss with whiskey. It'll turn bright pink and explode into a thousand luscious splinters, but in the morning it'll be ashamed and sneak out of your body without saying good-bye, and you'll remember that kiss forever by all the little cuts it left on the inside of your mouth. You must nurture the kiss. Turn out the lights. Notice how it illuminates the room. Hold it to your chest and wonder if the sand inside hourglasses comes from a special beach. Place it on the tongue's pillow, then look up the first recorded kiss in an encyclopedia: beneath a Babylonian olive tree in 1200 B.C. But one kiss levitates above all the others. The intersection of function and desire. The I do kiss. The I'll love you through a brick wall kiss. Even when I'm dead, I'll swim through the Earth, like a mermaid of the soil, just to be next to your bones.

Where woman do not fit the Iron Maiden [societal expectations/assumptions about women's bodies], we are now being called monstrous, and the Iron Maiden is exactly that which no woman fits, or fits forever. A woman is being asked to feel like a monster now though she is whole and fully physically functional. The surgeons are playing on the myth's double standard for the function of the body. A man's thigh is for walking, but a woman's is for walking and looking "beautiful." If women can walk but believe our limbs look wrong, we feel that our bodies cannot do what they are meant to do; we feel as genuinely deformed and disabled as the unwilling Victorian hypochondriac felt ill.

At first happiness might seem like just desserts for biological fitness (more accurately, the states that would have led to fitness in the environment in which we evolved). We are happier when we are healthy, well-fed, comfortable, safe, prosperous, knowledgeable, respected, non-celibate, and loved. Compared to their opposites, these objects of striving are conducive to reproduction. The function of happiness would be to mobilize the mind to seek the keys to Darwinian fitness. When we are unhappy, we work for the things that make us happy; when we are happy, we keep the status quo. The problem is, how much fitness is worth striving for?

When you can really be who you are and find out where you fit and function from a place of comfort, then you stop working. You stop wrestling.

Snark often functions as an enforcer of mediocrity and conformity. In its cozy knowingness, snark flatters you by assuming that you get the contemptuous joke. You've been admitted, or readmitted, to a club, though it may be the club of the second-rate.

Humans are built to move. We evolved under conditions that required daily intense physical activity, and even among individuals with lower physical potential, that hard-earned genotype is still ours today. The modern sedentary lifestyle leads to the inactivation of the genes related to physical performance, attributes that were once critical for survival and which are still critical for the correct, healthy expression of the genotype. The genes are still there, they just aren't doing anything because the body is not stressed enough to cause a physiological adaptation requiring their activation. The sedentary person's heart, lungs, muscles, bones, nerves and brain all operate far below the level at which they evolved to function, and at which they still function best.

24. (fr) Psychologists use the term "socialization” to designate the process by which children are trained to think and act as society demands. A person is said to be well socialized if he believes in and obeys the moral code of his society and fits in well as a functioning part of that society. It may seem senseless to say that many leftists are over-socialized, since the leftist is perceived as a rebel. Nevertheless, the position can be defended. 25. (fr) The moral code of our society is so demanding that no one can think, feel and act in a completely moral way. For example, we are not supposed to hate anyone, yet almost everyone hates somebody at some time or other, whether he admits it to himself or not. Some people are so highly socialized that the attempt to think, feel and act morally imposes a severe burden on them. In order to avoid feelings of guilt, they continually have to deceive themselves about their own motives and find moral explanations for feelings and actions that in reality have a nonmoral origin. We use the term "oversocialized” to describe such people. 26. (fr) Oversocialization can lead to low self-esteem, a sense of powerlessness, defeatism, guilt, etc. One of the most important means by which our society socializes children is by making them feel ashamed of behavior or speech that is contrary to society’s expectations.

Something familiar stirred inside her, like she already knew this android. How its parts fit together, how its mechanics and programming all functioned as a whole. Or no, this wasn’t familiarity, but … a connectedness. Like she knew the android intimately. Like it was an extension of her. She

Deadlines help me, but my muse hates them. My muse functions in fits and starts, and tends to take very long vacations. Deadlines are like a hot poker to his ass. They force us both to sit down and write, which is what it takes to do this.

Another fallacy comes creeping in whose errors you should be meticulous in trying to avoid. Don't think our eyes, our bright and shining eyes, were made for us to look ahead with. Don't suppose our thigh bones fitted our shin bones and our shins our ankles so that we might take steps. Don't think that arms dangled from shoulders and branched out in hands with fingers at their ends, both right and left, for us to do whatever need required for our survival. All such argument, all such interpretation is perverse, fallacious, puts the cart before the horse. No bodily thing was born for us to use. Nature had no such aim, but what was born creates the use. There could be no such thing as sight before the eyes were formed. No speech before the tongue was made, but tongues began long before speech were uttered. and the ears were fashioned long before a sound was heard. And all the organs I feel sure, were there before their use developed. They could not evolve for the sake of use be so designed. But battling hand to hand and slashing limbs, fouling the foe in blood, these antedate the flight of shining javelins. Nature taught men out to dodge a wound before they learned the fit of shield to arm. Rest certainly is older in the history of man than coverlets or mattresses, and thirst was quenched before the days of cups or goblets. Need has created use as man contrives device for his comfort. but all these cunning inventions are far different from all those things much older, which supply their function from their form. The limbs, the sense, came first, their usage afterwards. Never think they could have been created for the sake of being used.

An intelligent man will make his adaptation to the world through his intelligence, and not in the manner of a sixth-rate pugilist, even though now and then, in a fit of rage, he may make use of his fists. In the struggle for existence and adaptation everyone instinctively uses his most developed function, which thus becomes the criterion of his habitual reactions.

Call it Talent Development, Human Relations, People Support, or Head of People Experiences — whatever term fits your culture — choose to call this function anything but Human Resources.

Mastery is not a function of genius or talent. It is a function of time and intense focus applied to a particular field of knowledge. But there is another element, an X factor that Masters inevitably possess, that seems mystical but that is accessible to us all. Whatever field of activity we are involved in, there is generally an accepted path to the top. It is a path that others followed, and because we are conformist creatures, most of us opt for this conventional route. But Masters have a strong inner guiding system and a high level of self-awareness. What has suited others in the past does not suit them, and they know that trying to fit into a conventional mold would only lead to a dampening of spirit, the reality they seek eluding them. And so inevitably, these Masters, as they progress on their career paths, make a choice at a key moment in their lives: they decide to forge their own route, one that others will see as unconventional, but that suits their own spirit and rhythms and leads them closer to discovering the hidden truths of their objects of study. This key choice takes self-confidence and self-awarenes–the X factor that is necessary for attaining mastery...

Reluctantly, he knew that he despised his fellow residents for the way in which they fit so willingly into their appointed slots in the apartment buildings, for their overdeveloped sense of responsibility and lack of flamboyance. Above all, he looked down on them for their good taste. The building was a monument to good taste, to the well-designed kitchen, to sophisticated utencils and fabrics, to elegant and never ostentatious furnishings. In short, to that whole aesthetic sensibility which these well-educated, professional people had inherited from all the schools of industrial design, all the award-winning schemes of interior decoration institutionalized by the last quarter of the century. Royal detested this orthodoxy of the intelligent. Visiting his neighbors’ apartments, he would find himself physically repelled by the contours of an award-winning coffee pot, but the well-modulated color schemes, by the good taste and intelligence that, Midas-like, had transformed everything in these apartments into an ideal marriage of function and design. In a sense, these people were the vanguard of a well-to-do and well-educated proletariat of the future, boxed up in these expensive apartments with their elegant furniture, and intelligent sensibilities, and no possibility of escape.

Every second a million petitions wing past the ear of God. Let it be door number two. Get Janet through this. Make Mom fall in love again, make the pain go away, make this key fit. If I fish this cove, plant this field, step into this darkness, give me the strength to see it through. Help my marriage, my sister, me. What will this fund be worth in thirteen days? In thirteen years? Will I be around in thirteen years? And the most unanswerable of unanswerables: Don't let me die. And: What will happen afterward? Chandeliers and choirs? Flocks of souls like starlings harrying across the sky? Eternity; life again as bacteria, or as sunflowers, or as a leatherback turtle; suffocating blackness; cessation of all cellular function.

