Further Famous Quotes

His philosophy was a mixture of three famous schools -- the Cynics, the Stoics and the Epicureans -- and summed up all three of them in his famous phrase, 'You can't trust any bugger further than you can throw him, and there's nothing you can do about it, so let's have a drink.

We proceeded to make way across the mighty Hooghly River, a monstrous offshoot of the Ganges, where we contemplated for a moment, our thoughts seemingly caught in the roaring southward current; there we gazed, toward where the city transitions into mangrove jungle, and somewhere a bit further to the southwest where all the rivers split infinitely like capillaries, where those famous Bengal tigers trod among the sunderbans. Peering in that direction, Bajju gripped the vertical bars just above the horizontal pedestrian railing, breathing slowly and silently, knees locked, still, despite being on arguably the busiest and loudest bridge in the world.

The job facing American voters… in the days and years to come is to determine which hearts, minds and souls command those qualities best suited to unify a country rather than further divide it, to heal the wounds of a nation as opposed to aggravate its injuries, and to secure for the next generation a legacy of choices based on informed awareness rather than one of reactions based on unknowing fear.

Where are you going, Master?' cried Sam, though at last he understood what was happening. 'To the Havens, Sam,' said Frodo. 'And I can't come.' 'No, Sam. Not yet, anyway, not further than the Havens. Though you too were a Ring-bearer, if only for a little while. Your time may come. Do not be too sad, Sam. You cannot always be torn in two. You will have to be one and whole, for many years. You have so much to enjoy and to be, and to do.' 'But,' said Sam, and tears started in his eyes, 'I thought you were going to enjoy the Shire, too, for years and years, after all you have done.' 'So I thought too, once. But I have been too deeply hurt, Sam. I tried to save the Shire, and it has been saved, but not for me. It must often be so, Sam, when things are in danger: some one has to give them up, lose them, so that others may keep them. But you are my heir: all that I had and might have had I leave to you. And also you have Rose, and Elanor; and Frodo-lad will come, and Rosie-lass, and Merry, and Goldilocks, and Pippin; and perhaps more that I cannot see. Your hands and your wits will be needed everywhere. You will be the Mayor, of course, as long as you want to be, and the most famous gardener in history; and you will read things out of the Red Book, and keep alive the memory of the age that is gone, so that people will remember the Great Danger, and so love their beloved land all the more. And that will keep you as busy and as happy as anyone can be, as long as your part in the Story goes on. 'Come now, ride with me!

No further issues with Corinne Bishop or her kin in Detroit?” “Hunter didn’t seem to be concerned,” Gideon replied. “Said he had the situation under control.” Lucan grunted, wry despite the weight of the discussion previously under way. “Where’ve I heard that line before? Famous last words from more than one of us over the course of the past year and a half.

When the Lord entered my world, I experienced that gospel-ignited “expulsive power of a new affection” (to quote the title of Thomas Chalmers’s famous sermon). That new affection was not heterosexuality, but Jesus, my Jesus, my friend and Savior. I was not converted out of homosexuality. I was converted out of unbelief.

Socrates famously said that the unconsidered life is not worth living. He meant that a life lived without forethought or principle is a life so vulnerable to chance, and so dependent on the choices and actions of others, that it is of little real value to the person living it. He further meant that a life well lived is one which has goals, and integrity, which is chosen and directed by the one who lives it, to the fullest extent possible to a human agent caught in the webs of society and history.

I came across a man in Belgium once, a very famous detective, and he quite inflamed me. He was a marvellous little fellow. He used to say that all good detective work was a mere matter of method. My system is based on his—though of course I have progressed rather further. He was a funny little man, a great dandy, but wonderfully clever.

On further reflection regarding the pros and cons of the various possibilities the city offers, I decide in the end to head down Rue du Bac and to go to the Bon Marchè to try a few of their famous macarons. Like colored communion wafers, macarons are an almost intangible and spiritual nutrition: they provide a good quantity of sugar and don’t represent a challenge for one’s digestive system.

A further reason for my hatred of . . . ideologies is quite a primitive one. I have an aversion to killing people for the fun of it. What the fun is, I did not quite understand at the time, but in the intervening years the ample exploration of revolutionary consciousness has cast some light on this matter. The fun consists in gaining a pseudo-identity through asserting one's power, optimally by killing somebody—a pseudo-identity that serves as a substitute for the human self that has been lost. . . . A good example of the type of self that has to kill other people in order to regain in an Ersatzform what it has lost is the famous Saint-Juste, who says that Brutus either has to kill other people or kill himself. . . . . I have no sympathy whatsoever with such characters and have never hesitated to characterize them as "murderous swine.

Waiting or pausing takes enormous skill and practice. However it is a skill that for you has become an essential way of being in the world without being so overwhelmed by it. Viktor Frankl, the Austrian psychiatrist and Holocaust survivor, went even further when he famously said, 'Between stimulus and response there is a space. In that space is our power to choose our response. In our response likes our growth and our freedom.' Waiting in the Light enables you to create a space for grace.

China the Communist Party still pays lip service to traditional Marxist–Leninist ideals, but in practice it is guided by Deng Xiaoping’s famous maxims that ‘development is the only hard truth’ and that ‘it doesn’t matter if a cat is black or white, so long as it catches mice’. Which means, in plain language: do anything it takes to promote economic growth, even if Marx and Lenin wouldn’t have been happy with it. In Singapore, as befits that no-nonsense city state, they followed this line of thinking even further, and pegged ministerial salaries to the national GDP. When the Singaporean economy grows, ministers get a raise, as if that is what their job is all about

She knew for a fact that being left-handed automatically made you special. Marie Curie, Albert Einstein, Linus Pauling, and Albert Schweitzer were all left-handed. Of course, no believable scientific theory could rest on such a small group of people. When Lindsay probed further, however, more proof emerged. Michelangelo, Leonardo da Vinci, M.C. Escher, Mark Twain, Hans Christian Andersen, Lewis Carrol, H.G. Wells, Eudora Welty, and Jessamyn West- all lefties. The lack of women in her research had initially bothered her until she mentioned it to Allegra. "Chalk that up to male chauvinism," she said. "Lots of left-handed women were geniuses. Janis Joplin was. All it means is that the macho-man researchers didn't bother asking.

If someone drowned at sea a couple of hundred years ago they’d either start to decompose immediately or they’d get eaten by fish or other scavengers. The bones would eventually sink down to the seabed and either be slowly buried by marine silt or broken down further over the years, but the flesh would one way or another eventually become water, which would evaporate into clouds and then rain down upon the earth once again to become plants and flowers. The flowers in your garden could once have been famous pirates such as Blackbeard or Calico Jack.

On his thirty-first birthday, Lewis wrote, in a famous passage, “This day I completed my thirty first year. . . . I reflected that I had as yet done but little, very little indeed, to further the hapiness of the human race, or to advance the information of the succeeding generation. I viewed with regret the many hours I have spent in indolence, and now soarly feel the want of that information which those hours would have given me had they been judiciously expended.” He resolved: “In future, to live for mankind, as I have heretofore lived for myself.”5

I don’t know what ‘the big time’ is really, except that it’s probably some terrible place you can’t get out of, you know… or you fall from it and break all your bones, or you try to go further and burn up.

Everyone knows, even the smallest kid knows about Martin Luther King Jr., can say his most famous moment was that 'I have a dream speech. No one can go further than one sentence. All we know is that this had a dream. We do not know what the dream was'.

The woman, one of those usually known as a good-time girl, was famous for the premature portliness which had earned her the nickname Boule de Suif. Small, round as a barrel, fat as butter and with fingers tightly jointed like strings of small sausages, her glowing skin and the enormous bosom which strained under the constraints of her dress — as well as her freshness, which was a delight to the eye — made her hugely desirable and much sought after. She had a rosy apple of a face, a peony bud about to burst into bloom. Out of it looked two magnificent dark eyes shaded by thick black lashes. Further down was a charming little mouth complete with invitingly moist lips and tiny, gleaming pearly-white teeth. She was said to possess a variety of other inestimable qualities.

The famous axiom "Show, don't tell" is the key. Never force words into a character's mouth to tell the audience about world, history, or person. Rather, show us honest, natural scenes in which human beings talk and behave in honest, natural ways...yet at the same time indirectly pass along the necessary facts. In other words, dramatize exposition. Dramatized exposition serves two ends: Its primary purpose is to further the immediate conflict. Its secondary purpose is to convey information. The anxious novice reverses that order, putting expositional duty ahead of dramatic necessity.

In his early twenties, a man started collecting paintings, many of which later became famous: Picasso, Van Gogh, and others. Over the decades he amassed a wonderful collection. Eventually, the man’s beloved son was drafted into the military and sent to Vietnam, where he died while trying to save his friend. About a month after the war ended, a young man knocked on the devastated father’s door. “Sir,” he said, “I know that you like great art, and I have brought you something not very great.” Inside the package, the father found a portrait of his son. With tears running down his cheeks, the father said, “I want to pay you for this.ℍ “No,” the young man replied, “he saved my life. You don’t owe me anything.ℍ The father cherished the painting and put it in the center of his collection. Whenever people came to visit, he made them look at it. When the man died, his art collection went up for sale. A large crowd of enthusiastic collectors gathered. First up for sale was the amateur portrait. A wave of displeasure rippled through the crowd. “Let’s forget about that painting!” one said. “We want to bid on the valuable ones,” said another. Despite many loud complaints, the auctioneer insisted on starting with the portrait. Finally, the deceased man’s gardener said, “I’ll bid ten dollars.ℍ Hearing no further bids, the auctioneer called out, “Sold for ten dollars!” Everyone breathed a sigh of relief. But then the auctioneer said, “And that concludes the auction.” Furious gasps shook the room. The auctioneer explained, “Let me read the stipulation in the will: “Sell the portrait of my son first, and whoever buys it gets the entire art collection. Whoever takes my son gets everything.ℍ It’s the same way with God Almighty. Whoever takes his Son gets everything.

Nowadays, the work of Alfred Hitchcock is admired all over the world. Young people who are just discovering his art through the current rerelease of Rear Window and Vertigo, or through North by Northwest, may assume his prestige has always been recognized, but this is far from being the case. In the fifties and sixties, Hitchcock was at the height of his creativity and popularity. He was, of course, famous due to the publicity masterminded by producer David O. Selznick during the six or seven years of their collaboration on such films as Rebecca, Notorious, Spellbound, and The Paradine Case. His fame had spread further throughout the world via the television series Alfred Hitchcock Presents in the mid-fifties. But American and European critics made him pay for his commercial success by reviewing his work with condescension, and by belittling each new film. (...) In examining his films, it was obvious that he had given more thought to the potential of his art than any of his colleagues. It occurred to me that if he would, for the first time, agree to respond seriously to a systematic questionnaire, the resulting document might modify the American critics’ approach to Hitchcock. That is what this book is all about.

Suddenly the door to one of the trailers opens, and a famous head emerges. It is a woman’s head, quite a distance away, seen in profile, like the head on a coin, and while Clarissa cannot immediately identify her (Meryl Streep? Vanessa Redgrave?) she knows without question that the woman is a movie star. She knows by her aura of regal assurance, and by the eagerness with which one of the prop men speaks to her (inaudibly to Clarissa) about the source of the noise. The woman’s head quickly withdraws, the door to the trailer closes again, but she leaves behind her an unmistakable sense of watchful remonstrance, as if an angel had briefly touched the surface of the world with one sandaled foot, asked if there was any trouble and, being told all was well, had resumed her place in the ether with skeptical gravity, having reminded the children of earth that they are just barely trusted to manage their own business, and that further carelessness will not go unremarked.

The sphere to end all spheres—the largest and most perfect of them all—is the entire observable universe. In every direction we look, galaxies recede from us at speeds proportional to their distance. As we saw in the first few chapters, this is the famous signature of an expanding universe, discovered by Edwin Hubble in 1929. When you combine Einstein’s relativity and the velocity of light and the expanding universe and the spatial dilution of mass and energy as a consequence of that expansion, there is a distance in every direction from us where the recession velocity for a galaxy equals the speed of light. At this distance and beyond, light from all luminous objects loses all its energy before reaching us. The universe beyond this spherical “edge” is thus rendered invisible and, as far as we know, unknowable. There’s a variation of the ever-popular multiverse idea in which the multiple universes that comprise it are not separate universes entirely, but isolated, non-interacting pockets of space within one continuous fabric of space-time—like multiple ships at sea, far enough away from one another so that their circular horizons do not intersect. As far as any one ship is concerned (without further data), it’s the only ship on the ocean, yet they all share the same body of water.

