Good Examiner Quotes

He shook his head, examining the wound again. “It's not frostbitten,“ he muttered. “It'll blister, but you should be fine. You might only lose a couple fingers.“ I glanced at him sharply, but he was smirking. For a moment, I was speechless. Good God, the Ice Prince was making jokes now; the world must be ending.

I am so tired of waiting. Aren’t you, for the world to become good and beautiful and kind? Let us take a knife and cut the world in two— and see what worms are eating at the rind.

You don't regret it?" She shakes her head, her smile sad, "No." "Good," I murmur. "Because I've always had a thing for short hair." "Oh, really?" She laughs as I sway us in a circle. "It's true. Among other things, of course." I shrug a shoulder. "Short hair. Ocean-blue eyes. Twenty-eight freckles. And"- I pause, examining her with a tilt of my head-"how tall are you?" She blinks in confusion. "Umm, about five and a half feet?" "Five and a half feet," I continue evenly. "The terrifying ability to kick a man's ass. Stunning smile. Ridiculously stubborn. Hair like molten silver. Quick to threaten me with a dagger." I smile down at her. "Should I go on?

I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort. From poets, I moved to artists. No one was more ignorant about the arts than I; no one was more convinced that artists possessed really beautiful secrets. However, I noticed that their condition was no better than that of the poets and that both of them have the same misconceptions. Because the most skillful among them excel in their specialty, they look upon themselves as the wisest of men. In my eyes, this presumption completely tarnished their knowledge. As a result, putting myself in the place of the oracle and asking myself what I would prefer to be — what I was or what they were, to know what they have learned or to know that I know nothing — I replied to myself and to the god: I wish to remain who I am. We do not know — neither the sophists, nor the orators, nor the artists, nor I— what the True, the Good, and the Beautiful are. But there is this difference between us: although these people know nothing, they all believe they know something; whereas, I, if I know nothing, at least have no doubts about it. As a result, all this superiority in wisdom which the oracle has attributed to me reduces itself to the single point that I am strongly convinced that I am ignorant of what I do not know.

I will call no being good who is not what I mean when I apply that epithet to my fellow creatures; and if such a creature can sentence me to hell for not so calling him, to hell I will go .

Is it possible that even happy moments of pleasure never stand up to a rigorous examination? Possible.

I think when we make choices—for each choice is individual of the choices we have made before—we must examine not only our reasons for making them but what result they will have, and whether good people will be hurt by our decisions.

I think being a liberal, in the true sense, is being nondoctrinaire, nondogmatic, non-committed to a cause - but examining each case on its merits. Being left of center is another thing; it's a political position. I think most newspapermen by definition have to be liberal; if they're not liberal, by my definition of it, then they can hardly be good newspapermen. If they're preordained dogmatists for a cause, then they can't be very good journalists; that is, if they carry it into their journalism." [Interview with Ron Powers (Chicago Sun Times) for Playboy, 1973]

Kindness is strength. Good-nature is often mistaken for virtue, and good health sometimes passes for genius. Anger blows out the lamp of the mind. In the examination of a great and important question, every one should be serene, slow-pulsed, and calm. Intelligence is not the foundation of arrogance. Insolence is not logic. Epithets are the arguments of malice.

Do not trouble about those who practice philosophy, whether they are good or bad; but examine the thing itself well and carefully. And if philosophy appears a bad thing to you, turn every man from it, not only your sons; but if it appears to you such as I think it to be, take courage, pursue it, and practice it, as the saying is, 'both you and your house.

If you think you’ve found something good without anything bad in it, it just means you haven’t examined it close enough.

Greeting to the final contestants of the Seventy-fourth Hunger Games. The earlier revision has been revoked. Closer examination of the rule book has disclosed that only one winner may be allowed," he says. "Good luck and may the odds be ever in your favor.

Even the works of Shakespeare might be more thoroughly appreciated if they were re-examined from unorthodox positions. Someone, once in a while, should take a good long look at Hamlet through his legs.

With all foreign travel, you learn as much about where you're from as what you're visiting.

The unexamined life is not worth living, but the unlived life is not worth examining.

He examined the chess problem and set out the pieces. It was a tricky ending, involving a couple of knights. 'White to play and mate in two moves.' Winston looked up at the portrait of Big Brother. White always mates, he thought with a sort of cloudy mysticism. Always, without exception, it is so arranged. In no chess problem since the beginning of the world has black ever won. Did it not symbolize the eternal, unvarying triumph of Good over Evil? The huge face gazed back at him, full of calm power. White always mates.

Where knowledge is a duty, ignorance is a crime.

Today," she told it, "death comes to all your circuits. Will it be slow and systematic or fast and brutal?" Considering, she circled it, "Tough decision. I've waited so long for this moment. Dreamed of it." Showing her teeth, she began to roll up her sleeves. "What," Roarke asked from the doorway that connected their work areas, "is that?" "The former bane of my existence. The Antichrist of technology. Do we have a hammer?" Studying the pile on the floor, he walked in. "Several, I imagine, of various types." "I want all of them. Tiny little hammers, big, wallbangers, and everything in between." "Might one ask why?" "I'm going to beat this thing apart, byte by byte, until there's nothing left but dust from the last trembling chip." "Hmmm." Roarke crouched down, examined the pitifully out-of-date system. "When did you haul this mess in here?" "Just now. I had it in the car. Maybe I should use acid, just stand here and watch it hiss and dissolve. That could be good." Saying nothing, Roarke took a small case out of his pocket, opened it, and chose a slim tool. With a few deft moves, he had the housing open. "Hey! Hey! What're you doing?" "I haven't seen anything like this in a decade. Fascinating. Look at this corrosion. Christ, this is a SOC chip system. And it's cross-wired." When he began to fiddle, she rushed over and slapped at his hands. "Mine. I get to kill it." "Get a grip on yourself," he said absently and delved deeper into the guts. "I'll take this into research." "No. Uh-uh. I have to bust it apart. What if it breeds?

It is usually considered good practice to examine a thing for one's self before echoing the vulgar ridicule of it.

When you examined the facts judicially, and asked which would provide the greatest good for the greatest number, there could be only one answer.

One day, the old wise Socrates walks down the streets, when all of the sudden a man runs up to him "Socrates I have to tell you something about your friend who..." "Hold up" Socrates interrupts him "About the story you're about to tell me, did you put it trough the three sieves?" "Three sieves?" The man asks "What three sieves?" "Let's try it" Socrates says. "The first sieve is the one of truth, did you examine what you were about to tell me if it is true?" Socrates asks. "Well no, I just overheard it" The man says. "Ah, well then you have used the second sieve, the sieve of good?" Socrates asks "Is it something good what you're about to tell me?" "Ehm no, on the contrary" the man answers. "Hmmm" The wise man says "Let's use the third sieve then, is it necessary to tell me what you're so exited about?" "No not necessary" the man says. "Well" Socrates says with a smile "If the story you're about to tell me isn't true, good or necessary, just forget it and don't bother me with it.

You are a Lightwood," Cecily said. "You stayed because you were loyal to your family name. It is not cowardice." "Wasn't it? Is loyalty still a commendable quality when it is misdirected?" Cecily opened her mouth, then closed it again. Gabriel was looking for her, his eyes shining in the moonlight. He seemed genuinely desperate to hear her answer. She wondered if he had anyone else to talk to. She could see how it might be terrifying to take one's moral qualms to Gideon; he seemed so staunch, as if he never questioned himself in his life and would not understand those who did. "I think," she said, choosing her words with care, "that any good impulse can be twisted into something evil. Look at the Magister. He does what he does because he hates the Shadowhunters, out of loyalty to his parents, who cared for him, and who were killed. It is not beyond the realm of understanding. And yet nothing excuses the result. I think when we make choices-for each choice is individual of the choices we have made before-we must examine not only our reasons for making them but what result they will have, and whether good people will be hurt by our decisions.

Every good book should be entertaining. A good book will be more; it must not be less. Entertainment…is like a qualifying examination. If a fiction can’t provide that, we may be excused from inquiring into its higher qualities.

Very nice, Disney,” Ari screamed. “Good fucking boy.” Praise kink unlocked. I’d have to examine that later.

Know Thyself. It’s good advice. Know yourself. You are worth knowing. Examine your life. The unexamined life is not worth living. Be aware that other people have equal significance. Give them the space to make their own choices, and let their choices count as you want them to let your choices count. Remember that excellence has no stopping point and keep on pursuing it. Make art that can last and that says something nobody else can say. Live the best life you can, and become the best self you can. You cannot know which of your actions is the lever that will move worlds. Not even Necessity knows all ends. Know yourself.

Yes, I know,’ she said in answer to the unasked, for there was no time for explanations. ‘Yes. My face is spoilt.’ Grandible’s jowl wobbled and creased. Then, for the first time that Neverfell could remember, he changed to a Face she had never seen before, a frown more ferocious and alarming than either of the others. ‘Who the shambles told you that?’ he barked. ‘Spoilt? I’ll spoil them.’ He took hold of her chin and examined her. ‘A bit sadder, maybe. A bit wiser. But nothing rotten. You’re just growing yourself a rind at last. Still a good cheese.

this is the greatest good to man, to discourse daily on virtue, and other things which you have heard me discussing, examining both myself and others,

Here bhikkhus, some misguided men learn the Dhamma–discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions–but having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. Instead they learn the Dhamma only for the sake of criticising others and for winning in debates, and they do not experience the good for the sake of which they learned the Dhamma.

I intercepted Chaol, and he informed me of your ‘condition.’ You’d think a man in his position wouldn’t be so squeamish, especially after examining all of those corpses.” Calaena opened an eye and frowned as Dorian sat on her bed. “I’m in a state of absolute agony and I can’t be bothered.” “It can’t be that bad,” he said, fishing a deck of cards from his jacket. “Want to play?” “I already told you that I don’t feel well.” “You look fine to me.” He skillfully shuffled the deck. “Just one game.” “Don’t you pay people to entertain you?” He glowered, breaking the deck. “You should be honored by my company.” “I’d be honored if you would leave.” “For someone who relies on my good graces, you’re very bold.” “Bold? I’ve barely begun.” Lying on her side, she curled her knees to her chest. He laughed, pocketing the deck of cards. “Your new canine companion is doing well, if you wish to know.” She moaned into her pillow. “Go away. I feel like dying.” “No fair maiden should die alone,” he said, putting a hand on hers. “Shall I read to you in your final moments? What story would you like?” She snatched her hand back. “How about the story of the idiotic prince who won’t leave the assassin alone?” “Oh! I love that story! It has such a happy ending, too—why, the assassin was really feigning her illness in order to get the prince’s attention! Who would have guessed it? Such a clever girl. And the bedroom scene is so lovely—it’s worth reading through all of their ceaseless banter!” “Out! Out! Out! Leave me be and go womanize someone else!” She grabbed a book and chucked it at him.

Never be satisfied with where you are in the area of spiritual growth. Cultivate an insatiability for more of God by examining your weaknesses, beholding the perfection of Christ, and finding good examples of strengths you want to develop.

Teachers dread nothing so much as unusual characteristics in precocious boys during the initial stages of their adolescence. A certain streak of genius makes an ominous impression on them, for there exists a deep gulf between genius and the teaching profession. Anyone with a touch of genius seems to his teachers a freak from the very first. As far as teachers are concerned, they define young geniuses as those who are bad, disrespectful, smoke at fourteen, fall in love at fifteen, can be found at sixteen hanging out in bars, read forbidden books, write scandalous essays, occasionally stare down a teacher in class, are marked in the attendance book as rebels, and are budding candidates for room-arrest. A schoolmaster will prefer to have a couple of dumbheads in his class than a single genius, and if you regard it objectively, he is of course right. His task is not to produce extravagant intellects but good Latinists, arithmeticians and sober decent folk. The question of who suffers more acutely at the other's hands - the teacher at the boy's, or vice versa - who is more of a tyrant, more of a tormentor, and who profanes parts of the other's soul, student or teacher, is something you cannot examine without remembering your own youth in anger and shame. yet that's not what concerns us here. We have the consolation that among true geniuses the wounds almost always heal. As their personalities develop, they create their art in spite of school. Once dead, and enveloped by the comfortable nimbus of remoteness, they are paraded by the schoolmasters before other generations of students as showpieces and noble examples. Thus the struggle between rule and spirit repeats itself year after year from school to school. The authorities go to infinite pains to nip the few profound or more valuable intellects in the bud. And time and again the ones who are detested by their teachers are frequently punished, the runaways and those expelled, are the ones who afterwards add to society's treasure. But some - and who knows how many? - waste away quiet obstinacy and finally go under.

The highest branch of solitary amusement is reading; but even in the choice of books the fancy is first employed; for in reading, the heart is touched, till its feelings are examined by the understanding, and the ripening of reason regulate the imagination. This is the work of years, and the most important of all employments.

Everything that looks good may not be good for you. In life, we all take chances. You must carefully examine the pros and cons. People often times have certain hidden agendas. And, you might not realize until you're in too deep.

The important thing is to polish wisdom and the mind in great detail. If you sharpen wisdom, you will understand what is just and unjust in society and also the good and the evil of this world; then you will come to know all kinds of arts and you will tread different ways. In this manner, no one in this world will succeed in deceiving you. It is after this stage that you will arrive at the wisdom of strategy. The wisdom of strategy is entirely distinct. Even right in the middle of a battle where everything is in rapid movement, it is necessary to attain the most profound principle of strategy, which assures you an immovable mind. You must examine this well.

[The shock of finding a familiar word in an unfamiliar setting.] A SS man would examine us. Whenever he found a weak one, a musulman as we called them, he would write his number down: good for the crematory.

I’m not much older now than I was then, but in a lot of ways, obviously, I’m a different person. So it is easy for me to recognize that I made some good decisions and some bad ones. But it’s telling that, with this, I knew it was a bad idea even then but I still couldn’t control myself. Knowing something is a bad idea does not always decrease the odds that you will do it. If I had examined my motivations on this one, I probably wouldn’t have liked what I found, so I didn’t.

By the way, I love your precept. I agree, sometimes it’s good to start over. A fresh start gives us the chance to reflect on the past, weigh the things we’ve done, and apply what we’ve learned from those things to the future. If we don’t examine the past, we don’t learn from it.

I choke on a gasp, because oh my God, his penis is right there. And it’s impressive. Beside me, Carin is also quick to examine the goods. “Now that’s what I’m talking about! Well, hello there, Manaconda!” she calls to the model before sweeping her gaze over the other females in attendance. “Ladies, I think Spector deserves a slow clap right now, no?” Now I’m the one fighting laughter, because damned if the ladies don’t all break out in a slow, slow clap that leads to a burst of applause followed by whistles and catcalls.