The word “coherence” literally means holding or sticking together, but it is usually used to refer to a system, an idea, or a worldview whose parts fit together in a consistent and efficient way. Coherent things work well: A coherent worldview can explain almost anything, while an incoherent worldview is hobbled by internal contradictions. … Whenever a system can be analyzed at multiple levels, a special kind of coherence occurs when the levels mesh and mutually interlock. We saw this cross-level coherence in the analysis of personality: If your lower-level traits match up with your coping mechanisms, which in turn are consistent with your life story, your personality is well integrated and you can get on with the business of living. When these levels do not cohere, you are likely to be torn by internal contradictions and neurotic conflicts. You might need adversity to knock yourself into alignment. And if you do achieve coherence, the moment when things come together may be one of the most profound of your life. … Finding coherence across levels feels like enlightenment, and it is crucial for answering the question of purpose within life. People are multilevel systems in another way: We are physical objects (bodies and brains) from which minds somehow emerge; and from our minds, somehow societies and cultures form. To understand ourselves fully we must study all three levels—physical, psychological, and sociocultural. There has long been a division of academic labor: Biologists studied the brain as a physical object, psychologists studied the mind, and sociologists and anthropologists studied the socially constructed environments within which minds develop and function. But a division of labor is productive only when the tasks are coherent—when all lines of work eventually combine to make something greater than the sum of its parts. For much of the twentieth century that didn’t happen — each field ignored the others and focused on its own questions. But nowadays cross-disciplinary work is flourishing, spreading out from the middle level (psychology) along bridges (or perhaps ladders) down to the physical level (for example, the field of cognitive neuroscience) and up to the sociocultural level (for example, cultural psychology). The sciences are linking up, generating cross-level coherence, and, like magic, big new ideas are beginning to emerge. Here is one of the most profound ideas to come from the ongoing synthesis: People gain a sense of meaning when their lives cohere across the three levels of their existence.

That which struck the present writer most forcibly on his first perusal of the 'Origin of Species' was the conviction that Teleology, as commonly understood, had received its deathblow at Mr. Darwin's hands. For the teleological argument runs thus: an organ or organism (A) is precisely fitted to perform a function or purpose (B); therefore it was specially constructed to perform that function.

Magic enables man to carry out with confidence his important tasks, to maintain his poise and his mental integrity in fits of anger, in the throes of hate, of unrequited love, of despair and anxiety. The function of magic is to ritualize man's optimism, to enhance his faith in the victory of hope over fear. Magic expresses the greater value for man of confidence over doubt, of steadfastness over vacillation, of optimism over pessimism.

Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes: the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness; how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour. We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible. Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful, but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with. A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased. Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too. Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

Primal Essential Movements—four of the most simple and effective exercises ever known to humankind: pushups, pullups, squats, and planks. Collectively, these exercises work all the muscles in your body and promote functional fitness for a broad application of athletic and daily life activities.

The philosophy of rationalism has misunderstood the nature of man, the nature of the social world, and the nature of reason itself. It does not see that man's nature has three dimensions: biological, rational, and spiritual. By neglecting the biological impulses and spiritual aspirations of man, it misconstrues the function reason fulfills within the whole of human existence; it distorts the problem of ethics, especially in the political field; and it perverts the natural sciences into an instrument of social salvation for which neither their own nature nor the nature of the social world fits them.

And our differences?” Elend asked. “At first glance, the key and the lock it fits may seem very different,” Sazed said. “Different in shape, different in function, different in design. The man who looks at them without knowledge of their true nature might think them opposites, for one is meant to open, and the other to keep closed. Yet, upon closer examination, he might see that without one, the other becomes useless. The wise man then sees that both lock and key were created for the same purpose.

You are quarter ghost on your mother’s side. Your heart is a flayed peach in a bone box. Your hair comes away in clumps like cheap fabric wet. A reflecting pool gathers around your altar of plywood sub flooring and split wooden slats. You are rag doll prone. You are contort, angle and arc. Here you rot. Here you are a greening abdomen, slipping skin, flesh fly, carrion beetles. This is where bullets take shelter, where scythes find their function, breath loses its place on the page. This is where the page is torn out of every book before chapter’s close, this is slippage, this is a shroud of neglect pulled over the body, this is your chance to escape. Little wraith, bend light around your skin until it colors you clear, disappear like silica in a kiln, become glass and glass beads, become the staggered whir of an exhaust fan: something only noticed when gone. Become an origami swan. Fold yourself smaller than ever before. Become less. More in some ways but less in the way a famine is less. They will forgive you for not being satisfied with fitting in their hands. They will forgive you for dying to be a bird diminutive enough to fit in a mouth and not be crushed.

There’s something comforting, almost soothing, about realism, and it’s nothing to do with shocks of recognition — well it wouldn’t, since shocks never console — or even with the familiarity that breeds content, so as much as with the fact that the realistic world, in literature, at least, is one that, from a certain perspective, always makes sense, even in its bum deals and tragedies, inasmuch as it plays — even showboats and grandstands — to our passion for reason. The realistic tradition presumes to deal, I mean, with cause and effect, with some deep need in readers — in all of us — for justice, with the demand for the explicable reap/sow benefits (or punishments), with the law of just desserts — with all God’s and Nature’s organic bookkeeping. And since form fits and follows function, style is instructed not to make waves but merely to tag along, easy as pie, taking in everything that can be seen along the way but not much more and nothing at all of what isn’t immediately available to the naked eye.

The primary function of a newspaper is to print news...not to interpret it as it sees fit.

Many survivors of relational and other forms of early life trauma are deeply troubled and often struggle with feelings of anger, grief, alienation, distrust, confusion, low self-esteem, loneliness, shame, and self-loathing. They seem to be prisoners of their emotions, alternating between being flooded by intense emotional and physiological distress related to the trauma or its consequences and being detached and unable to express or feel any emotion at all - alternations that are the signature posttraumatic pattern. These occur alongside or in conjunction with other common reactions and symptoms (e.g., depression, anxiety, and low self-esteem) and their secondary manifestations. Those with complex trauma histories often have diffuse identity issues and feel like outsiders, different from other people, whom they somehow can't seem to get along with, fit in with, or get close to, even when they try. Moreover, they often feel a sense of personal contamination and that no one understands or can help them. Quite frequently and unfortunately, both they and other people (including the professionals they turn to for help) do misunderstand them, devalue their strengths, or view their survival adaptations through a lens of pathology (e.g., seeing them as "demanding", "overdependent and needy", "aggressive", or as having borderline personality). Yet, despite all, many individuals with these histories display a remarkable capacity for resilience, a sense of morality and empathy for others, spirituality, and perseverance that are highly admirable under the circumstances and that create a strong capacity for survival. Three broad categories of survivorship, with much overlap between them, can be discerned: 1. Those who have successfully overcome their past and whose lives are healthy and satisfying. Often, individuals in this group have had reparative experiences within relationships that helped them to cope successfully. 2. Those whose lives are interrupted by recurring posttraumatic reactions (often in response to life events and experiences) that periodically hijack them and their functioning for various periods of time. 3. Those whose lives are impaired on an ongoing basis and who live in a condition of posttraumatic decline, even to the point of death, due to compromised medical and mental health status or as victims of suicide of community violence, including homicide.

When doubt is present in your consciousness it indicates a much more profound problem. The real problem is the personal lie. Everyone has one: It is a story that we tell ourselves about who we are and what we do and do not deserve in life. Your personal lie is a function of all of the broken pieces of your puzzle—all of the elements of your history, all of your experiences, all that you have been taught about yourself merging with all that you have made up about yourself. Your personal lie circulates throughout your entire being and determines how you move, or if you can move at all. It is a function of what is stored on your internal landscape, your perceptions and misconceptions about life and how you fit into the scheme of things.

It's a queer thing is a man's soul. It is the whole of him. Which means it is the unknown him, as well as the known. It seems to me just funny, professors and Benjamins fixing the functions of the soul. Why, the soul of man is a vast forest, and all Benjamin intended was a neat back garden. And we've all got to fit into his kitchen garden scheme of things. Hail Columbia ! The soul of man is a dark forest. The Hercynian Wood that scared the Romans so, and out of which came the white- skinned hordes of the next civilization. Who knows what will come out of the soul of man? The soul of man is a dark vast forest, with wild life in it. Think of Benjamin fencing it off! Oh, but Benjamin fenced a little tract that he called the soul of man, and proceeded to get it into cultivation. Providence, forsooth! And they think that bit of barbed wire is going to keep us in pound for ever? More fools they. ... Man is a moral animal. All right. I am a moral animal. And I'm going to remain such. I'm not going to be turned into a virtuous little automaton as Benjamin would have me. 'This is good, that is bad. Turn the little handle and let the good tap flow,' saith Benjamin, and all America with him. 'But first of all extirpate those savages who are always turning on the bad tap.' I am a moral animal. But I am not a moral machine. I don't work with a little set of handles or levers. The Temperance- silence-order- resolution-frugality-industry-sincerity - justice- moderation-cleanliness-tranquillity-chastity-humility keyboard is not going to get me going. I'm really not just an automatic piano with a moral Benjamin getting tunes out of me. Here's my creed, against Benjamin's. This is what I believe: 'That I am I.' ' That my soul is a dark forest.' 'That my known self will never be more than a little clearing in the forest.' 'Thatgods, strange gods, come forth f rom the forest into the clearing of my known self, and then go back.' ' That I must have the courage to let them come and go.' ' That I will never let mankind put anything over me, but that I will try always to recognize and submit to the gods in me and the gods in other men and women.' There is my creed. He who runs may read. He who prefers to crawl, or to go by gasoline, can call it rot.