The now-famous yearly Candlebrow Conferences, like the institution itself, were subsidized out of the vast fortune of Mr. Gideon Candlebrow of Grossdale, Illinois, who had made his bundle back during the great Lard Scandal of the '80s, in which, before Congress put an end to the practice, countless adulterated tons of that comestible were exported to Great Britain, compromising further an already debased national cuisine, giving rise throughout the island, for example, to a Christmas-pudding controversy over which to this day families remain divided, often violently so. In the consequent scramble to develop more legal sources of profit, one of Mr. Candlebrow's laboratory hands happened to invent "Smegmo," an artificial substitute for everything in the edible-fat category, including margarine, which many felt wasn't that real to begin with. An eminent Rabbi of world hog capital Cincinnati, Ohio, was moved to declare the product kosher, adding that "the Hebrew people have been waiting four thousand years for this. Smegmo is the Messiah of kitchen fats." [...] Miles, locating the patriotically colored Smegmo crock among the salt, pepper, ketchup, mustard, steak sauce, sugar and molasses, opened and sniffed quizzically at the contents. "Say, what is this stuff?" "Goes with everything!" advised a student at a nearby table. "Stir it in your soup, spread it on your bread, mash it into your turnips! My doormates comb their hair with it! There's a million uses for Smegmo!

Even now I wonder if it was my poor sense of self that first generated my poor sense of my people. Or was it my poor sense of my people that inflamed a poor sense of myself? Like the famous question about the chicken and the egg, the answer is less important than the cycle it describes. Racist ideas make people of color think less of themselves, which makes them more vulnerable to racist ideas. Racist ideas make White people think more of themselves, which further attracts them to racist ideas.

Little did Dickens know when he finished A Christmas Carol after just six weeks of feverish writing that this brief story would become one of his most famous works. Though the story was successful as soon as it was published on December 19, 1843, Dickens bolstered its renown further by choosing to perform it aloud when he began touring in 1853. His name became synonymous with Christmas in England to the extent that, after his death in 1870, some feared the holiday would become culturally obsolete

The Temple of Hekate at Lagina, Caria, Anatolia was the last major temple built during the Hellenistic period. The temple was constructed on the site of an older settlement, which may have included an earlier temple. Lagina is the largest known temple which was dedicated entirely to Hekate and is famous for being the site of a key-bearing procession. In this procession, a key was carried by a young girl along the Sacred Way, an 11km road which connected the temple at Lagina to the nearby city of Stratonicea. Unfortunately, we don’t have reliable information on the purpose of the ceremony. Johnston writes that: "None of our sources explain what it was supposed to accomplish, but if it took its name from a key that was carried, then that key must have been of central importance - it must have been used to lock or unlock something significant." [89] Johnston further explains that although we don’t know what the key opened, the number of inscriptions naming the festival indicates that it was a significant festival. We can speculate that it was the key to the city, the key to the temple at Lagina, or the key to another (unknown) precinct. Considering Hekate’s ability to traverse between the worlds of the living and the dead, it is conceivable that the key opened the way to some form of ritual katabasis. At Lagina, the goddess Hekate was given the epithet Kleidouchos (key-bearer), so it is also possible that the young girl who carried the keys in the procession represented the goddess in the ceremony.

For his son-in-law the Pope suffered no further spasms of morality. Rather, judging from Burchard’s diary, the last inhibitions, if any, dropped away. Two months after Alfonso’s death, the Pope presided over a banquet given by Cesare in the Vatican, famous in the annals of pornography as the Ballet of the Chestnuts. Soberly recorded by Burchard, fifty courtesans danced after dinner with the guests, “at first clothed, then naked.” Chestnuts were then scattered among candelabra placed on the floor, “which the courtesans, crawling on hands and knees among the candelabra, picked up, while the Pope, Cesare and his sister Lucrezia looked on.” Coupling of guests and courtesans followed, with prizes in the form of fine silken tunics and cloaks offered “for those who could perform the act most often with the courtesans.” A month later Burchard records a scene in which mares and stallions were driven into a courtyard of the Vatican and equine coupling encouraged while from a balcony the Pope and Lucrezia “watched with loud laughter and much pleasure.” Later they watched again while Cesare shot down a mass of unarmed criminals driven like the horses into the same courtyard.

Mike Sprecklen was the coach and mentor to the famous all-conquering rowing pair Andy Holmes and Steve Redgrave. “I was stuck, I had taught them all I knew technically,” Sprecklen said on completion of a Performance Coaching course many years ago, “but this opens up the possibility of going further, for they can feel things that I can’t even see.” He had discovered a new way forward with them, working from their experience and perceptions rather than from his own. Good coaching, and good mentoring for that matter, can and should take a performer beyond the limitations of the coach or mentor’s own knowledge.

This gave me occasion to observe, that, when men are employ'd, they are best content'd; for on the days they worked they were good-natur'd and cheerful, and, with the consciousness of having done a good day's work, they spent the evening jollily; but on our idle days they were mutinous and quarrelsome, finding fault with their pork, the bread, etc., and in continual ill-humor, which put me in mind of a sea-captain, whose rule it was to keep his men constantly at work; and, when his mate once told him that they had done every thing, and there was nothing further to employ them about, "Oh," says he, "Make them scour the anchor.

While the Austrian crown was dissolving like jelly in your fingers, everyone wanted Swiss francs and American dollars, and large numbers of foreigners exploited the economic situation to feed on the twitching corpse of the old Austrian currency. Austria was ‘discovered’, and became disastrously popular with foreign visitors in a parody of the society season. All the hotels in Vienna were crammed full with these vultures; they would buy anything, from toothbrushes to country estates; they cleared out private collections of antiquities and the antique dealers’ shops before the owners realised how badly they had been robbed and cheated in their time of need. Hotel receptionists from Switzerland and Dutch shorthand typists stayed in the princely apartments of the Ringstrasse hotels. Incredible as it may seem, I can vouch for it that for a long time the famous, de luxe Hotel de l’Europe in Salzburg was entirely booked by unemployed members of the English proletariat, who could live here more cheaply than in their slums at home, thanks to the generous unemployment benefit they received. Anything that was not nailed down disappeared. Word gradually spread of the cheap living and low prices in Austria. Greedy visitors came from further and further afield, from Sweden, from France, and you heard more Italian, French, Turkish and Romanian than German spoken in the streets of the city centre of Vienna.

A certain French nobleman always used to blow his nose with his fingers, something quite opposed to our customs. Defending his action (and he was famous for his repartee) he asked me why that filthy mucus should be so privileged that we should prepare fine linen to receive it and then, going even further, should wrap it up and carry it carefully about on our persons; that practice ought to excite more loathing and nausea than seeing him simply excrete it (wherever it might be) as we do all our other droppings. I considered that what he said was not totally unreasonable, but habit had prevented me from noticing just that strangeness which we find so hideous in similar customs in another country. Miraculous

Anything Bunny wrote was bound to be alarmingly original, since he began with such odd working materials and managed to alter them further by his befuddled scrutiny, but the John Donne paper must have been the worst of all the bad papers he ever wrote (ironic, given that it was the only thing he ever wrote that saw print. After he disappeared, a journalist asked for an excerpt from the missing young scholar's work and Marion gave him a copy of it, a laboriously edited paragraph of which eventually found its way into People magazine). Somewhere, Bunny had heard that John Donne had been acquainted with Izaak Walton, and in some dim corridor of his mind this friendship grew larger and larger, until in his mind the two men were practically interchangeable. We never understood how this fatal connection had established itself: Henry blamed it on Men of Thought and Deed, but no one knew for sure. A week or two before the paper was due, he had started showing up in my room about two or three in the morning, looking as if he had just narrowly escaped some natural disaster, his tie askew and his eyes wild and rolling. 'Hello, hello,' he would say, stepping in, running both hands through his disordered hair. 'Hope I didn't wake you, don't mind if I cut on the lights, do you, ah, here we go, yes, yes…' He would turn on the lights and then pace back and forth for a while without taking off his coat, hands clasped behind his back, shaking his head. Finally he would stop dead in his tracks and say, with a desperate look in his eye: 'Metahemeralism. Tell me about it. Everything you know. I gotta know something about metahemeralism.' 'I'm sorry. I don't know what that is.' 'I don't either,' Bunny would say brokenly. 'Got to do with art or pastoralism or something. That's how I gotta tie together John Donne and Izaak Walton, see.' He would resume pacing. 'Donne. Walton. Metahemeralism. That's the problem as I see it.' 'Bunny, I don't think "metahemeralism" is even a word.' 'Sure it is. Comes from the Latin. Has to do with irony and the pastoral. Yeah. That's it. Painting or sculpture or something, maybe.' 'Is it in the dictionary?' 'Dunno. Don't know how to spell it. I mean' – he made a picture frame with his hands – 'the poet and the fisherman. Parfait. Boon companions. Out in the open spaces. Living the good life. Metahemeralism's gotta be the glue here, see?' And so it would go, for sometimes half an hour or more, with Bunny raving about fishing, and sonnets, and heaven knew what, until in the middle of his monologue he would be struck by a brilliant thought and bluster off as suddenly as he had descended. He finished the paper four days before the deadline and ran around showing it to everyone before he turned it in. 'This is a nice paper, Bun -,' Charles said cautiously. 'Thanks, thanks.' 'But don't you think you ought to mention John Donne more often? Wasn't that your assignment?' 'Oh, Donne,' Bunny had said scoffingly. 'I don't want to drag him into this.' Henry refused to read it. 'I'm sure it's over my head, Bunny, really,' he said, glancing over the first page. 'Say, what's wrong with this type?' 'Triple-spaced it,' said Bunny proudly. 'These lines are about an inch apart.' 'Looks kind of like free verse, doesn't it?' Henry made a funny little snorting noise through his nose. 'Looks kind of like a menu,' he said. All I remember about the paper was that it ended with the sentence 'And as we leave Donne and Walton on the shores of Metahemeralism, we wave a fond farewell to those famous chums of yore.' We wondered if he would fail.

She thought constantly about Paris and avidly read all the society pages in the papers. Their accounts of receptions, celebrations, the clothes worn, and all the accompanying delights enjoyed, whetted her appetite still further. Above all, however, she was fascinated by what these reports merely hinted at. The cleverly phrased allusions half-lifted a veil beyond which could be glimpsed devastatingly attractive horizons promising a whole new world of wicked pleasure. From where she lived, she looked on Paris as representing the height of all magnificent luxury as well as licentiousness...she conjured up the images of all the famous men who made the headlines and shone like brilliant comets in the darkness of her sombre sky. She pictured the madly exciting lives they must lead, moving from one den of vice to the next, indulging in never-ending and extraordinarily voluptuous orgies, and practising such complex and sophisticated sex as to defy the imagination. It seemed to her that hidden behind the façades of the houses lining the canyon-like boulevards of the city, some amazing erotic secret must lie. "The uneventful life she lived had preserved her like a winter apple in an attic. Yet she was consumed from within by unspoken and obsessive desires. She wondered if she would die without ever having tasted the wicked delights which life had to offer, without ever, not even once, having plunged into the ocean of voluptuous pleasure which, to her, was Paris.

The sociologist Robert Merton famously called this phenomenon the “Matthew Effect”after the New Testament verse in the Gospel of Matthew: “For unto everyone that hath shall be given, and he shall have abundance. But from him that hath not shall be taken away even that which he hath.”It is those who are successful, in other words, who are most likely to be given the kinds of special opportunities that lead to further success. It’s the rich who get the biggest tax breaks. It’s the best students who get the best teaching and most attention. And it’s the biggest nine- and ten-year-olds who get the most coaching and practice. Success is the result of what sociologists like to call “accumulative advantage.”The professional hockey player starts out a little bit better than his peers.

Today Hindu revivalists, pious Muslims, Japanese nationalists and Chinese communists may declare their adherence to very different values and goals, but they have all come to believe that economic growth is the key to realising their disparate goals. Thus in 2014 the devout Hindu Narendra Modi was elected prime minister of India thanks largely to his success in boosting economic growth in his home state of Gujarat, and to the widely held view that only he could reinvigorate the sluggish national economy. Analogous views have kept the Islamist Recep Tayyip Erdoğan in power in Turkey since 2003. The name of his party – the Justice and Development Party – highlights its commitment to economic development, and the Erdoğan government has indeed managed to maintain impressive growth rates for more than a decade. Japan’s prime minister, the nationalist Shinzō Abe, came to office in 2012 pledging to jolt the Japanese economy out of two decades of stagnation. His aggressive and somewhat unusual measures to achieve this have been nicknamed Abenomics. Meanwhile in neighbouring China the Communist Party still pays lip service to traditional Marxist–Leninist ideals, but in practice is guided by Deng Xiaoping’s famous maxims that ‘development is the only hard truth’ and that ‘it doesn’t matter if a cat is black or white, so long as it catches mice’. Which means, in plain language: do whatever it takes to promote economic growth, even if Marx and Lenin wouldn’t have been happy with it. In Singapore, as befits that no-nonsense city-state, they pursue this line of thinking even further, and peg ministerial salaries to the national GDP. When the Singaporean economy grows, government ministers get a raise, as if that is what their jobs are all about.2

For realists, the state is the main actor and sovereignty is its distinguishing trait. The meaning of the sovereign state is inextricably bound up with the use of force. In terms of its internal dimension, to illustrate this relationship between violence and the state we need to look no further than Max Weber’s famous definition of the state as ‘the monopoly of the legitimate use of physical force within a given territory’(M. J. Smith 1986: 23).3 Within this territorial space, sovereignty means that the state has supreme authority to make and enforce laws. This is the basis of the unwritten contract between individuals and the state. According to Hobbes, for example, we trade our liberty in return for a guarantee of security. Once security has been established, civil society can begin. But in the absence of security, there can be no art, no culture, no society. The first move, then, for the realist is to organize power domestically. Only after power has been organized, can community begin.