Were these boys in their right minds? Here were two boys with good intellect, one eighteen and one nineteen. They had all the prospects that life could hold out for any of the young; one a graduate of Chicago and another of Ann Arbor; one who had passed his examination for the Harvard Law School and was about to take a trip in Europe,--another who had passed at Ann Arbor, the youngest in his class, with three thousand dollars in the bank. Boys who never knew what it was to want a dollar; boys who could reach any position that was to boys of that kind to reach; boys of distinguished and honorable families, families of wealth and position, with all the world before them. And they gave it all up for nothing, for nothing! They took a little companion of one of them, on a crowded street, and killed him, for nothing, and sacrificed everything that could be of value in human life upon the crazy scheme of a couple of immature lads. Now, your Honor, you have been a boy; I have been a boy. And we have known other boys. The best way to understand somebody else is to put yourself in his place. Is it within the realm of your imagination that a boy who was right, with all the prospects of life before him, who could choose what he wanted, without the slightest reason in the world would lure a young companion to his death, and take his place in the shadow of the gallows? ...No one who has the process of reasoning could doubt that a boy who would do that is not right. How insane they are I care not, whether medically or legally. They did not reason; they could not reason; they committed the most foolish, most unprovoked, most purposeless, most causeless act that any two boys ever committed, and they put themselves where the rope is dangling above their heads.... Why did they kill little Bobby Franks? Not for money, not for spite; not for hate. They killed him as they might kill a spider or a fly, for the experience. They killed him because they were made that way. Because somewhere in the infinite processes that go to the making up of the boy or the man something slipped, and those unfortunate lads sit here hated, despised, outcasts, with the community shouting for their blood. . . . I know, Your Honor, that every atom of life in all this universe is bound up together. I know that a pebble cannot be thrown into the ocean without disturbing every drop of water in the sea. I know that every life is inextricably mixed and woven with every other life. I know that every influence, conscious and unconscious, acts and reacts on every living organism, and that no one can fix the blame. I know that all life is a series of infinite chances, which sometimes result one way and sometimes another. I have not the infinite wisdom that can fathom it, neither has any other human brain

Extremes are good teachers. When you examine the extremes, it’s easy to see the effects of imbalanced behavior patterns.

I do mean that wickedness, when you examine it, turns out to be the pursuit of some good in the wrong way.

Failure gave me an inner security that I had never attained by passing examinations.

I was sitting in my lab, my hand spread open on the table, while the skull examined my palm. I'd worn a mark there for years--an unblemished patch of skin amidst all the burn scars, in the perfect shape of the angelic sigil that was Lasciel's name. The mark was gone. In its place was just an irregular patch of unburned skin. "It looks like there's no mark there anymore," Bob said. I sighed. "Thank you, Bob," I said. "It's good to have a professional opinion." "Well, what did you expect?" Bob said. The skull swiveled around on the table and tilted up to look at my face. "Hmmmmm. And you say the entity isn't responding to you anymore?" "No. And she's always jumped every time I said frog." "Interesting," Bob said. "What's that supposed to mean?" "Well, from what you told me, this psychic attack the entity blocked for you was quite severe." I shivered, remembering. "Yeah." "And the process she used to accelerate your brain and shield you was traumatic as well." "Right. She said it could cause me brain damage." "Uh-huh," Bob said. "I think it did." "Huh?" "See what I mean?" Bob asked cheerfully. "You're thicker already." "Harry get hammer," I said. "Smash stupid talky skull.

To truly experience a poem, you need to feel it. A poem is alive, it has a voice. It is a person. Who are they? Why are they? Hearing her words, as she speaks to you, you think and feel certain things. Just as, hearing my words now, you think and feel certain things. Reading poetry is a conversation of feeling between two people. It shouldn’t answer anything, it should only create more questions, like any good conversation. What did she make you feel? That’s what I wanted you to examine.

That many good men have believed this strange fable [Christianity], and lived very good lives under that belief (for credulity is not a crime) is what I have no doubt of. In the first place, they were educated to believe it, and they would have believed anything else in the same manner. There are also many who have been so enthusiastically enraptured by what they conceived to be the infinite love of God to man, in making a sacrifice of himself, that the vehemence of the idea has forbidden and deterred them from examining into the absurdity and profaneness of the story.

I’ve been doing what the elephants do. I’ve been scattering the bones of us and who we were together. ... It’s a weird kind of mourning and a weird kind of celebration, to examine the skeleton of something that was once so magnificent, before you scatter all the fragments of it out into the world to say goodbye.

Over a billion people believe in Allah without truly knowing what Allah supposedly stands for or what he really demands of them. And the minority that do understand continue to be Moslems because they have redefined their morality and ethics to fit within the teachings of Islam, which are floridly lacking in morality. They therefore redefine what is good and evil in order to fit their lives into what is preached by Islam, instead of examining Islam to see if it fits within the good life. Backwards thinking, imposed by a backward religion.

And what good has all your reading done you? Out of all the things you have read, how much has really stayed in your soul, what roots have grown there that will, in a good time, bring forth fruit? Examine your heart carefully. If you compare the whole of what you know with what you don’t know, you will find that your knowledge is like a small stream dried up in the summer heat compared to the ocean of your ignorance. And even granted that you do know a lot, what difference does it make?

The best way of ensuring you don't miss them(the good things in store), these gifts, the trick that has helped me squint at the bleakness and see them more clearly, is to admit, with every breath, that you have no idea what you are looking at. To examine each object in the avalanche of Chaos with curiosity, with doubt.

I rarely suffer lengthy emotional distress from contact with other people. A person may anger or annoy me, but not for long. I can distinguish between myself and another as beings of two different realms. It's a kind of talent (by which I do not mean to boast: it's not an easy thing to do, so if you can do it, it is a kind of a talent - a special power). When someone gets on my nerves, the first thing I do is transfer the object of my unpleasant feelings to another domain, one having no connection with me. Then I tell myself, Fine, I'm feeling bad, but I've put the source of these fellings into another zone, away from here, where I can examine it and deal with it later in my own good time. In other words, I put a freeze on my emotions. Later, when I thaw them out to perform the examination, I do occasionally find my emotions in a distressed state, but that is rare. The passage of time will usuallly extract the venom from most things and render them harmless. Then sooner or later, I forget about them.

I try taking a step. Reed drops my hands so that I can move freely. My knee is a bit stiff, but otherwise, it feels fine. Examining the surface of my knee, I see a slight discoloration over the kneecap, but other than that, it’s nearly as good as new. Feeling myself panicking I cover my hands over my face as I think, I’m a monster! Don’t fall apart here—you can fall apart later… Plastering a fake smile on my face, I bring my hands down to see Reed standing just a few feet away, watching me closely. I try to think of something offhand to say, but all I can come up with is, “Amazing…I can’t wait until that third eye grows out of my forehead.

He had become so good at holding two truths in his head at once. That he was an Englishman and not. That Professor Lovell was his father and not. That the Chinese were a stupid, backwards people, and that he was also one of them. That he hated Babel, and wanted to live forever in its embrace. He had danced for years on the razor’s edge of these truths, had remained there as a means of survival, a way to cope, unable to accept either side fully because an unflinching examination of the truth was so frightening that the contradictions threatened to break him.

Examining the actual contents of my crying, I found a quailing sludge emotion, with a foul insecticide taste. If it was a peanut, you would spit it out. Yet I was indulging this toxic goo, giving it its head and letting it dictate my actions. People had every good reason to despise me.

All too easily, however, we can become distracted, scared, frustrated, gullible, cynical, or just plain inattentive. We suppress our natural questing spirit. We plow ahead without taking a good, hard look at what we're doing and why. And whether we realize it or not, we buy into ready made systems of thought, habit, and belief sold to us by our culture, families, friends, and associates. We fall into step with the herd and almost unthinkingly adhere to whatever cult(ure) we're brought up in, unconsciously living our received beliefs and assumptions, for the most part without question or examination.

In university courses we do exercises. Term papers, quizzes, final examinations are not meant for publication. We move through a course on Dostoevsky or Poe as we move through a mildly good cocktail party, picking up the good bits of food or conversation, bearing with the rest, going home when it comes to seem the reasonable thing to do. Art, at those moments when it feels most like art -- when we feel most alive, most alert, most triumphant -- is less like a cocktail party than a tank full of sharks.

How many toes did I have when we left London, does anyone remember?" Jim asked, examining its feet. "I think one is missing." "Stop fussing about a missing toe. We have more important things to focus on, like finding Drake and saving him from whatever trouble he’s in," I answered, straightening my clothing and zipping up my heavy parka. "Oh, man, I am missing one! I know I had four on this foot! What sort of place was that company you used, demon-haters or something?" "Budget Teleporters is a perfectly good company. Didn’t you listen to their warning about keeping your arms and legs in the portal at all times?

Life is arduous without any breaks, like a long journey without any inns. Learned variety makes it pleasant. Spend the first part of a fine life in communication with the dead. We are born to know and to know ourselves, and books reliably turn us into people. Spend the second part with the living: see and examine all that's good in the world. Not everything can be found in one country; the universal Father has shared out his gifts and sometimes endows the ugliest with the most. Let the third stage be spent entirely with yourself: the ultimate happiness, to philosophize.

When my parents passed on, and we read their wills, we discovered something we didn’t at all expect, especially from our devoutly Catholic mother: they had both left instructions that their bodies be donated to science. We were bewildered and we were pissed. They wanted their cadavers to be used by medical students, they wanted their flesh to be cut into and their cancerous organs examined. We were breathless. They wanted no elaborate funerals, no expense incurred for such stuff – they hated wasting money or time on ceremony, on appearances. When they died there was little left – the house, the cars. And their bodies, and they gave those away. To offer them to strangers was disgusting, wrong, embarrassing. And selfish to us, their children, who would have to live with the thought of their cold weight sinking on silver tables, surrounded by students chewing gum and making jokes about the location of freckles. But then again: Nothing can be preserved. It’s all on the way out, from the second it appears, and whatever you have always has one eye on the exit, and so screw it. As hideous and uncouth as it is, we have to give it all away, our bodies, our secrets, our money, everything we know: All must be given away, given away every day, because to be human means: 1. To be good 2. To save nothing

James eyed Matthew. “Thomas,” he said, in a low voice. “Maybe a healing rune?” Thomas nodded and approached Matthew cautiously, as one might approach a stray cat on the street. Some time ago James had discovered that healing runes sobered Matthew up: not entirely, but enough. “Push up your sleeve, then, there’s a good fellow,” Thomas said, seating himself on the arm of Matthew’s chair. “Let’s wake you up and James can tell us whatever mad thing he has planned.” “It seems somehow blasphemous to use Marks to rid oneself of the effects of alcohol,” Matthew added, as Thomas put his stele away. The Mark in question gleamed, new-made, on Matthew’s wrist. He looked already more clear-eyed, and less as if he were about to fall asleep or be sick. “I’ve seen you use your stele to part your hair,” said James dryly, as he began to examine the window locks. “The Angel gave me this hair,” replied Matthew. “It’s one of the Shadowhunters’ gifts. Like the Mortal Sword.” “Now that is blasphemy,” said Thomas.

What others?” I asked, as Jonas began examining Pritkin’s little boxes and tins. “Hm? Oh, the other two gods, of course,” he said absently. “Ah, Nuwara Eliya. Yes, very nice.” “Nuwara Eliya is a god?” I asked, confused. He regarded me strangely. “No. It’s a town in Sri Lanka.” I looked at him. “Where they grow tea. Very good tea, too.” Pritkin put a heavy hand on my shoulder, which was just as well. It probably wouldn’t have looked good to choke the head of the Silver Circle to death right before the coronation. Then again, my reputation was shot to hell anyway....

In my opinion, legal training only makes a man more incompetent in questions that require knowledge of another kind. People talk about evidence as if it could really be weighed in scales by a blind Justice. No man can judge what is good evidence on any particular subject, unless he knows that subject well. A lawyer is no better than an old woman at a post-mortem examination.

Sometimes writers write about a world that does not yet exist. We do it for a hundred reasons. (Because it’s good to look forward, not back. Because we need to illuminate a path we hope or we fear humanity will take. Because the world of the future seems more enticing or more interesting than the world of today. Because we need to warn you. To encourage. To examine. To imagine.)

I’ve spent more than a decade examining why I feel this insatiable need for attention and external gratification, to make people laugh, to feel seen and noticed and understood; trying to make sense of why nothing I ever do or say or create feels good enough without a financial reward or widespread appreciation, things I’ve tied to my own self-worth, which I can’t seem to untether. But how can I? Once you tie anything to survival, especially in those adolescent years, untangling that knot is tough stuff.

To begin with, this case should never have come to trial. The state has not produced one iota of medical evidence that the crime Tom Robinson is charged with ever took place... It has relied instead upon the testimony of two witnesses, whose evidence has not only been called into serious question on cross-examination, but has been flatly contradicted by the defendant. Now, there is circumstantial evidence to indicate that Mayella Ewel was beaten - savagely, by someone who led exclusively with his left. And Tom Robinson now sits before you having taken the oath with the only good hand he possesses... his RIGHT. I have nothing but pity in my heart for the chief witness for the State. She is the victim of cruel poverty and ignorance. But my pity does not extend so far as to her putting a man's life at stake, which she has done in an effort to get rid of her own guilt. Now I say "guilt," gentlemen, because it was guilt that motivated her. She's committed no crime - she has merely broken a rigid and time-honored code of our society, a code so severe that whoever breaks it is hounded from our midst as unfit to live with. She must destroy the evidence of her offense. But what was the evidence of her offense? Tom Robinson, a human being. She must put Tom Robinson away from her. Tom Robinson was to her a daily reminder of what she did. Now, what did she do? She tempted a *****. She was white, and she tempted a *****. She did something that, in our society, is unspeakable. She kissed a black man. Not an old uncle, but a strong, young ***** man. No code mattered to her before she broke it, but it came crashing down on her afterwards. The witnesses for the State, with the exception of the sheriff of Maycomb County have presented themselves to you gentlemen, to this court in the cynical confidence that their testimony would not be doubted, confident that you gentlemen would go along with them on the assumption... the evil assumption that all Negroes lie, all Negroes are basically immoral beings, all ***** men are not to be trusted around our women. An assumption that one associates with minds of their caliber, and which is, in itself, gentlemen, a lie, which I do not need to point out to you. And so, a quiet, humble, respectable *****, who has had the unmitigated TEMERITY to feel sorry for a white woman, has had to put his word against TWO white people's! The defendant is not guilty - but somebody in this courtroom is. Now, gentlemen, in this country, our courts are the great levelers. In our courts, all men are created equal. I'm no idealist to believe firmly in the integrity of our courts and of our jury system - that's no ideal to me. That is a living, working reality! Now I am confident that you gentlemen will review, without passion, the evidence that you have heard, come to a decision and restore this man to his family. In the name of GOD, do your duty. In the name of God, believe... Tom Robinson

I hope you will be surprised and knowing at once. I hope you'll always have love. I hope you'll always have a good sense of humour. I hope when people ask what you're going to do with your English and/or creative writing degree you'll say: Continue my bookish examination of the contradictions and complexities of human motivation and desire; or maybe just: Carry it with me, as I do everything that matters.

Books whose topics I thoroughy depsise are accapteble because they often force the reader to think and to examine his own beliefs. In an age where most people are either blindly obedient or radical, exposing oneself to the ideas contained in even the most controversial of books is a good thing.

