Furthermore Quotes

Love is the only way to grasp another human being in the innermost core of his personality. No one can become fully aware of the very essence of another human being unless he loves him. By his love he is enabled to see the essential traits and features in the beloved person; and even more, he sees that which is potential in him, which is not yet actualized but yet ought to be actualized. Furthermore, by his love, the loving person enables the beloved person to actualize these potentialities. By making him aware of what he can be and of what he should become, he makes these potentialities come true.

Furthermore, worrying about people and problems doesn't help. It doesn't solve problems, it doesn't help other people, and it doesn't help us. It is wasted energy.

As Aristotle said, 'Excellence is a habit.' I would say furthermore that excellence is made constant through the feeling that comes right after one has completed a work which he himself finds undeniably awe-inspiring. He only wants to relax until he's ready to renew such a feeling all over again because to him, all else has become absolutely trivial.

I have a dark and dreadful secret. I write poetry... I believe poetry is a primal impulse within all of us. I believe we are all capable of it and furthermore that a small, often ignored corner of us positively yearns to try it.

Blah, blah, blah. Demon boy, I can't speak that language. Furthermore, I don't want to pollute my brain by learning it. So it's time for you to learn mine. First lesson-I'm Say-been. I'm oft described as byoo-tee-full and mah-jest'ick.

She'd decided long ago that life was a long journey. She would be strong and she would be weak, and both would be okay.

Furthermore, as is typical for any isolated, intelligent young person, I thought I was the only one with any consciousness, any awareness of how odd it was to be alive, to be a creature on this strange planet Earth.

Always carry a flagon of whiskey in case of snakebite, and furthermore, always carry a small snake.

I like the way he says ‘furthermore’,” Merrick observed quietly. “Cos you can tell he means ‘wankers’.

This, then, is the human problem: there is a price to be paid for every increase in consciousness. We cannot be more sensitive to pleasure without being more sensitive to pain. By remembering the past we can plan for the future. But the ability to plan for the future is offset by the "ability" to dread pain and to fear of the unknown. Furthermore, the growth of an acute sense of the past and future gives us a corresponding dim sense of the present. In other words, we seem to reach a point where the advantages of being conscious are outweighed by its disadvantages, where extreme sensitivity makes us unadaptable.

Let us express our confidence lavishly. In the construction of human relationships, trust can unlock bolted hearts and evaporate groundless suspicions. It has the power to uplift us and detach us from material calculations. Except, if reliance shows nasty shatters, we may put it on hold for a while or, furthermore, deny it. ("'My radio ")

Furthermore, it goes without saying that all of the people, living, dead, and otherwise, in this story are fictional or used in a fictional context. Only the gods are real.

Why must you look like the rest of us? Why do you have to be the one to change? Change the way we see. Don't change the way you are.

beer is an excellent argument that there is a God, and that furthermore, He wants us to be happy.

I'm against endings. I'm against things being over. Being finished should be stopped! I am Comrade-in-Chief of going on. I support furthermore and etcetera!

The heat of the summer transformed the green grass into long brown straw, only the weeds were green. Claire didn't mind, the weeds had pretty flowers. Unlike Tony's flowers, which had been sentenced to his yard, gardens, or clay pots, these flowers grew free wherever they wanted. Furthermore, weeds were survivors. When all else died, the weeds remained. Yes, Claire liked weeds.

I feel with some passion that what we truly are is private, and almost infinitely complex, and ambiguous, and both external and internal, and double- or triple- or multiply natured, and largely mysterious even to ourselves; and furthermore that what we are is only part of us, because identity, unlike "identity", must include what we do. And I think that to find oneself and every aspect of this complexity reduced in the public mind to one property that apparently subsumes all the rest ("gay", "black", "Muslim", whatever) is to be the victim of a piece of extraordinary intellectual vulgarity.

In the end, I had to call myself a faggot, which really annoyed me, because 1. I don't think that word should ever be used by anyone, let alone me, and 2. As it happens, I am not gay, and furthermore, 3. Chuck Parson made it out like calling yourself a faggot was the ultimate humiliation, even though there's nothing at all embarrassing about being gay.

Anna Karenina is sheer perfection as a work of art. No European work of fiction of our present day comes anywhere near it. Furthermore, the idea underlying it shows that it is ours, ours, something that belongs to us alone and that is our own property, our own national 'new word'or, at any rate, the beginning of it.

...I am happy to welcome you to a town peopled in morons exclusively. Furthermore, I hope that your transformation to moron is not an unpleasant experience.

How does something immoral, when done privately, become moral when it is done collectively? Furthermore, does legality establish morality? Slavery was legal; apartheid is legal; Stalinist, Nazi, and Maoist purges were legal. Clearly, the fact of legality does not justify these crimes. Legality, alone, cannot be the talisman of moral people.

It is surprising that people do not believe that there is imagination in science. It is a very interesting kind of imagination, unlike that of the artist. The great difficulty is in trying to imagine something that you have never seen, that is consistent in every detail with what has already been seen, and that is different from what has been thought of; furthermore, it must be definite and not a vague proposition. That is indeed difficult.

It was so much easier to fight for another than it was to fight for oneself.

With our limited senses and consciousness, we only glimpse a small portion of reality. Furthermore, everything in the universe is in a state of constant flux. Simple words and thoughts cannot capture this flux or complexity. The only solution for an enlightened person is to let the mind absorb itself in what it experiences, without having to form a judgment on what it all means. The mind must be able to feel doubt and uncertainty for as long as possible. As it remains in this state and probes deeply into the mysteries of the universe, ideas will come that are more dimensional and real than if we had jumped to conclusions and formed judgments early on.

The size of a challenge should never be measured by what we have to offer. It will never be enough. Furthermore, provision is God's responsibility, not ours. We are merely called to commit what we have - even if it's no more than a sack lunch.

…one, two, three, four, six, Good Lord, eight? Eight packs? Furthermore, had I actually been feeling said person’s eight pack? And, dear God, I was counting. I had touched each muscle. And great, my hand was still firmly placed against the guy’s stomach. I jerked my hand back and closed my eyes. “Were you just counting my abs?” His voice sounded amused. It also sounded like a movie star voice, the type that makes you want to jump into the TV screen.