THE FOUNDING PROPHET of modern antihumanism was Thomas Malthus (1766–1834). For three decades a professor at the British East India Company’s East India College, Malthus was a political economist who famously argued that human reproduction always outruns available resources. This doctrine served to rationalize the starvation of millions caused by his employer’s policy of brutal oppression of the peasants of the Indian subcontinent. The British Empire’s colonial helots, however, were not Malthus’s only targets. Rather, his Essay on the Principle of Population (first published in 1798 and later expanded in numerous further editions) was initially penned as a direct attack on such Enlightenment revolutionaries as William Godwin and the Marquis de Condorcet, who advanced the notion that human liberty, expanding knowledge, and technological progress could ultimately make possible a decent life for all mankind. Malthus prescribed specific policies to keep population down by raising the death rate:

Economists have always been haunted by the spectre of ‘diminishing returns’. Ricardo had famously seen ‘diminishing returns’ in agriculture leading to a progressive fall in the rate of profit, a progressive shift of the terms of trade between manufacturing and agriculture in favour of the latter and the eventual denouement of a stationary state where further growth became impossible. Even Keynes in the aforementioned work saw ‘diminishing returns’ in food production as undermining the Eldorado even if the war had not done so. And yet none of these fears have come true. The terms of trade between manufacturing and agriculture have shown a secular tendency to shift against, rather than in favour of, the latter; and while the growth rate under capitalism has come down of late, this has nothing to do with any fall in the profit rate caused by ‘diminishing returns’. Likewise, the advanced capitalist world has no difficulty to this day in meeting its food requirements, belying the fears of Keynes. How then do we explain this contrast between fears and reality?

Freud’s incest theory describes certain fantasies that accompany the regression of libido and are especially characteristic of the personal unconscious as found in hysterical patients. Up to a point they are infantile-sexual fantasies which show very clearly just where the hysterical attitude is defective and why it is so incongruous. They reveal the shadow. Obviously the language used by this compensation will be dramatic and exaggerated. The theory derived from it exactly matches the hysterical attitude that causes the patient to be neurotic. One should not, therefore, take this mode of expression quite as seriously as Freud himself took it. It is just as unconvincing as the ostensibly sexual traumata of hysterics. The neurotic sexual theory is further discomfited by the fact that the last act of the drama consists in a return to the mother’s body. This is usually effected not through the natural channels but through the mouth, through being devoured and swallowed (pl. LXII), thereby giving rise to an even more infantile theory which has been elaborated by Otto Rank. All these allegories are mere makeshifts. The real point is that the regression goes back to the deeper layer of the nutritive function, which is anterior to sexuality, and there clothes itself in the experiences of infancy. In other words, the sexual language of regression changes, on retreating still further back, into metaphors derived from the nutritive and digestive functions, and which cannot be taken as anything more than a façon de parler. The so-called Oedipus complex with its famous incest tendency changes at this level into a “Jonah-and-the-Whale” complex, which has any number of variants, for instance the witch who eats children, the wolf, the ogre, the dragon, and so on. Fear of incest turns into fear of being devoured by the mother. The regressing libido apparently desexualizes itself by retreating back step by step to the presexual stage of earliest infancy. Even there it does not make a halt, but in a manner of speaking continues right back to the intra-uterine, pre-natal condition and, leaving the sphere of personal psychology altogether, irrupts into the collective psyche where Jonah saw the “mysteries” (“représentations collectives”) in the whale’s belly. The libido thus reaches a kind of inchoate condition in which, like Theseus and Peirithous on their journey to the underworld, it may easily stick fast. But it can also tear itself loose from the maternal embrace and return to the surface with new possibilities of life.

After my return from Carolina in 1746, I made some observations on keeping slaves, which some time before his decease I showed to him; he perused the manuscript, proposed a few alterations, and appeared well satisfied that I found a concern on that account. In his last sickness, as I was watching with him one night, he being so far spent that there was no expectation of his recovery, though he had the perfect use of his understanding, he asked me concerning the manuscript, and whether I expected soon to proceed to take the advice of friends in publishing it? After some further conversation thereon, he said, "I have all along been deeply affected with the oppression of the poor negroes; and now, at last, my concern for them is as great as ever." By his direction I had written his will in a time of health, and that night he desired me to read it to him, which I did; and he said it was agreeable to his mind. He then made mention of his end, which he believed was near; and signified that though he was sensible of many imperfections in the course of his life, yet his experience of the power of truth, and of the love and goodness of God from time to time, even till now, was such that he had no doubt that on leaving this life he should enter into one more happy.

But the basis of Freud's ideas aren't accepted by all philosophers, though many accept that he was right about the possibility of unconscious thought. Some have claimed that Freud's theories are unscientific. Most famously, Karl Popper (whose ideas are more fully discussed in Chapter 36) described many of the ideas of psychoanalysis as ‘unfalsifiable’. This wasn't a compliment, but a criticism. For Popper, the essence of scientific research was that it could be tested; that is, there could be some possible observation that would show that it was false. In Popper's example, the actions of a man who pushed a child into a river, and a man who dived in to save a drowning child were, like all human behaviour, equally open to Freudian explanation. Whether someone tried to drown or save a child, Freud's theory could explain it. He would probably say that the first man was repressing some aspect of his Oedipal conflict, and that led to his violent behaviour, whereas the second man had ‘sublimated’ his unconscious desires, that is, managed to steer them into socially useful actions. If every possible observation is taken as further evidence that the theory is true, whatever that observation is, and no imaginable evidence could show that it was false, Popper believed, the theory couldn't be scientific at all. Freud, on the other hand, might have argued that Popper had some kind of repressed desire that made him so aggressive towards psychoanalysis. Bertrand

For years I’ve been asking myself (and my readers) whether these propagandists—commonly called corporate or capitalist journalists—are evil or stupid. I vacillate day by day. Most often I think both. But today I’m thinking evil. Here’s why. You may have heard of John Stossel. He’s a long-term analyst, now anchor, on a television program called 20/20, and is most famous for his segment called “Give Me A Break,” in which, to use his language, he debunks commonly held myths. Most of the rest of us would call what he does “lying to serve corporations.” For example, in one of his segments, he claimed that “buying organic [vegetables] could kill you.” He stated that specially commissioned studies had found no pesticide residues on either organically grown or pesticide-grown fruits and vegetables, and had found further that organic foods are covered with dangerous strains of E. coli. But the researchers Stossel cited later stated he misrepresented their research. The reason they didn’t find any pesticides is because they never tested for them (they were never asked to). Further, they said Stossel misrepresented the tests on E. coli. Stossel refused to issue a retraction. Worse, the network aired the piece two more times. And still worse, it came out later that 20/20’s executive director Victor Neufeld knew about the test results and knew that Stossel was lying a full three months before the original broadcast.391 This is not unusual for Stossel and company.

Andrei Yanuaryevich (one longs to blurt out, “Jaguaryevich”) Vyshinsky, availing himself of the most flexible dialectics (of a sort nowadays not permitted either Soviet citizens or electronic calculators, since to them yes is yes and no is no), pointed out in a report which became famous in certain circles that it is never possible for mortal men to establish absolute truth, but relative truth only. He then proceeded to a further step, which jurists of the last two thousand years had not been willing to take: that the truth established by interrogation and trial could not be absolute, but only, so to speak, relative. Therefore, when we sign a sentence ordering someone to be shot we can never be absolutely certain, but only approximately, in view of certain hypotheses, and in a certain sense, that we are punishing a guilty person. Thence arose the most practical conclusion: that it was useless to seek absolute evidence-for evidence is always relative-or unchallengeable witnesses-for they can say different things at different times. The proofs of guilt were relative, approximate, and the interrogator could find them, even when there was no evidence and no witness, without leaving his office, “basing his conclusions not only on his own intellect but also on his Party sensitivity, his moral forces” (in other words, the superiority of someone who has slept well, has been well fed, and has not been beaten up) “and on his character” (i.e., his willingness to apply cruelty!)… In only one respect did Vyshinsky fail to be consistent and retreat from dialectical logic: for some reason, the executioner’s bullet which he allowed was not relative but absolute…

Westerners, not just Lincoln Steffens. It took in the Central Intelligence Agency of the United States. It even took in the Soviet Union’s own leaders, such as Nikita Khrushchev, who famously boasted in a speech to Western diplomats in 1956 that “we will bury you [the West].” As late as 1977, a leading academic textbook by an English economist argued that Soviet-style economies were superior to capitalist ones in terms of economic growth, providing full employment and price stability and even in producing people with altruistic motivation. Poor old Western capitalism did better only at providing political freedom. Indeed, the most widely used university textbook in economics, written by Nobel Prize–winner Paul Samuelson, repeatedly predicted the coming economic dominance of the Soviet Union. In the 1961 edition, Samuelson predicted that Soviet national income would overtake that of the United States possibly by 1984, but probably by 1997. In the 1980 edition there was little change in the analysis, though the two dates were delayed to 2002 and 2012. Though the policies of Stalin and subsequent Soviet leaders could produce rapid economic growth, they could not do so in a sustained way. By the 1970s, economic growth had all but stopped. The most important lesson is that extractive institutions cannot generate sustained technological change for two reasons: the lack of economic incentives and resistance by the elites. In addition, once all the very inefficiently used resources had been reallocated to industry, there were few economic gains to be had by fiat. Then the Soviet system hit a roadblock, with lack of innovation and poor economic incentives preventing any further progress. The only area in which the Soviets did manage to sustain some innovation was through enormous efforts in military and aerospace technology. As a result they managed to put the first dog, Leika, and the first man, Yuri Gagarin, in space. They also left the world the AK-47 as one of their legacies. Gosplan was the supposedly all-powerful planning agency in charge of the central planning of the Soviet economy. One of the benefits of the sequence of five-year plans written and administered by Gosplan was supposed to have been the long time horizon necessary for rational investment and innovation. In reality, what got implemented in Soviet industry had little to do with the five-year plans, which were frequently revised and rewritten or simply ignored. The development of industry took place on the basis of commands by Stalin and the Politburo, who changed their minds frequently and often completely revised their previous decisions. All plans were labeled “draft” or “preliminary.” Only one copy of a plan labeled “final”—that for light industry in 1939—has ever come to light. Stalin himself said in 1937 that “only bureaucrats can think that planning work ends with the creation of the plan. The creation of the plan is just the beginning. The real direction of the plan develops only after the putting together of the plan.” Stalin wanted to maximize his discretion to reward people or groups who were politically loyal, and punish those who were not. As for Gosplan, its main role was to provide Stalin with information so he could better monitor his friends and enemies. It actually tried to avoid making decisions. If you made a decision that turned

When you are fully owned by your disbelief, then there is no further discussion that needs to be had between you and the God you once trusted. In fact, your very senses are numb to His presence, your eyes shut, your ears closed, and your body turned away. In this instance you have come to grips with the fact that, if need be, you would stand up in front of the world and say, “I deny Jesus is Lord,” and you would be content with that denial. But before you jump to your feet, first consider that this verbal rejection of Jesus comes with an effect, and that is that as you deny Him, so He denies you. As He said in the book of Matthew, “Whoever denies me before men, I also will deny before my Father who is in heaven” (Matt. 10:33 esv). So is it any wonder that in your denial of the One who was sent to save you, you have found more and more animosity toward God and His people? That your heart has hardened more with each passing day? This is the result of Jesus denying you more than it is of you denying Him. The truth is that you own your faith when and only when Christ owns you. William Barley, in The Letters of James and Peter, spoke this better than we ever could when he said, It frequently happens that the value of a thing lies in the fact that someone has possessed it. A very ordinary thing acquires a new value if it has been possessed by some famous person. In any museum we will find quite ordinary things—clothes, a walking-stick, a pen, pieces of furniture—which are only of value because they were possessed and used by some great person. It is the ownership which gives them worth. It is so with the Christian. The Christian may be a very ordinary person, but he acquires a new value and dignity and greatness because he belongs to God. The greatness of the Christian lies in the fact that he is God’s.