Tea is one of the most potent health drinks we have. From maintaining heart function and bone strength to cancer protection, a hot cup of tea has too many disease-fighting benefits to be ignored.

When your gaze slips off the mirror and onto how well you function in the world instead, you inevitably shift emphasis away from working out to change how you look and toward physical performance.

There are no meaningful translations for these terms. They are needlessly recursive. They contain no usable intelligence, yet they are structured intelligently; there is no chance they could have arisen by chance. The only explanation is that something has coded nonsense in a way that poses as a useful message; only after wasting time and effort does the deception becomes apparent. The signal functions to consume the resources of a recipient for zero payoff and reduced fitness. The signal is a virus. Viruses do not arise from kin, symbionts, or other allies. The signal is an attack.

General management is more than the stewardship of individual functions. Its core is strategy: defining and communicating the company’s unique position, making trade-offs, and forging fit among activities.

Nnaka my son, our elders say, when a kid washes his hands clean, he becomes fit to dine with the elders. Our hearts are filled with indescribable joy and we can rub our belly with delight, so much so that we should give you the largest farmland and the most beautiful bride in the community but alas, we can only do so much. Nonetheless, the crack on the buttocks has not diminished its functions and we shall not disappoint you.

I see that the wardrobe looks penetrable because it has a door. But when I open it, I see that penetration has been put off: since inside is also a wooden surface, like a closed door. Function of the wardrobe: to keep drag and disguises hidden. Nature: that of the inviolability of things. Relation to people: we look at ourselves in the mirror on the inside of the door, we always look at ourselves in an inconvenient light because the wardrobe is never in the right place: awkward, it stands wherever it fits, always huge, hunchbacked, shy and clumsy, unaware how to be more discreet, for it has too much presence. A wardrobe is enormous, intrusive, sad, kind.

At first glance, the key and the lock it fits may seem very different,” Sazed said. “Different in shape, different in function, different in design. The man who looks at them without knowledge of their true nature might think them opposites, for one is meant to open, and the other to keep closed. Yet, upon closer examination, he might see that without one, the other becomes useless. The wise man then sees that both lock and key were created for the same purpose.” Elend

McKusick's belief in this paradigm-the focus on disability rather than abnormalcy-was actualized in the treatment of patients in his clinic. Patients with dwarfism, for instance, were treated by an interdisciplinary team of genetic counselors, neurologists, orthopedic surgeons, nurses, and psychiatrists trained to focus on specific disabilities of persons with short stature. Surgical interventions were reserved to correct specific deformities as they arose. The goal was not to restore "normalcy"-but vitality, joy, and function. McKusic had rediscovered the founding principles of modern genetics in the realm of human pathology. In humans as in wild flies, genetic variations abounded. Here too genetic variants, environments, and gene-environment interactions ultimately collaborated to cause phenotypes-except in this case, the "phenotype" in question was disease. Here too some genes had partial penetrance and widely variable expressivity. One gene could cause many diseases, and one disease could be caused by many genes. And here too "fitness" could not be judged in absolutes. Rather the lack of fitness-illness [italicized, sic] in colloquial terms- was defined by the relative mismatch between an organism and environment.

A recent study published in Frontiers in Human Neuroscience demonstrated that while most forms of exercise slow down age-related decline, dancing has even more profound benefits. Considered a psychosocial intervention, dancing combines the mood-elevating effects of increased social interaction with improvements in brain function, cardiac fitness, and overall quality of life. Mastering new rhythms, steps, and formations, in combination with increased social engagement, provides a boost to brain activity that creates additional cognitive benefits.

Pierre Janet, a French professor of psychology who became prominent in the early twentieth century, attempted to fully chronicle late- Victorian hysteria in his landmark work The Major Symptoms of Hysteria. His catalogue of symptoms was staggering, and included somnambulism (not sleepwalking as we think of it today, but a sort of amnesiac condition in which the patient functioned in a trance state, or "second state," and later remembered nothing); trances or fits of sleep that could last for days, and in which the patient sometimes appeared to be dead; contractures or other disturbances in the motor functions of the limbs; paralysis of various parts of the body; unexplained loss of the use of a sense such as sight or hearing; loss of speech; and disruptions in eating that could entail eventual refusal of food altogether. Janet's profile was sufficiently descriptive of Mollie Fancher that he mentioned her by name as someone who "seems to have had all possible hysterical accidents and attacks." In the face of such strange and often intractable "attacks," many doctors who treated cases of hysteria in the 1800s developed an ill-concealed exasperation.

Grant pressed his back against the outside wall of the turquoise and white two-story home he and a team of Miami PD officers were about to storm. On the surface the place fit in perfectly into the upper middle class neighborhood. On the inside, however, it was a fully functioning cocaine lab.

Human babies are, as Keltner puts it, “the most vulnerable offspring on the face of the Earth,” unable to function without the help of benevolent adults. We’re born this fragile to accommodate our enormous brains, which would be too big to fit through the birth canal if we arrived after they fully developed. But our “premature” birth date turns out to be one of the more hopeful facts about our species. It means that the more intelligent our species grew, the more sympathetic we had to become, in order to take care of our hopelessly dependent young. We needed to decipher their inscrutable cries. We needed to feed them, we needed to love them.

described the symptoms of Asperger’s syndrome, and I formed a provisional conclusion that most of these were simply variations in human brain function that had been inappropriately medicalized because they did not fit social norms—constructed social norms—that reflected the most common human configurations rather than the full range.

The popular media and conventional wisdom, including the medical profession's traditional approach to nutrition, have created and continue to perpetuate this problem through inadequate, outdated dietary counseling. Attempts to universalize dietary therapies so that one-diet-fits-all influences the flawed claims against meats and fats, thereby encouraging overconsumption of grains. Government-sponsored guides to healthy eating, such as the USDA's food pyramid, which advocates six to eleven servings of grains daily for everyone, lag far behind current research and continue to preach dangerously old-fashioned ideas. Because the USDA's function is largely the promotion of agriculture and agricultural products, there is a clear conflict of interest inherent in any USDA claim of healthful benefits arising from any agricultural product. Popular beliefs and politically motivated promotion, not science, continue to dictate dietary recommendations, leading to debilitating and deadly diseases that are wholly or partly preventable.

A Christian minister is a person who in a peculiar sense is not his own; he is the servant of God, and therefore ought to be wholly devoted to him. By entering on that sacred office he solemnly undertakes to be always engaged, as much as possible, in the Lord's work, and not to chuse his own pleasure, or employment, or pursue the ministry as a something that is to subserve his own ends, or interests, or as a kind of bye-work. He engages to go where God pleases, and to do, or endure what he sees fit to command, or call him to, in the exercise of his function. He virtually bids farewell to friends, pleasures, and comforts, and stands in readiness to endure the greatest sufferings in the work of his Lord, and Master.

As a chief justice of the United States once said, blacks were three-fifths of a human, and only a full human being should have rights, the implication being that three-fifths of a human being was something fit to function only as a beast of burden. Well, that is a distortion exposing the enemies of logic and reason, and among them are mass hysteria, hate, prejudice, and ignorance. With

As long as you conform, as long as you are ambitious, acquisitive, corrupting and destroying others in the pursuit of position and power, you are considered a respectable citizen. You are educated to fit into society; but that is not education, it is merely a process which conditions you to conform to a pattern. The real function of education is not to turn you out to be a clerk, or a judge, or a prime minister, but to help you understand the whole structure of this rotten society and allow you to grow to freedom, so that you will break away and create a different society, a new world. There must be those who are in revolt, not partially but totally in revolt against the old, for it is only such people who can create a new world—a world not based on acquisitiveness, on power and prestige.