Furthermore--though it was quite irrelevant now--he had no idea his killer, Kazuo Kiriyama, had, in his mansion that was much larger than Toshinori's home in Shiroiwa-cho, mastered the violin at a level far superior to Toshinori's a long time ago--and then tossed his violin into the trash.

Narrow-mindedness will only get you as far as Nowhere, and once you're there, you're lost forever.

History has its truth, and so has legend. Legendary truth is of another nature than historical truth. Legendary truth is invention whose result is reality. Furthermore, history and legend have the same goal; to depict eternal man beneath momentary man.

If you make a mistake, admit it. Any attempt at cover-up will ultimately backfire. At some level the patient will sense you are acting in bad faith, and therapy will suffer. Furthermore, an open admission of error is good model-setting for patients and another sign that they matter to you.

The first thing to remember is the dual nature of your mind. The subconscious mind is constantly amenable to the power of suggestion; furthermore the subconscious mind has complete control of the functions, conditions, and sensations of your body. Trust the subconscious mind to heal you. It made your body, and it knows all of its processes and functions. It knows much more than your conscious mind about healing and restoring you to perfect balance.

This morning’s lecture was on how to avoid ninjas, which might have been interesting if step one hadn’t been “Stay out of Japan.” Furthermore, Crandall had quickly become sidetracked,

We are slaves in the sense that we depend for our daily survival upon an expand-or-expire agro-industrial empire—a crackpot machine—that the specialists cannot comprehend and the managers cannot manage. Which is, furthermore, devouring world resources at an exponential rate. We are, most of us, dependent employees. …Edward Abbey (1927-1989)

Furthermore, unlike many other great predators of history, from Genghis Khan to the Spanish conquistadors, King Leopold II never saw a drop of blood spilled in anger. He never set foot in the Congo. There is something very modern about that, too, as there is about the bomber pilot in the stratosphere, above the clouds, who never hears screams or sees shattered homes or torn flesh.

Lepida, has anyone ever told you that you're a cruel spiteful selfish slut?...You're vicious. You're unprincipled. You mistreat your slaves and abuse your daughter. And furthermore you're the worst, most neglectful, most criminal wife in Rome. I think we can go now.

Red was ruby, green was fluorescent, yellow was simply incandescent. Color was life. Color was everything. Color, you see, was the universal sign of magic.

Tiny, the next time that you try to set me up with a girl with a secret boyfriend can you at least INFORM me that she has a secret boyfriend? Also, if you don't call me back within five minutes, I'm going to assume you found a way back to Evanston. Furthermore, you are an asshat. That is all.

We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We need to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life—hourly and daily. Our answer must consist not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answers to its problems and to fulfill the task which it constantly sets for each individual.

I wouldn’t have minded a rather more detailed conclusion (to Pride and Prejudice) — say, a twenty-page sex scene featuring the two principals, with Mr. Darcy, furthermore, acquitting himself uncommonly well.

I thought every person should live for art, not just me, and furthermore, why would I want to be normal? Why would I want to be stupid like everyone else?

Love, it turned out, could both hurt and heal.

A handwritten letter carries a lot of risk. It's a one-sided conversation that reveals the truth of the writer. Furthermore, the writer is not there to see the reaction of the person he writes to, so there's a great unknown to the process that requires a leap of faith. The writer has to choose the right words to express his sentences, and then, once he has sealed the envelope, he has to place those thoughts in the hands of someone else, trusting that the feelings will be delivered, and that the recipient will understand the writer's intent. How childish to think that could be easy.

Studies have shown that thinking and wondering lead to thoughtful decision-making. It's an epidemic.

I’m really happy when I’m with you. I get the feeling you feel the same way. And if that’s true, I don’t think you should give a fuck about what people may or may not think of our age difference. Furthermore, if our ages were reversed, no one would bat an eyelash. Am I right? So now it’s just some sexist, patriarchal crap, and you don’t strike me as the kind of woman who’s going to let that dictate her happiness. All right? Next issue…

A large, white, winged horse stands before me, wings outspread and nostrils dilated, she writes.  He tells me that he is here to carry me into the moonlit realms of imagination, dreams, and intuition.  He uses his hooves to strike at the ground of my being, to trigger wellsprings of poetic inspiration and artistic creativity fed by memories of times long since past, memories that often creep into the dream time.  Furthermore, he says the deep unconscious – in the form of a magician’s spell – is calling to me to remember who I have been and who I am destined to be.

Best to introduce yourself to patience now, so that it might find you when you call upon it later.

Alice would choose to love herself, different and extraordinary, every day of the week.

All right," she said in a low, determined voice. 'I'll go along with this. But you are not, under any circumstances, to refer to me again as 'the future Mrs. Bobby Tom,' do you understand? Because if you say that just once, just once, I will personally tell the entire world that our engagement is a fraud. Furthermore, I will announce that you are-are-" Her mouth opened and closed, She's stared out strong, but now she couldn't think of anything terrible enough to throw at him. An ax murderer?" he offered helpfully. When she didn't reply, he tried again. " A vegetarian?" It came to her in a flash. "Impotent!

The sciences do not try to explain, they hardly even try to interpret, they mainly make models. By a model is meant a mathematical construct which, with the addition of certain verbal interpretations, describes observed phenomena. The justification of such a mathematical construct is solely and precisely that it is expected to work - that is correctly to describe phenomena from a reasonably wide area. Furthermore, it must satisfy certain esthetic criteria - that is, in relation to how much it describes, it must be rather simple.

She felt most comfortable in nature, where things weren’t required to look like the other in order to live together peacefully.

The fact of the matter is, if you haven’t been in an abusive relationship, you don’t really know what the experience is like. Furthermore, it’s quite hard to predict what you would do in the same situation. I find that the people most vocal about what they would’ve done in the same situation often have no clue what they are talking about – they have never been in the same situation themselves. By invalidating the survivor’s experience, these people are defending an image of themselves that they identify with strength, not realizing that abuse survivors are often the strongest individuals out there. They’ve been belittled, criticized, demeaned, devalued, and yet they’ve still survived. The judgmental ones often have little to no life experience regarding these situations, yet they feel quite comfortable silencing the voices of people who’ve actually been there.

It is, after all, a simple and tragic thing that on occasion our unkindness to others is actually a desperate effort to be kind to ourselves.