Usually adolescent rebels are quickly humbled because they overestimate their own truth and underestimate the truth of their elders. As Mark Twain famously put it, “When I was a boy of fourteen, my father was so ignorant I could hardly stand to have the old man around. But when I got to be twenty-one, I was astonished at how much he had learned in seven years.” One purpose of youthful rebellion is to put one’s self at odds with adult authority not so much to defeat it as to be defeated by it. One opposes it to discover its logic and validity for one’s self. And by failing to defeat it, one comes to it, and to greater maturity, through experience rather than mere received wisdom. Of course, every new generation alters the adult authority it ultimately joins. But if the young win their rebellion against the old, their rite of passage to maturity is cut short and they are falsely inflated rather than humbled. Uninitiated, they devalue history rather than find direction in it, and feel entitled to break sharply and even recklessly from the past. The sixties generation of youth is very likely the first generation in American history to have actually won its adolescent rebellion against its elders. One of the reasons for this, if not the primary reason, is that this generation came of age during the age of white guilt, which meant that its rebellion ran into an increasingly uncertain adult authority. Baby boomers, already rather inflated from growing up in the unparalleled prosperity of postwar America, were inflated further by an adult authority that often backed down in the face of their rebellion. It doesn’t matter, for example, that there was honor in America’s acknowledgment of moral wrong in the area of race. An acknowledgement of wrong was an acknowledgment of wrong, and it brought a loss of moral authority—and, thus, adult authority—despite the good it achieved.

It turns out that in that terrible year Andrei Yanuaryevich (one longs to blurt out, “Jaguaryevich”) Vyshinsky, availing himself of the most flexible dialectics (of a sort nowadays not permitted either Soviet citizens or electronic calculators, since to them yes is yes and no is no), pointed out in a report which became famous in certain circles that it is never possible for mortal men to establish absolute truth, but relative truth only. He then proceeded to a further step, which jurists of the last two thousand years had not been willing to take: that the truth established by interrogation and trial could not be absolute, but only, so to speak, relative. Therefore, when we sign a sentence ordering someone to be shot we can never be absolutely certain, but only approximately, in view of certain hypotheses, and in a certain sense, that we are punishing a guilty person. Thence arose the most practical conclusion: that it was useless to seek absolute evidence—for evidence is always relative—or unchallengeable witnesses—for they can say different things at different times. The proofs of guilt were relative, approximate, and the interrogator could find them, even when there was no evidence and no witness, without leaving his office, “basing his conclusions not only on his own intellect but also on his Party sensitivity, his moral forces” (in other words, the superiority of someone who has slept well, has been well fed, and has not been beaten up) “and on his character” (i.e., his willingness to apply cruelty!). In only one respect did Vyshinsky fail to be consistent and retreat from dialectical logic: for some reason, the executioner’s bullet which he allowed was not relative but absolute. . . . Thus it was that the conclusions of advanced Soviet jurisprudence, proceeding in a spiral, returned to barbaric or medieval standards. Like medieval torturers, our interrogators, prosecutors, and judges agreed to accept the confession of the accused as the chief proof of guilt.

men having power too often misapplied it; that though we made slaves of the negroes, and the Turks made slaves of the Christians, I believed that liberty was the natural right of all men equally. This he did not deny, but said the lives of the negroes were so wretched in their own country that many of them lived better here than there. I replied, "There is great odds in regard to us on what principle we act"; and so the conversation on that subject ended. I may here add that another person, some time afterwards, mentioned the wretchedness of the negroes, occasioned by their intestine wars, as an argument in favor of our fetching them away for slaves. To which I replied, if compassion for the Africans, on account of their domestic troubles, was the real motive of our purchasing them, that spirit of tenderness being attended to, would incite us to use them kindly that, as strangers brought out of affliction, their lives might be happy among us. And as they are human creatures, whose souls are as precious as ours, and who may receive the same help and comfort from the Holy Scriptures as we do, we could not omit suitable endeavors to instruct them therein; but that while we manifest by our conduct that our views in purchasing them are to advance ourselves, and while our buying captives taken in war animates those parties to push on the war, and increase desolation amongst them, to say they live unhappily in Africa is far from being an argument in our favor. I further said, the present circumstances of these provinces to me appear difficult; the slaves look like a burdensome stone to such as burden themselves with them; and that if the white people retain a resolution to prefer their outward prospects of gain to all other considerations, and do not act conscientiously toward them as fellow-creatures, I believe that burden will grow heavier and heavier, until times change in a way disagreeable to us. The person appeared very serious, and owned that in considering their condition and the manner of their treatment in these provinces he had sometimes thought it might be just in the Almighty so to order it.

He found that when the Montreal Canadiens ice hockey team—once described as the national team of French Canada—got knocked out of the playoffs early between 1951 and 1992, Quebecois males aged fifteen to thirty-four became more likely to kill themselves. Robert Fernquist, a sociologist at the University of Central Missouri, went further. He studied thirty American metropolitan areas with professional sports teams from 1971 to 1990 and showed that fewer suicides occurred in cities whose teams made the playoffs more often. Routinely reaching the playoffs could reduce suicides by about twenty each year in a metropolitan area the size of Boston or Atlanta, said Fernquist. These saved lives were the converse of the mythical Brazilians throwing themselves off apartment blocks. Later, Fernquist investigated another link between sports and suicide: he looked at the suicide rate in American cities after a local sports team moved to another town. It turned out that some of the fans abandoned by their team killed themselves. This happened in New York in 1957 when the Brooklyn Dodgers and New York Giants baseball teams left, in Cleveland in 1995–1996 when the Browns football team moved to Baltimore, and in Houston in 1997–1998 when the Oilers football team departed. In each case the suicide rate was 10 percent to 14 percent higher in the two months around the team’s departure than in the same months of the previous year. Each move probably helped prompt a handful of suicides. Fernquist wrote, “The sudden change brought about due to the geographic relocations of pro sports teams does appear to, at least for a short time, make highly identified fans drastically change the way they view the normative order in society.” Clearly none of these people killed themselves just because they lost their team. Rather, they were very troubled individuals for whom this sporting disappointment was too much to bear. Perhaps the most famous recent case of a man who found he could not live without sports was the Gonzo author Hunter S. Thompson. He shot himself in February 2005, four days after writing a note in black marker with the title, “Football Season Is Over”:

In English: Some people, who can voluntarily get out of their body, went to "the other side" to see if there was anything there! The exciting testimonies of these explorers of the Beyond revealed that there are countless Worlds on other vibratory planes, in other Dimensions, where live the souls of the deceased living beings!!! But, I went even further and I have discovered that these countless Worlds are, in reality, countless Planets belonging to other Cosmic Universes located in other Spaces and other Times, on other vibratory planes, in other Dimensions! The Beyond is not nebulous but Cosmic!!! The famous "Gate of Heaven" which allows the souls to pass into the Beyond is, in reality, a true "StarGate", a huge Vortex, a Tunnel of Light which crosses the Space and Time, which leads the soul on another planet, in another world, in another Cosmic Universe, in another Space, in another Time, in another vibratory plane, in another Dimension...! I take you to discover the extraordinary adventure of Life, Evolution and Death, through multiple cycles, from life to life, from planet to planet, in an evolutionary spiral that leads souls ever higher, towards the Light...! En Français : Des personnes capables de sortir à volonté de leur corps charnel sont allées voir "de l'autre côté" s'il existait bien quelque chose...! Les témoignages passionnants de ces explorateurs de l'Au-delà ont révélé qu'il existe d'innombrables Mondes sur d'autres plans vibratoires, dans d'autres Dimensions, où vivent les âmes des êtres vivants décédés !!! Mais nous sommes allés encore plus loin et nous avons découvert que ces innombrables Mondes sont en réalité d'innombrables Planètes appartenant à d'autres Univers Cosmiques qui se trouvent dans d'autres Espaces et d’autres Temps, sur d'autres plans vibratoires, dans d'autres Dimensions ! L'Au-delà n'est pas nébuleux mais Cosmique !!! La fameuse "Porte du Ciel" qui permet aux âmes de passer dans l'Au-delà, est en réalité une véritable "Porte des Etoiles", un énorme Vortex, un Tunnel de Lumière qui traverse l'Espace et le Temps, qui mène l'âme sur une autre planète, dans un autre Monde, dans un autre Univers Cosmique, dans un autre Espace, dans un autre Temps, sur un autre plan vibratoire, dans une autre Dimension.

Jones, along with the US military attaché in Indonesia, took Subandrio’s advice. He emphasized to Washington that the United States should support the Indonesian military as a more effective, long-term anticommunist strategy. The country of Indonesia couldn’t be simply broken into pieces to slow down the advance of global socialism, so this was a way that the US could work within existing conditions. This strategic shift would begin soon, and would prove very fruitful. But behind the scenes, the CIA boys dreamed up wild schemes. On the softer side, a CIA front called the Congress for Cultural Freedom, which funded literary magazines and fine arts around the world, published and distributed books in Indonesia, such as George Orwell’s Animal Farm and the famous anticommunist collection The God That Failed.33 And the CIA discussed simply murdering Sukarno. The Agency went so far as to identify the “asset” who would kill him, according to Richard M. Bissell, Wisner’s successor as deputy director for plans.34 Instead, the CIA hired pornographic actors, including a very rough Sukarno look-alike, and produced an adult film in a bizarre attempt to destroy his reputation. The Agency boys knew that Sukarno routinely engaged in extramarital affairs. But everyone in Indonesia also knew it. Indonesian elites didn’t shy away from Sukarno’s activities the way the Washington press corps protected philanderers like JFK. Some of Sukarno’s supporters viewed his promiscuity as a sign of his power and masculinity. Others, like Sumiyati and members of the Gerwani Women’s Movement, viewed it as an embarrassing defect. But the CIA thought this was their big chance to expose him. So they got a Hollywood film crew together.35 They wanted to spread the rumor that Sukarno had slept with a beautiful blond flight attendant who worked for the KGB, and was therefore both immoral and compromised. To play the president, the filmmakers (that is, Bing Crosby and his brother Larry) hired a “Hispanic-looking” actor, and put him in heavy makeup to make him look a little more Indonesian. They also wanted him bald, since exposing Sukarno—who always wore a hat—as such might further embarrass him. The idea was to destroy the genuine affection that young Sakono, and Francisca, and millions of other Indonesians, felt for the Founding Father of their country. The thing was never released—not because this was immoral or a bad idea, but because the team couldn’t put together a convincing enough film.36

In 1910 Leroux had his greatest literary success with Le Fantôme de l’Opéra (The Phantom of the Opera). This is both a detective story and a dark romantic melodrama and was inspired by Leroux’s passion for and obsession with the Paris Opera House. And there is no mystery as to why he found the building so fascinating because it is one of the architectural wonders of the nineteenth century. The opulent design and the fantastically luxurious furnishings added to its glory, making it the most famous and prestigious opera house in all Europe. The structure comprises seventeen floors, including five deep and vast cellars and sub cellars beneath the building. The size of the Paris Opera House is difficult to conceive. According to an article in Scribner’s Magazine in 1879, just after it first opened to the public, the Opera House contained 2,531 doors with 7,593 keys. There were nine vast reservoirs, with two tanks holding a total of 22,222 gallons of water. At the time there were fourteen furnaces used to provide the heating, and dressing-rooms for five hundred performers. There was a stable for a dozen or so horses which were used in the more ambitious productions. In essence then the Paris Opera House was like a very small magnificent city. During a visit there, Leroux heard the legend of a bizarre figure, thought by many to be a ghost, who had lived secretly in the cavernous labyrinth of the Opera cellars and who, apparently, engineered some terrible accidents within the theatre as though he bore it a tremendous grudge. These stories whetted Leroux’s journalistic appetite. Convinced that there was some truth behind these weird tales, he investigated further and acquired a series of accounts relating to the mysterious ‘ghost’. It was then that he decided to turn these titillating titbits of theatre gossip into a novel. The building is ideal for a dark, fantastic Grand Guignol scenario. It is believed that during the construction of the Opera House it became necessary to pump underground water away from the foundation pit of the building, thus creating a huge subterranean lake which inspired Leroux to use it as one of his settings, the lair, in fact, of the Phantom. With its extraordinary maze-like structure, the various stage devices primed for magical stage effects and that remarkable subterranean lake, the Opera House is not only the ideal backdrop for this romantic fantasy but it also emerges as one of the main characters of this compelling tale. In using the real Opera House as its setting, Leroux was able to enhance the overall sense of realism in his novel.