The Buddha encouraged people to "know for yourselves that certain things are unwholesome and wrong. And when you do, then give them up. And when you know for yourselves that certain things are wholesome and good, then accept them and follow them." The message is always to examine and see for yourself. When you see for yourself what is true-and that's really the only way that you can genuinely know anything-then embrace it. Until then, just suspend judgment and criticism.

it’s a terrible feeling when you first fall in love. your mind gets completely taken over, you can’t function properly anymore. the world turns into a dream place, nothing seems real. you forget your keys, no one seems to be talking English and even if they are you don’t care as you can’t hear what they’re saying anyway, and it doesn’t matter since your not really there. things you cared about before don’t seem to matter anymore and things you didn’t think you cared about suddenly do. I must become a brilliant cook, I don’t want to waste time seeing my friends when I could be with him, I feel no sympathy for all those people in India killed by an earthquake last night; what is the matter with me? It’s a kind of hell, but you feel like your in heaven. even your body goes out of control, you can’t eat, you don’t sleep properly, your legs turn to jelly as your not sure where the floor is anymore. you have butterflies permanently, not only in your tummy but all over your body - your hands, your shoulders, your chest, your eyes everything’s just a jangling mess of nerve endings tingling with fire. it makes you feel so alive. and yet its like being suffocated, you don’t seem to be able to see or hear anything real anymore, its like people are speaking to you through treacle, and so you stay in your cosy place with him, the place that only you two understand. occasionally your forced to come up for air by your biggest enemy, Real Life, so you do the minimum then head back down under your love blanket for more, knowing it’s uncomfortable but compulsory. and then, once you think you’ve got him, the panic sets in. what if he goes off me? what if I blow it, say the wrong thing? what if he meets someone better than me? Prettier, thinner, funnier, more like him? who doesn’t bite there nails? perhaps he doesn’t feel the same, maybe this is all in my head and this is just a quick fling for him. why did I tell him that stupid story about not owning up that I knew who spilt the ink on the teachers bag and so everyone was punished for it? does he think I'm a liar? what if I'm not very good at that blow job thing and he’s just being patient with me? he says he loves me; yes, well, we can all say words, can’t we? perhaps he’s just being polite. of course you do your best to keep all this to yourself, you don’t want him to think you're a neurotic nutcase, but now when he’s away doing Real Life it’s agony, your mind won’t leave you alone, it tortures you and examines your every moment spent together, pointing out how stupid you’ve been to allow yourself to get this carried away, how insane you are to imagine someone would feel like that about you. dad did his best to reassure me, but nothing he said made a difference - it was like I wanted to see Simon, but didn’t want him to see me.

Education is not merely meant for you to write and pass exams, get a good job and a good spouse, and settle down for survival.

Because When you write about people, you inevitably offend--but if you write about animals, the evil do not recognize themselves but the good understand immediately.

After a thousand years pass, it builds its own funeral pyre, lining it with cinnamon, myrrh and cassia. Climbing to a rest on the very top, it examines the world all throughout the night with the ability to see true good and evil. When the sun rises the next morning, with great sorrow for all that it sees, it sings a haunting song. As it sings, the heat of the sun ignites the expensive spices and the Phoenix dies in the flames. But the Phoenix is not remarkable for its feathers or flames. It is most revered for its ability to climb from its own funeral pyre, from the very ashes of its old charred body, as a brand new life ready to live again once more. Life after life, it goes through this cycle. It absorbs human sorrow, only to rise from death to do it all again. It never wearies, it never tires. It never questions its fate. Some say that the Phoenix is real, that it exists somewhere out there in the mountains of Arabia, elusive and mysterious. Others say that the Phoenix is only a wish made by desperate humans to believe in the continuance of life. But I know a secret. We are the Phoenix.

What’s the good of that if I’m not on the House team?” said Malfoy, looking sulky and bad-tempered. “Harry Potter got a Nimbus Two Thousand last year. Special permission from Dumbledore so he could play for Gryffindor. He’s not even that good, it’s just because he’s famous … famous for having a stupid scar on his forehead. …” Malfoy bent down to examine a shelf full of skulls. “… everyone thinks he’s so smart, wonderful Potter with his scar and his broomstick —” “You have told me this at least a dozen times already,” said Mr. Malfoy, with a quelling look at his son.

How, in such an alien and inhuman world, can so powerless a creature as man preserve his aspirations untarnished? A strange mystery it is that nature, omnipotent but blind, in the revolutions of her secular hurryings through the abysses of space, has brought forth at last a child, subject still to her power, but gifted with sight, with knowledge of good and evil, with the capacity of judging all the works of his unthinking mother. In spite of death, the mark and seal of the parental control, man is yet free, during his brief years, to examine, to criticize, to know, and in imagination to create. To him alone, in the world with which he is aquainted, this freedom belongs; and in this lies his superiority to the resistless forces that control his outward life.

It had been devilish awkward, as the young men say, to be found by Juliana in the dead of night examining the attachment of her bureau; and it had not been less so to have to believe for a good many hours after that it was highly probable I had killed her.

Bless that good, good woman who hung the crucifix round my neck! For it is a comfort and a strength to me whenever I touch it. It is odd that a thing which I have been taught to regard with disfavour and as idolatrous should in a time of loneliness and trouble be of help. Is it that there is something in the essence of the thing itself, or that it is a medium, a tangible help, in conveying memories of sympathy and comfort? Some time, if it may be, I must examine this matter and try to make up my mind about it.

I agree, sometimes it's good to start over. A fresh start gives us the chance to reflect on the past, weigh the things we've done, and apply what we've learned from those things to the way we move forward. If we don't examine the past, we don't learn from it.

[J]ust the sight of this book, even though it was of no authority, made me wonder how it happened that so many different men – and learned men among them – have been and are so inclined to express both in speaking and in their treatises and writings so many wicked insults about women and their behaviour. Not only one or two ... but, more generally, from the treatises of all philosophers and poets and from all the orators – it would take too long to mention their names – it seems that they all speak from one and the same mouth. Thinking deeply about these matters, I began to examine my character and conduct as a natural woman and, similarly, I considered other women whose company I frequently kept, princesses, great ladies, women of the middle and lower classes, who had graciously told me of their most private and intimate thoughts, hoping that I could judge impartially and in good conscience whether the testimony of so many notable men could be true. To the best of my knowledge, no matter how long I confronted or dissected the problem, I could not see or realise how their claims could be true when compared to the natural behaviour and character of women.

When once more alone, I reviewed the information I had got; looked into my heart, examined its thoughts and feelings, and endeavoured to bring back with a strict hand such as had been straying through imagination's boundless and trackless waste, into the safe fold of common sense. Arraigned to my own bar, Memory having given her evidence of the hopes, wishes, sentiments I had been cherishing since last night--of the general state of mind in which I had indulged for nearly a fortnight past; Reason having come forward and told, in her quiet way a plain, unvarnished tale, showing how I had rejected the real, and rapidly devoured the ideal--I pronounced judgement to this effect-- That a greater fool than Jane Eyre had never breathed the breath of life; that a more fantastic idiot had never surfeited herself on sweet lies, and swallowed poison as if it were nectar. "You," I said, "a favourite with Mr. Rochester? You're gifted with the power of pleasing him? You're of importance to him in any way? Go!--your folly sickens me. And you have derived pleasure from occasional tokens of preference--equivocal tokens shown by a gentleman of family and a man of the world to dependent and novice. How dared you? Poor stupid dupe! Could not even self-interest make you wiser? You repeated to yourself this morning the brief scene of last night? Cover your face and be ashamed! He said something in praise of your eyes, did he? Blind puppy! Open their bleared lids and look on your own accursed senselessness! It does no good to no woman to be flattered by her superior, who cannot possibly intend to marry her; and it is madness in all women to let a secret love kindle within them, which, if unreturned and unknown, must devour the life that feeds it; and if discovered and responded to, must lead into miry wilds whence there is no extrication. "Listen, then, Jane Eyre, to your sentence: tomorrow, place the glass before you, and draw in chalk your own pictures, faithfully, without softening on defect; omit no harsh line, smooth away no displeasing irregularity; write under it, 'Portrait of a Governess, disconnected, poor, and plain.' "Afterwards, take a piece of smooth ivory--you have one prepared in your drawing-box: take your palette, mix your freshest, finest, clearest tints; choose your most delicate camel-hair pencils; delineate carefully the loveliest face you can imageine; paint it in your softest shades and sweetest lines, according to the description given by Mrs. Fairfax of Blanche Ingram; remember the raven ringlets, the oriental eye--What! you revert to Mr. Rochester as a model! Order! No snivel!--no sentiment!--no regret! I will endure only sense and resolution... "Whenever, in the future, you should chance to fancy Mr. Rochester thinks well of you, take out these two pictures and compare them--say, "Mr. Rochester might probably win that noble lady's love, if he chose to strive for it; is it likely he would waste a serious thought on this indignent and insignifican plebian?" "I'll do it," I resolved; and having framed this determination, I grew calm, and fell asleep.

My friends, my children, and fellow sufferers, when I reflect on the distribution of good and evil here below, I find that much has been given man to enjoy, yet still more to suffer. Though we should examine the whole world, we shall not find one man so happy as to have nothing left to wish for; but we daily see thousands who by suicide shew us they have nothing left to hope. In this life then it appears that we cannot be entirely blest; but yet we may be completely miserable!

When I began to do a little public speaking, one of the questions I heard most often was, "What good is science fiction to Black people?" I was usually asked this by a Black person... What good is any form of literature to Black people? What good is science fiction's thinking about the present, the future, and the past? What good is its tendency to warn or to consider alternative ways of thinking and doing? What good is its examination of the possible effects of science and technology, or social organization and political direction? At its best, science fiction stimulates imagination and creativity. It gets reader and writer off the beaten track, off the narrow, narrow footpath of what "everyone" is saying, doing, thinking -- whoever "everyone" happens to be this year. And what good is all this to Black people?

I started studying law, but this I could stand just for one semester. I couldn't stand more. Then I studied languages and literature for two years. After two years I passed an examination with the result I have a teaching certificate for Latin and Hungarian for the lower classes of the gymnasium, for kids from 10 to 14. I never made use of this teaching certificate. And then I came to philosophy, physics, and mathematics. In fact, I came to mathematics indirectly. I was really more interested in physics and philosophy and thought about those. It is a little shortened but not quite wrong to say: I thought I am not good enough for physics and I am too good for philosophy. Mathematics is in between.

It is usually considered good practice to examine a thing for one's self before echoing the vulgar ridicule of it. But in connection with the Bible, such scholarly restraints are somehow regarded as out of place.

Judgment is the number one reason we feel blocked, sad, and alone. Our popular culture and media place enormous value on social status, looks, racial and religious separation, and material wealth. We are made to feel less than, separate, and not good enough, so we use judgment to insulate ourselves from the pain of feeling inadequate, insecure, or unworthy. It’s easier to make fun of, write off, or judge someone for a perceived weakness of theirs than it is to examine our own sense of lack.

The basic principle of the new education is to be that dunces and idlers must not be made to feel inferior to intelligent and industrious pupils. That would be ‘undemocratic’. These differences between the pupils—for they are obviously and nakedly individual differences—must be disguised. This can be done on various levels. At universities, examinations must be framed so that nearly all the students get good marks. Entrance examinations must be framed so that all, or nearly all, citizens can go to universities, whether they have any power (or wish) to profit by higher education or not. At schools, the children who are too stupid or lazy to learn languages and mathematics and elementary science can be set to doing the things that children used to do in their spare time. Let them, for example, make mud-pies and call it modelling. But all the time there must be no faintest hint that they are inferior to the children who are at work. Whatever nonsense they are engaged in must have—I believe the English already use the phrase—‘parity of esteem’. An even more drastic scheme is not impossible. Children who are fit to proceed to a higher class may be artificially kept back, because the others would get a trauma—Beelzebub, what a useful word!—by being left behind. The bright pupil thus remains democratically fettered to his own age-group throughout his school career, and a boy who would be capable of tackling Aeschylus or Dante sits listening to his coaeval’s attempts to spell out A CAT SAT ON THE MAT.

He had also learned that the sick and unfortunate are far more receptive to traditional magic spells and exorcisms than to sensible advice; that people more readily accept affliction and outward penances than the task of changing themselves, or even examining themselves; that they believe more easily in magic than reason, in formulas than experience . . . They would much rather pay in money and goods than in trust and love. They cheat one another and expect to be cheated themselves. You had to learn to see man as a weak, selfish, and cowardly creature; you also had to realize how many of these evil traits and impulses you shared yourself . . . .

That a work of the imagination has to be “really” about some problem is, again, an heir of Socialist Realism. To write a story for the sake of storytelling is frivolous, not to say reactionary. The demand that stories must be “about” something is from Communist thinking and, further back, from religious thinking, with its desire for self-improvement books as simple-minded as the messages on samplers. The phrase “political correctness” was born as Communism was collapsing. I do not think this was chance. I am not suggesting that the torch of Communism has been handed on to the political correctors. I am suggesting that habits of mind have been absorbed, often without knowing it. There is obviously something very attractive about telling other people what to do: I am putting it in this nursery way rather than in more intellectual language because I see it as nursery behavior. Art — the arts generally — are always unpredictable, maverick, and tend to be, at their best, uncomfortable. Literature, in particular, has always inspired the House committees, the Zhdanovs, the fits of moralizing, but, at worst, persecution. It troubles me that political correctness does not seem to know what its exemplars and predecessors are; it troubles me more that it may know and does not care. Does political correctness have a good side? Yes, it does, for it makes us re-examine attitudes, and that is always useful. The trouble is that, with all popular movements, the lunatic fringe so quickly ceases to be a fringe; the tail begins to wag the dog. For every woman or man who is quietly and sensibly using the idea to examine our assumptions, there are 20 rabble-rousers whose real motive is desire for power over others, no less rabble-rousers because they see themselves as anti-racists or feminists or whatever.

One of the most important things the early LSD pioneers discovered is that the personality of the researcher administering the drug had a profound effect on the experience of the patient. If the examiner was cold and distant, the subject occasionally became hostile, even paranoid. The subjects of a warm and gentle researcher almost universally experienced feelings of love and joy.

The Nightside CSI is only one man, pleasant enough, calm and easy going, and very professional. It probably helps that he has multiple personality disorder with a sub-personality for every speciality and discipline in his profession. One to handle fingerprints, another to examine blood splatter or look for magical residues...He's really quite good at his job though he does tend to argue with himself. Between himself he knows everything he needs to know. Each sub-personality has a different voice. Some of them are women. I've never asked.

I feel that for white America to understand the significance of the problem of the Negro will take a bigger and tougher America than any we have yet known. I feel that America's past is too shallow, her national character too superficially optimistic, her very morality too suffused with color hate for her to accomplish so vast and complex a task. Culturally the Negro represents a paradox: Though he is an organic part of the nation, he is excluded by the ride and direction of American culture. Frankly, it is felt to be right to exclude him, and it if felt to be wrong to admit him freely. Therefore if, within the confines of its present culture, the nation ever seeks to purge itself of its color hate, it will find itself at war with itself, convulsed by a spasm of emotional and moral confusion. If the nation ever finds itself examining its real relation to the Negro, it will find itself doing infinitely more than that; for the anti-Negro attitude of whites represents but a tiny part - though a symbolically significant one - of the moral attitude of the nation. Our too-young and too-new America, lusty because it is lonely, aggressive because it is afraid, insists upon seeing the world in terms of good and bad, the holy and the evil, the high and the low, the white and the black; our America is frightened of fact, of history, of processes, of necessity. It hugs the easy way of damning those whom it cannot understand, of excluding those who look different, and it salves its conscience with a self-draped cloak of righteousness. Am I damning my native land? No; for I, too, share these faults of character! And I really do not think that America, adolescent and cocksure, a stranger to suffering and travail, an enemy of passion and sacrifice, is ready to probe into its most fundamental beliefs.