By leaving, we are not necessarily disobeying the men according to the Bible, because we, the women, do not know exactly what is in the Bible, being unable to read it. Furthermore, the only reason why we feel we need to submit to our husbands is because our husbands have told us that the Bible decrees it.

Chester nods all the way through this, but does not rudely interrupt Randy as a younger nerd would. Your younger nerd takes offense quickly when someone near him begins to utter declarative sentences, because he reads into it an ssertion that he, the nerd, does not already know the information being imparted. But your older nerd has more self-confidence, and besides, understands that frequently people need to think out loud. And highly advanced nerds will furthermore understand that uttering declarative sentences whose contents are already known to all present is part of the social process of making conversation and therefore should not be construed as aggression under any circumstances.

Aunt Alexandra was fanatical on the subject of my attire. I could not possibly hope to be a lady if I wore breeches, when I said I could do nothing in a dress, she said I wasn't supposed to do things that required pants. Aunt Alexandra's vision of my deportment involved playing with small stoves, tea sets, and wearing the Add-A-Pearl necklace she gave me when I was born; furthermore, I should be a ray of sunshine in my father's life. I suggested that one could be a ray of sunshine in pants as well, but Aunty said that one had to behave like a sunbeam, that I was born good but had grown progressively worse every year.

We are not called to fight the battles of our fathers with a blind faith. We are called to examine their wars, and moreover, to discern whether their actions were sinful or just. Furthermore, we are called to decide whether to correct the errors of our fathers battles through either peace, war, or some combination of the two. We are not bonded to our fathers' fate, but rather called to build on their trespasses or triumphs for a better future.

The morning arrived the way Alice imagined a whisper would: in tendrils of gray and threads of gold, quietly, quietly. The sky was illuminated with great care and deliberation, and she leaned back to watch it bloom.

What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life--daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual. These tasks, and therefore the meaning of life, differ from man to man, and from moment to moment. Thus it is impossible to define the meaning of life in a general way. Questions about the meaning of life can never be answered by sweeping statements. “Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete. They form man’s destiny, which is different and unique for each individual. No man and no destiny can be compared with any other man or any other destiny. No situation repeats itself, and each situation calls for a different response. Sometimes the situation in which a man finds himself may require him to shape his own fate by action. At other times it is more advantageous for him to make use of an opportunity for contemplation and to realize assets in this way. Sometimes man may be required simple to accept fate, to bear his cross. Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand. When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task; his single and unique task. He will have to acknowledge the fact that even in suffering he is unique and alone in the universe. No one can relieve him of his suffering or suffer in his place. His unique opportunity lies in the way in which he bears his burden.

The fact is that the government, like a highwayman, says to a man: Your money, or your life...The government does not, indeed, waylay a man in a lonely place, spring upon him from the road side and, holding a pistol to his head, proceed to rifle his pockets. But the robbery is none the less a robbery on that account; and it is far more dastardly and shameful. The highwayman takes solely upon himself the responsibility, danger, and crime of his own act. He does not pretend that he has any rightful claim to your money, or that he intends to use it for your own benefit. He does not pretend to be anything but a robber...Furthermore, having taken your money, he leaves you as you wish him to do. He does not persist in following you on the road, against your will; assuming to be your rightful 'sovereign,' on account of the 'protection' he affords you.

Oh, life had been a lonely one, but she knew how to pass the time.

Was I heartbroken or furious? I didn’t know. I did know: that’s it. Our relationship could not continue like this, out of balance, unequal. And as surely as I knew this, I knew something else: But of course it can. We can continue to live exactly as we do right now, in a heavy-lidded state of love and unspeakable compromise. Isn’t that what people do? Every day? Don’t they ache but rename it tired? It made me wonder: Was it even fair to expect the person you’re with to be just as happy as you? Furthermore, how could you ever even know for sure? You couldn’t, was the truth of it. You could not know this.

A towel, it says, is about the most massively useful thing an interstellar hitchhiker can have. Partly it has great practical value - you can wrap it around you for warmth as you bound across the cold moons of Jaglan Beta; you can lie on it on the brilliant marble-sanded beaches of Santraginus V, inhaling the heady sea vapours; you can sleep under it beneath the stars which shine so redly on the desert world of Kakrafoon; use it to sail a mini raft down the slow heavy river Moth; wet it for use in hand-to- hand-combat; wrap it round your head to ward off noxious fumes or to avoid the gaze of the Ravenous Bugblatter Beast of Traal (a mindboggingly stupid animal, it assumes that if you can't see it, it can't see you - daft as a bush, but very ravenous); you can wave your towel in emergencies as a distress signal, and of course dry yourself off with it if it still seems to be clean enough. More importantly, a towel has immense psychological value. For some reason, if a strag (strag: non-hitch hiker) discovers that a hitch hiker has his towel with him, he will automatically assume that he is also in possession of a toothbrush, face flannel, soap, tin of biscuits, flask, compass, map, ball of string, gnat spray, wet weather gear, space suit etc., etc. Furthermore, the strag will then happily lend the hitch hiker any of these or a dozen other items that the hitch hiker might accidentally have "lost". What the strag will think is that any man who can hitch the length and breadth of the galaxy, rough it, slum it, struggle against terrible odds, win through, and still knows where his towel is is clearly a man to be reckoned with.

Dear five-year-old, What the fuck is wrong with you? Normal children don’t have dead imaginary friends. Normal children don’t pick open every single one of their chicken pox scabs and then stand naked and bleeding in the darkened doorway to their bedroom until someone walks past and asks what they are doing. Furthermore, normal children don’t respond by saying, “I wanted to know what all my blood would look like.” Normal children also don’t watch their parents sleep from the corner of the room. Mom was really scarred by The Exorcist when she was younger, and she doesn’t know how to cope with your increasingly creepy behavior. Please stop. Please, please stop.

It's a fact...that in societies like ours sex truly represents a second system of differentiation, completely independent of money; and as a system of differentiation it functions just as mercilessly. The effects of these two systems are, furthermore, strictly equivalent. Just like unrestrained economic liberalism, and for similar reasons, sexual liberalism produces phenomena of absolute pauperization . Some men make love every day; others five or six times in their life, or never. Some make love with dozens of women; others with none. It's what's known as 'the law of the market'...Economic liberalism is an extension of the domain of the struggle, its extension to all ages and all classes of society. Sexual liberalism is likewise an extension of the domain of the struggle, its extension to all ages and all classes of society.