Weston, having been born in Chicago, was raised with typical, well-grounded, mid-western values. On his 16th birthday, his father gave him a Kodak camera with which he started what would become his lifetime vocation. During the summer of 1908, Weston met Flora May Chandler, a schoolteacher who was seven years older than he was. The following year the couple married and in time they had four sons. Weston and his family moved to Southern California and opened a portrait studio on Brand Boulevard, in the artsy section of Glendale, California, called Tropico. His artistic skills soon became apparent and he became well known for his portraits of famous people, such as Carl Sandburg and Max Eastman. In the autumn of 1913, hearing of his work, Margrethe Mather, a photographer from Los Angeles, came to his studio, where Weston asked her to be his studio assistant. It didn’t take long before the two developed a passionate, intimate relationship. Both Weston and Mather became active in the growing bohemian cultural scene in Los Angeles. She was extremely outgoing and artistic in a most flamboyant way. Her bohemian sexual values were new to Weston’s conventional thinking, but Mather excited him and presented him with a new outlook that he found enticing. Mather was beautiful, and being bisexual and having been a high-class prostitute, was delightfully worldly. Mather's uninhibited lifestyle became irresistible to Weston and her photography took him into a new and exciting art form. As Mather worked and overtly played with him, she presented a lifestyle that was in stark contrast to Weston’s conventional home life, and he soon came to see his wife Flora as a person with whom he had little in common. Weston expanded his horizons but tried to keep his affairs with other women a secret. As he immersed himself further into nude photography, it became more difficult to hide his new lifestyle from his wife. Flora became suspicious about this secret life, but apparently suffered in silence. One of the first of many women who agreed to model nude for Weston was Tina Modotti. Although Mather remained with Weston, Tina soon became his primary model and remained so for the next several years. There was an instant attraction between Tina Modotti, Mather and Edward Weston, and although he remained married, Tina became his student, model and lover. Richey soon became aware of the affair, but it didn’t seem to bother him, as they all continued to remain good friends. The relationship Tina had with Weston could definitely be considered “cheating,” since knowledge of the affair was withheld as much as possible from his wife Flora May. Perhaps his wife knew and condoned this new promiscuous relationship, since she had also endured the intense liaison with Margrethe Mather. Tina, Mather and Weston continued working together until Tina and Weston suddenly left for Mexico in 1923. As a group, they were all a part of the cozy, artsy, bohemian society of Los Angeles, which was where they were introduced to the then-fashionable, communistic philosophy.

A famous British writer is revealed to be the author of an obscure mystery novel. An immigrant is granted asylum when authorities verify he wrote anonymous articles critical of his home country. And a man is convicted of murder when he’s connected to messages painted at the crime scene. The common element in these seemingly disparate cases is “forensic linguistics”—an investigative technique that helps experts determine authorship by identifying quirks in a writer’s style. Advances in computer technology can now parse text with ever-finer accuracy. Consider the recent outing of Harry Potter author J.K. Rowling as the writer of The Cuckoo’s Calling , a crime novel she published under the pen name Robert Galbraith. England’s Sunday Times , responding to an anonymous tip that Rowling was the book’s real author, hired Duquesne University’s Patrick Juola to analyze the text of Cuckoo , using software that he had spent over a decade refining. One of Juola’s tests examined sequences of adjacent words, while another zoomed in on sequences of characters; a third test tallied the most common words, while a fourth examined the author’s preference for long or short words. Juola wound up with a linguistic fingerprint—hard data on the author’s stylistic quirks. He then ran the same tests on four other books: The Casual Vacancy , Rowling’s first post-Harry Potter novel, plus three stylistically similar crime novels by other female writers. Juola concluded that Rowling was the most likely author of The Cuckoo’s Calling , since she was the only one whose writing style showed up as the closest or second-closest match in each of the tests. After consulting an Oxford linguist and receiving a concurring opinion, the newspaper confronted Rowling, who confessed. Juola completed his analysis in about half an hour. By contrast, in the early 1960s, it had taken a team of two statisticians—using what was then a state-of-the-art, high-speed computer at MIT—three years to complete a project to reveal who wrote 12 unsigned Federalist Papers. Robert Leonard, who heads the forensic linguistics program at Hofstra University, has also made a career out of determining authorship. Certified to serve as an expert witness in 13 states, he has presented evidence in cases such as that of Christopher Coleman, who was arrested in 2009 for murdering his family in Waterloo, Illinois. Leonard testified that Coleman’s writing style matched threats spray-painted at his family’s home (photo, left). Coleman was convicted and is serving a life sentence. Since forensic linguists deal in probabilities, not certainties, it is all the more essential to further refine this field of study, experts say. “There have been cases where it was my impression that the evidence on which people were freed or convicted was iffy in one way or another,” says Edward Finegan, president of the International Association of Forensic Linguists. Vanderbilt law professor Edward Cheng, an expert on the reliability of forensic evidence, says that linguistic analysis is best used when only a handful of people could have written a given text. As forensic linguistics continues to make headlines, criminals may realize the importance of choosing their words carefully. And some worry that software also can be used to obscure distinctive written styles. “Anything that you can identify to analyze,” says Juola, “I can identify and try to hide.

Growth was so rapid that it took in generations of Westerners, not just Lincoln Steffens. It took in the Central Intelligence Agency of the United States. It even took in the Soviet Union’s own leaders, such as Nikita Khrushchev, who famously boasted in a speech to Western diplomats in 1956 that “we will bury you [the West].” As late as 1977, a leading academic textbook by an English economist argued that Soviet-style economies were superior to capitalist ones in terms of economic growth, providing full employment and price stability and even in producing people with altruistic motivation. Poor old Western capitalism did better only at providing political freedom. Indeed, the most widely used university textbook in economics, written by Nobel Prize–winner Paul Samuelson, repeatedly predicted the coming economic dominance of the Soviet Union. In the 1961 edition, Samuelson predicted that Soviet national income would overtake that of the United States possibly by 1984, but probably by 1997. In the 1980 edition there was little change in the analysis, though the two dates were delayed to 2002 and 2012. Though the policies of Stalin and subsequent Soviet leaders could produce rapid economic growth, they could not do so in a sustained way. By the 1970s, economic growth had all but stopped. The most important lesson is that extractive institutions cannot generate sustained technological change for two reasons: the lack of economic incentives and resistance by the elites. In addition, once all the very inefficiently used resources had been reallocated to industry, there were few economic gains to be had by fiat. Then the Soviet system hit a roadblock, with lack of innovation and poor economic incentives preventing any further progress. The only area in which the Soviets did manage to sustain some innovation was through enormous efforts in military and aerospace technology. As a result they managed to put the first dog, Leika, and the first man, Yuri Gagarin, in space. They also left the world the AK-47 as one of their legacies. Gosplan was the supposedly all-powerful planning agency in charge of the central planning of the Soviet economy. One of the benefits of the sequence of five-year plans written and administered by Gosplan was supposed to have been the long time horizon necessary for rational investment and innovation. In reality, what got implemented in Soviet industry had little to do with the five-year plans, which were frequently revised and rewritten or simply ignored. The development of industry took place on the basis of commands by Stalin and the Politburo, who changed their minds frequently and often completely revised their previous decisions. All plans were labeled “draft” or “preliminary.” Only one copy of a plan labeled “final”—that for light industry in 1939—has ever come to light. Stalin himself said in 1937 that “only bureaucrats can think that planning work ends with the creation of the plan. The creation of the plan is just the beginning. The real direction of the plan develops only after the putting together of the plan.” Stalin wanted to maximize his discretion to reward people or groups who were politically loyal, and punish those who were not. As for Gosplan, its main role was to provide Stalin with information so he could better monitor his friends and enemies. It actually tried to avoid making decisions. If you made a decision that turned out badly, you might get shot. Better to avoid all responsibility. An example of what could happen

Isn’t this the weekend of Xander Eckhart’s party?” “Yes.” Jordan held her breath in a silent plea. Don’t ask if I’m bringing anyone. Don’t ask if I’m bringing anyone. “So are you bringing anyone?” Melinda asked. Foiled. Having realized there was a distinct possibility the subject would come up, Jordan had spent some time running through potential answers to this very question. She had decided that being casual was the best approach. “Oh, there’s this guy I met a few days ago, and I was thinking about asking him.” She shrugged. “Or maybe I’ll just go by myself, who knows.” Melinda put down her forkful of gnocchi, zoning in on this like a heat-seeking missile to its target. “What guy you met a few days ago? And why is this the first we’re hearing of him?” “Because I just met him a few days ago.” Corinne rubbed her hands together, eager for the details. “So? Tell us. How’d you meet him?” “What does he do?” Melinda asked. “Nice, Melinda. You’re so shallow.” Corinne turned back to Jordan. “Is he hot?” Of course, Jordan had known there would be questions. The three of them had been friends since college and still saw each other regularly despite busy schedules, and this was what they did. Before Corinne had gotten married, they talked about her now-husband, Charles. The same was true of Melinda and her soon-to-be-fiancé, Pete. So Jordan knew that she, in turn, was expected to give up the goods in similar circumstances. But she also knew that she really didn’t want to lie to her friends. With that in mind, she’d come up with a backup plan in the event the conversation went this way. Having no choice, she resorted to the strategy she had used in sticky situations ever since she was five years old, when she’d set her Western Barbie’s hair on fire while trying to give her a suntan on the family-room lamp. Blame it on Kyle. I’d like to thank the Academy . . . “Sure, I’ll tell you all about this new guy. We met the other day and he’s . . . um . . .” She paused, then ran her hands through her hair and exhaled dramatically. “Sorry. Do you mind if we talk about this later? After seeing Kyle today with the bruise on his face, I feel guilty rattling on about Xander’s party. Like I’m not taking my brother’s incarceration seriously enough.” She bit her lip, feeling guilty about the lie. So sorry, girls. But this has to stay my secret for now. Her diversion worked like a charm. Perhaps one of the few benefits of having a convicted felon of a brother known as the Twitter Terrorist was that she would never lack for non sequiturs in extracting herself from unwanted conversation. Corinne reached out and squeezed her hand. “No one has stood by Kyle’s side more than you, Jordan. But we understand. We can talk about this some other time. And try not to worry—Kyle can handle himself. He’s a big boy.” “Oh, he definitely is that,” Melinda said with a gleam in her eye. Jordan smiled. “Thanks, Corinne.” She turned to Melinda, thoroughly skeeved out. “And, eww—Kyle?” Melinda shrugged matter-of-factly. “To you, he’s your brother. But to the rest of the female population, he has a certain appeal. I’ll leave it at that.” “He used to fart in our Mr. Turtle pool and call it a ‘Jacuzzi.’ How’s that for appeal?” “Ah . . . the lifestyles of the rich and famous,” Corinne said with a grin. “And on that note, my secret fantasies about Kyle Rhodes now thoroughly destroyed, I move that we put a temporary hold on any further discussions related to the less fair of the sexes,” Melinda said. “I second that,” Jordan said, and the three women clinked their glasses in agreement

Sung was a land which was famous far and wide, simply because it was so often and so richly insulted. However, there was one visitor, more excitable than most, who developed a positive passion for criticizing the place. Unfortunately, the pursuit of this hobby soon lead him to take leave of the truth. This unkind traveler once claimed that the king of Sung, the notable Skan Askander, was a derelict glutton with a monster for a son and a slug for a daughter. This was unkind to the daughter. While she was no great beauty, she was definitely not a slug. After all, slugs do not have arms and legs - and besides, slugs do not grow to that size. There was a grain of truth in the traveler's statement, in as much as the son was a regrettable young man. However, soon afterwards, the son was accidentally drowned when he made the mistake of falling into a swamp with his hands and feet tied together and a knife sticking out of his back. This tragedy did not encourage the traveler to extend his sympathies to the family. Instead, he invented fresh accusations. This wayfarer, an ignorant tourist if ever there was one, claimed that the king had leprosy. This was false. The king merely had a well-developed case of boils. The man with the evil mouth was guilty of a further malignant slander when he stated that King Skan Askander was a cannibal. This was untrue. While it must be admitted that the king once ate one of his wives, he did not do it intentionally; the whole disgraceful episode was the fault of the chef, who was a drunkard, and who was subsequently severely reprimanded. .The question of the governance, and indeed, the very existence of the 'kingdom of Sung' is one that is worth pursuing in detail, before dealing with the traveler's other allegations. It is true that there was a king, his being Skan Askander, and that some of his ancestors had been absolute rulers of considerable power. It is also true that the king's chief swineherd, who doubled as royal cartographer, drew bold, confident maps proclaiming that borders of the realm. Furthermore, the king could pass laws, sign death warrants, issue currency, declare war or amuse himself by inventing new taxes. And what he could do, he did. "We are a king who knows how to be king," said the king. And certainly, anyone wishing to dispute his right to use of the imperial 'we' would have had to contend with the fact that there was enough of him, in girth, bulk, and substance, to provide the makings of four or five ordinary people, flesh, bones and all. He was an imposing figure, "very imposing", one of his brides is alleged to have said, shortly before the accident in which she suffocated. "We live in a palace," said the king. "Not in a tent like Khmar, the chief milkmaid of Tameran, or in a draughty pile of stones like Comedo of Estar." . . .From Prince Comedo came the following tart rejoinder: "Unlike yours, my floors are not made of milk-white marble. However, unlike yours, my floors are not knee-deep in pigsh*t." . . .Receiving that Note, Skan Askander placed it by his commode, where it would be handy for future royal use. Much later, and to his great surprise, he received a communication from the Lord Emperor Khmar, the undisputed master of most of the continent of Tameran. The fact that Sung had come to the attention of Khmar was, to say the least, ominous. Khmar had this to say: "Your words have been reported. In due course, they will be remembered against you." The king of Sung, terrified, endured the sudden onset of an attack of diarrhea that had nothing to do with the figs he had been eating. His latest bride, seeing his acute distress, made the most of her opportunity, and vigorously counselled him to commit suicide. Knowing Khmar's reputation, he was tempted - but finally, to her great disappointment, declined. Nevertheless, he lived in fear; he had no way of knowing that he was simply the victim of one of Khmar's little jokes.