He picked up the small painting of the frozen forest and examined it again. “I’ve had many lovers,” he admitted. “Females of noble birth, warriors, princesses …” Rage hit me, low and deep in the gut at the thought of them—rage at their titles, their undoubtedly good looks, at their closeness to him. “But they never understood. What it was like, what it is like, for me to care for my people, my lands. What scars are still there, what the bad days feel like.” That wrathful jealousy faded away like morning dew as he smiled at my painting. “This reminds me of it.” “Of what?” I breathed. He lowered the painting, looking right at me, right into me. “That I’m not alone.” I didn’t lock my bedroom door that night.

Bonhoeffer examined and dismissed a number of approaches to dealing with evil. "Reasonable people," he said, think that "with a little reason, they can pull back together a structure that has come apart at the joints." Then there are the ethical "fanatics" who "believe that they can face the power of evil with the purity of their will and their principles." Men of"conscience" become overwhelmed because the "countless respectable and seductive disguises and masks in which evil approaches them make their conscience anxious and unsure until they finally content themselves with an assuaged conscience instead of a good conscience." They must "deceive their own conscience in order not to despair." Finally there are some who retreat to a "private virtuousness. Such people neither steal, nor murder,nor commit adultery, but do good according to their abilities. but... they must close their eyes and ears to the injustice around them. Only at the cost of self-deception can they keep their private blamelessness clean from the stains of responsible action in the world. In all that they do, what they fail to do will not let them rest.

You want to get a good look at yourself. You stand before a mirror, you take off your jacket, unbutton your shirt, open your belt, unzip your fly. The outer clothing falls from you. You take off your shoes and socks, baring your feet. You remove your underwear. At a loss, you examine the mirror. There you are. You are not there.

This, as Joseph had pointed out on retreat, is the lie we tell ourselves our whole lives: as soon as we get the next meal, party, vacation, sexual encounter, as soon as we get married, get a promotion, get to the airport check-in, get through security and consume a bouquet of Auntie Anne’s Cinnamon Sugar Stix, we’ll feel really good. But as soon as we find ourselves in the airport gate area, having ingested 470 calories’ worth of sugar and fat before dinner, we don’t bother to examine the lie that fuels our lives. We tell ourselves we’ll sleep it off, take a run, eat a healthy breakfast, and then, finally, everything will be complete. We live so much of our lives pushed forward by these “if only” thoughts, and yet the itch remains. The pursuit of happiness becomes the source of our unhappiness.

In the water’s reflection she saw only loving scenes from her childhood, countless memories, her mother kissing her good night, unwrapping a new toy, plopping whipped cream onto pancakes, putting Annie on her first bicycle, stitching a ripped dress, sharing a tube of lipstick, pushing a button to Annie’s favorite radio station. It was as if someone unlocked a vault and all these fond recollections could be examined at once. Why didn't I feel this before? she whispered. Because we embrace are scars more than our healing, Lorraine said. We can recall the exact day we got hurt, but who remembers the day the wound was gone?

When you want to get good at something, how you spend your time practicing is far more important than the amount of time you spend. In fact, in every domain of expertise that’s been rigorously examined, from chess to violin to basketball, studies have found that the number of years one has been doing something correlates only weakly with level of performance

He was no respecter of institutions simply because they boasted antiquity. He believed, like all good radicals, that everything ought to be examined anew by each generation. What served society should be retained, and what did not should be discarded without sentiment or reserve.

I am not my uncle. I am not my father, but I do subscribe to the twenty rules he taught me from the cradle. One, if you’re afraid to fight, then you’ll never win. Two, in times of tragedy and turmoil, you’ll learn who your true friends are. Treasure them because they are few and far between. Three, know your enemies, and never become your own worst one. Four, be grateful for those enemies. They will keep you honest and ever striving to better yourself. Five, listen to all good advice, but never substitute someone else’s judgment for your own. Six, all men and women lie. But never lie to yourself. Seven, many will flatter you. Befriend the ones who don’t, for they will remind you that you’re human and not infallible. Eight, never fear the truth. It’s the lies that will destroy you. Nine, your worst decisions will always be those that are made out of fear. Think all matters through with a clear head. Ten, your mistakes won’t define you, but your memories, good and bad, will. Eleven, be grateful for your mistakes as they will tell you who and what you’re not. Twelve, don’t be afraid to examine the past, it’s how you learn what you don’t want to do again. Thirteen, there’s a lot to be said for not knowing better. Fourteen, all men die. Not everyone lives. Fifteen, on your deathbed, your greatest regrets will be what you didn’t do. Sixteen, don’t be afraid to love. Yes, it’s a weakness that can be used against you. But it’s also a source of the greatest strength you will ever know. Seventeen, the past is history written in stone that can’t be altered. The future is transitory and never guaranteed. Today is the only thing you can change for certain. Have the courage to do so and make the most of it because it could be all you’ll ever have. Eighteen, you can be in a crowd, surrounded by people, and still be lonely. Nineteen, love all, regardless of what they do. Trust only those you have to. Harm none until they harm you. And twenty… Never be afraid to kill or destroy your enemies. They won’t hesitate to kill or destroy you.” - Darling Cruel

I would like to ofer some exercises that can help us use the Five Precepts to cultivate and strengthen mindfulness. It is best to choose one of these exercises and work with it meticulously for a week. Then examine the results and choose another for a subsequent week. These practices can help us understand and find ways to work with each precept. 1. Refrain from killing: reverence for life. Undertake for one week to purposefully bring no harm in thought, word, or deed to any living creature. Particularly, become aware of any living beings in your world (people, animals, even plants) whom you ignore, and cultivate a sense of care and reverence for them too. 2. Refraining from stealing: care with material goods. Undertake for one week to act on every single thought of generosity that arises spontaneously in your heart. 3. Refraining from sexual misconduct: conscious sexuality. Undertake for one week to observe meticulously how often sexual feelings arise in your consciousness. Each time, note what particular mind states you find associated with them such as love, tension, compulsion, caring, loneliness, desire for communication, greed, pleasure, agression, and so forth. 4. Refraining from false speech: speech from the heart. Undertake for one week not to gossip (positively or negatively) or speak about anyone you know who is not present with you (any third party). 5. Refraining from intoxicants to the point of heedlessness. Undertake for one week or one month to refrain from all intoxicants and addictive substances (such as wine, marijuana, even cigarettes and/or caffeine if you wish). Observe the impulses to use these, and become aware of what is going on in the heart and mind at the time of those impulses (88-89).

The Christian soul knows it needs Divine Help and therefore turns to Him Who loved us even while we were yet sinners. Examination of conscience, instead of inducing morbidity, thereby becomes an occasion of joy. There are two ways of knowing how good and loving God is. One is by never losing Him, through the preservation of innocence, and the other is by finding Him after one has lost Him. Repentance is not self-regarding, but God-regarding. It is not self-loathing, but God-loving. Christianity bids us accept ourselves as we really are, with all our faults and our failings and our sins. In all other religions, one has to be good to come to God—in Christianity one does not. Christianity might be described as a “come as you are” party. It bids us stop worrying about ourselves, stop concentrating on our faults and our failings, and thrust them upon the Saviour with a firm resolve of amendment. The examination of conscience never induces despair, always hope…Because examination of conscience is done in the light of God’s love, it begins with a prayer to the Holy Spirit to illumine our minds. A soul then acts toward the Spirit of God as toward a watchmaker who will fix our watch. We put a watch in his hands because we know he will not force it, and we put our souls in God’s hands because we know that if he inspects them regularly they will work as they should…it is true that, the closer we get to God, the more we see our defects. A painting reveals few defects under candlelight, but the sunlight may reveal it as daub. The very good never believe themselves very good, because they are judging themselves by the Ideal. In perfect innocence each soul, like the Apostles at the Last Supper, cries out, “Is it I, Lord” (Matt. 26:22).

I saw Derzhavin only once in my life but shall never forget that occasion. It was in 1815 at a public examination in the Lyceum. When we boys learned Derzhavin was coming, all of us grew excited. Delvig went out on the stairs to wait for him and kiss his hand, the hand that had written 'The Waterfall.' Derzhavin arrived. Derzhavin entered the vestibule, and Delvig heard him ask the janitor: 'Where is the privy here, my good fellow?' This prosaic question disenchanted Delvig, who canceled his intent and returned to the reception hall. Delvig told me the story with wonderful bonhomie and good humor.

My geological examination of the country generally created a good deal of surprise amongst the Chilenos: it was long before they could be convinced that I was not hunting for mines. This was sometimes troublesome: I found the most ready way of explaining my employment, was to ask them how it was that they themselves were not curious concerning earthquakes and volcanos? – why some springs were hot and others cold? – why there were mountains in Chile, and not a hill in La Plata? These bare questions at once satisfied and silenced the greater number; some, however (like a few in England who are a century behind hand), thought that all such inquiries were useless and impious; and that it was quite sufficient that God had thus made the mountains.

Though reason must guide us in laying down standards and laws regarding animals, and in examining the arguments of those who reject such standards, it is usually best in any moral inquiry to start with the original motivation, which in the case of animals we may without embarrassment call love. Human beings love animals as only the higher love the lower, the knowing love the innocent, and the strong love the vulnerable. When we wince at the suffering of animals, that feeling speaks well of us even when we ignore it, and those who dismiss love for our fellow creatures as mere sentimentality overlook a good and important part of our humanity.

The amount of time something has been done is not, by itself, a good reason to keep doing it. By relying solely on precedent and failing to critically examine the problems that precedent might create for us, we’re basically just flipping the middle finger to the idea of progress, or finding ways to be better people.7 We’re actively not trying to be better, and worse, we’re seeing the not-trying as a virtue. This benefits no one.

When someone joins a party, it is usually because he has perceived, in the activities and propaganda of this party, a number of things that appeared to him just and good. Still, he has probably never studied the position of the party on all the problems of public life. When joining the party, he therefore also endorses a number of positions which he does not know. In fact, he submits his thinking to the authority of the party. As, later on, little by little, he begins to learn these positions, he will accept them without further examination. This

Ms. Terwilliger didn’t have a chance to respond to my geological ramblings because someone knocked on the door. I slipped the rocks into my pocket and tried to look studious as she called an entry. I figured Zoe had tracked me down, but surprisingly, Angeline walked in. "Did you know," she said, "that it’s a lot harder to put organs back in the body than it is to get them out?" I closed my eyes and silently counted to five before opening them again. “Please tell me you haven’t eviscerated someone.” She shook her head. “No, no. I left my biology homework in Miss Wentworth’s room, but when I went back to get it, she’d already left and locked the door. But it’s due tomorrow, and I’m already in trouble in there, so I had to get it. So, I went around outside, and her window lock wasn’t that hard to open, and I—” "Wait," I interrupted. "You broke into a classroom?" "Yeah, but that’s not the problem." Behind me, I heard a choking laugh from Ms. Terwilliger’s desk. "Go on," I said wearily. "Well, when I climbed through, I didn’t realize there was a bunch of stuff in the way, and I crashed into those plastic models of the human body she has. You know, the life size ones with all the parts inside? And bam!" Angeline held up her arms for effect. "Organs everywhere." She paused and looked at me expectantly. "So what are we going to do? I can’t get in trouble with her." "We?" I exclaimed. "Here," said Ms. Terwilliger. I turned around, and she tossed me a set of keys. From the look on her face, it was taking every ounce of self-control not to burst out laughing. "That square one’s a master. I know for a fact she has yoga and won’t be back for the rest of the day. I imagine you can repair the damage—and retrieve the homework—before anyone’s the wiser.” I knew that the “you” in “you can repair” meant me. With a sigh, I stood up and packed up my things. “Thanks,” I said. As Angeline and I walked down to the science wing, I told her, “You know, the next time you’ve got a problem, maybe come to me before it becomes an even bigger problem.” "Oh no," she said nobly. "I didn’t want to be an inconvenience." Her description of the scene was pretty accurate: organs everywhere. Miss Wentworth had two models, male and female, with carved out torsos that cleverly held removable parts of the body that could be examined in greater detail. Wisely, she had purchased models that were only waist-high. That was still more than enough of a mess for us, especially since it was hard to tell which model the various organs belonged to. I had a pretty good sense of anatomy but still opened up a textbook for reference as I began sorting. Angeline, realizing her uselessness here, perched on a far counter and swing her legs as she watched me. I’d started reassembling the male when I heard a voice behind me. "Melbourne, I always knew you’d need to learn about this kind of thing. I’d just kind of hoped you’d learn it on a real guy." I glanced back at Trey, as he leaned in the doorway with a smug expression. “Ha, ha. If you were a real friend, you’d come help me.” I pointed to the female model. “Let’s see some of your alleged expertise in action.” "Alleged?" He sounded indignant but strolled in anyways. I hadn’t really thought much about asking him for help. Mostly I was thinking this was taking much longer than it should, and I had more important things to do with my time. It was only when he came to a sudden halt that I realized my mistake. "Oh," he said, seeing Angeline. "Hi." Her swinging feet stopped, and her eyes were as wide as his. “Um, hi.” The tension ramped up from zero to sixty in a matter of seconds, and everyone seemed at a loss for words. Angeline jerked her head toward the models and blurted out. “I had an accident.” That seemed to snap Trey from his daze, and a smile curved his lips. Whereas Angeline’s antics made me want to pull out my hair sometimes, he found them endearing.

People hate thinking systematically about how to optimize their relationships. It is normal to hear someone say: “I will just wait for something to happen naturally” when talking about one of the most important aspects of their life while genuinely believing that this approach has reasonable odds of success. Imagine if people said the same thing about their careers. It would sound truly bizarre for someone to expect a successful career to “just happen naturally” and yet it is entirely normalized to expect that good relationships will. People pay tens of thousands of dollars to receive degrees in computer science, marketing, and neuroscience. They make tough sacrifices with the understanding that the skills and knowledge they build in these domains will dramatically affect their quality of life. Ironically, people spend very little time systematically examining mating strategies—despite the fact that a robust understanding of the subject can dramatically affect quality of life. We will happily argue that your sexual and relationship skills matter more than your career skills. If you want to be wealthy, the fastest way to become so is to marry rich. Nothing makes happiness easier than a loving, supportive relationship, while one of the best ways to ensure you are never happy is to enter or fail to recognize and escape toxic relationships. If you want to change the world, a great partner can serve as a force multiplier. A draft horse can pull 8000 pounds, while two working together can pull 24,000 pounds. When you have a partner with whom you can synergize, you gain reach and speed that neither you nor your partner could muster individually. Heck, even if you are the type of person to judge your self-worth by the number of people with whom you have slept, a solid grasp of mating strategies will help you more than a lifetime of hitting the gym (and we say this with full acknowledgment that hitting the gym absolutely helps). A great romantic relationship will even positively impact your health (a 2018 paper in Psychophysiology found that the presence of a partner in a room lowered participants’ blood pressure) and increase your lifespan (a 2019 paper in the journal Health Psychology showed individuals in happy marriages died young at a 20% lower rate). 