People are so preoccupied with making sense despite it being the most uninteresting thing to manufacture.” He shook his head. “Making magic,” he said, “is far more interesting than making sense.

Alice was an odd girl, even for Ferenwood, where the sun occasionally rained and the colors were brighter than usual and magic was as common as a frowning parent.

I hadn’t seen any novel make the statement that entering the workforce was like entering the grave. That from then on, nothing happens and you have to pretend to be interested in your work. And, furthermore, that some people have a sex life and others don’t just because some are more attractive than others. I wanted to acknowledge that if people don’t have a sex life, it’s not for some moral reason, it’s just because they’re ugly. Once you’ve said it, it sounds obvious, but I wanted to say it.

But entertainment has the merit not only of being better suited to helping sell goods; it is an effective vehicle for hidden ideological messages.24 Furthermore, in a system of high and growing inequality, entertainment is the contemporary equivalent of the Roman “games of the circus” that diverts the public from politics and generates a political apathy that is helpful to preservation of the status quo.

Alice knew that being different would always be difficult; she knew that there was no magic that would erase narrow-mindedness or iron out the inequities in life. But Alice was also beginning to learn that life was never lived in absolutes. People would both love her and rebuff her; they would show both kindness and prejudice. The simple truth was that Alice would always be different—but to be different was to be extraordinary, and to be extraordinary was an adventure. It no longer mattered how the world saw her; what mattered was how Alice saw herself. Alice

Furthermore, we have not even to risk the adventure alone; for the heroes of all time have gone before us; the labyrinth is thoroughly known; we have only to follow the thread of the hero-path. And where we had thought to find an abomination, we shall find a god; where we had thought to slay another, we shall slay ourselves; where we had thought to travel outward, we shall come to the center of our own existence; and where we had thought to be alone, we shall be with all the world.

I warned you; I warned you I was the Senses Taker," sneered the Senses Taker. "I help people find what they're not looking for, hear what they're not listening for, run after what they're not chasing, and smell what isn't even there. And, furthermore," he cackled, hopping around gleefully on his stubby legs, "I'll steal your sense of purpose, take your sense of duty, destroy your sense of proportion — and, but for one thing, you'd be helpless yet." "What's that?" asked Milo fearfully. "As long as you have the sound of laughter," he groaned unhappily, "I cannot take your sense of humor — and, with it, you've nothing to fear from me.

There is an important idea in Nietzsche, of Amor fati, the "love of your fate," which is in fact your life. As he says, if you say no to a single factor in your life, you have unravelled the whole thing. Furthermore, the more challenging or threatening the situation or context to be assimilated and affirmed, the greater the stature of the person who can achieve it. The demon you can swallow gives you its power, and the greater life's pain, the greater life's reply.

I once asked the servants why none of them had blue eyes like my aunts. They replied that only the ladies could afford to buy the blue glass cups in which they kept their eyes at night to make them more blue and beautiful, and furthermore, if we went on asking silly questions, the rats that steal the faces of inquisitive children in order to wear them as masks would come to take us to live in the twilit world between the ceiling and the roof where no one ever dared to go.

Unfortunately there can be no doubt that man is, on the whole, less good than he imagines himself or wants to be. Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is. If an inferiority is conscious, one always has a chance to correct it. Furthermore, it is constantly in contact with other interests, so that it is continually subjected to modifications. But if it is repressed and isolated from consciousness, it never gets corrected.

God wants man to be His creature. Furthermore, He wants him to be His PARTNER. There is a causa Dei in the world. God wants light, not darkness. He wants cosmos, not chaos. He wants peace, not disorder. He wants man to administer and to receive justice rather than to inflict and to suffer injustice. He wants man to live according to the Spirit rather than according to the flesh. He wants man bound and pledged to Him rather than to any other authority. He wants man to live and not to die. Because He wills these things God is Lord, Shepherd, and Redeemer of man, who in His holiness and mercy meets His creature; who judges and forgives, rejects and receives, condemns and saves.

Parents should also question much of the contemporary emphasis on special materials and equipment for learning in a child's environment. A clutter of toys can be more confusing than satisfying to a child. On the other hand, natural situations, with opportunieties to explore, seldom overstimulate or trouble a small child. Furthermore, most children will find greater satisfaction and demonsstrate greater learning from things they make and do with their parents or other people than from elaborate toys or learning materials. And there is no substitute for solitude - in the sandpile, mud puddle, or play area - for a yound child to work out his own fantasies. Yet this privilege is often denied in our anxiety to institutionalize children.

It is the oldest ironies that are still the most satisfying: man, when preparing for bloody war, will orate loudly and most eloquently in the name of peace. This dichotomy is not an invention of the twentieth century, yet it is in this century that the most striking examples of the phenomena have appeared. Never before has man pursued global harmony more vocally while amassing stockpiles of weapons so devastating in their effect. The second world war - we were told - was The War to End All Wars. The development of the atomic bomb is the Weapon to End Wars. And yet wars continue. Currently, no nation on this planet is not involved in some form of armed struggle, if not against its neighbors then against internal forces. Furthermore, as ever-escalating amounts of money are poured into the pursuit of the specific weapon or conflict that will bring lasting peace, the drain on our economies creates a rundown urban landscape where crime flourishes and people are concerned less with national security than with the simple personal security needed to stop at the store late a night for a quart of milk without being mugged. The places we struggled so viciously to keep safe are becoming increasingly dangerous. The wars to end wars, the weapons to end wars, these things have failed us.

The common element in both submission and domination is the symbiotic nature of relatedness. Both persons involved have lost their integrity and freedom; they live on each other and from each other, satisfying their craving for closeness, yet suffering from the lack of inner strength and self-reliance which would require freedom and independence, and furthermore constantly threatened by the conscious or unconscious hostility which is bound to arise from the symbiotic relationship.10 The realization of the submissive (masochistic) or the domineering (sadistic) passion never leads to satisfaction.