My darling son: depression at your age is more common than you might think. I remember it very strongly in Minneapolis, Minnesota, when I was about twenty-six and felt like killing myself. I think the winter, the cold, the lack of sunshine, for us tropical creatures, is a trigger. And to tell you the truth, the idea that you might soon unpack your bags here, having chucked in all your European plans, makes your mother and me as happy as could be. You have more than earned the equivalent of any university 'degree' and you have used your time so well to educate yourself culturally and personally that if university bores you, it is only natural. Whatever you do from here on in, whether you write or don't write, whether you get a degree or not, whether you work for your mother, or at El Mundo, or at La Ines, or teaching at a high school, or giving lectures like Estanislao Zuleta, or as a psychoanalyst to your parents, sisters and relatives, or simply being Hector Abad Faciolince, will be fine. What matters is that you don't stop being what you have been up till now, a person, who simply by virtue of being the way you are, not for what you write or don't write, or for being brilliant or prominent, but just for being the way you are, has earned the affection, the respect, the acceptance, the trust, the love, of the vast majority of those who know you. So we want to keep seeing you in this way, not as a future great author, or journalist or communicator or professor or poet, but as the son, brother, relative, friend, humanist, who understands others and does not aspire to be understood. It does not matter what people think of you, and gaudy decoration doesn't matter, for those of us who know you are. For goodness' sake, dear Quinquin, how can you think 'we support you (...) because 'that boy could go far'? You have already gone very far, further than all our dreams, better than everything we imagined for any of our children. You should know very well that your mother's and my ambitions are not for glory, or for money, or even for happiness, that word that sounds so pretty but is attained so infrequently and for such short intervals (and maybe for that very reason is so valued), for all our children, but that they might at least achieve well-being, that more solid, more durable, more possible, more attainable word. We have often talked of the anguish of Carlos Castro Saavedra, Manuel Meija Vallejo, Rodrigo Arenas Betancourt, and so many quasi-geniuses we know. Or Sabato or Rulfo, or even Garcia Marquez. That does not matter. Remember Goethe: 'All theory (I would add, and all art), dear friend, is grey, but only the golden tree of life springs ever green.' What we want for you is to 'live'. And living means many better things than being famous, gaining qualifications or winning prizes. I think I too had boundless political ambitions when I was young and that's why I wasn't happy. I think I too had boundless political ambitions when I was young and that's why I wasn't happy. Only now, when all that has passed, have I felt really happy. And part of that happiness is Cecilia, you, and all my children and grandchildren. Only the memory of Marta Cecilia tarnishes it. I believe things are that simple, after having gone round and round in circles, complicating them so much. We should do away with this love for things as ethereal as fame, glory, success... Well, my Quinquin, now you know what I think of you and your future. There's no need for you to worry. You are doing just fine and you'll do better, and when you get to my age or your grandfather's age and you can enjoy the scenery around La Ines that I intend to leave to all of you, with the sunshine, heat and lush greenery, and you'll see I was right. Don't stay there longer than you feel you can. If you want to come back I'll welcome you with open arms. And if you regret it and want to go back again, we can buy you another return flight. A kiss from your father.

The Shaivism of Kashmir teaches a system of yoga that leads to the highest level of Self-realization and yields a revelation of the innermost secrets of the nature of the Self. In the practice of this yoga, the student is able to pass beyond the various levels of susupti and turya that we have been describing and finally to become immersed in the blissful experience of the Self as one with Absolute Consciousness. The student of Kashmir Shaivism discovers that what others experience as the void is actually pulsating with divine creative energy and that this creative energy is their very essence. Further, these practitioners experience everyone (pramatr) and everything (prameya) as the Absolute Lord, endowed with infinite divine potency and joyfully manifesting the whole universe. They see everything as His divine play, and recognize that everything is actually He. This totally monistic view of the world was termed “immediate non-dualism” (pratyaksadvaita) by Narasimhagupta, father of the famous eleventh-century philosopher, Abhinavagupta. Immediate non-dualism sees total unity even in mundane perceptions. Those who live in this state of unity do actually see monism with their eyes and feel it through all their senses. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xvii-xviii

God, who has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. . . . 2 TIMOTHY 1:8–9 NOVEMBER 13 I remember an experience of my old friend E. Stanley Jones, the famous missionary. During his first few years in India, he labored under a heavy sense of personal inadequacy. He began to think he would have to give up his missionary career. At a meeting in Lucknow he had a remarkable experience. He was praying and he seemed to hear a voice asking, “Are you ready for this work to which I called you?” Silently, he confessed that he just didn’t seem to have the strength. Then the voice said, “If you will turn it over to Me, I will take care of it.” But there is a catch. You can’t expect God to help you repeatedly unless you help Him. The furtherance of His kingdom on earth comes about through human beings trying to help and serve. That is how He ordained it should be. God wants to have the love and help of people. Our Heavenly Father, we thank You for the great truth that we are not alone, that You are always with us and always will be, to the end of our lives and beyond. Through Jesus Christ, our Lord. Amen.

The spirit is willing but the flesh is weak” (). This famous saying is clear in its meaning. The disciples want to obey Jesus and do what is right in the depths of their spirit, but their external flesh lacks the strength (note the “not strong”/“weak” development from v. 40 to v. 41). This and John 6:63 are the only instances of spirit vs. flesh dichotomy in the gospels, but it is developed further in Paul, who uses “spirit” () for the Holy Spirit in Rom 8, thereby contrasting life in the Spirit with life in one’s own strength.

The American philosopher Richard Taylor once illustrated this mystery, famously and fetchingly, with the image of a man out for a stroll in the forest unaccountably coming upon a very large translucent sphere. Naturally, he would immediately be taken aback by the sheer strangeness of the thing, and would wonder how it should happen to be there. More to the point, he would certainly never be able to believe that it just happened to be there without any cause, or without any possibility of further explanation; the very idea would be absurd. But, adds Taylor, what that man has not noticed is that he might ask the same question equally well about any other thing in the woods too, a rock or a tree no less than this outlandish sphere, and fails to do so only because it rarely occurs to us to interrogate the ontological pedigrees of the things to which we are accustomed. What would provoke our curiosity about the sphere would be that it was so obviously out of place; but, as far as existence is concerned, everything is in a sense out of place. As Taylor goes on to say, the question would be no less intelligible or pertinent if we were to imagine the sphere either as expanded to the size of the universe or as contracted to the size of a grain of sand, either as existing from everlasting to everlasting or as existing for only a few seconds. It is the sheer unexpected “thereness” of the thing, devoid of any transparent rationale for the fact, that prompts our desire to understand it in terms not simply of its nature, but of its very existence.

I’m going to invite you to contemplate a fictional scenario. Say that we are all citizens in a New England town with a traditional town meeting. As usual, a modest proportion of the citizens eligible to attend have actually turned out, let’s say four or five hundred. After calling the meeting to order, the moderator announces: “We have established the following rules for this evening’s discussion. After a motion has been properly made and seconded, in order to ensure free speech under rules fair to everyone here, each of you who wishes to do so will be allowed to speak on the motion. However, to enable as many as possible to speak, no one will be allowed to speak for more than two minutes.” Perfectly fair so far, you might say. But now our moderator goes on: “After everyone who wishes to speak for two minutes has had the floor, each and every one of you is free to speak further, but under one condition. Each additional minute will be auctioned off to the highest bidder.” The ensuing uproar from the assembled citizens would probably drive the moderator and the board of selectman away from the town hall—and perhaps out of town. Yet isn’t this in effect what the Supreme Court decided in the famous case of Buckley v. Valeo? In a seven-to-one vote, the court held that the First Amendment–guarantee of freedom of expression was impermissibly infringed by the limits placed by the Federal Election Campaign Act on the amounts that candidates for federal office or their supporters might spend to promote their election.3 Well, we’ve had time to see the appalling consequences.

this small effort will encourage you to read further.               All of the major wars had their fighter ace heroes: Canadian George Beurling, Americans Richard Bong, “Gabby” Gabreski, and Gregory Boyington. The Japanese who owned the skies over Asia and the Pacific in the first years of the war had more than their share of fighter aces. The Russians had multiple aces as did the French and  the Finns who fought against the USSR from 1940-44.               Each of these men helped develop aerial warfare as we know it today, and many of their aerial feats are still taught in fighter pilot programs the world over.

For Marston, it wasn’t enough to just have a female superhero. The prescribed gender roles had to be subverted even further, so he made Wonder Woman demonstrably more capable and comprehensive a superhero than her male peers.

Had I been further along in my Christian walk and more focused on serving God rather than myself, I might have seen that. But I still had a long way to go in my faith. In my mind, being a Christian meant that God loved me and that He wanted me to be happy, healthy, and successful. I’d been listening to CDs that taught me how to transform my mind, when I should have been immersing myself in the Bible so God could transform my heart through His Word. Up to that point, I’d been treating God like a genie in a lamp, making childish wishes and then waiting for Him to deliver. But God didn’t send His Son to die on the cross so that one day I could become a famous fashion model. He doesn’t exist to serve me; I exist to serve Him.

Our imaginations are forlornly under-equipped to cope with distances outside the narrow middle range of the ancestrally familiar. We try to visualize an electron as a tiny ball, in orbit around a larger cluster of balls representing protons and neutrons. That isn’t what it is like at all. Electrons are not like little balls. They are not like anything we recognize. It isn’t clear that ‘like’ even means anything when we try to fly too close to reality’s further horizons. Our imaginations are not yet tooled-up to penetrate the neighbourhood of the quantum. Nothing at that scale behaves in the way matter – as we are evolved to think – ought to behave. Nor can we cope with the behaviour of objects that move at some appreciable fraction of the speed of light. Common sense lets us down, because common sense evolved in a world where nothing moves very fast, and nothing is very small or very large. At the end of a famous essay on ‘Possible Worlds’, the great biologist J. B. S. Haldane wrote, ‘Now, my own suspicion is that the universe is not only queerer than we suppose, but queerer than we can suppose…I suspect that there are more things in heaven and earth than are dreamed of, or can be dreamed of, in any philosophy.’ By the way, I am intrigued by the suggestion that the famous Hamlet speech invoked by Haldane is conventionally mis-spoken. The normal stress is on ‘your’:

Daniel Galvin Sr., OBE Daniel Galvin Sr., OBE, is one of Britain’s biggest names in hairdressing. His specialization in hair coloring has revolutionized the field over the past four decades, and he continues to be in high demand by the rich and famous worldwide. For his contributions to the industry, he was honored with an OBE in 2006. I had the pleasure of knowing Diana and doing her hair color for ten years. She was truly a breath of fresh air each time she came into the salon. She was always happy, always full of life, and full of grace. We have a private room available in our salon, but Diana never requested to use it. She was happy to sit next to other clients and often chatted away merrily with them and staff members. In our business, confidentiality is so important. Anything she discussed with me will never go any further. She used to tell me off for my suntan--telling me it wasn’t good for me and to be careful. Her last words to me before that tragic weekend in France were “Daniel, I don’t believe it, but for the first time I’m browner than you!” She was incredibly down-to-earth, unaffected, and perfectly charming on all occasions. She was a tremendous asset to the monarchy and to this country. There was an amazing aura that glowed around her--she was as beautiful on the inside as she was on the outside. It was always an honor to be of service to her.