We all have this circuit and need to exercize it periodically. Cuddling, sucking, hugging etc. and daily playing with (a) one’s own body (b) another’s body and (c) the environment, are perpetually necessary to neurosomatic-endocrine health. Those who deny such primordial functions because of rigid imprinting on the Third (rationalistic) or Fourth (moralistic) circuit tend to become “dried up,” “prune-faced,” unattractive, “cold,” and muscularly rigid. The baby-functions of playing with one’s own body, another’s body and the environment continue throughout life in all animals. This “playfulness” is a marked characteristic of all conspicuously healthy individuals of the sort Maslow calls “self-actualizers.” If this initial imprint is negative — if the universe in general and other humans in particular are imprinted as dangerous, hostile and frightening — the Prover will go on throughout life adjusting all perceptions to fit this map. This is what is known as the “Injustice Collector” syndrome (in the language of Dr. Edmund Bergler). The female members of this imprint group become Radical Feminists; the male members are less organized and can be found in fringe groups of the extreme Left and extreme Right.

The shadow exerts a dangerous fascination which can be countered only by another fascinosum. It cannot be got at by reason, even in the most rational person, but only by illumination, of a degree and kind that are equal to the darkness but are the exact opposite of “enlightenment.” For what we call “rational” is everything that seems “fitting” to the man in the street, and the question then arises whether this “fitness” may not in the end prove to be “irrational” in the bad sense of the word. Sometimes, even with the best intentions this dilemma cannot be solved. This is the moment when the primitive trusts himself to a higher authority and to a decision beyond his comprehension. The civilized man in his closed-in environment functions in a fitting and appropriate manner, that is, rationally. But if, because of some apparently insoluble dilemma, he gets outside the confines of civilization, he becomes a primitive again; then he has irrational ideas and acts on hunches; then he no longer thinks but “it” thinks in him; then he needs “magical” practices in order to gain a feeling of security; then the latent autonomy of the unconscious becomes active and begins to manifest itself as it has always done in the past.

The cases of great mathematicians with mental illness have enormous resonance for modern pop writers and filmmakers. This has to do mostly with the writers'/directors' own prejudices and receptivities, which in turn are functions of what you could call our era's particular archetypal template. It goes without saying that these templates change over time. The Mentally Ill Mathematician seems now in some ways to be what the Knight Errant, Mortified Saint, Tortured Artist, and Mad Scientist have been for other eras: sort of our Prometheus, the one who goes to forbidden places and returns with gifts we all can use but he alone pays for. That's probably a bit overblown, at least in some cases. But Cantor fits the template better than most. And the reason for this are a lot more interesting than whatever his problems and symptoms were.

Is my function to reach zero and leave nothing in the way of obstructing truth? Or to tender what’s still shapeless? The baggy fit of feelings before they’ve found their purpose. How can I present what’s, for now, finished, while also taking comfort in knowing it will evolve? That these words are only materials; provisions for keeping me observant and hopefully light-footed enough to plan my next project. My next many.

A value-added step in a process is defined by three characteristics. First, the step must be something that the customer is willing to pay for. Second, the step must directly change the form, fit, or function of something to produce a product or service. The final characteristic of a value-added step is that it is so important that it must be done right every time to successfully produce the intended product or service.

The Constitution lodges all legislative power in Congress, which therefore cannot delegate its lawmaking function elsewhere. So it’s forbidden for Congress to pass a law creating an independent or executive-branch agency that writes rules legally binding on citizens—for example, to set up an agency charged with making a clean environment and then to let it make rules with the force of law to accomplish that end as it sees fit.

Fitness is not an indicator of durability and sustainability; it is only an indicator of athletic ability at the present moment. Health, on the other hand, is a more holistic measure of the body’s functionality over time. Fitness does not take into account that you need to continue training tomorrow and next week. It is better to be a hundred percent healthy and eighty percent fit than a hundred percent fit and eighty percent healthy.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

Because while you don’t have a choice about what you are, you have a choice about what you show. You always have a choice about whether you “out” yourself. Every time you meet someone new, it’s a decision. You always have a choice about whether you practice. Practice, of course, means a lot of different things. Probably something different to everyone. You can practice every day, or just once in a while. But if you don’t ever practice, you’ll never know what it could have meant to you. You’ll never know who you might have been. If you don’t practice, you’ll probably even feel awkward claiming that identity: if it has no function in your life, what’s the point of saying it? It’s still there, of course. It’ll never go away. But if you don’t practice, it can never change your life. Honestly, with the world the way it is, it’s probably easier not to practice. You’ll fit in better. If that’s what you want. Me, though, I’ve never been that interested in fitting in.

This principle fits well with the concept of business and development working daily. Business needs to be intensely involved with the process, if for nothing more than identifying the 80% of the work that we really don’t have to do. Just think of the amount of money that could be saved every year by reducing project scope to only those features and functions that are actually used! Think of how quickly we could deliver functionality! Think of how many more “projects” we could complete!

Loeser's favourite book in Blimk's shop, where he spent most of his afternoons, was still Dames! And how to Lay them. He referred to it constantly, like a psalter, with an inexhaustible excitement at the notion that it was possible to seduce a woman just by following a rigorous system of instructions. The problem was, there wasn't much in it that he felt he could put to practical use. 'Want to impress a dame with morning after the night before? Run to the kitchen while she's still snoozing fit to bust, and come back with what I like to call the Egg Majestique. That's one of every type of egg on a tray: a soft-boiled egg, a hard-boiled egg, an egg over easy, an egg sunny side up, a poached egg, a devilled egg, a pickled egg, a coddled egg, a scrambled egg, a one-egg omelette, and a shot of egg nog for the hangover. No dame will be able to believe you know so many ways to cook eggs. Egg protein is good for the manly function, and after you've pulled off the Egg Majestique, you'll probably need it, if you know what I mean.' This sounded pretty authoritative to Loeser but he just wasn't quite sure.

It is vain philosophy that supposes more causes than are exactly adequate to explain the phenomena of things. . . . You assert that the construction of the animal machine, the fitness of certain animals to certain situations, the connexion between the organs of perception and that which is perceived; the relation between every thing which exists, and that which tends to preserve it in its existence, imply design. It is manifest that if the eye could not see, nor the stomach digest, the human frame could not preserve its present mode of existence. It is equally certain, however, that the elements of its composition, if they did not exist in one form, must exist in another; and that the combinations which they would form, must so long as they endured, derive support for their peculiar mode of being from their fitness to the circumstances of their situation. It by no means follows, that because a being exists, performing certain functions, he was fitted by another being to the performance of these functions. So rash a conclusion would conduct, as I have before shewn, to an absurdity; and it becomes infinitely more unwarrantable from the consideration that the known laws of matter and motion, suffice to unravel, even in the present imperfect state of moral and physical science, the majority of those difficulties which the hypothesis of a Deity was invented to explain. Doubtless no disposition of inert matter, or matter deprived of qualities, could ever have composed an animal, a tree, or even a stone. But matter deprived of qualities, is an abstraction, concerning which it is impossible to form an idea. Matter, such as we behold it, is not inert. It is infinitely active and subtile.

I intend to see that justice is done by presiding, in the manner of the omnipotent Walter Mitty, as chief justice of a tribunal trying the case of those plotting further advances for the Chinese characters on an international scale. Emulating the operatic Mikado's "object all sublime... to let the punishment fit the crime," I hand down the following dread decree: Anyone who believes Chinese characters to be a superior system of writing that can function as a universal script is condemned to complete the task of rendering the whole of Lincoln's Gettysburg Address into Singlish.