The most common theory points to the fact that men are stronger than women and that they have used their greater physical power to force women into submission. A more subtle version of this claim argues that their strength allows men to monopolize tasks that demand hard manual labor, such as plowing and harvesting. This gives them control of food production, which in turn translates into political clout. There are two problems with this emphasis on muscle power. First, the statement that men are stronger is true only on average and only with regard to certain types of strength. Women are generally more resistant to hunger, disease, and fatigue than men. There are also many women who can run faster and lift heavier weights than many men. Furthermore, and most problematically for this theory, women have, throughout history, mainly been excluded from jobs that required little physical effort, such as the priesthood, law, and politics, while engaging in hard manual labor in the fields....and in the household. If social power were divided in direct relation to physical strength or stamina, women should have got far more of it. Even more importantly, there simply is no direct relation between physical strength and social power among humans. People in their sixties usually exercise power over people in their twenties, even though twenty-somethings are much stronger than their elders. ...Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In fact, human history shows that there is often an inverse relation between physical prowess and social power. In most societies, it’s the lower classes who do the manual labor. Another theory explains that masculine dominance results not from strength but from aggression. Millions of years of evolution have made men far more violent than women. Women can match men as far as hatred, greed, and abuse are concern, but when push comes to shove…men are more willing to engage in raw physical violence. This is why, throughout history, warfare has been a masculine prerogative. In times of war, men’s control of the armed forces has made them the masters of civilian society too. They then use their control of civilian society to fight more and more wars. …Recent studies of the hormonal and cognitive systems of men and women strengthen the assumption that men indeed have more aggressive and violent tendencies and are…on average, better suited to serve as common soldiers. Yet, granted that the common soldiers are all men, does it follow that the ones managing the war and enjoying its fruits must also be men? That makes no sense. It’s like assuming that because all the slaves cultivating cotton fields are all Black, plantation owners will be Black as well. Just as an all-Black workforce might be controlled by an all-White management, why couldn’t an all-male soldiery be controlled by an all-female government?

Let's turn now to the citation of authors, found in other books and missing in yours. The solution to this is very simple, because all you have to do is find a book that cites them all from A to Z, as you put it. Then you'll put that same alphabet in your book, and though the lie is obvious it doesn't matter, since you'll have little need to use them; perhaps someone will be naive enough to believe you have consulted all of them in your plain and simple history; if it serves no other purpose, at least a lengthy catalogue of authors will give the book an unexpected authority. Furthermore, no one will try to determine if you followed them or did not follow them, having nothing to gain from that.

Love is the only way to grasp another human being in the innermost core of his personality. No one can become fully aware of the very essence of another human being unless he loves him. By his love he is enabled to see the essential traits and features in the beloved person; and even more, he sees that which is potential in him, which is not yet actualized but yet ought to be actualized. Furthermore, by his love, the loving person enables the beloved person to actualize these potentialities. By making him aware of what he can be and of what he should become, he makes these potentialities come true. In logotherapy, love is not interpreted as a mere epiphenomenon of sexual drives and instincts in the sense of a so-called sublimation. Love is as primary a phenomenon as sex. Normally, sex is a vehicle of expression for love. Sex is justified, even sanctified, as soon as, but only as long as, it is a vehicle of love. Thus love is not understood as a mere side-effect of sex; rather, sex is a way of expressing the experience of that ultimate togetherness which is called love.

One of the great paradoxes of life is that self-awareness breeds anxiety. Fusion eradicates anxiety in a radical fashion—by eliminating self-awareness. The person who has fallen in love, and entered a blissful state of merger, is not self-reflective because the questioning lonely I (and the attendant anxiety of isolation) dissolve into the we. Thus one sheds anxiety but loses oneself. This is precisely why therapists do not like to treat a patient who has fallen in love. Therapy and a state of love-merger are incompatible because therapeutic work requires a questioning self-awareness and an anxiety that will ultimately serve as guide to internal conflicts. Furthermore,

I was seized at once with a profound fascination, a burning thirst to learn, to immerse myself totally, to melt away, to become as one with this foreign universe. To know it as if I had been born and raised there, begun life there. I wanted to learn the language, I wanted to read the books, I wanted to penetrate every nook and cranny. It was a kind of malady, a dangerous weakness, because I also realized that these civilizations are so enormous, so rich, complex, and varied, that getting to know even a fragment of one of them, a mere scrap, would require devoting one's whole life to the enterprise. Cultures are edifices with countless rooms, corridors, balconies, and attics, all arranged, furthermore, into such twisting, turning labyrinths, that if you enter one of them, there is no exit, no retreat, no turning back. To become a Hindu scholar, a Sinologist, an Arabist, or a Hebraist is a lofty all-consuming pursuit, leaving no space or time for anything else.

It is difficult to understand the behavior of most German Protestants in the first Nazi years unless one is aware of two things: their history and the influence of Martin Luther.* The great founder of Protestantism was both a passionate anti-Semite and a ferocious believer in absolute obedience to political authority. He wanted Germany rid of the Jews and when they were sent away he advised that they be deprived of “all their cash and jewels and silver and gold” and, furthermore, “that their synagogues or schools be set on fire, that their houses be broken up and destroyed… and they be put under a roof or stable, like the gypsies… in misery and captivity as they incessantly lament and complain to God about us”—advice that was literally followed four centuries later by Hitler, Goering and Himmler.

Satan says, offering the next temptation. “If God exists, He will surely save you. If you are in fact his Son, God will surely save you.” Why would God not make Himself manifest, to rescue His only begotten Child from hunger and isolation and the presence of great evil? But that establishes no pattern for life. It doesn’t even work as literature. The deus ex machina—the emergence of a divine force that magically rescues the hero from his predicament—is the cheapest trick in the hack writer’s playbook. It makes a mockery of independence, and courage, and destiny, and free will, and responsibility. Furthermore, God is in no wise a safety net for the blind. He’s not someone to be commanded to perform magic tricks, or forced into Self-revelation—not even by His own Son.

I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.” The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions. If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs. If I fail to do so, I will end up a slave, and the other person a tyrant. What good is that? It is much better for any relationship when both partners are strong. Furthermore, there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else. As Jung points out, this means embracing and loving the sinner who is yourself, as much as forgiving and aiding someone else who is stumbling and imperfect.