The year was 1987, but it might as well have been the Summer of Love: I was twenty, had hair down to my shoulders, and was dressed like an Indian rickshaw driver. For those charged with enforcing our nation’s drug laws, it would have been only prudent to subject my luggage to special scrutiny. Happily, I had nothing to hide. “Where are you coming from?” the officer asked, glancing skeptically at my backpack. “India, Nepal, Thailand…” I said. “Did you take any drugs while you were over there?” As it happens, I had. The temptation to lie was obvious—why speak to a customs officer about my recent drug use? But there was no real reason not to tell the truth, apart from the risk that it would lead to an even more thorough search of my luggage (and perhaps of my person) than had already commenced. “Yes,” I said. The officer stopped searching my bag and looked up. “Which drugs did you take? “I smoked pot a few times… And I tried opium in India.” “Opium?” “Yes.” “Opium or heroin? “It was opium.” “You don’t hear much about opium these days.” “I know. It was the first time I’d ever tried it.” “Are you carrying any drugs with you now?” “No.” The officer eyed me warily for a moment and then returned to searching my bag. Given the nature of our conversation, I reconciled myself to being there for a very long time. I was, therefore, as patient as a tree. Which was a good thing, because the officer was now examining my belongings as though any one item—a toothbrush, a book, a flashlight, a bit of nylon cord—might reveal the deepest secrets of the universe. “What is opium like?” he asked after a time. And I told him. In fact, over the next ten minutes, I told this lawman almost everything I knew about the use of mind-altering substances. Eventually he completed his search and closed my luggage. One thing was perfectly obvious at the end of our encounter: We both felt very good about it.

We might be tempted to think that our democratic heritage automatically protects us from such threats. This is a misguided reflex. Our own tradition demands that we examine history to understand the deep sources of tyranny, and to consider the proper responses to it. We are no wiser than the Europeans who saw democracy yield to fascism, Nazism, or communism in the twentieth century. Our one advantage is that we might learn from their experience. Now is a good time to do so.

Good can be radical; evil can never be radical, it can only be extreme, for it possesses neither depth nor any demonic dimension yet-and this is its horror-it can spread like a fungus over the surface of the earth and lay waste the entire world. Evil comes from a failure to think. It defies thought for as soon as thought tries to engage itself with evil and examine the premises and principles from which it originates, it is frustrated because it finds nothing there. That is the banality of evil.

We can compare practice to a bottle of medicine a doctor leaves for his patient. On the bottle are written detailed instructions on how to take the medicine, but no matter how many hundred times the patient may read the directions, he is bound to die if that is all he does. He will gain no benefit from the medicine. And before he dies, he may complain bitterly that the doctor wasn’t any good, that the medicine didn’t cure him. He will think that the doctor was a fake or that the medicine was worthless, yet he had only spent his time examining the bottle and reading the instructions. He hadn’t followed the advice of the doctor and taken the medicine. However, if the patient had actually followed the doctor’s advice and taken the medicine regularly as prescribed, he would have recovered. Doctors prescribe medicine to eliminate diseases from the body. The Teachings of the Buddha are prescribed to cure diseases of the mind and to bring it back to its natural healthy state. So the Buddha can be considered to be a doctor who prescribes cures for the illnesses of the mind which are found in each one of us without exception. When you see these illnesses of the mind, does it not make sense to look to the Dhamma as support, as medicine to cure your illnesses?

Sometimes writers write about a world that does not yet exist. We do it for a hundred reasons. (Because it’s good to look forward, not back. Because we need to illuminate a path we hope or we fear humanity will take. Because the world of the future seems more enticing or more interesting than the world of today. Because we need to warn you. To encourage. To examine. To imagine.) The reasons for writing about the day after tomorrow, and all the tomorrows that follow it, are as many and as varied as the people writing.

Sometimes writers write about a world that does not yet exist. We do it for a hundred reasons. (Because it’s good to look forward, not back. Because we need to illuminate a path we hope or we fear humanity will take. Because the world of the future seems more enticing or more interesting than the world of today. Because we need to warn you. To encourage. To examine. To imagine.) The reasons for writing about the day after tomorrow, and all the tomorrows that follow it, are as many and as varied as the people writing.

The kinds of purchases surveyed in the news generally sit well beyond necessity. In acquiring them, what we are after is rarely solely or even chiefly just material satisfaction; we are also guided by a deeper, often unconscious desire for some form of psychological transformation. We don't only want to own things; we want to be changed through our ownership of them. Once we examine consumer behaviour with sufficient attention and generosity, it becomes clear that we aren't indelibly materialistic at all. What makes our age distinctive is our ambition to try to accomplish a variety of complex psychological goals via the acquisition of material goods.

We heard about people who go back to their roots. That is good, but don't get stuck in the root. There is the branch, the leaf, the flower - all reaching toward the immense sky. We are many things. In Israel looking for my "roots", I realized that while I was a Jew, I was also an American, a feminist, a writer, a Buddhist. We are products of the modern era - it is our richness and our dilemma. We are not one thing. Our roots are becoming harder to dig out. Yet they are important and the ones most easy to avoid because there is often pain embedded there - that's why we left in the first place. When I first moved to Minnesota, Jim White, a very fine poet, said to me, "Whatever you do, don't become a regional writer." Don't get caught in the trap of becoming provincial. While you write about the cows in Iowa, how they stand and bend to chew, feel compassion simultaneously for the cows in Russia, in Czechoslovakia, for their eventual death and for their flanks cooked and served in stews, in bowls and on plates, to feed people on both sides of the earth. Go into your region, but don't stop there. Let it pique your curiosity to examine and look closely at more of the world.

If you are inherently a good guy, which I think I am, you instinctively want to help people even before you know what their problem may be. Which, as I examine that notion, makes good guys sound gullible. Con artists look for good guys because of that built-in gullibility. If they're con artists that come in a sexually alluring package, a good guy can become a brainless idiot. Allow me to introduce myself.

You have to be used to the twists of fate and being caught up in them to dare lift your eyes when certain questions appear in all their horrible starkness. Good or evil are behind the stern question mark. What are you going to do? asks the Sphinx. The habit of undergoing trials by fire is one Jean Valjean had acquired. He looked the sphinx full in the face. He examined the merciless problem from every angle.

For what can give a finer example of that frankness and manly self- confidence which our great public schools, and none of them so much as Eton, are supposed to inspire, of that buoyant ease in holding up one's head, speaking out what is in one's mind, and flinging off all sheepishness and awkwardness, than to see an Eton assistant-master offering in fact himself as evidence that to combine boarding-house- keeping with teaching is a good thing, and his brother as evidence that to train and race little boys for competitive examinations is a good thing?

It's a thousand tiny impulses, building on one another. First you decide it's a good idea to check the oatmeal bin for bugs. Next you're going through all the canisters, and before you know it, you're wearing a hazmat suit and examining the frosted flakes for ground-up glass. Each action further enforces the obsessive-compulsive circuit. When the disease is full-blown, sufferers are firmly entrenched in the neural loops that make them repeat thoughts and actions over and over. In other words, your brain keeps getting back in line for the same carnival ride it didn't enjoy in the first place. You lose your sunglasses, you throw up on your shirt, and two minutes later you're back on the Whizzer. Wheeee.

We are on the edge of economic collapse unless we wake up and forcibly take back control of our government and economy. Over the past 100 years, the game has been rigged, slowly and piecemeal at first, always in the name of serving the greater good, preventing the next bubble or providing greater transparency and security. It is as if the American people are suffering from battered spouse syndrome; the politicians, the greedy bankers, and the Fed all lie to us while they steal our wealth and our liberty. Every time we call them on it, they promise to never do it again if we’ll just give them one more chance. So we let it slide and then act shocked when they do it to us again. Maybe we should have our collective head examined.

Good,” I murmur. “Because I’ve always had a thing for short hair.” “Oh, really?” She laughs as I sway us in a circle. “It’s true. Among other things, of course.” I shrug a shoulder. “Short hair. Ocean-blue eyes. Twenty-eight freckles. And”—I pause, examining her with a tilt of my head—“how tall are you?” She blinks in confusion. “Umm, about five and a half feet?” “Five and a half feet,” I continue evenly. “The terrifying ability to kick a man’s ass. Stunning smile. Ridiculously stubborn. Hair like molten silver. Quick to threaten me with a dagger.” I smile down at her. “Should I go on?

Not so fast, baby – let us pause and examine that idea. Why would he want to take you out? Why do they ever want to take us out? As a compliment to us, say they. To show us a good time, to prove the high regard they have for us. They’re a pack of goddam liars. In addition to being dirty bastards, and very dumb clucks, they are also goddam liars. There’s practically nothing can be said in favour of them, except they’re the only ones we’ve got.

Are you for peace? The great test of your devotion to peace is not how many words you utter on its behalf. It’s not even how you propose to deal with people of other countries, though that certainly tells us something. To fully measure your “peacefulness” requires that we examine how you propose to treat people in your own backyard. Do you demand more of what doesn’t belong to you? Do you endorse the use of force to punish people for victimless “crimes”? Do you support politicians who promise to seize the earnings of others to pay for your bailout, your subsidy, your student loan, your child’s education or whatever pet cause or project you think is more important than what your fellow citizens might personally prefer to spend their own money on? Do you believe theft is OK if it’s for a good cause or endorsed by a majority? If you answered yes to any of these questions, then have the courage to admit that peace is not your priority. How can I trust your foreign policy if your domestic policy requires so much to be done at gunpoint?

Enough of this miserable, whining life. Stop monkeying around! Why are you troubled? What’s new here? What’s so confounding? The one responsible? Take a good look. Or just the matter itself? Then look at that. There’s nothing else to look at. And as far as the gods go, by now you could try being more straightforward and kind. It’s the same, whether you’ve examined these things for a hundred years, or only three.” —MARCUS AURELIUS, MEDITATIONS, 9.37

Einstein, twenty-six years old, only three years away from crude privation, still a patent examiner, published in the Annalen der Physik in 1905 five papers on entirely different subjects. Three of them were among the greatest in the history of physics. One, very simple, gave the quantum explanation of the photoelectric effect—it was this work for which, sixteen years later, he was awarded the Nobel prize. Another dealt with the phenomenon of Brownian motion, the apparently erratic movement of tiny particles suspended in a liquid: Einstein showed that these movements satisfied a clear statistical law. This was like a conjuring trick, easy when explained: before it, decent scientists could still doubt the concrete existence of atoms and molecules: this paper was as near to a direct proof of their concreteness as a theoretician could give. The third paper was the special theory of relativity, which quietly amalgamated space, time, and matter into one fundamental unity. This last paper contains no references and quotes to authority. All of them are written in a style unlike any other theoretical physicist's. They contain very little mathematics. There is a good deal of verbal commentary. The conclusions, the bizarre conclusions, emerge as though with the greatest of ease: the reasoning is unbreakable. It looks as though he had reached the conclusions by pure thought, unaided, without listening to the opinions of others. To a surprisingly large extent, that is precisely what he had done.

The women we become after children, she typed, then stopped to adjust the angle of the paper....We change shape, she continued, we buy low-heeled shoes, we cut off our long hair, We begin to carry in our bags half-eaten rusks, a small tractor, a shred of beloved fabric, a plastic doll. We lose muscle tone, sleep, reason, persoective. Our hearts begin to live outside our bodies. They breathe, they eat, they crawl and-look!-they walk, they begin to speak to us. We learn that we must sometimes walk an inch at a time, to stop and examine every stick, every stone, every squashed tin along the way. We get used to not getting where we were going. We learn to darn, perhaps to cook, to patch knees of dungarees. We get used to living with a love that suffuses us, suffocates us, blinds us, controls us. We live, We contemplate our bodies, our stretched skin, those threads of silver around our brows, our strangely enlarged feet. We learn to look less in the mirror. We put our dry-clean-only clothes to the back of the wardrobe. Eventually we throw them away. We school ourselves to stop saying 'shit' and 'damn' and learn to say 'my goodness' and 'heavens above.' We give up smoking, we color our hair, we search the vistas of parks, swimming-pools, libraries, cafes for others of our kind. We know each other by our pushchairs, our sleepless gazes, the beakers we carry. We learn how to cool a fever, ease a cough, the four indicators of meningitis, that one must sometimes push a swing for two hours. We buy biscuit cutters, washable paints, aprons, plastic bowls. We no longer tolerate delayed buses, fighting in the street, smoking in restaurants, sex after midnight, inconsistency, laziness, being cold. We contemplate younger women as they pass us in the street, with their cigarettes, their makeup, their tight-seamed dresses, their tiny handbags, their smooth washed hair, and we turn away, we put down our heads, we keep on pushing the pram up the hill.

When our forebears asked - What is a man? - they did not expect a detailed examination of some Saturday morning shopper, Mr. John Q. Public, snatched at random from the crowded agora and forced under a microscope or onto a psychiatrist's couch. Nor did they want a statistical analysis of some cross-section of the demos for an answer. Of what good to sound learning is a man who looks like every man but in whom no man sees himself? The only use for such analyses, as our modern era shows, is in various forms of exploitation. Statistical man makes a useful abstraction for advertisers and propagandists.

In order to tell you a story about who I am and why I am here, I must spend a little time asking myself...questions. This is usually done at a superficial level as quickly as possible." The self-diagnostic process that finds meaningful stories scares the hell out of people who aren't sure they are living meaningful lives. Once they reflect, most people do find that their lives are plenty meaningful (if a little out of balance). However, the process of self-examination tests your faith that your organization and your group are basically good people with good intentions. Groups that avoid deep examination seem to be anxious that honest self-examination might expose hypocrisy or emptiness. I've found that anxiety to be overstated in most cases." First attempts at group stories are often highly aspirational in that the story is more about who we wished we were, rather than who we are. Stories that aspire to more than we can back up risk sounding hypocritical." When our stories are sought and found from the subjective statement that "I have a lot to learn from other people", they invite difference...Gathering stories teaches you how to get outside your own experiences and experience life as others might.

Having shaved, washed, and dexterously arranged several artificial teeth, standing in front of the mirror, he moistened his silver-mounted brushes and plastered the remains of his thick pearly hair on his swarthy yellow skull. He drew on to his strong old body, with its abdomen protuberant from excessive good living, his cream-colored silk underwear, put black silk socks and patent-leather slippers on his flat-footed feet. He put sleeve-links in the shining cuffs of his snow-white shirt, and bending forward so that his shirt front bulged out, he arranged his trousers that were pulled up high by his silk braces, and began to torture himself, putting his collar-stud through the stiff collar. The floor was still rocking beneath him, the tips of his fingers hurt, the stud at moments pinched the flabby skin in the recess under his Adam's apple, but he persisted, and at last, with eyes all strained and face dove-blue from the over-tight collar that enclosed his throat, he finished the business and sat down exhausted in front of the pier glass, which reflected the whole of him, and repeated him in all the other mirrors. " It is awful ! " he muttered, dropping his strong, bald head, but without trying to understand or to know what was awful. Then, with habitual careful attention examining his gouty-jointed short fingers and large, convex, almond-shaped finger-nails, he repeated : " It is awful. . . .