Liberty is a conquest,” wrote William Graham Sumner. 90 The primal act of transgression—requiring daring, vision, and an aptitude for violence and violation 91—is what makes the capitalist a warrior, entitling him not only to great wealth but also, ultimately, to command. For that is what the capitalist is: not a Midas of riches but a ruler of men. A title to property is a license to dispose, and if a man has the title to another’s labor, he has a license to dispose of it—to dispose, that is, of the body in motion—as he sees fit. Such have been called “captains of industry.” The analogy with military leaders suggested by this name is not misleading. The great leaders in the development of the industrial organization need those talents of executive and administrative skill, power to command, courage, and fortitude, which were formerly called for in military affairs and scarcely anywhere else. The industrial army is also as dependent on its captains as a military body is on its generals…. Under the circumstances there has been a great demand for men having the requisite ability for this function…. The possession of the requisite ability is a natural monopoly. 92

They are more inward looking by nature, and for them the outward movement into form is minimal. They would rather return home than go out. They have no desire to get strongly involved in or change the world. If they have any ambitions, they usually don’t go beyond finding something to do that gives them a degree of independence. Some of them find it hard to fit into this world. Some are lucky enough to find a protective niche where they can lead a relatively sheltered life, a job that provides them with a regular income or a small business of their own. Some may feel drawn toward living in a spiritual community or monastery. Others may become dropouts and live on the margins of a society they feel they have little in common with. Some turn to drugs because they find living in this world too painful. Others eventually become healers or spiritual teachers, that is to say, teachers of Being. In past ages, they would probably have been called contemplatives. There is no place for them, it seems, in our contemporary civilization. On the arising new earth, however, their role is just as vital as that of the creators, the doers, the reformers. Their function is to anchor the frequency of the new consciousness on this planet. I call them the frequency-holders. They are here to generate consciousness through the activities of daily life, through their interactions with others as well as through “just being.” In this way, they endow the seemingly insignificant with profound meaning. Their task is to bring spacious stillness into this world by being absolutely present in whatever they do. There is consciousness and therefore quality in what they do, even the simplest task. Their purpose is to do everything in a sacred manner. As each human being is an integral part of the collective human consciousness, they affect the world much more deeply than is visible on the surface of their lives.

And in the individual too, justice is effective coördination, the harmonious functioning of the elements in a man, each in its fit place and each making its coöperative contribution to behavior. Every individual is a cosmos or a chaos of desires, emotions and ideas; let these fall into harmony, and the individual survives and succeeds; let them lose their proper place and function, let emotion try to become the light of action as well as its heat (as in the fanatic), or let thought try to become the heat of action as well as its light (as in the intellectual)—and disintegration of personality begins, failure advances like the inevitable night.

But it is the nature of narcissistic entitlement to see the situation from only one very subjective point of view that says “My feelings and needs are all that matter, and whatever I want, I should get.” Mutuality and reciprocity are entirely alien concepts, because others exist only to agree, obey, flatter, and comfort – in short, to anticipate and meet my every need. If you cannot make yourself useful in meeting my need, you are of no value and will most likely be treated accordingly, and if you defy my will, prepare to feel my wrath. Hell hath no fury like the Narcissist denied. Narcissists hold these unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves uniquely special. In social situations, you will talk about them or what they are interested in because they are more important, more knowledgeable, or more captivating than anyone else. Any other subject is boring and won’t hold interest, and, in their eyes, they most certainly have a right to be entertained. In personal relationships, their sense of entitlement means that you must attend to their needs but they are under no obligation to listen to or understand you. If you insist that they do, you are “being difficult” or challenging their rights. How dare you put yourself before me? they seem to (or may actually) ask. And if they have real power over you, they feel entitled to use you as they see fit and you must not question their authority. Any failure to comply will be considered an attack on their superiority. Defiance of their will is a narcissistic injury that can trigger rage and self-righteous aggression. The conviction of entitlement is a holdover from the egocentric stage of early childhood, around the age of one to two, when children experience a natural sense of grandiosity that is an essential part of their development. This is a transitional phase, and soon it becomes necessary for them to integrate their feelings of self-importance and invincibility with an awareness of their real place in the overall scheme of things that includes a respect for others. In some cases, however, the bubble of specialness is never popped, and in others the rupture is too harsh or sudden, as when a parent or caretaker shames excessively or fails to offer soothing in the wake of a shaming experience. Whether overwhelmed with shame or artificially protected from it, children whose infantile fantasies are not gradually transformed into a more balanced view of themselves in relation to others never get over the belief that they are the center of the universe. Such children may become self-absorbed “Entitlement monsters,” socially inept and incapable of the small sacrifices of Self that allow for reciprocity in personal relationships. The undeflated child turns into an arrogant adult who expects others to serve as constant mirrors of his or her wonderfulness. In positions of power, they can be egotistical tyrants who will have their way without regard for anyone else. Like shame, the rage that follows frustrated entitlement is a primitive emotion that we first learn to manage with the help of attuned parents. The child’s normal narcissistic rages, which intensify during the power struggles of age eighteen to thirty months – those “terrible twos” – require “optimal frustration” that is neither overly humiliating nor threatening to the child’s emerging sense of Self. When children encounter instead a rageful, contemptuous or teasing parent during these moments of intense arousal, the image of the parent’s face is stored in the developing brain and called up at times of future stress to whip them into an aggressive frenzy. Furthermore, the failure of parental attunement during this crucial phase can interfere with the development of brain functions that inhibit aggressive behavior, leaving children with lifelong difficulties controlling aggressive impulses.

In their book Warrior Lovers, an analysis of erotic fiction by women, the psychologist Catherine Salmon and the anthropologist Donald Symons wrote, "To encounter erotica designed to appeal to the other sex is to gaze into the psychological abyss that separates the sexes.... The contrasts between romance novels and porn videos are so numerous and profound that they can make one marvel that men and women ever get together at all, much less stay together and successfully rear children." Since the point of erotica is to offer the consumer sexual experiences without having to compromise with the demands of the other sex, it is a window into each sex's unalloyed desires. ... Men fantasize about copulating with bodies; women fantasize about making love to people. Rape is not exactly a normal part of male sexuality, but it is made possible by the fact that male desire can be indiscriminate in its choice of a sexual partner and indifferent to the partner's inner life--indeed, "object" can be a more fitting term than "partner." The difference in the sexes' conception of sex translates into a difference in how they perceive the harm of sexual aggression. ... The sexual abyss offers a complementary explanation of the callous treatment of rape victims in traditional legal and moral codes. It may come from more than the ruthless exercise of power by males over females; it may also come from a parochial inability of men to conceive of a mind unlike theirs, a mind that finds the prospect of abrupt, unsolicited sex with a stranger to be repugnant rather than appealing. A society in which men work side by side with women, and are forced to take their interests into account while justifying their own, is a society in which this thick-headed incuriosity is less likely to remain intact. The sexual abyss also helps to explain the politically correct ideology of rape. ... In the case of rape, the correct belief is that rape has nothing to do with sex and only to do with power. As (Susan) Brownmiller put it, "From prehistoric times to the present, I believe, rape has played a critical function. It is nothing more or less than a conscious process of intimidation by which all men keep all women in a state of fear." ... Brownmiller wrote that she adapted the theory from the ideas of an old communist professor of hers, and it does fit the Marxist conception that all human behavior is to be explained as a struggle for power between groups. But if I may be permitted an ad feminam suggestion, the theory that rape has nothing to do with sex may be more plausible to a gender to whom a desire for impersonal sex with an unwilling stranger is too bizarre to contemplate. Common sense never gets in the way of a sacred custom that has accompanied a decline of violence, and today rape centers unanimously insist that "rape or sexual assault is not an act of sex or lust--it's about aggression, power, and humiliation, using sex as the weapon. The rapist's goal is domination." (To which the journalist Heather MacDonald replies: "The guys who push themselves on women at keggers are after one thing only, and it's not reinstatement of the patriarchy.")

The hotel was a chain, crisp and white on the outside, warm and beige on the inside, with green neon announcing its name and function. There was a small crowd in the lobby. Maybe nine people, not exactly in line for the desk, mostly just standing around, either talking on cell phones, or looking frustrated, or both. Two equipment failures earlier in the day had caused chaos. Reacher was not a frequent flier, but he recognized the signs. The clerk at the reception desk beckoned them closer. She was a young woman in a fitted jacket, with a scarf around her neck. There was some kind of secret urgency in her gesture. She said, “Sir, madam, I have one room left. If you need it, you should probably grab it now.” Chang said, “Only one room?” “Yes, ma’am, because the airlines had a problem today.” “Is there another hotel?” “Not in the airport.” Reacher said, “We’ll take the room.