This power came forth out of the Atlantic Ocean, for in those days the Atlantic was navigable; and there was an island situated in front of the straits which are by you called the Pillars of Heracles; the island was larger than Libya and Asia put together, and was the way to other islands, and from these you might pass to the whole of the opposite continent which surrounded the true ocean; for this sea which is within the Straits of Heracles is only a harbour, having a narrow entrance, but that other is a real sea, and the surrounding land may be most truly called a boundless continent. Now in this island of Atlantis there was a great and wonderful empire which had rule over the whole island and several others, and over parts of the continent, and, furthermore, the men of Atlantis had subjected the parts of Libya within the columns of Heracles as far as Egypt, and of Europe as far as Tyrrhenia. This vast power, gathered into one, endeavoured to subdue at a blow our country and yours and the whole of the region within the straits; and then, Solon, your country shone forth, in the excellence of her virtue and strength, among all mankind. She was pre-eminent in courage and military skill, and was the leader of the Hellenes. And when the rest fell off from her, being compelled to stand alone, after having undergone the very extremity of danger, she defeated and triumphed over the invaders, and preserved from slavery those who were not yet subjugated, and generously liberated all the rest of us who dwell within the pillars. But afterwards there occurred violent earthquakes and floods; and in a single day and night of misfortune all your warlike men in a body sank into the earth, and the island of Atlantis in like manner disappeared in the depths of the sea. For which reason the sea in those parts is impassable and impenetrable, because there is a shoal of mud in the way; and this was caused by the subsidence of the island.

While everybody tries to be as close as possible to the rest, everybody remains utterly alone, pervaded by the deep sense of insecurity, anxiety and guilt which always results when human separateness cannot be overcome. Our civilization offers many palliatives which help people to be consciously unaware of this aloneness: first of all the strict routine of bureaucratized, mechanical work, which helps people to remain unaware of their most fundamental human desires, of the longing for transcendence and unity. Inasmuch as the routine alone does not succeed in this, man overcomes his unconscious despair by the routine of amusement, the passive consumption of sounds and sights offered by the amusement industry; furthermore by the satisfaction of buying ever new things, and soon exchanging them for others. Modern man is actually close to the picture Huxley describes in his Brave New World: well fed, well clad, satisfied sexually, yet without self, without any except the most superficial contact with his fellow men, guided by the slogans which Huxley formulated so succinctly, such as: “When the individual feels, the community reels”; or “Never put off till tomorrow the fun you can have today,” or, as the crowning statement: “Everybody is happy nowadays.” Man’s happiness today consists in “having fun.” Having fun lies in the satisfaction of consuming and “taking in” commodities, sights, food, drinks, cigarettes, people, lectures, books, movies—all are consumed, swallowed.

Nationalism emerged to agitate the world only after the war, and the first visible phenomenon which this intellectual epidemic of our century brought about was xenophobia; morbid dislike of the foreigner, or at least fear of the foreigner. The world was on the defensive against strangers, everywhere they got short shrift. The humiliations which once had been devised with criminals alone in mind now were imposed upon the traveler, before and during every journey. There had to be photographs from right and left, in profile and full face, one’s hair had to be cropped sufficiently to make the ears visible; fingerprints were taken, at first only the thumb but later all ten fingers; furthermore, certificates of health, of vaccination, police certificates of good standing, had to be shown; letters of recommendation were required, invitations to visit a country had to be procured; they asked for the addresses of relatives, for moral and financial guarantees, questionnaires, and forms in triplicate and quadruplicate needed to be filled out,

When Magnus looked at Imasu, he saw Imasu had dropped his head into his hands. "Er," Magnus said. "Are you quite all right?" "I was simply overcome," Imasu said in a faint voice. Magnus preened slightly. "Ah. Well." "By how awful that was," Imasu said. Magnus blinked. "Pardon?" "I can't live a lie any longer!" Imasu burst out. "I have tried to be encouraging. Dignitaries of the town have been sent to me, asking me to plead with you to stop. My own sainted mother begged me, with tears in her eyes - " "It isn't as bad as all that - " "Yes, it is!" It was like a dam of musical critique had broken. Imasu turned on him with eyes that flashed instead of shining. "It is worse than you can possibly imagine! When you play, all of my mother's flowers lose the will to live and expire on the instant. The quinoa has no flavor now. The llamas are migrating because of your music, and llamas are not a migratory animal. The children now believe there is a sickly monster, half horse and half large mournful chicken, that lives in the lake and calls out to the world to grant it the sweet release of death. The townspeople believe that you and I are performing arcane magic rituals - " "Well, that one was rather a good guess," Magnus remarked. " - using the skull of an elephant, an improbably large mushroom, and one of your very peculiar hats!" "Or not," said Magnus. "Furthermore, my hats are extraordinary." "I will not argue with that." Imasu scrubbed a hand through his thick black hair, which curled and clung to his fingers like inky vines. "Look, I know that I was wrong. I saw a handsome man, thought that it would not hurt to talk a little about music and strike up a common interest, but I don't deserve this. You are going to get stoned in the town square, and if I have to listen to you play again, I will drown myself in the lake." "Oh," said Magnus, and he began to grin. "I wouldn't. I hear there is a dreadful monster living in that lake." Imasu seemed to still be brooding about Magnus's charango playing, a subject that Magnus had lost all interest in. "I believe the world will end with a noise like the noise you make!" "Interesting," said Magnus, and he threw his charango out the window. "Magnus!" "I believe that music and I have gone as far as we can go together," Magnus said. "A true artiste knows when to surrender." "I can't believe you did that!" Magnus waved a hand airily. "I know, it is heartbreaking, but sometimes one must shut one's ears to the pleas of the muse." "I just meant that those are expensive and I heard a crunch.

Right! Let's get on with it! All right... you... Will... have trained as apprentice to Ranger Halt of Redmont Fief these last five twelvemonths and blah blah blah and so on and so on. You've shown the necessary level of proficiency in the use of the weapons a Ranger uses- the longbow, the saxe knife, the throwing knife." He paused and glanced up Halt. "He has shown the proficiency, hasn't he? Of course he has," he went on, before Halt could answer. "Furthermore, you are a trusted officer in the service of the King and so on and so on and hi diddle diddle dee dee..." He glanced up again. "These forms really do carry on a bit, don't they? But I have to make a pretense of reading them. And so forth and so on and such like." He paused, nodded several times, then continued. "So basically..." He flicked a few more pages, found the one he was after and then continued, "You are in all ways ready to assume the position and authority of a fully operational Ranger in the Kingdom of Araluen. Correct?" He glanced up again, his eyebrows raised. Will realized he was waiting for an answer. "Correct," he said hastily, then in case that wasn't enough, he added, "Yes. I mean... I do... I am. Yes." "Well, good for you.