The writing life is brutal on a wounded mind. It really is. So much time spent alone. So much time spent in self-reflection. Emotional wounds heal in other people’s hearts but you have to reopen yours and examine them in order to re-create their painful feelings on the page. Ugly, twisted, vicious thoughts flitter through other people’s minds, but you have to seize yours and hold them to the light in order to understand the soul’s shadowy corners. You have to shred your comfortable pieties. You have to tear your illusions to feathers and rags. When you’re working well, you become bad company, inward-turning, querulous, obsessed.

Her face deeply moved him. Why, he could at first not say. It gave him the impression of youth--spring flowers, yet age--a sense of having been used to the bone, wasted; this came from the eyes, which were hauntingly familiar, yet absolutely strange. He had a vivid impression that he had met her before, but try as he might he could not place her although he could almost recall her name, as he had read it in her own handwriting. No, this couldn't be; he would have remembered her. It was not, he affirmed, that she had an extraordinary beauty--no, though her face was attractive enough; it was that something about her moved him. Feature for feature, even some of the ladies of the photographs could do better; but she lapsed forth to this heart--had lived, or wanted to--more than just wanted, perhaps regretted how she had lived--had somehow deeply suffered: it could be seen in the depths of those reluctant eyes, and from the way the light enclosed and shone from her, and within her, opening realms of possibility: this was her own. Her he desired. His head ached and eyes narrowed with the intensity of his gazing, then as if an obscure fog had blown up in the mind, he experienced fear of her and was aware that he had received an impression, somehow, of evil. He shuddered, saying softly, it is thus with us all. Leo brewed some tea in a small pot and sat sipping it without sugar, to calm himself. But before he had finished drinking, again with excitement he examined the face and found it good: good for Leo Finkle. Only such a one could understand him and help him seek whatever he was seeking. She might, perhaps, love him. How she had happened to be among the discards in Salzman's barrel he could never guess, but he knew he must urgently go find her.

Most of us are pseudo-scholars...for we are a very large and quite a powerful class, eminent in Church and State, we control the education of the Empire, we lend to the Press such distinction as it consents to receive, and we are a welcome asset at dinner-parties. Pseudo-scholarship is, on its good side, the homage paid by ignorance to learning. It also has an economic side, on which we need not be hard. Most of us must get a job before thirty, or sponge on our relatives, and many jobs can only be got by passing an exam. The pseudo-scholar often does well in examination (real scholars are not much good), and even when he fails he appreciates their inner majesty. They are gateways to employment, they have power to ban and bless. A paper on King Lear may lead somewhere, unlike the rather far-fetched play of the same name. It may be a stepping-stone to the Local Government Board. He does not often put it to himself openly and say, "That's the use of knowing things, they help you to get on." The economic pressure he feels is more often subconscious, and he goes to his exam, merely feeling that a paper on King Lear is a very tempestuous and terrible experience but an intensely real one. ...As long as learning is connected with earning, as long as certain jobs can only be reached through exams, so long must we take the examination system seriously. If another ladder to employment were contrived, much so-called education would disappear, and no one be a penny the stupider.

Political parties were established in European public life partly as an inheritance from the Terror, and partly under the influence of British practice. The mere fact that they exist today is not in itself a sufficient reason for us to preserve them. The only legitimate reason for preserving anything is its goodness. The evils of political parties are all too evident; therefore, the problem that should be examined is this: do they contain enough good to compensate for their evils and make their preservation desirable?

What good is science fiction’s thinking about the present, the future, and the past? What good is its tendency to warn or to consider alternative ways of thinking and doing? What good is its examination of the possible effects of science and technology, or social organization and political direction? At its best, science fiction stimulates imagination and creativity. It gets reader and writer off the beaten track, off the narrow, narrow footpath of what “everyone” is saying, doing, thinking—whoever “everyone” happens to be this year.

Disappointed in his hope that I would give him the fictional equivalent of “One Hundred Ways of Cooking Eggs” or the “Carnet de la Ménagère,” he began to cross-examine me about my methods of “collecting material.” Did I keep a notebook or a daily journal? Did I jot down thoughts and phrases in a cardindex? Did I systematically frequent the drawing-rooms of the rich and fashionable? Or did I, on the contrary, inhabit the Sussex downs? or spend my evenings looking for “copy” in East End gin-palaces? Did I think it was wise to frequent the company of intellectuals? Was it a good thing for a writer of novels to try to be well educated, or should he confine his reading exclusively to other novels? And so on. I did my best to reply to these questions — as non-committally, of course, as I could. And as the young man still looked rather disappointed, I volunteered a final piece of advice, gratuitously. “My young friend,” I said, “if you want to be a psychological novelist and write about human beings, the best thing you can do is to keep a pair of cats.” And with that I left him. I hope, for his own sake, that he took my advice.

Take, for instance, studies from the past decade examining the impacts of exercise on daily routines.4.10 When people start habitually exercising, even as infrequently as once a week, they start changing other, unrelated patterns in their lives, often unknowingly. Typically, people who exercise start eating better and becoming more productive at work. They smoke less and show more patience with colleagues and family. They use their credit cards less frequently and say they feel less stressed. It’s not completely clear why. But for many people, exercise is a keystone habit that triggers widespread change. “Exercise spills over,” said James Prochaska, a University of Rhode Island researcher. “There’s something about it that makes other good habits easier.

Take geography. Physical geography, which is a science, is considered difficult; human geography, which strives to be a science, is considered less difficult; humanistic geography, full of poetry and good feeling, is widely viewed as the softie of the three, taken up by the intellectually lazy or unprepared. Human geography studies human relationships. Under the influence of Marxism, it often shows them to be one of exploitation, using physical force when necessary and the subtler devices deception when not. Human geography's optimism lies in its belief that asymmetrical relationships and exploitation can be removed, or reversed. What human geography does not consider, and what humanistic geography does, is the role they play in nearly all human contacts and exchanges. If we examine them conscientiously, no one will feel comfortable throwing the first stone. As for deception, significantly, only Zoroastrianism among the great religions has the command, "Thou shalt not lie." After all, deception and lying are necessary to smoothing the ways of social life. From this, I conclude that humanistic geography is neglected because it is too hard. Nevertheless, it should attract the tough-minded and idealistic, for it rests ultimately on the belief that we humans can face the most unpleasant facts, and even do something about them, without despair.

I have a lot of grief over being robbed of my early life and so I have a lot of anger towards people who have had good childhoods, it’s a privilege. I’m not sure why we don’t understand this. Especially when the difference between having a good childhood and not has dangerous long term side effects. Infants whose caregivers were too stressed for whatever reason to give them the necessary attunement contact will grow up with a chronic tendency to feel alone with their emotions. To have a sense rightly or wrongly that no one can share how they feel, that no one can understand. Despite the odds against us, children of neglect are forced to live normal lives. We are expected to get on with it. If we speak about our pain we become burdens or worse victims who won’t shut up.

It is not of advantage for us to indulge a sentimental attitude towards the past. For one thing, in even the very best living tradition there is always a mixture of good and bad, and much that deserves criticism; and for another, tradition is not a matter of feeling alone. Nor can we safely, without very close examination, dig ourselves in stubbornly to a few dogmatic notions, for what is a healthy belief at one point may, unless it is one of the few fundamental things, be a pernicious prejudice at another. Nor should we cling to traditions as a way of assuring our superiority over less favored peoples. What we can do is to use our minds, remembering that a tradition without intelligence is not worth having, to discover what is the best life for us not as a political abstraction, but as a particular people in a particular place; what in the past is worth preserving and what should be rejected; and what conditions, within our power to bring about, would foster the society that we desire.

It's very difficult to strike that balance - and I'm not convinced that many Christian filmmakers, writers, ect, are willing to take the risks necessary to even try. It's much safer and more profitable to tell a wholesome, feel good story (not that there's anything wrong with wholesome stories). But doing the opposite could mean offending potentially large swaths of your target audience by forcing them to confront the ugly truth that's present in each of our lives. I hate to say it, but a good number of Christians would rather feel safe, and good about themselves, than truly examine humanity's desperation and our need for the cross.

audience, not interrupting once, only darting a few disbelieving looks at him. ‘God Almighty,’ Painter said when Ryan finished. Davenport just stared poker-faced as he contemplated the possibility of examining a Soviet missile sub from the inside. Jack decided he’d be a formidable opponent over cards. Painter went on, ‘Do you really believe this?’ ‘Yes, sir, I do.’ Ryan poured himself another cup of coffee. He would have preferred a beer to go with his corned beef. It hadn’t been bad at all, and good kosher corned beef was something he’d been unable to find in London. Painter leaned back and looked at Davenport. ‘Charlie, you tell Greer to teach this lad a few lessons – like how a bureaucrat ain’t supposed to stick his neck this far out on the block. Don’t you think this is a little far-fetched?’ ‘Josh, Ryan here’s the guy who did the report last June on Soviet missile-sub patrol patterns.’ ‘Oh? That was a nice piece of work. It confirmed something I’ve been saying for two or three years.’ Painter rose and walked to the corner to look out at the stormy sea. ‘So, what are we supposed to do about all this?

For all that, I don’t think Gypsies ought to be likened to birds of ill-omen. They return evil for evil, and good for good. One hundredfold. Their powers seem to exceed them. I knew some in Spain who could read the stars; in Germany, who could heal burns; in the Camargue, who tended horses and could lessen the birthing pains of both women and beasts. There are some human beings who are not bound by human laws. The sad thing is perhaps they’re not all aware of it. Meanwhile, here’s an idea I volunteer: the day when the borders of Europe and elsewhere become, as they once were, open to the movement of nomadic tribes that some regard as ‘worrisome’, it would be interesting if researchers qualified in astronomy (yes, indeed), with calenders and terrestrial and celestial maps to hand, were to examine the routes travelled by wandering Gypsies. Maybe they’ll discover that these slow and apparently aimless journeys are related to cosmic forces. Like wars. And migrations. The Gypsies were persecuted, in France and elsewhere, with cyclical regularity in a vicious, inept and stupid manner. Almost as much as the Jews.

When I’m sitting by my gay friends in church, I hear everything through their ears. When I’m with my recently divorced friend, I hear it through hers. This is good practice. It helps uncenter us (which is, you know, the whole counsel of the New Testament) and sharpens our eye for our sisters and brothers. It trains us to think critically about community, language, felt needs, and inclusion, shaking off autopilot and setting a wider table. We must examine who is invited, who is asked to teach, who is asked to contribute, who is called into leadership. It is one thing to “feel nice feelings” toward the minority voice; it is something else entirely to challenge existing power structures to include the whole variety of God’s people. This is not hard or fancy work. It looks like diversifying small groups and leadership, not defaulting to homogeny as the standard operating procedure. Closer in, it looks like coffee dates, dinner invites, the warm hand of friendship extended to women or families outside your demographic. It means considering the stories around the table before launching into an assumed shared narrative. It includes the old biblical wisdom on being slow to speak and quick to listen, because as much as we love to talk, share, and talk-share some more, there is a special holiness reserved for the practice of listening and deferring.

There is no doubt, that in this world, there are all sorts of people who look nice, but are empty inside; who do not feel either moral or spiritual aspirations in addition to the physical gifts with which nature blessed them ... But Corneliu Codreanu, his magnificient physique corresponds to an exceptional inner wholeness. Exclamations of admiration from men left him indifferent. Praise angered him. He had only a fighter's greatness and the ambition of great reformers... The characteristic of his soul was goodness. If you want to penetrate the initial motive which prompted Corneliu Codreanu to throw in a fight so hard and almost desperate, the best answer is that he did it out of compassion for suffering people. His heart bled with thousands of injuries to see the misery in which peasants and workers struggled. His love for the people - unlimited! He was sensitive to any suffering the working masses endured. He had a cult for the humble, and showed an infinite attention to their aspirations and their hopes. The smallest window, the most trivial complaint, were examined with the same seriousness with which he addressed grave political problems.

Two thirds of my countrymen read this kind of newspaper, read things written in this tone every morning and every night, are every day worked up and admonished and incited, and robbed of their peace of mind and better feelings by them, and the end and aim of it all is to have the war over again, the next war that draws nearer and nearer, and it will be a good deal more horrible than the last. All that is perfectly clear and simple. Anyone could comprehend it and reach the same conclusion after a moment's reflection. But nobody wants to. Nobody wants to avoid the next war, nobody wants to spare himself and his children the next holocaust if this be the cost. To reflect for one moment, to examine himself for a while and ask what share he has in the world's confusions and wickedness - clearly, nobody wants to do that. And so there's no stopping it, and the next war is being pushed on with enthusiasm by thousands upon thousands day by day.

And there is one thing that I really, really like to have company for. Watching TV. I'm not particularly needy in relationships, I actually demand a fair amount of space. But I really like to be in bed with another human being and watch TV. That's as intimate and reassuring and tender as it gets for me. I find dating exhausting and uninteresting, and I really would like to skip over the hours of conversation that you need just to get up to speed on each other's lives, and the stories I've told a million times. I just want to get to the watching TV in bed. If you're on a date with me, you can be certain that this is what I'm evaluating you for—how good is it going to be, cuddling with you in bed and watching Damages I'm also looking to see if you have clean teeth. For me, anything less than very clean teeth is fucking disgusting. Here's what I would like to do: I would like to get into bed with a DVD of Damages and have a line of men cue up at my door. I would station a dental hygienist at the front of the line who would examine the men's teeth. Upon passing inspection, she(I've never met a male hygienist, and neither have you) would send them back to my bedroom, one at time, in intervals of ten minutes, during which I would cuddle with the man and watch Damages. Leaving nothing to chance, using some sort of medical telemetry, I would have a clinician take basic readings of my heart rate and brain waves, and create a comparison chart to illustrate which candidate was the most soothing presence for me. After reviewing all the data from what will now be known in diagnostic manuals throughout the world as the Silverman-Damages-Nuzzle-Test, I will make my selection.