The Coach’s head was oblong with tiny slits that served as eyes, which drifted in tides slowly inward, as though the face itself were the sea or, in fact, a soup of macromolecules through which objects might drift, leaving in their wake, ripples of nothingness. The eyes—they floated adrift like land masses before locking in symmetrically at seemingly prescribed positions off-center, while managing to be so closely drawn into the very middle of the face section that it might have seemed unnecessary for there to have been two eyes when, quite likely, one would easily have sufficed. These aimless, floating eyes were not the Coach’s only distinctive feature—for, in fact, connected to the interior of each eyelid by a web-like layer of rubbery pink tissue was a kind of snout which, unlike the eyes, remained fixed in its position among the tides of the face, arcing narrowly inward at the edges of its sharp extremities into a serrated beak-like projection that hooked downward at its tip, in a fashion similar to that of a falcon’s beak. This snout—or beak, rather—was, in fact, so long and came to such a fine point that as the eyes swirled through the soup of macromolecules that comprised the man’s face, it almost appeared—due to the seeming thinness of the pink tissue—that the eyes functioned as kinds of optical tether balls that moved synchronously across the face like mirror images of one another. 'I wore my lizard mask as I entered the tram, last evening, and people found me fearless,' the Coach remarked, enunciating each word carefully through the hollow clack-clacking sound of his beak, as its edges clapped together. 'I might have exchanged it for that of an ox and then thought better. A lizard goes best with scales, don’t you think?' Bunnu nodded as he quietly wondered how the Coach could manage to fit that phallic monstrosity of a beak into any kind of mask, unless, in fact, this disguise of which he spoke, had been specially designed for his face and divided into sections in such a way that they could be readily attached to different areas—as though one were assembling a new face—in overlapping layers, so as to veil, or perhaps even amplify certain distinguishable features. All the same, in doing so, one could only imagine this lizard mask to be enormous to the extent that it would be disproportionate with the rest of the Coach’s body. But then, there were ways to mask space, as well—to bend light, perhaps, to create the illusion that something was perceptibly larger or smaller, wider or narrower, rounder or more linear than it was in actuality. That is to say, any form of prosthesis designed for the purposes of affecting remedial space might, for example, have had the capability of creating the appearance of a gap of void in occupied space. An ornament hangs from the chin, let’s say, as an accessory meant to contour smoothly inward what might otherwise appear to be hanging jowls. This surely wouldn’t be the exact use that the Coach would have for such a device—as he had no jowls to speak of—though he could certainly see the benefit of the accessory’s ingenuity. This being said, the lizard mask might have appeared natural rather than disproportionate given the right set of circumstances. Whatever the case, there was no way of even knowing if the Coach wasn’t, in fact, already wearing a mask, at this very moment, rendering Bunnu’s initial appraisal of his character—as determined by a rudimentary physiognomic analysis of his features—a matter now subject to doubt. And thus, any conjecture that could be made with respect to the dimensions or components of a lizard mask—not to speak of the motives of its wearer—seemed not only impractical, but also irrelevant at this point in time.

Such networks of neurons are built following the principle that “cells that fire together, wire together” (Hebb’s rule). In short, neurons that are frequently active at the same time tend to become associated and end up connecting with one another. This principle has major implications for brain fitness. First, the more a network of neurons is activated (i.e., the more often the neurons fire together), the stronger the connections become. If a network supporting a brain function is repeatedly stimulated through practice and training, it will become stronger, contributing to the optimization of that brain function. Second, by contrast, the less a network of neurons is activated the weaker the connections become, and weak connections end up dying. This accounts for the popular idea “use it or lose it” – brain functions that are not stimulated end up losing their efficiency since the neural networks supporting them weaken or dissipate.

The bottom line is that not only are NBA players outlandishly tall, they are also preposterously long, even relative to their stature. And when an NBA player does not have the height required to fit into his slot in the athletic body types universe, he nearly always has the arm span to make up for it. In the post–Big Bang of body types era, whether with height or reach, almost no player makes the NBA without a functional size that is typical for his position and often on the fringe of humanity. Only two players from a 2010–11 NBA roster with available official measurements have arms shorter than their height. One is J. J. Redick, the Milwaukee Bucks guard who is 6'4" with a 6'3¼" arm span, downright Tyrannosaurus rex-ian in the NBA.* The other is now-retired Rockets center Yao Ming. But at a height just over 7'5", Yao, whose gargantuan parents were brought together for breeding purposes by the Chinese basketball federation, fit into his niche just fine.

We have been removed from the environment within which we evolved and with which we are uniquely designed to interact. Now we interact and coevolve with only the grosser, more monolithic, human-made commercial forms which remain available within our new laboratory-space station. Because we live inside the new environment, we are not aware that any tradeoff has been made. We have had to sacrifice the billions of small, detailed, multispectral experiences—emotional, physical, instinctive, sensual, intuitive and mental—that were appropriate and necessary for humans interacting with natural environments. Like the Micronesian islander in Chapter Four trapped between two modes of experience, we have found that functioning on an earlier multidimensional level has become not only useless but counterproductive. If we remained so attuned to the varieties of snowflakes that we could find fifty-six varieties as the Eskimo can; or to dreams so that we could find hundreds of distinct patterns as the Senoi Indians can; or to the minute altitude strata, inch by inch above the ground, occupied by entirely different species of flying insects as the California Indians once could; all this sensitivity would cripple any attempt to get along in the modern world. None of it would get us jobs, which gets us money, which in turn gets us food, housing, transportation, products, or entertainment, which are the fulfillments presently available in our new world. We have had to re-create ourselves to fit. We have had to reshape our very personalities to be competitive, aggressive, mentally fast, charming and manipulative. These qualities succeed in today’s world and offer survival and some measure of satisfaction within the cycle of work-consume, work-consume, work-consume. As for any dormant anxieties or unreconstructed internal wilderness, these may be smoothed over by compulsive working, compulsive eating, compulsive buying, compulsive sex, and then our brands of soma: alcohol, Librium, Valium, Thorazine, marijuana and television.

According to the Dharma teaching, psychology is about understanding what human beings are made of, how our world works, how reality is put together, and how our minds function. The purpose of doing this, ultimately, is not to adjust people to go back and live according to how society tells them they should live, so that they can fit into some meaningless, supposedly wealth-producing, militaristic scheme. That‘s a total waste of human life. If somebody has the good sense to be depressed, malfunctioning, hallucinating, dropping out of society because their mind-body complex is saying „no“ to the whole nonsense and looking for some better way of being, a liberating psychology should not try to stuff them back into the box. They should not be just rushed straight ahead, encouraged to wash the dishes, do their jobs, and pounce on the enemy, just because that‘s what everybody else is doing. People who have the sensitivity and insight to see through the meaninglessness should be able to find someone to help them discover freedom, which is what they are looking for. They should be supported in their endeavors.

The individual is becoming a tiny chip inside a giant system that nobody really understands. Every day I absorb countless data bits through emails, phone calls and articles; process the data; and transmit back new bits through more emails, phone calls and articles. I don’t really know where I fit into the great scheme of things, and how my bits of data connect with the bits produced by billions of other humans and computers. I don’t have time to find out, because I am too busy answering all the emails. And as I process more data more efficiently – answering more emails, making more phone calls and writing more articles – so the people around me are flooded by even more data. This relentless flow of data sparks new inventions and disruptions that nobody plans, controls or comprehends. No one understands how the global economy functions or where global politics is heading. But no one needs to understand. All you need to do is answer your emails faster – and allow the system to read them. Just as free-market capitalists believe in the invisible hand of the market, so Dataists believe in the invisible hand of the data flow.

Half a century ago Ostwald (1910) distinguished classicists and romanticists among the scientific investigators: the former being inclined to design schemes and to use consistently the deductions from working hypotheses; the latter being more fit for intuitive discoveries of functional relations between phenomena and therefore more able to open up new fields of study. Examples of both character types are Werner and Hutton. Werner was a real classicist. At the end of the eighteenth century he postulated the theory of “neptunism,” according to which all rocks including granites, were deposited in primeval seas. It was an artificial scheme, but, as a classification system, it worked quite satisfactorily at the time. Hutton, his contemporary and opponent, was more a romanticist. His concept of 'plutonism' supposed continually recurrent circuits of matter, which like gigantic paddle wheels raise material from various depths of the earth and carry it off again. This is a very flexible system which opens the mind to accept the possible occurrence in the course of time of a great variety of interrelated plutonic and tectonic processes.

What an unbelievably refined flavor! And so lusciously gooey you could just faint! The salty, sticky turtle broth seeps through the mouth... melding beautifully with the salty savoriness of the butter and cheese! Together, they lap at your tongue in silky, decadent harmony! "How on earth does this work? What makes the flavor of the turtle fit so well with the cheese? Hm? What's this where the two layers meet?" "You have a keen eye, sir. That's a mix of chopped nuts and seeds- walnuts, peanuts, sesame seeds... ...and... ...." "Kaki no Tane Snack Crackers?!" Those crackers! Soma used those the very first time Takumi challenged him! After lightly toasting them to bring out their aroma, I mixed them into the layer between the sides of my Sformato. Of course, this was after I used my Mezzaluna... ... to chop them all into the perfect size of about 0.1 mm each! "Heyo, Human Food Processor!" "I see! The toasted Kaki no Tane Crackers bring just enough aromatic astringency to erase the smell of the fish and dairy... ... functioning as a sort of bridge to tie the two distinct flavors together! Not only that, their crunchiness adds a fun, contrasting texture while not being filling at all!