Let us remember that, despite the tasteless fables in the Holy Writ -- Sodom and Gomorrah, for example -- Nature does not have two voices; She does not create the appetite for buggery, then proscribe its practice. This fallacious proscription is the work of those imbeciles who seem unable to view sex as anything but an instrumentality for the multiplication of their own imbecilic kind. But I put it to you thusly: would it not be unreasonable for Nature, if she opposed buggery, to reward its practitioners with consummate pleasure at the very moment when they, by buggering, heap insults upon Her "natural" order? Furthermore, if procreation were the primary purpose of sex, would woman be created capable of conceiving during only sixteen to eighteen hours of each month -- and thus, all arithmetic being performed, during only four to six years of her total life span? No, child, let us not ascribe to Nature those prohibitions which we acquire through fear or prejudice; all things which are possible are natural; let no one ever persuade you otherwise.

Whom, then, do I call educated, since I exclude the arts and sciences and specialties? First, those who manage well the circumstances which they encounter day by day, and who possess a judgement which is accurate in meeting occasions as they arise and rarely misses the expedient course of action; next, those who are decent and honorable in their intercourse with all with whom they associate, tolerating easily and good-naturedly what is unpleasant or offensive in others and being themselves as agreeable and reasonable to their associates as it is possible to be; furthermore, those who hold their pleasures always under control and are not unduly overcome by their misfortunes, bearing up under them bravely and in a manner worthy of our common nature; finally, and most important of all, those who are not spoiled by successes and do not desert their true selves and become arrogant, but hold their ground steadfastly as intelligent men, not rejoicing in the good things which have come to them through chance rather than in those which through their own nature and intelligence are theirs from their birth. Those who have a character which is in accord, not with one of these things, but with all of them—these, I contend, are wise and complete men, possessed of all the virtues.

The American idea of sexuality appears to be rooted in the American idea of masculinity. Idea may not be the precise word, for the idea of one’s sexuality can only with great violence be divorced or distanced from the idea of the self. Yet something resembling this rupture has certainly occurred (and is occurring) in American life, and violence has been the American daily bread since we have heard of America. This violence, furthermore, is not merely literal and actual but appears to be admired and lusted after, and the key to the American imagination. All countries or groups make of their trials a legend or, as in the case of Europe, a dubious romance called ‘history.’ But no other country has ever made so successful and glamorous a romance out of genocide and slavery; therefore, perhaps, the word I am searching for is not idea, but ideal. The American IDEAL, then, of sexuality appears to be rooted in the American IDEAL of masculinity. This ideal has created cowboys and Indians, good guys and bad guys, punks and studs, tough guys and softies, butch and f****t, black and white. It is an ideal so paralytically infantile that is is virtually forbidden—as an unpatriotic act—that the American boy evolve into the complexity of manhood.

The system can be paralyzed in yet another way. Every feedback system needs a margin of “lag” or error. If we try to make a thermostat absolutely accurate–that is, if we bring the upper and lower limits of temperature very close together in an attempt to hold the temperature at a constant 70 degrees–the whole system will break down. For to the extent that the upper and lower limits coincide, the signals for switching off and switching on will coincide! If 70 degrees is both the lower and upper limit the “go” sign will also be the “stop” sign; “yes” will imply “no” and “no” will imply “yes.” Whereupon the mechanism will start “trembling,” going on and off, on and off, until it shakes itself to pieces. The system is too sensitive and shows symptoms which are startlingly like human anxiety. For when a human being is so self-conscious, so self-controlled that he cannot let go of himself, he dithers or wobbles between opposites. This is precisely what is meant in Zen by going round and round on “the wheel of birth-and-death,” for the Buddhist samsara is the prototype of all vicious circles. We saw that when the furnace responds too closely to the thermostat, it cannot go ahead without also trying to stop, or stop without also trying to go ahead. This is just what happens to the human being, to the mind, when the desire for certainty and security prompts identification between the mind and its own image of itself. It cannot let go of itself. It feels that it should not do what it is doing, and that it should do what it is not doing. It feels that it should not be what it is, and be what it isn’t. Furthermore, the effort to remain always “good” or “happy” is like trying to hold the thermostat to a constant 70 degrees by making the lower limit the same as the upper.

We are afraid of what we will do to others, afraid of the rage that lies in wait somewhere deep in our souls. How many human beings go through the world frozen with rage against life! This deeply hidden inner anger may be the product of hurt pride or of real frustration in office, factory, clinic, or home. Whatever may be the cause of our frozen rage (which is the inevitable mother of depression), the great word of hope today is that this rage can be conquered and drained off into creative channels … …What should we do? We should all learn that a certain amount of aggressive energy is normal and certainly manageable in maturity. Most of us can drain off the excess of our angry feelings and destructive impulses in exercise, in competitive games, or in the vigorous battles against the evils of nature and society. We also must realize that no one will punish us for the legitimate expression of self-assertiveness and creative pugnacity as our parents once punished us for our undisciplined temper tantrums. Furthermore, let us remember that we need not totally repress the angry part of our nature. We can always give it an outlet in the safe realm of fantasy. A classic example of such fantasy is given by Max Beerborn, who made a practice of concocting imaginary letters to people he hated. Sometimes he went so far as to actually write the letters and in the very process of releasing his anger it evaporated. As mature men and women we should regard our minds as a true democracy where all kinds of ideas and emotions should be given freedom of speech. If in political life we are willing to grant civil liberties to all sorts of parties and programs, should we not be equally willing to grant civil liberties to our innermost thoughts and drives, confident that the more dangerous of them will be outvoted by the majority within our minds? Do I mean that we should hit out at our enemy whenever the mood strikes us? No, I repeat that I am suggesting quite the reverse—self-control in action based upon (positive coping mechanisms such as) self expression in fantasy.