Most such criticism and confrontation, usually made impulsively in anger or annoyance, does more to increase the amount of confusion in the world than the amount of enlightenment. For the truly loving person the act of criticism or confrontation does not come easily; to such a person it is evident that the act has great potential for arrogance. To confront one’s beloved is to assume a position of moral or intellectual superiority over the loved one, at least so far as the issue at hand is concerned. Yet genuine love recognizes and respects the unique individuality and separate identity of the other person. (I will say more about this later.) The truly loving person, valuing the uniqueness and differentness of his or her beloved, will be reluctant indeed to assume, “I am right, you are wrong; I know better than you what is good for you.” But the reality of life is such that at times one person does know better than the other what is good for the other, and in actuality is in a position of superior knowledge or wisdom in regard to the matter at hand. Under these circumstances the wiser of the two does in fact have an obligation to confront the other with the problem. The loving person, therefore, is frequently in a dilemma, caught between a loving respect for the beloved’s own path in life and a responsibility to exercise loving leadership when the beloved appears to need such leadership. The dilemma can be resolved only by painstaking self-scrutiny, in which the lover examines stringently the worth of his or her “wisdom” and the motives behind this need to assume leadership. “Do I really see things clearly or am I operating on murky assumptions? Do I really understand my beloved? Could it not be that the path my beloved is taking is wise and that my perception of it as unwise is the result of limited vision on my part? Am I being self-serving in believing that my beloved needs redirection?” These are questions that those who truly love must continually ask themselves. This self-scrutiny, as objective as possible, is the essence of humility or meekness. In the words of an anonymous fourteenth-century British monk and spiritual teacher, “Meekness in itself is nothing else than a true knowing and feeling of

Oh, please.” Loki stepped back, examining me with a look of disappointment. “It’s only a matter of degree. So I killed a god. Big deal! He went to Niflheim and became an honored guest in my daughter’s palace. And my punishment? You want to know my punishment?” “You were tied on a stone slab,” I said. “With poison from a snake dripping on your face. I know.” “Do you?” Loki pulled back his cuffs, showing me the raw scars on his wrists. “The gods were not content to punish me with eternal torture. They took out their wrath upon my two favorite sons–Vali and Narvi. They turned Vali into a wolf and watched with amusement while he disemboweled his brother Narvi. Then they shot and gutted the wolf. The gods took my innocent sons’ own entrails…” Loki’s voice cracked with grief. “Well, Magnus Chase, let’s just say I was not bound with ropes.” Something in my chest curled up and died–possibly my hope that there was any kind of justice in the universe. “Gods.” Loki nodded. “Yes, Magnus. The gods. Think about that when you meet Thor.” “I’m meeting Thor?” “I’m afraid so. The gods don’t even pretend to deal in good and evil, Magnus. It’s not the Aesir way. Might makes right. So tell me… do you really want to charge into battle on their behalf?

Charm is essential. In the last two years I’ve got to know a good many prominent politicians and they’ve all got it. Some more and some less. But they can’t all have it by nature. That shows it can be acquired. It means nothing, but it arouses the devotion of their followers so that they’ll do blindly all they’re bidden and be satisfied with the reward of a kind word. I’ve examined them at work. They can turn it on like water from a tap. The quick, friendly smile; the hand that’s so ready to clasp yours. The warmth in the voice that seems to promise favours, the show of interest that leads you to think your concerns are your leader’s chief preoccupation, the intimate manner which tells you nothing, but deludes you into thinking you are in your master’s confidence.

Good discipline requires time. When we have no time to give our children, or no time that we are willing to give, we don’t even observe them closely enough to become aware of when their need for our disciplinary assistance is expressed subtly. If their need for discipline is so gross as to impinge upon our consciousness, we may still ignore the need on the grounds that it’s easier to let them have their own way—“I just don’t have the energy to deal with them today.” Or, finally, if we are impelled into action by their misdeeds and our irritation, we will impose discipline, often brutally, out of anger rather than deliberation, without examining the problem or even taking the time to consider which form of discipline is the most appropriate to that particular problem.

Kandiaronk: Come on, my brother. Don’t get up in arms … It’s only natural for Christians to have faith in the holy scriptures, since, from their infancy, they’ve heard so much of them. Still, it is nothing if not reasonable for those born without such prejudice, such as the Wendats, to examine matters more closely. However, having thought long and hard over the course of a decade about what the Jesuits have told us of the life and death of the son of the Great Spirit, any Wendat could give you twenty reasons against the notion. For myself, I’ve always held that, if it were possible that God had lowered his standards sufficiently to come down to earth, he would have done it in full view of everyone, descending in triumph, with pomp and majesty, and most publicly … He would have gone from nation to nation performing mighty miracles, thus giving everyone the same laws. Then we would all have had exactly the same religion, uniformly spread and equally known throughout the four corners of the world, proving to our descendants, from then till ten thousand years into the future, the truth of this religion. Instead, there are five or six hundred religions, each distinct from the other, of which according to you, the religion of the French, alone, is any good, sainted, or true.35 The last passage

Perhaps someone may say 'But surely, Socrates, after you have left us you can spend the rest of your life in quietly minding your own business.' This is the hardest thing of all to make some of you understand. If I say that this would be disobedience to God, and that is why I cannot 'mind my own business', you will not believe that I am serious. If on the other hand I tell you that to let no day pass without discussing goodness and all the other subjects about which you hear me talking and examining both myself and others is really the best thing that a man can do, and that life without this sort of examination is not worth living, you will be even less inclined to believe me. Nevertheless, that is how it is, gentlemen, as I maintain; though it is not easy to convince you of it.

Er Lang examined his shoes in dismay. “You should have told me there was mud down here.” “Is that all you can say?” But I was glad, so glad to see him that I hugged him tightly. Despite his concern about his shoes, he didn’t seem to mind as I pressed my grimy face against his shoulder. “Last time it was a cemetery, and now the bottom of a well,” he remarked. “What were you doing anyway?” As I explained, his tone became icy. “So, you saved a murderer and let yourself be abandoned. Do you have some sort of death wish?” “Why are you so angry?” Pushing back his hat, I searched his face. It was a mistake, for faced with his unnerving good looks, I could only drop my eyes. “You might have broken your neck. Why can’t you leave these things to the proper authorities?” “I didn’t do it on purpose.” Incredibly, we were arguing again. “And where were you all this time? You could have sent me a message!” “How was I supposed to do that when you never left the house alone?” “But you could have come at any time. I was waiting for you!” Er Lang was incensed. “Is this the thanks I get?” If I had thought it through, I would never have done it. But I grasped the collar of his rope and pulled his face to mine. “Thank you,” I said, and kissed him. I meant to break away at once, but he caught me, his hand behind my head. “Are you going to complain about this?” he demanded. Wordlessly, I shook my head. My face reddened, remembering my awkward remarks about tongues last time. He must have recalled them as well, for he gave me an inscrutable look. “Open your mouth then.” “Why?” “I’m going to put my tongue in.” That he could joke at a time like this was really unbelievable. Despite my outrage, however, I flung myself into his arms. Half laughing, half furious, I pressed my mouth fiercely against his. He pinned me against the well shaft. The stone chilled my back through my wet clothes, but my skin burned where he held my wrists. Gasping, I could feel the heat of him as his tongue slipped inside. My pulse raced; my body trembled uncontrollably. There was only the hard pressure of his mouth, the slick thrust of his tongue. I wanted to cry, but no tears came. A river was melting in me, my core dissolving like wax in his arms. My ears hummed, I could only hear the rasping of our breaths, the hammering of my heart. A stifled moan escaped my lips. He gave a long sigh and broke away.

If I closely examine what is my ultimate aim, it turns out that I am not really striving to be good and to fulfil the demands of a Supreme Judgement, but rather very much the contrary: I strive to know the whole human and animal community, to recognize their basic predilections, desires, moral ideals, to reduce these to simple rules and as quickly as possible trim my behaviour to these rules in order that I may find favour in the whole world’s eyes; and, indeed (this is the inconsistency), so much favour that in the end I could openly perpetrate the iniquities within me without alienating the universal love in which I am held –the only sinner who won’t be roasted. To sum up, then, my sole concern is the human tribunal, which I wish to deceive, moreover, though without practising any actual deception.

Tranquility is the soul of our community.” Not a quarter mile’s distance away, Susanna Finch sat in the lace-curtained parlor of the Queen’s Ruby, a rooming house for gently bred young ladies. With her were the room house’s newest prospective residents, a Mrs. Highwood and her three unmarried daughters. “Here in Spindle Cove, young ladies enjoy a wholesome, improving atmosphere.” Susanna indicated a knot of ladies clustered by the hearth, industriously engaged in needlework. “See? The picture of good health and genteel refinement.” In unison, the young ladies looked up from their work and smiled placid, demure smiles. Excellent. She gave them an approving nod. Ordinarily, the ladies of Spindle Cove would never waste such a beautiful afternoon stitching indoors. They would be rambling the countryside, or sea bathing in the cove, or climbing the bluffs. But on days like these, when new visitors came to the village, everyone understood some pretense at propriety was necessary. Susanna was not above a little harmless deceit when it came to saving a young woman’s life. “Will you take more tea?” she asked, accepting a fresh pot from Mrs. Nichols, the inn’s aging proprietress. If Mrs. Highwood examined the young ladies too closely, she might notice that mild Gaelic obscenities occupied the center of Kate Taylor’s sampler. Or that Violet Winterbottom’s needle didn’t even have thread.

While Dantès was speaking, Villefort examined his face, at once so mild and so frank, and recalled the words of Renée who, without knowing the prisoner, had begged indulgence for him. The deputy already had some acquaintance with crime and with criminals; so, in every word that Dantès spoke, he saw proof of his innocence. This young man, one might even say this child, plain, unaffected, eloquent with the heartfelt eloquence that is never found by those who seek it, full of affection for everyone, because he was happy and happiness makes even wicked men good, was so effectively spreading the warmth that overflowed from his heart that the accuser himself was not immune to it. Rough and stern though Villefort had been towards him, Edmond’s look, tone and gestures expressed nothing but kindness and goodwill towards his interrogator.

Toraf runs to his mate. “My poor princess, who did this to you?” he says, tugging gently at a corner of the tape. She snatches her face away from him and chastises him in muffled outrage. Galen strides to them and promptly rips the tape from Rayna’s mouth. She yelps, raking him over with a scalding look. “You did that on purpose!” Galen wads the tape into a sticky ball then drops it to the floor. “What happened?” Rayna squares her shoulders. “I’m going to kill Nalia for good this time.” “Okay. But what happened?” “She poisoned me. Or something. “Triton’s trident, Rayna. Just tell me what hap-“ “Nalia kept saying she needed to go to the restroom, so I let her use the downstairs bathroom. I figured it would be okay because she seemed to have calmed down since you left, so I united her. Anyway, she was taking a long time in there.” Rayna points to the bathroom below the stairwell. “So I checked on her. I knocked and knocked but she didn’t answer. I opened the door-I should’ve known something was off since it wasn’t locked-and the bathroom was dark. Then she grabs me from behind and puts something over my face. The last thing I remember is Emma standing in the doorway screaming at Nalia. Next thing I know, I wake up in this chair, tied up like some common human.” Toraf finally frees her. She examines the red lines embedded into her wrists. Rubbing them, she winces. “I’m going to do something bad to her. I can be creative, you know.

What is it, fundamentally, that allows us to recognize who has turned out well? That a well-turned out person pleases our senses, that he is carved from wood that is hard, delicate, and at the same time smells good. He has a taste only for what is good for him; his pleasure, his delight cease where the measure of what is good for him is transgressed. He guesses what remedies avail against what is harmful; he exploits bad accidents to his advantage; what does not kill him makes him stronger. Instinctively, he collects from everything he sees, hears, lives through, his sum: he is a principle of selection, he discards much. He is always in his own company, whether he associates with books, human beings, or landscapes: he honors by choosing, by admitting, by trusting. He reacts slowly to all kinds of stimuli, with that slowness which long caution and deliberate pride have bred in him: he examines the stimulus that approaches him, he is far from meeting it halfway. He believes neither in 'misfortune' nor in 'guilt': he comes to terms with himself, with others: he knows how to forget — he is strong enough; hence everything must turn out for his best.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

There.You're officially Canadian. Try not to abuse your new power." "Whatever.I'm totally going out tonight." "Good." He slows down. "You should." We're both standing still. He's so close to me.His gaze is locked on mine, and my heart pounds painfully in my chest. I step back and look away. Toph. I like Toph,not St. Clair. Why do I have to keep reminding myself of this? St. Clair is taken. "Did you paint these?" I'm desperate to change the mood. "These above your bed?" I glance back,and he's still staring at me. He bites his thumbnail before replying. His voice is odd. "No.My mum did." "Really? Wow,they're good. Really, really...good." "Anna..." "Is this here in Paris?" "No,it's the street I grew up on. In London." "Oh." "Anna..." "Hmm?" I stand with my back to him, trying to examine the paintings. They really are great. I just can't seem to focus. Of course it's not Paris. I should've known- "That guy.Sideburns.You like him?" My back squirms. "You've asked me that before." "What I meant was," he says, flustered. "Your feelings haven't changed? Since you've been here?" It takes a moment to consider the question. "It's not a matter of how I feel," I say at last. "I'm interested,but...I don't know if he's still interested in me." St. Clair edges closer. "Does he still call?" "Yeah.I mean,not often. But yes." "Right.Right,well," he says, blinking. "There's your answer." I look away. "I should go.I'm sure you have plans with Ellie." "Yes.I mean,no. I mean, I don't know. If you aren't doing any-" I open his door. "So I'll see you later. Thank you for the Canadian citizenship." I tap the patch on my bag. St. Clair looks strangely hurt. "No problem. Happy to be of service." I take the stairs two at a time to my floor. What just happened? One minute we were fine,and the next it was like I couldn't leave fast enough. I need to get out of here.I need to leave the dorm. Maybe I'm not a brave American,but I think I can be a brave Canadian.I grab the Pariscope from inside my room and jog downstairs. I'm going to see Paris.Alone.

I remember the sad case of a very godly man whom I knew who had two daughters who were the most excellent women. They had reached middle life when I met them. They lived, in a sense, for the things of God, and yet neither of them had ever become a member of a Christian church, or ever taken communion at the Lord's Table. As regards their life and conduct, you could not think of better people, and yet they had never become members of the church and they had never partaken of the bread and the wine. Why? They said they did not feel they were good enough. What was the matter with them? They were looking at themselves instead of at the finished, perfect work of Christ. You look at yourself and, of course, you will miserable, for within there is blackness and darkness. The best saint when he looks at himself becomes unhappy; he sees things that should not be there, and if you and I spend our whole time looking at ourselves we shall remain in misery, and we shall lose the joy. Self-examination is all right, but introspection is bad. Let us draw the distinction between these two things. We can examine ourselves in the light of Scripture, and if we do that we shall be driven to Christ. But with introspection a man looks at himself and continues to do so, and refuses to be happy until he gets rid of the imperfections that are still there. Oh, the tragedy that we should spend our lives looking at ourselves instead of looking at Him who can set us free!

The Goddess-centered art we have been examining, with its striking absence of images of male domination or warfare, seems to have reflected a social order in which women, first as heads of clans and priestesses and later on in other important roles, played a central part, and in which both men and women worked together in equal partnership for the common good. If there was here no glorification of wrathful male deities or rulers carrying thunderbolts or arms, or of great conquerors dragging abject slaves about in chains, it is not unreasonable to infer it was because there were no counterparts for those images in real life.10 And if the central religious image was a woman giving birth and not, as in our time, a man dying on a cross, it would not be unreasonable to infer that life and the love of life—rather than death and the fear of death—were dominant in society as well as art.