If one had to identify the legal system most antithetical to the American one, sharia law fits that bill. Many Westerners might be repulsed by sharia's extraordinarily harsh corporeal punishments for theft (cutting off the hand) and adultery (stoning). And you might think that the lower status of women when it comes to the validity of their legal testimony or their bequeathing rights (half that of men) might be grotesque to Western sensibilities. Surely most Westerners would find it astoundingly cruel and unjust, if not insane, that under sharia law a female rape victim needs the eyewitness testimony of four men to be believed. But sharia law is even more fundamentally opposed to Western legal standards because Islam rejects the Western idea of impartial justice applied fairly regardless of an individual's identity. Under sharia, punishments are applied as a function of the identity of the victim and perpetrator. A Jewish man who kills a Muslin man is judged very differently than a Muslim man who kills a Jewish man. Sharia law specifically states that no retaliation can take place when a Muslim kills a non-Muslim and that indemnities depend on the identities of the parties in question.

My general philosophy regarding endurance contains four key points: 1. Build a great aerobic base. This essential physical and metabolic foundation helps accomplish several important tasks: it prevents injury and maintains a balanced physical body; it increases fat burning for improved stamina, weight loss, and sustained energy; and it improves overall health in the immune and hormonal systems, the intestines and liver, and throughout the body. 2. Eat well. Specific foods influence the developing aerobic system, especially the foods consumed in the course of a typical day. Overall, diet can significantly influence your body’s physical, chemical, and mental state of fitness and health. 3. Reduce stress. Training and competition, combined with other lifestyle factors, can be stressful and adversely affect performance, cause injuries, and even lead to poor nutrition because they can disrupt the normal digestion and absorption of nutrients. 4. Improve brain function. The brain and entire nervous system control virtually all athletic activity, and a healthier brain produces a better athlete. Improved brain function occurs from eating well, controlling stress, and through sensory stimulation, which includes proper training and optimal breathing.

You mentioned that Palermo, the part of Buenos Aires where you were brought up, had been a violent place full of bohemians and bandits. There they had two names for the knife, ‘the blade’ and ‘the slicer’. The two names described the same object, but ‘the blade’ was the thing itself, and ‘the slicer’ described its function. ‘The blade’ could fit in the hand even of a sickly child shut up in his father’s library, ‘the blade’ could be any of the superannuated daggers and swords belonging to his warrior grandfather or great-grandfather and displayed on the walls of his house, but ‘the slicer’, the knife in the hand slicing back and forth, in and out, existed only in his imagination, in a fascinating world of rapid settlings of accounts and duels over honor, an insult or a woman, in dark street where you never went, where no writer went, except in the literature he wrote. ‘I’ve always felt that in order to be a great writer, one should have the experience of life at sea, which is why Conrad and Melville and, in a way, Stevenson, who ended his days in the South Seas, were better than all of us, Vogelstein. At sea, a writer flees from the minor demons and faces only the definitive ones. A character in Conrad says that he has a horror of ports because, in port, ships rot and men go to the devil. He meant the devils of domesticity and incoherence, the small devils of terra firma. But I think that having experience of “the slicer” would give a writer the same sensation as going to sea, of spectacularly breaking the bounds of his own passivity and of his remoteness from the fundamental matters of the world.’ ‘You mean that if the writer were to stab someone three times, he could allege that he was merely doing so in order to improve his style.’ ‘Something like that. Soaking up experience and atmosphere.’ ‘It’s said that the artist Turner used to have himself lashed to the ship’s mast during storms at sea so that he could make sure he was getting the colours and details of his painted vortices right.’ ‘And it worked. But neither you nor I will ever experience “the slicer”, Vogelstein. We are condemned to “the blade”, to the knife purely as theory. Even if we used “the slicer” against someone, we would still be ourselves, watching, analyzing the scene, and, therefore, inevitably, holding “the blade” in our hand. I don’t think I could kill anyone, apart from my own characters. And I don’t think I would feel comfortable at sea either. There aren’t any libraries at sea. The sea replaces the library.

are out of balance, your life quality diminishes substantially. The hormones estrogen, progesterone, and testosterone make us men and women. Every woman and man has different hormonal requirements. That’s why there is no “one pill fits all” solution. Your hormonal requirements are unique. What you need is different from what I need. This is what hormones “do”; now you might be wondering what they are made of—what they are exactly? A hormone is a chemical substance produced in your body by your glands. They are a complex combination of chemical keys that turn important metabolic locks in our cells, tissues, and organs. All the approximately sixty to ninety trillion cells in our bodies are influenced to some degree by these amazing hormonal keys. The turning on of these “locks” stimulates activity within the cells of our brain, intestines, muscles, genital organs, and skin. As such, hormones determine the rate at which our cells burn up nutrients and other food substances, release energy, and determine whether our cells should produce milk, hair, secretions, enzymes, or some other metabolic (life) product. Hormones affect virtually every function in your body. They affect your mood, how you cope, your sexuality, your sex drive. We all have hormones and without them

There are different kinds of birds and there are different situations and places to find these birds. Some of these birds choose to eat carcass and some prefer fresh meat. Some eat from backyards and some will take their food far from sight. There are those who soar higher and least live on short and common trees and there are those who wouldn’t mind sleeping on any tree. There are those who exhibit their dexterity on the ground to the joy and admiration of all people, and there are those who make people raise their heads and strain their eyes before they see them. There are those whose appearance comes with awe, and there those who would pass without people taking a second look at them in admiration. There are those whose voices are a wake-up call and there are those whose sounds give reasons to ponder! There are those who sing sweet melodies and there are those whose sounds threaten. There are those who are for special meals and occasions, and there are those who are fit for the base of any pot at all. There are those who though are humble and friendly, yet when you go beyond your boundary, they will show how they are hungry! There are those who dive amazingly and there are those who just swim and move around in water! Life is just like that; different people, different values and different functions!

In consequence of the inevitably scattered and fragmentary nature of our thinking, which has been mentioned, and of the mixing together of the most heterogeneous representations thus brought about and inherent even in the noblest human mind, we really possess only *half a consciousness*. With this we grope about in the labyrinth of our life and in the obscurity of our investigations; bright moments illuminate our path like flashes of lighting. But what is to be expected generally from heads of which even the wisest is every night the playground of the strangest and most senseless dreams, and has to take up its meditations again on emerging from these dreams? Obviously a consciousness subject to such great limitations is little fitted to explore and fathom the riddle of the world; and to beings of a higher order, whose intellect did not have time as its form, and whose thinking therefore had true completeness and unity, such an endeavor would necessarily appear strange and pitiable. In fact, it is a wonder that we are not completely confused by the extremely heterogeneous mixture of fragments of representations and of ideas of every kind which are constantly crossing one another in our heads, but that we are always able to find our way again, and to adapt and adjust everything. Obviously there must exist a simple thread on which everything is arranged side by side: but what is this? Memory alone is not enough, since it has essential limitations of which I shall shortly speak; moreover, it is extremely imperfect and treacherous. The *logical ego*, or even the *transcendental synthetic unity of apperception*, are expressions and explanations that will not readily serve to make the matter comprehensible; on the contrary, it will occur to many that “Your wards are deftly wrought, but drive no bolts asunder.” Kant’s proposition: “The *I think* must accompany all our representations ,” is insufficient; for the “I” is an unknown quantity, in other words, it is itself a mystery and a secret. What gives unity and sequence to consciousness, since by pervading all the representations of consciousness, it is its substratum, its permanent supporter, cannot itself be conditioned by consciousness, and therefore cannot be a representation. On the contrary, it must be the *prius* of consciousness, and the root of the tree of which consciousness is the fruit. This, I say, is the *will*; it alone is unalterable and absolutely identical, and has brought forth consciousness for its own ends. It is therefore the will that gives unity and holds all its representations and ideas together, accompanying them, as it were, like a continuous ground-bass. Without it the intellect would have no more unity of consciousness than has a mirror, in which now one thing now another presents itself in succession, or at most only as much as a convex mirror has, whose rays converge at an imaginary point behind its surface. But it is *the will* alone that is permanent and unchangeable in consciousness. It is the will that holds all ideas and representations together as means to its ends, tinges them with the colour of its character, its mood, and its interest, commands the attention, and holds the thread of motives in its hand. The influence of these motives ultimately puts into action memory and the association of ideas. Fundamentally it is the will that is spoken of whenever “I” occurs in a judgement. Therefore, the will is the true and ultimate point of unity of consciousness, and the bond of all its functions and acts. It does not, however, itself belong to the intellect, but is only its root, origin, and controller.