In 1817 the twenty-two-year-old poet John Keats wrote a letter to his brothers in which he explained his most recent thoughts on the creative process. The world around us, he wrote, is far more complex than we can possibly imagine. With our limited senses and consciousness, we only glimpse a small portion of reality. Furthermore, everything in the universe is in a state of constant flux. Simple words and thoughts cannot capture this flux or complexity. The only solution for an enlightened person is to let the mind absorb itself in what it experiences, without having to form a judgment on what it all means. The mind must be able to feel doubt and uncertainty for as long as possible. As it remains in this state and probes deeply into the mysteries of the universe, ideas will come that are more dimensional and real than if we had jumped to conclusions and formed judgments early on. To accomplish this, he wrote, we must be capable of negating our ego. We are by nature fearful and insecure creatures. We do not like what is unfamiliar or unknown. To compensate for this, we assert ourselves with opinions and ideas that make us seem strong and certain. Many of these opinions do not come from our own deep reflection, but are instead based on what other people think. Furthermore, once we hold these ideas, to admit they are wrong is to wound our ego and vanity. Truly creative people in all fields can temporarily suspend their ego and simply experience what they are seeing, without the need to assert a judgment, for as long as possible. They are more than ready to find their most cherished opinions contradicted by reality.

I've often wondered what people mean when they talk about an experience. I'm a technologist and accustomed to seeing things as they are. I see everything they are talking about very clearly; after all, I'm not blind. I see the moon over the Tamaulipas desert--it is more distinct than at other times, perhaps, but still a calculable mass circling around our planet, an example of gravitation, interesting, but in what way an experience? I see the jagged rocks, standing out black against the moonlight; perhaps they do look like the jagged backs of prehistoric monsters, but I know they are rocks, stone, probably volcanic, one should have to examine them to be sure of this. Why should I feel afraid? There aren't any prehistoric monsters any more. Why should I imagine them? I'm sorry, but I don't see any stone angels either; nor demons; I see what I see--the usual shapes due to erosion and also my long shadow on the sand, but no ghosts. Why get womanish? I don't see any Flood either, but sand lit up by the moon and made undulating, like water, by the wind, which doesn't surprise me; I don't find it fantastic, but perfectly explicable. I don't know what the souls of the damned look like; perhaps like black agaves in the desert at night. What I see are agaves, a plant that blossoms once only and dies. Furthermore, I know (however I may look at the moment) that I am not the last or the first man on earth; and I can't be moved by the mere idea that I am the last man, because it isn't true. Why get hysterical? Mountains are mountains, even if in a certain light they may look like something else, but it is the Sierra Madre Oriental, and we are not standing in a kingdom of the dead, but in the Tamaulipas desert, Mexico, about sixty miles from the nearest road, which is unpleasant, but in what way an experience? Nor can I bring myself to hear something resembling eternity; I don't hear anything, apart from the trickle of sand at every step. Why should I experience what isn't there?

HOW CAN A GOOD GOD SEND PEOPLE TO HELL? This question assumes that God sends people to hell against their will. But this is not the case. God desires everyone to be saved (see 2 Peter 3:9). Those who are not saved do not will to be saved. Jesus said, “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing” (Matthew 23:37). As C. S. Lewis put it, “The door of hell is locked on the inside.” All who go there choose to do so. Lewis added: “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in hell, choose it.” Lewis believed “without that self-choice there could be no hell. No soul that seriously and constantly desires joy will ever miss it. Those who seek find. To those who knock it is opened.”5 Furthermore, heaven would be hell for those who are not fitted for it. For heaven is a place of constant praise and worship of God (Revelation 4–5). But for unbelievers who do not enjoy one hour of worship a week on earth, it would be hell to force them to do this forever in heaven! Hear Lewis again: “I would pay any price to be able to say truthfully ‘All will be saved.’ But my reason retorts, ‘Without their will, or with it?’ If I say ‘Without their will,’ I at once perceive a contradiction; how can the supreme voluntary act of self-surrender be involuntary? If I say ‘With their will,’ my reason replies ‘How if they will not give in?’”6 God is just and he must punish sin (Habakkuk 1:13; Revelation 20:11–15). But he is also love (1 John 4:16), and his love cannot force others to love him. Love cannot work coercively but only persuasively. Forced love is a contradiction in terms. Hence, God’s love demands that there be a hell where persons who do not wish to love him can experience the great divorce when God says to them, “Thy will be done!

Having proven that solitary pleasures are as delicious as any others and much more likely to delight, it becomes perfectly clear that this enjoyment, taken in independence of the objectwe employ, is not merely of a nature very remote from what could be pleasurable to thatobject, but is even found to be inimical to that object’s pleasure: what is more, it may becomean imposed suffering, a vexation, or a torture, and the only thing that results from this abuse isa very certain increase of pleasure for the despot who does the tormenting or vexing; let usattempt to demonstrate this.”Voluptuous emotion is nothing but a kind of vibration produced in our soul by shockswhich the imagination, inflamed by the remembrance of a lubricious object, registers uponour senses, either through this object’s presence, or better still by this object’s being exposedto that particular kind of irritation which most profoundly stirs us; thus, our voluptuoustransport Ä this indescribable convulsive needling which drives us wild, which lifts us to thehighest pitch of happiness at which man is able to arrive Ä is never ignited save by twocauses: either by the perception in the object we use of a real or imaginary beauty, the beautyin which we delight the most, or by the sight of that object undergoing the strongest possiblesensation; now, there is no more lively sensation than that of pain; its impressions are certainand dependable, they never deceive as may those of the pleasure women perpetually feign andalmost never experience; and, furthermore, how much self-confidence, youth, vigor, healthare not needed in order to be sure of producing this dubious and hardly very satisfyingimpression of pleasure in a woman. To produce the painful impression, on the contrary,requires no virtues at all: the more defects a man may have, the older he is, the less lovable,the more resounding his success. With what regards the objective, it will be far more certainlyattained since we are establishing the fact that one never better touches, I wish to say, that onenever better irritates one’s senses than when the greatest possible impression has been produced in the employed object, by no matter what devices; therefore, he who will cause themost tumultuous impression to be born in a woman, he who will most thoroughly convulsethis woman’s entire frame, very decidedly will have managed to procure himself the heaviest possible dose of voluptuousness, because the shock resultant upon us by the impressionsothers experience, which shock in turn is necessitated by the impression we have of thoseothers, will necessarily be more vigorous if the impression these others receive be painful,than if the impression they receive be sweet and mild; and it follows that the voluptuousegoist, who is persuaded his pleasures will be keen only insofar as they are entire, willtherefore impose, when he has it in his power to do so, the strongest possible dose of painupon the employed object, fully certain that what by way of voluptuous pleasure he extractswill be his only by dint of the very lively impression he has produced.