In his famous Letters and Papers from Prison, the German theologian Dietrich Bonhoeffer wrote: . . . how wrong it is to use God as a stop-gap for the incompleteness of our knowledge. If in fact the frontiers of knowledge are being pushed further and further back (and that is bound to be the case), then God is being pushed back with them, and is therefore continually in retreat. We are to find God in what we know, not in what we don’t know.

Like the famous question about the chicken and the egg, the answer is less important than the cycle it describes. Racist ideas make people of color think less of themselves, which makes them more vulnerable to racist ideas. Racist ideas make White people think more of themselves, which further attracts them to racist ideas. I

If you are parent or guardian. Stop using children to further your career. To gain sympathy. To be famous . To get attention . To be remain relevant or to fulfill your dreams. The child has her/his dreams too.

Augustine, the most famous convert of antiquity, was puzzled that he could have held so firmly to so many different falsehoods; he was not astounded that there are so many different truths. His conversion was not from explanation to narrative, but from one explanation to another. When he crossed the line from paganism to Christianity, he arrived in the territory of a truth beyond further challenge.

Clock Town, meanwhile, is bursting with problems without obvious solutions. Each character has their own story (and often a quest for you to complete), but almost nobody spits out what you must do to further their story without you first putting in some detective work. The mailman seems so stressed out—how do I help him? The little person in the fox mask comes out when I ring the bell—how do I get him to talk to me? These dancing sisters seem dissatisfied with their routine—what can I possibly offer? Majora offers the opposite of the directive-based quests of most adventure games, in which you know what you must do as soon as a distraught townie has finished lecturing: “Hello, young traveler! Won’t you help an old lady? I seem to have misplaced my eight STRENGTH BOOST PIES. They are scattered throughout the city. I have added them to your MINIMAP.” Instead, you encounter people distracted by problems they would never expect you to fix. The citizens of Clock Town have no idea you’re the famous Hero of Time in their sister dimension. You’re just another kid.

Introduction: For the past decades, since its invention, solving the Rubik’s Cube (or simply owning one) has been part of many people’s childhood memories and recreational endeavours. Until now, the “cube craze” lives on and more young minds are learning about just how cool it is to work their hands on a Rubik’s Cube and be able solve it as quickly as possible. Even educators are now using Rubik’s Cube in teaching mathematics and engineering subjects because the meticulous process of solving it helps students better understand and apply basic and advanced mathematical concepts. The goal of this book is to further spread the coolness of learning how to solve the Rubik’s Cube by teaching a method that will help you solve the cube in 3 easy ways: Solve the cross (starting point) Solve the edge pieces Solve the corner pieces (end

Like the famous question about the chicken and the egg, the answer is less important than the cycle it describes. Racist ideas make people of color think less of themselves, which makes them more vulnerable to racist ideas. Racist ideas make White people think more of themselves, which further attracts them to racist ideas.

Tonight the President will bury himself, perhaps, in two volumes Mrs. Lodge has just sent him for review: Gissing’s Charles Dickens, A Critical Study, and The Greek View of Life, by Lowes Dickinson. He will be struck, as he peruses the latter, by interesting parallels between the Periclean attitude toward women and that of present-day Japan, and will make a mental note to write to Mrs. Lodge about it.122 He may also read, with alternate approval and disapproval, two articles on Mormonism in the latest issue of Outlook. A five-thousand-word essay on “The Ancient Irish Sagas” in this month’s Century magazine will not detain him long, since he is himself the author.123 His method of reading periodicals is somewhat unusual: each page, as he comes to the end of it, is torn out and thrown onto the floor.124 When both magazines have been thus reduced to a pile of crumpled paper, Roosevelt will leap from his rocking-chair and march down the corridor. Slowing his pace at the door of the presidential suite, he will tiptoe in, brush the famous teeth with only a moderate amount of noise, and pull on his blue-striped pajamas. Beside his pillow he will deposit a large, precautionary revolver.125 His last act, after turning down the lamp and climbing into bed, will be to unclip his pince-nez and rub the reddened bridge of his nose. Then, there being nothing further to do, Theodore Roosevelt will energetically fall asleep.

James Tallmadge of New York was the first to try to address this issue by limiting slavery in Missouri, and the Tallmadge Amendment sought to ensure that children of slave parents born in Missouri would automatically go free at the age of 25: “"And provided, That the further introduction of slavery or involuntary servitude be prohibited, except for the punishment of crimes, whereof the party shall have been fully convicted; and that all children born within the said State, after the admission thereof into the Union, shall be free at the age of twenty-five years." While the House passed legislation with that amendment in it, the Senate refused to go along with

She later recounted a problem she ran into getting her cows from the field to the milking shed each day because a picket line stood in their way. Eventually, she hit on a simple plan that depended more on the sentries’ sense of humor than any cunning on her part; she simply wrote a pass herself that read, "These cows have permission to pass to and from the yard and dairy for the purpose of being milked twice a day, until further orders." Boyd pasted the “pass” to their horns, and they were then allowed to pass unmolested. Unfortunately,

He smiled and left me to my misgivings about Paris Denard. The man had received too many accolades for too little suffering and now wore them like medals of valor everywhere he went. A little more notoriety and his ego would bring him one short step away from the ugly little snare that waits and watches for those too fond of themselves. It is the same nasty little trap that lures the nouveau rich or puerile famous. As fame and notoriety take hold, suddenly you are surrounded with an ample variety of overindulgences available to you most any time. Innocently you begin sampling the ones that do not offend your morals or ethics while secretly eyeing those that do. After a while, the lines become blurred and they all become indulgences that you rightly deserve, a normal part of the avant-garde life style you lead. The compromises become greater and greater until you are so possessed by overindulgence that you are a person owned by indiscretions, and those who provide them. That is the trap. You lose your self, one sin at a time, until those who specialize in sin can make you serve them and do most anything they require you to do to further their own aims. It is at that point many wealthy or famous individuals decide there is no going back, though they are unwilling to continue. They help fill the news and star magazines with the regretful obituaries of people who gave so much, and who were so dearly loved it seemed unthinkable that they took their own lives. They will always be remembered. There will always be gratitude.

Conversational Chameleon We know that chameleons are lizards who are famous for their ability to change their colors and fit in as their environments require. This ability enables them to change themselves for safety, survival, and healthy well-being. Their colors adjust to reflect their mood, their surroundings, and serve as camouflage when necessary. Fossils prove they have been on this planet for over eighty million years, so they must be doing something right. Their innate ability for adaptability deserves appreciation, respect, and further consideration. It obviously works!

And Tom Cruise talks with us about how he went from homeless vampire to famous Hollywood actor." Darcy stretched her smile even further. "We'll be right back.

The Testament of Solomon, a work from the third century AD, further illustrates the widespread belief in apotropaic magic. This is a pseudepigraphical work (one that falsely claims to have been written by a famous person of the Old Testament) attributed to Solomon.

The famous feminist fallacy version of Firestone also requires that we forget her repeated proviso that without a revolutionary transformation of society’s views of gender, kinship, and marriage new reproductive technologies would be more likely to further subordinate women than to liberate them (“to envision it in the hands of the present powers is to envision a nightmare,” she cautioned). As Debora Halbert points out in a more careful reading of The Dialectic of Sex on the question of technology, Firestone clearly articulated [that] the problem is not [reproductive] technology but the underlying sex-roles that it may or may not reproduce . . . [T]echnology alone will not liberate women and men, instead there must be a transformation in the way sex-roles are understood, a transformation that can only take place if technology is used to give women choices other than childrearing.

In the same way that Firestone’s embrace of scientific and technological progress as manifest destiny tips its hat to Marx and Engels, so also it resembles (perhaps even more closely) the Marxist-inspired biofuturism of the interwar period, particularly in Britain, in the work of writers such as H. G. Wells, J. B. S. Haldane, J. D. Bernal, Julian Huxley, Conrad Waddington, and their contemporaries (including Gregory Bateson and Joseph Needham, the latter of whose embryological interests led to his enduring fascination with the history of technology in China). Interestingly, it is also in these early twentieth century writings that ideas about artificial reproduction, cybernation, space travel, genetic modification, and ectogenesis abound. As cultural theorist Susan Squier has demonstrated, debates about ectogenesis were crucial to both the scientific ambitions and futuristic narratives of many of the United Kingdom’s most eminent biologists from the 1920s and the 1930s onward. As John Burdon Sanderson (“Jack”) Haldane speculated in his famous 1923 paper “Daedalus, or Science and the Future” (originally read to the Heretics society in Cambridge) ectogenesis could provide a more efficient and rational basis for human reproduction in the future: [W]e can take an ovary from a woman, and keep it growing in a suitable fluid for as long as twenty years, producing a fresh ovum each month, of which 90 per cent can be fertilized, and the embryos grown successfully for nine months, and then brought out into the air.

Women still bear the vast brunt of the physical, emotional, and organizational labor involved in contraceptive use — whether any devices are available at all, whether they are safe or not, and when they fail. For the majority of the world’s women modern contraceptive measures such as the pill, condoms, injectibles, or IUDS are simply not an option—a situation that is exacerbated by the matricidal policies toward abortion and family planning by many of the world’s wealthiest countries (only family planning based on abstinence was supported under the “pro-Africa” Bush administration — a policy with extremely deleterious consequences for the ability of anti-retroviral treatment to prevent the spread of AIDS as well as for rates of maternal and child mortality). Access to safe, affordable, or free abortion is similarly limited. Famously, there is no country in the world where women have the legal right freely to make up their own minds about termination or continuation of pregnancy. Thus, despite the emphasis by many modern democratic nations on the protection of various individual rights and freedoms, women’s reproductive rights remain in an essentially pre-modern condition—a condition decried by both Firestone and Beauvoir as biological feudalism.

Things to be known about Seamless aluminum gutters before installing aluminum gutters. While looking for exceptional material for your new gutter system, there are numerous one-of-a-kind alternatives to select from. Some of the maximum, usualplace substances are vinyl, metal, and aluminum, even though a few houses have copper and wooden gutters. Seamless aluminum guttersare best for complementing your home. In truth, which is why they may be the maximum famous kind of gutter, making up almost 80% of all gutters hooked up withinside the country. This may be contributed to the truth that they may be distinctly bendy and reliable, further to some of one-of-a-kind benefits.

In fact, the “women and children first” protocol for abandoning ship was not a particularly ancient one. It began with the HMS Birkenhead, a British troopship that was wrecked off Cape Town, South Africa, on February 26, 1852. The soldiers famously stood in formation on deck while the women and children boarded the boats, and only 193 of the 643 people on board survived. Hymned as the “Birkenhead drill” in a poem by Rudyard Kipling, it became a familiar touchstone of Britain’s imperial greatness and AS BRAVE AS THE BIRKENHEAD was a much-used heading in UK Titanic press coverage. A story that Captain Smith had exhorted his men to “Be British!” further burnished the oft-cited claim that Anglo-Saxon men had not forgotten how to die.

Standing out from the (New York City) map's delicate tracery of gridirons representing streets are heavy lines, lines girdling the city or slashing across its expanses. These lines denote the major roads on which automobiles and trucks move, roads whose very location, moreover, does as much as any single factor to determine where and how a city's people live and work. With a single exception, the East River Drive, Robert Moses built every one of those roads. (...) Only one borough of New York City—the Bronx—is on the mainland of the United States, and bridges link the island boroughs that form metropolis. Since 1931, seven such bridges were built, immense structures, some of them anchored by towers as tall as seventy-story buildings, supported by cables made up of enough wire to drop a noose around the earth. (...) Robert Moses built every one of those bridges. (He also built) Lincoln Center, the world's most famous, costly and imposing cultural complex. Alongside another stands the New York Coliseum, the glowering exhibition tower whose name reveals Moses' preoccupation with achieving an immortality like that conferred on the Caesars of Rome. The eastern edge of Manhattan Island, heart of metropolis, was completely altered between 1945 and 1958. (...) Robert Moses was never a member of the Housing Authority and his relationship with it was only hinted at in the press. But between 1945 and 1958 no site for public housing was selected and no brick of a public housing project laid without his approval. And still further north along the East River stand the buildings of the United Nations headquarters. Moses cleared aside the obstacles to bringing to New York the closest thing to a world capitol the planet possesses, and he supervised its construction. When Robert Moses began building playgrounds in New York City, there were 119. When he stopped, there were 777. Under his direction, an army of men that at times during the Depression included 84,000 laborers. (...) For the seven years between 1946 and 1953, no public improvement of any type—not school or sewer, library or pier, hospital or catch basin—was built by any city agency, even those which Robert Moses did not directly control, unless Moses approved its design and location. To clear the land for these improvements, he evicted the city's people, not thousands of them or tens of thousands but hundreds of thousands, from their homes and tore the homes down. Neighborhoods were obliterated by his edict to make room for new neighborhoods reared at his command. “Out from the heart of New York, reaching beyond the limits of the city into its vast suburbs and thereby shaping them as well as the city, stretch long ribbons of concrete, closed, unlike the expressways, to trucks and all commercial traffic, and, unlike the expressways, bordered by lawns and trees. These are the parkways. There are 416 miles of them. Robert Moses built every mile. (He also built the St. Lawrence Dam,) one of the most colossal single works of man, a structure of steel and concrete as tall as a ten-story apartment house, an apartment house as long as eleven football fields, a structure vaster by far than any of the pyramids, or, in terms of bulk, of any six pyramids together. And at Niagara, Robert Moses built a series of dams, parks and parkways that make the St. Lawrence development look small. His power was measured in decades. On April 18, 1924, ten years after he had entered government, it was formally handed to him. For forty-four years thereafter (until 1968), he held power, a power so substantial that in the field s in which he chose to exercise it, it was not challenged seriously by any (of 6) Governors of New York State or by any Mayor of New York City.