Once the process of accounting for every available square inch of terrain and every raw material has begun, it is necessary to convince people to want the converted products. On the environmental end of the equation, the goal is to turn raw materials in the ground, or the ground itself, into a commodity. On the personal end of the equation, the goal is to convert the uncharted internal human wilderness into a form that desires to accumulate the commodities. The conversion process within the human is directed at experience, feeling, perception, behavior and desire. These must be catalogued, defined and reshaped. The idea is to get both ends of the equation in synchrony, like standard-gauge railways. The human becomes the terminus of the conversion of plants, animals and minerals into objects. The conversion of natural into artificial, inherent in our economic system, takes place as much inside human feeling and experience as it does in the landscape. The more you smooth out the flow, the better the system functions and, in particular, the more the people who activate the processes benefit. In the end, the human, like the environment, is redesigned into a form that fits the needs of the commercial format. People who take more pleasure in talking with friends than in machines, commodities and spectacles are outrageous to the system. People joining with their neighbors to share housing or cars or appliances are less “productive” than those who live in isolation from each other, obtaining their very own of every object. Any collective act, from sharing washing machines to car-pooling to riding buses, is less productive to the wider system in the end than everyone functioning separately in nuclear family units and private homes. Isolation maximizes production. Human beings who are satisfied with natural experience, from sexuality to breast feeding to cycles of mood, are not as productive as the not-so-satisfied, who seek vaginal sprays, chemical and artificial milk, drugs to smooth out emotional ups and downs, and commodities to substitute for experience.

Who that cares much to know the history of man, and how that mysterious mixture behaves under the varying experiments of Time, has not dwelt, at least briefly, on the life of Saint Theresa, has not smiled with some gentleness at the thought of the little girl walking forth one morning hand-in-hand with her still smaller brother, to go and seek martyrdom in the country of the Moors? Out they toddled from rugged Avila, wide-eyed and helpless-looking as two fawns, but with distinctively human hearts, already beating to a national idea; until domestic reality met them in the shape of uncles, and turned them back from their great resolve. That child-pilgrimage was a fit beginning. Theresa’s passionate, ideal nature demanded an epic life: what were many-volumed romances of chivalry and the social conquests of a brilliant girl to her? Her flame quickly burned up that light fuel, and, fed from within, soared after some illimitable satisfaction, some object which would never justify weariness, which would reconcile self-despair with the rapturous consciousness of life beyond self. She found her epos in the reform of a religious order. That Spanish woman who lived three hundred years ago, was certainly not the last of her kind. Many Theresas have been born who found for themselves no epic life wherein there was a constant unfolding of far-resonant action; perhaps only a life of mistakes, the offspring of a certain spiritual grandeur ill-matched with the meanness of opportunity; perhaps a tragic failure which found no sacred poet and sank unwept into oblivion. With dim lights and tangled circumstance they tried to shape their thought and deed in noble agreement; but after all, to common eyes their struggles seemed mere inconsistency and formlessness; for these later-born Theresas were helped by no coherent social faith and order which could perform the function of knowledge for the ardently willing soul. Their ardour alternated between a vague ideal and the common yearning of womanhood; so that the one was disapproved as extravagance, and the other condemned as a lapse.

Then, decades later, in the 1970s, a hard-assed U.S. swim coach named James Counsilman rediscovered it. Counsilman was notorious for his “hurt, pain, and agony”–based training techniques, and hypoventilation fit right in. Competitive swimmers usually take two or three strokes before they flip their heads to the side and inhale. Counsilman trained his team to hold their breath for as many as nine strokes. He believed that, over time, the swimmers would utilize oxygen more efficiently and swim faster. In a sense, it was Buteyko’s Voluntary Elimination of Deep Breathing and Zátopek hypoventilation—underwater. Counsilman used it to train the U.S. Men’s Swimming team for the Montreal Olympics. They won 13 gold medals, 14 silver, and 7 bronze, and they set world records in 11 events. It was the greatest performance by a U.S. Olympic swim team in history. Hypoventilation training fell back into obscurity after several studies in the 1980s and 1990s argued that it had little to no impact on performance and endurance. Whatever these athletes were gaining, the researchers reported, must have been based on a strong placebo effect. In the early 2000s, Dr. Xavier Woorons, a French physiologist at Paris 13 University, found a flaw in these studies. The scientists critical of the technique had measured it all wrong. They’d been looking at athletes holding their breath with full lungs, and all that extra air in the lungs made it difficult for the athletes to enter into a deep state of hypoventilation. Woorons repeated the tests, but this time subjects practiced the half-full technique, which is how Buteyko trained his patients, and likely how Counsilman trained his swimmers. Breathing less offered huge benefits. If athletes kept at it for several weeks, their muscles adapted to tolerate more lactate accumulation, which allowed their bodies to pull more energy during states of heavy anaerobic stress, and, as a result, train harder and longer. Other reports showed hypoventilation training provided a boost in red blood cells, allowing athletes to carry more oxygen and produce more energy with each breath. Breathing way less delivered the benefits of high-altitude training at 6,500 feet, but it could be used at sea level, or anywhere. Over the years, this style of breath restriction has been given many names—hypoventilation, hypoxic training, Buteyko technique, and the pointlessly technical “normobaric hypoxia training.” The outcomes were the same: a profound boost in performance.* Not just for elite athletes, but for everyone. Just a few weeks of the training significantly increased endurance, reduced more “trunk fat,” improved cardiovascular function, and boosted muscle mass compared to normal-breathing exercise. This list goes on. The takeaway is that hypoventilation works. It helps train the body to do more with less. But that doesn’t mean it’s pleasant.

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only the dead keep secrets." "it is not easy. Taking a life, even when we knew it was required." "most people want only to be cared for. If I had no softness, I'd get nowhere at all." "a flaw of humanity. The compulsion to be unique, which is at war with the desire to belong to a single identifiable sameness." "someone always gains, just like someone always loses." "most women are less in love with the partners they choose than they are simply desperate for their approval, starving for their devotion. They want most often to be touched as no one else can touch them, and most of them inaccurately assume this requires romance. But the moment we realize we can feel fulfilled without carrying the burdens of belonging to another, that we can experience rapture without being someone's other half, and therefore beholden to their weaknesses, to their faults and failures and their many insufferable fractures, then we're free, aren't we? " " enough, for once, to feel, and nothing else. " " there was no stopping what one person could believe. " " I noticed that if I did certain things, said things in certain way, or held her eye contact while I did them, I could make her... Soften toward me. " " I think I've already decided what I'm going to do, and I just hope it's the right thing. But it isn't, or maybe it is. But I suppose it doesn't matter, because I've already started, and looking back won't help. " " luck is a matter of probabilities. " "you want to believe that your hesitation makes you good, make you feel better? It doesn't. Every single one of us is missing something. We are all too powerful, too extraordinary, and don't you see it's because we're riddled with vacancies? We are empty and trying to fill, lighting ourselves on fire just to prove that we are normal, that we are ordinary. That we, like anything, can burn. " " ask yourself where power comes from, if you can't see the source, don't trust it. " " an assassin acting on his own internal compass. Whether he lived or died as a result of his own choice? Unimportant. He didn't raise an army didn't fight for good, didn't interfere much with the queen's other evils. It was whether or not he could live with his own decision because life was the only thing that truly matters. " " the truest truth : mortal lifetimes were short, inconsequential. Convictions were death sentences. Money couldn't buy happiness, but nothing could buy happiness, so at least money could buy everything else. In term of finding satisfaction, all a person was capable of controlling was himself. " " humans were mostly sensible animals. They knew the dangers of erratic behavior. It was a chronic condition, survival. My intention is as same as others. Stand taller, think smarter, be better. " " she couldn't remember what version of her had put herself into that relationship, into that life, or somehow into this shape, which still looked and felt as it always had but wasn't anymore. " " conservative of energy meant that there must be dozens of people in the world who didn't exist because of she did. " " what replace feelings when there were none to be had? " " the absence of something was never as effective as the present of something. " "To be suspended in nothing, he said, was to lack all motivation, all desire. It was not numbness which was pleasurable in fits, but functional paralysis. Neither to want to live nor to die, but to never exist. Impossible to fight." "apology accepted. Forgiveness, however, declined." "there cannot be success without failure. No luck without unluck." "no life without death?" "Everything collapse, you will, too. You will, soon.