Of course, television is not alone in being confronted with this destiny - this vicious circle: the destiny of all those things which , no longer having an objective purpose, take themselves for their own ends. In so doing, they escape all responsibility, but also become bogged down in their own insoluble contradictions. This is, however, more particularly the critical situation of all the current media. Opinion polls themselves are a good example. They have had their moment of truth (as, indeed, did television), when they were the representative mirror of an opinion, in the days when such a thing still existed, before it became merely a conditioned reflex. But perpetual harassment by opinion polls has resulted in their being no longer a mirror at all; they have, rather, become a screen. A perverse exchange has been established between polls which no longer really ask questions and masses who no longer reply. Or rather they become cunning partners, like rats in laboratories or the viruses pursued in experiments. They toy with the polls at least as much as the polls toy with them. They play a double game. It is not, then, that the polls are bogus or deceitful, but rather that their very success and automatic operation have made them random. There is the same double game, the same perverse social relationship between an all-powerful, but wholly self-absorbed, television and the mass of TV viewers, who are vaguely scandalized by this misappropriation, not just of public money, but of the whole value system of news and information. You don't need to be politically aware to realize that, after the famous dustbins of history, we are now seeing the dustbins of information. Now , information may well be a myth, but this alternative myth, the modern substitute for all other values, has been rammed down our throats incessantly. And there is a glaring contrast between this universal myth and the actual state of affairs. The real catastrophe of television has been how deeply it has failed to live up to its promise of providing information- its supposed modern function. We dreamed first of giving power - political power- to the imagination, but we dream less and less of this, if indeed at all. The fantasy then shifted on to the media and information. At times we dreamed (at least collectively, even if individually we continued to have no illusions) of finding some freedom there — an openness, a new public space. Such dreams were soon dashed: the media turned out to be much more conformist and servile than expected, at times more servile than the professional politicians. The latest displacement of the imagination has been on to the judiciary. Again this has been an illusion, since, apart from th e pleasing whiff of scandal produced, this is also dependent on the media operation. We are going to end up looking for imagination in places further and further removed from power - from any form of power whatever (and definitely far removed from cultural power, which has become the most conventional and professional form ther e is). Among the excluded, the immigrants, the homeless. But that will really take a lot of imagination because they, who no longer even have an image, are themselves the by-products of a whole society's loss of imagination, of the loss of any social imagination. And this is indeed the point. We shall soon see it is no use trying to locate the imagination somewhere. Quite simply, because there no longer is any. The day this becomes patently obvious, the vague collective disappointment hanging over us today will become a massive sickening feeling.

Is Ned Groom planning to make an appearance at all? Or are we not famous enough to be graced with his presence?’ harrumphed someone from further back.

The Sedition Act of 1918 went even further, prohibiting anyone to “utter, print, write, or publish any disloyal, profane, scurrilous, or abusive language” about the government, the Constitution, or the armed forces. More than a thousand people were convicted under these two acts, including Eugene Debs, who was sentenced to ten years in prison for advocating resistance to conscription. Such convictions were upheld by the Supreme Court in Schenck v. United States (1919), in which Justice Oliver Wendell Holmes Jr. famously declared that the doctrine of free speech would not protect a man falsely shouting “fire” in a theater or in other incidents in which such speech presents a “clear and present danger.” Did Wilson overreact?

The Sedition Act of 1918 went even further, prohibiting anyone to “utter, print, write, or publish any disloyal, profane, scurrilous, or abusive language” about the government, the Constitution, or the armed forces. More than a thousand people were convicted under these two acts, including Eugene Debs, who was sentenced to ten years in prison for advocating resistance to conscription. Such convictions were upheld by the Supreme Court in Schenck v. United States (1919), in which Justice Oliver Wendell Holmes Jr. famously declared that the doctrine of free speech would not protect a man falsely shouting “fire” in a theater or in other incidents in which such speech presents a “clear and present danger.

This brings us to the necessity of Fall: what the Kantian link between dependence and autonomy amounts to is that Fall is unavoidable, a necessary step in the moral progress of man. That is to say, in precise Kantian terms: "Fall" is the very renunciation of my radical ethical autonomy; it occurs when I take refuge in a heteronomous Law, in a Law which is experience as imposed on me from the outside, i.e., the finitude in which I search for a support to avoid the dizziness of freedom is the finitude of the external-heteronomous Law itself. Therein resides the difficulty of being a Kantian. Every parent knows that the child’s provocations, wild and "transgressive" as they may appear, ultimately conceal and express a demand, addressed at the figure of authority, to set a firm limit, to draw a line which means "This far and no further!", thus enabling the child to achieve a clear mapping of what is possible and what is not possible. (And does the same not go also for hysteric’s provocations?) This, precisely, is what the analyst refuses to do, and this is what makes him so traumatic – paradoxically, it is the setting of a firm limit which is liberating, and it is the very absence of a firm limit which is experienced as suffocating. THIS is why the Kantian autonomy of the subject is so difficult – its implication is precisely that there is nobody outside, no external agent of "natural authority", who can do the job for me and set me my limit, that I myself have to pose a limit to my natural "unruliness." Although Kant famously wrote that man is an animal which needs a master, this should not deceive us: what Kant aims at is not the philosophical commonplace according to which, in contrast to animals whose behavioral patterns are grounded in their inherited instincts, man lacks such firm coordinates which, therefore, have to be imposed on him from the outside, through a cultural authority; Kant’s true aim is rather to point out how the very need of an external master is a deceptive lure: man needs a master in order to conceal from himself the deadlock of his own difficult freedom and self-responsibility. In this precise sense, a truly enlightened "mature" human being is a subject who no longer needs a master, who can fully assume the heavy burden of defining his own limitations. This basic Kantian (and also Hegelian) lesson was put very clearly by Chesterton: "Every act of will is an act of self-limitation. To desire action is to desire limitation. In that sense every act is an act of self-sacrifice.

Dart initially echoed Darwin’s theory that bipedalism freed the hands of early hominins to make and use hunting tools, which in turn selected for big brains, hence better hunting abilities. Then, in a famous 1953 paper, clearly influenced by his war experiences, Dart proposed that the first humans were not just hunters but also murderous predators.18 Dart’s words are so astonishing, you have to read them: The loathsome cruelty of mankind to man forms one of his inescapable characteristics and differentiative features; and it is explicable only in terms of his carnivorous, and cannibalistic origin. The blood-bespattered, slaughter-gutted archives of human history from the earliest Egyptian and Sumerian records to the most recent atrocities of the Second World War accord with early universal cannibalism, with animal and human sacrificial practices of their substitutes in formalized religions and with the world-wide scalping, head-hunting, body-mutilating and necrophilic practices of mankind in proclaiming this common bloodlust differentiator, this predaceous habit, this mark of Cain that separates man dietetically from his anthropoidal relatives and allies him rather with the deadliest of Carnivora. Dart’s killer-ape hypothesis, as it came to be known, was popularized by the journalist Robert Ardrey in a best-selling book, African Genesis, that found a ready audience in a generation disillusioned by two world wars, the Cold War, the Korean and Vietnam Wars, political assassinations, and widespread political unrest.19 The killer-ape hypothesis left an indelible stamp on popular culture including movies like Planet of the Apes, 2001: A Space Odyssey, and A Clockwork Orange. But the Rousseauians weren’t dead yet. Reanalyses of bones in the limestone pits from which fossils like the Taung Baby came showed they were killed by leopards, not early humans.20 Further studies revealed these early hominins were mostly vegetarians. And as a reaction to decades of bellicosity, many scientists in the 1970s embraced evidence for humans’ nicer side, especially gathering, food sharing, and women’s roles. The most widely discussed and audacious hypothesis, proposed by Owen Lovejoy, was that the first hominins were selected to become bipeds to be more cooperative and less aggressive.21 According to Lovejoy, early hominin females favored males who were better at walking upright and thus better able to carry food with which to provision them. To entice these tottering males to keep coming back with food, females encouraged exclusive long-term monogamous relationships by concealing their menstrual cycles and having permanently large breasts (female chimps advertise when they ovulate with eye-catching swellings, and their breasts shrink when they are not nursing). Put crudely, females selected for cooperative males by exchanging sex for food. If so, then selection against reactive aggression and frequent fighting is as old as the hominin lineage.22

It was a sign of decaying culture, of course, that dams had been built against the further development of ideas. It was his revolt against these dams that made Seldon famous.

I was afraid that if Bekenstein found out about it, he would use it as a further argument to support his ideas about the entropy of black holes, which I still did not like.” But the more Hawking worked, the more he seemed to be proving Bekenstein right. Not only did black holes radiate heat, but they did so by exactly the amount required if the area of their event horizons was indeed a measure of their entropy. By early 1974, Hawking had developed this work into a fully fledged theory. It led to his now-famous discovery that “Hawking radiation” leaks out of all black holes.

Goethe refused to view color as a static quantity, to be measured in a spectrometer and pinned down like a butterfly to cardboard. He argued that color is a matter of perception. “With light poise and counterpoise, Nature oscillates within her prescribed limits,” he wrote, “yet thus arise all the varieties and conditions of the phenomena which are presented to us in space and time.” The touchstone of Newton’s theory was his famous experiment with a prism. A prism breaks a beam of white light into a rainbow of colors, spread across the whole visible spectrum, and Newton realized that those pure colors must be the elementary components that add to produce white. Further, with a leap of insight, he proposed that the colors corresponded to frequencies. He imagined that some vibrating bodies—corpuscles was the antique word—must be producing colors in proportion to the speed of the vibrations. Considering how little evidence supported this notion, it was as unjustifiable as it was brilliant. What is red? To a physicist, it is light radiating in waves between 620 to 800 billionths of a meter long. Newton’s optics proved themselves a thousand times over, while Goethe’s treatise on color faded into merciful obscurity.

On several occasions, whether the scuttling of the liturgy of the dead or even that incredible enterprise to expurgate the Psalms for use in the Divine Office,102 Bugnini ran into an opposition that was not only massive but also, one might say, close to unanimous. In such cases, he didn’t hesitate to say: “But the Pope wills it!” After that, of course, there was no question of discussing the matter any further. Yet, one day when he had made use of that argument I had a lunch appointment with my friend Msgr. Del Gallo, who as privy Chamberlain had a flat right above the papal apartments at the time.103 As I was coming back down—after the siesta, of course—and came out of the lift onto the Cortile San Damaso,104 Bugnini in person was emerging from the staircase on his way in from the Bronze Gate. At the sight of me, he didn’t just turn pale: he was visibly aghast. I straightaway understood that, knowing me to be notus pontifici,105 he supposed I had just been with the pope. But in my innocence I simply could not guess why he would be so terrorized at the idea that I might have had an interview with the pope regarding our affairs. I would be given the answer, though weeks later, by Paul VI himself. As he was discussing our famous work with me, work which he had finally ratified without being much more satisfied with it than I was, he said to me: “Now why did you do [x] in the reform?” At this point, I must confess that I no longer recall specifically which of the details I have already mentioned was bothering him.106 Naturally, I answered: “Why, simply because Bugnini had assured us that you absolutely wished it.” His reaction was instantaneous: “Can this be? He told me himself that you were unanimous on this!

I remember how surprised I was to discover that Isaiah Berlin's famous essay on the two concepts of liberty, which once inspired many Polish intellectuals, myself included, was nothing more than a collection of platitudes and falsehoods that further prevented rather than encouraged any serious reflection on freedom.