The essence of this knowledge was the ability to `see all' and to `know all'. Was this not precisely the ability Adam and Eve acquired after eating the forbidden fruit, which grew on the branches of the tree of the knowledge of good and evil'? · Finally, just as Adam and Eve were driven out of the Garden, so were the four First Men of the Popol Vuh deprived of their ability to `see far'. Thereafter `their eyes were covered and they could only see what was close ...' Both the Popol Vuh and Genesis therefore tell the story of mankind's fall from grace. In both cases, this state of grace was closely associated with knowledge, and the reader is left in no doubt that the knowledge in question was so remarkable that it conferred godlike powers on those who possessed it. The Bible, adopting a dark and muttering tone of voice, calls it `the knowledge of good and evil' and has nothing further to add. The Popol Vuh is much more informative. It tells us that the knowledge of the First Men consisted of the ability to see `things hidden in the distance', that they were astronomers who `examined the four corners, the four points of the arch of the sky', and that they were geographers who succeeded in measuring `the round face of the earth'. 7 Geography is about maps. In Part I we saw evidence suggesting that the cartographers of an as yet unidentified civilization might have mapped the planet with great thoroughness at an early date. Could the Popol Vuh be transmitting some garbled memory of that same civilization when it speaks nostalgically of the First Men and of the miraculous geographical knowledge they possessed? Geography is about maps, and astronomy is about stars. Very often the two disciplines go hand in hand because stars are essential for navigation on long sea-going voyages of discovery (and long sea-going voyages of discovery are essential for the production of accurate maps). Is it accidental that the First Men of the Popol Vuh were remembered not only for studying `the round face of the earth' but for their contemplation of `the arch of heaven'?

As we advance in the spiritual life and in the practice of systematic self-examination we are often surprised by the discovery of vast unknown tracts of the inner life of the soul. They seem like great plains stretching out in mystery and wrapt in mists that sometimes for a moment lift, or sweep off and leave one looking for one brief instant upon great reaches of one’s own life, unknown, unmeasured, unexplored. Men stand at such moments breathless in wonder and in awe gazing upon these great tracts upon which they have never looked before, with kindling eyes and beating hearts; and while they look the mists steal back till all is lost to sight once more and they are left wondering if what they saw was reality, or the creation of their fancy. Or sometimes they see, not far-stretching plains which fill the soul with an awestruck sense of its expansiveness and of how much has been left absolutely uncultivated, not these plains but mountain peaks climbing and reaching upwards till lost in the heavens, echoing it may be with the voice of many streams whose waters fertilize and enrich those small tracts of the soul’s life which have been reclaimed and cultivated and which many a man has thought to be his whole inner self, though he never asked himself whence those rich streams had their source. Now he sees how their source lay in unmeasured heights of his own inner being whose existence he never dreamed of before. In one brief instant they have unveiled themselves. He looks again, and they are shut out from his eyes, there is no token visible that he possesses such reaches, such heights of life. The commonplaces of his existence gather in and crowd upon him, the ordinary routine of life settles down upon him, limiting and confining him on all sides, the same unbroken line measures his horizon, such as he has always known it, the same round of interests and occupations crowd in upon his hours and fill them, the pressure of the hard facts of life upon him are as unmistakable and as leveling as ever, bidding him forget his dreams and meet and obey the requirements of the world in which he lives. And yet the man who has caught but a momentary glimpse of that vast unknown inner life can never be the same as he was before; he must be better or worse, trying to explore and possess and cultivate that unknown world within him, or trying—oh, would that he could succeed!—to forget it. He has seen that alongside of, or far out beyond the reach of, the commonplace life of routine, another life stretches away whither he knows not, he feels that he has greater capacities for good or evil than he ever imagined. He has, in a word, awakened with tremulous awe to the discovery that his life which he has hitherto believed limited and confined to what he knew, reaches infinitely beyond his knowledge and is far greater than he ever dreamed.

As a writer, I prided myself on seeing and describing the world as it was, not as I wanted it or thought it was supposed to be. I had made my living writing hard-boiled fiction about tough, cynical men and femmes fatales swept up in ugly underworlds of crime, sex, and murder. Would I suddenly be reduced to penning saccharine fluff about some little girl who lost her pet bunny but Jesus brought it back again? “Oh, God,” I prayed fervently more than once, “whatever happens, don’t let me become a Christian novelist!” Even that prospect, terrible as it was, was only a part of the greater danger. If I became a Christian, would I lose my freedom of thought? Would I sacrifice my ability to question every proposition and examine every belief to the bone? Would I lose my realism and my tragic sensibility? Would I descend into that smiley-faced religious idiocy that mistakes the good health and prosperity of the moment for the supernatural favor of God?

There was a man who was in Hell and about to be re-incarnated, and he said to the King of Re-incarnation, “If you want me to return to the earth as a human being, I will go only on my own conditions.” “And what are they?” asked the King. The man replied, “I must be born the son of a cabinet minister and father of a future ‘Literary Wrangler’ (the scholar who comes out first at the national examinations). I must have ten thousand acres of land surrounding my home and fish ponds and fruits of every kind and a beautiful wife and pretty concubines, all good and loving to me, and rooms stocked to the ceiling with gold and pearls and cellars stocked full of grain and trunks chockful of money, and I myself must be a Grand Councilor or a Duke of the First Rank and enjoy honor and prosperity and live until I am a hundred years old,” And the King of Re-incarnation replied, “If there was such a lot on earth, I would go and be re-incarnated myself, and not give it to you!

Isn't that the tie Lily bought for your birthday?" Evan looked down to examine it. It was paisley, a kaleidoscope of color. "Yes it is, as a matter of fact. Good memory. What do you think? Too much?" "It doesn't matter what I think." "But you don't like it." "I think that if you want to wear it, you should wear it." Evan seemed momentarily undecided. "Why do you do that?" "Do what?" "Refuse to answer a simple question." "Because my opinion is irrelevant. You should wear what you want." "Just tell me, okay?" "I don't like your tie." "Really? Why not?" "Because it's ugly." "It's not ugly." Colin nodded. "Okay." "You don't know what you're talking about." "Probably." "You don't even wear ties." "You're right." "So why do I care what you think?" "I don't know." Evan scowled. "Talking to you can be infuriating, you know." "I know. You've said that before." "Of course I've said it before! Because it's true! Didn't we just talk about this the other night? You don't have to say whatever pops into your head." "But you asked." "Just ... Oh, forget it." He turned and started back toward the house. "I'll talk to you later, okay?" "Where are you going?" Evan walked a couple of steps before answering without turning around. "To change my damn tie. And by the way Margolis was right. Your face still looks like it was run through a meat grinder." Colin smiled. "Hey, Evan!" Evan stopped and turned. "What?" "Thanks." "For what?" "For everything." "Yeah, yeah. You're just lucky I won't tell Lily what you said." "You can if you'd like. I already told her." Evan starred. "Of course you did.

As a special branch of general philosophy, pathogenesis had never been explored. In my opinion it had never been approached in a strictly scientific fashion--that is to say, objectively, amorally, intellectually. All those who have written on the subject are filled with prejudice. Before searching out and examining the mechanism of causes of disease, they treat of 'disease as such', condemn it as an exceptional and harmful condition, and start out by detailing the thousand and one ways of combating it, disturbing it, destroying it; they define health, for this purpose, as a 'normal' condition that is absolute and immutable. Diseases ARE. We do not make or unmake them at will. We are not their masters. They make us, they form us. They may even have created us. They belong to this state of activity which we call life. They may be its main activity. They are one of the many manifestations of universal matter. They may be the principal manifestation of that matter which we will never be able to study except through the phenomena of relationships and analogies. Diseases are a transitory, intermediary, future state of health. It may be that they are health itself. Coming to a diagnosis is, in a way, casting a physiological horoscope. What convention calls health is, after all, no more than this or that passing aspect of a morbid condition, frozen into an abstraction, a special case already experienced, recognized, defined, finite, extracted and generalized for everybody's use. Just as a word only finds its way into the Dictionary Of The French Academy when it is well worn stripped of the freshness of its popular origin or of the elegance of its poetic value, often more than fifty years after its creation (the last edition of the learned Dictionary is dated 1878), just as the definition given preserves a word, embalms it in its decrepitude, but in a pose which is noble, hypocritical and arbitrary--a pose it never assumed in the days of its vogue, while it was still topical, living and meaningful--so it is that health, recognized as a public Good, is only the sad mimic of some illness which has grown unfashionable, ridiculous and static, a solemnly doddering phenomenon which manages somehow to stand on its feet between the helping hands of its admirers, smiling at them with its false teeth. A commonplace, a physiological cliche, it is a dead thing. And it may be that health is death itself. Epidemics, and even more diseases of the will or collective neuroses, mark off the different epochs of human evolution, just as tellurian cataclysms mark the history of our planet.

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

His anxiety had dissipated entirely. He no longer felt concerned about how he presented, about whether his jacket was properly buttoned or he’d left crumbs on the side of his mouth. He didn’t want Pendennis’s approval. He didn’t care for any of these boys’ approval at all. The truth of this encounter hit him with such clarity that he nearly laughed out loud. They were not appraising him for membership. They were trying to impress him – and by impressing him, to display their own superiority, to prove that to be a Babbler was not as good as being one of Elton Pendennis’s friends. But Robin was not impressed. Was this the pinnacle of Oxford society? This? He felt a profuse pity for them – these boys who considered themselves aesthetes, who thought their lives were as rarefied as the examined life could be. But they would never engrave a word in a silver bar and feel the weight of its meaning reverberate in their fingers. They would never change the fabric of the world by simply wishing it.

Suppose... that you acquit me... Suppose that, in view of this, you said to me 'Socrates, on this occasion we shall disregard Anytus and acquit you, but only on one condition, that you give up spending your time on this quest and stop philosophizing. If we catch you going on in the same way, you shall be put to death.' Well, supposing, as I said, that you should offer to acquit me on these terms, I should reply 'Gentlemen, I am your very grateful and devoted servant, but I owe a greater obedience to God than to you; and so long as I draw breath and have my faculties, I shall never stop practicing philosophy and exhorting you and elucidating the truth for everyone that I meet. I shall go on saying, in my usual way, "My very good friend, you are an Athenian and belong to a city which is the greatest and most famous in the world for its wisdom and strength. Are you not ashamed that you give your attention to acquiring as much money as possible, and similarly with reputation and honour, and give no attention or thought to truth and understanding and the perfection of your soul?" And if any of you disputes this and professes to care about these things, I shall not at once let him go or leave him; no, I shall question him and examine him and test him; and if it appears that in spite of his profession he has made no real progress towards goodness, I shall reprove him for neglecting what is of supreme importance, and giving his attention to trivialities. I shall do this to everyone that I meet, young or old, foreigner or fellow-citizen; but especially to you my fellow-citizens, inasmuch as you are closer to me in kinship. This, I do assure you, is what my God commands; and it is my belief that no greater good has ever befallen you in this city than my service to my God; for I spend all my time going about trying to persuade you, young and old, to make your first and chief concern not for your bodies nor for your possessions, but for the highest welfare of your souls, proclaiming as I go 'Wealth does not bring goodness, but goodness brings wealth and every other blessing, both to the individual and to the State.' ...And so, gentlemen, I would say, 'You can please yourselves whether you listen to Anytus or not, and whether you acquit me or not; you know that I am not going to alter my conduct, not even if I have to die a hundred deaths.

short term always leaves us in a place worse off than when we started. — To properly heal from addiction, we need a holistic approach. We need to create a life we don’t need to escape. We need to address the root causes that made us turn outside ourselves in the first place. This means getting our physical health back, finding a good therapist, ending or leaving abusive relationships, learning to reinhabit our bodies, changing our negative thought patterns, building support networks, finding meaning and connecting to something greater than ourselves, and so on. To break the cycle of addiction, we need to learn to deal with cravings, break old habits, and create new ones. To address all of this is an overwhelming task, but there is a sane, empowering, and balanced approach. But before we discuss how to implement solutions to the Two-Part Problem, we need to address one of the bigger issues that women and other historically oppressed folks need to consider, which is how patriarchal structures affect the root causes of addiction, how they dominate the recovery landscape, and what that means for how we experience recovery. If we are sick from sexism, homophobia, racism, classism, microaggressions, misogyny, ableism, American capitalism, and so on—and we are—then we need to understand how recovery frameworks that were never built with us in mind can actually work against us, further pathologizing characteristics, attributes, and behaviors that have been used to keep us out of our power for millennia. We need to examine what it means for us individually and collectively when a structure built by and for upper-class white men in the early twentieth century dominates the treatment landscape.

Smiling, Simon stared into the depths of his brandy. “What a difficult evening you’ve had,” he heard Westcliff remark sardonically. “First you were compelled to carry Miss Peyton’s nubile young body all the way to her bedroom …then you had to examine her injured leg. How terribly inconvenient for you.” Simon’s smile faded. “I didn’t say that I had examined her leg.” The earl regarded him shrewdly. “You didn’t have to. I know you too well to presume that you would overlook such an opportunity.” “I’ll admit that I looked at her ankle. And I also cut her corset strings when it became apparent that she couldn’t breathe.” Simon’s gaze dared the earl to object. “Helpful lad,” Westcliff murmured. Simon scowled. “Difficult as it may be for you to believe, I receive no lascivious pleasure from the sight of a woman in pain.” Leaning back in his chair, Westcliff regarded him with a cool speculation that raised Simon’s hackles. “I hope you’re not fool enough to fall in love with such a creature. You know my opinion of Miss Peyton—” “Yes, you’ve aired it repeatedly.” “And furthermore,” the earl continued, “I would hate to see one of the few men of good sense I know to turn into one of those prattling fools who run about pollenating the atmosphere with maudlin sentiment—” “I’m not in love.” “You’re in something,” Westcliff insisted. “In all the years I’ve known you, I’ve never seen you look so mawkish as you did outside her bedroom door.” “I was displaying simple compassion for a fellow human being.” The earl snorted. “Whose drawers you’re itching to get into.” The blunt accuracy of the observation caused Simon to smile reluctantly. “It was an itch two years ago,” he admitted. “Now it’s a full-scale pandemic.

In any case, it is a mistake to equate concreteness with things. An individual object is the unique phenomenon it is because it is caught up in a mesh of relations with other objects. It is this web of relations and interactions, if you like, which is 'concrete', while the object considered in isolation is purely abstract. In his Grundrisse, Karl Marx sees the abstract not as a lofty, esoteric notion, but as a kind of rough sketch of a thing. The notion of money, for example, is abstract because it is no more than a bare, preliminary outline of the actual reality. It is only when we reinsert the idea of money into its complex social context, examining its relations to commodities, exchange, production and the like, that we can construct a 'concrete' concept of it, one which is adequate to its manifold substance. The Anglo-Saxon empiricist tradition, by contrast, makes the mistake of supposing that the concrete is simple and the abstract is complex. In a similar way, a poem for Yury Lotman is concrete precisely because it is the product of many interacting systems. Like Imagist poetry, you can suppress a number of these systems (grammar, syntax, metre and so on) to leave the imagery standing proudly alone; but this is actually an abstraction of the imagery from its context, not the concretion it appears to be. In modern poetics, the word 'concrete' has done far more harm than good.

Ramanujan’s refrain was always the same—that his parents had made him marry, that now he needed a job, that he had no degree but that he’d been conducting mathematical researches on his own. And here … well, why didn’t the good sir just examine his notebooks. His notebooks were his sole credential in a society where, even more than in the West, credentials mattered; where academic degrees usually appeared on letterheads and were mentioned as part of any introduction; where, when they were not, you’d take care to slip them into the conversation. “Like regiments we have to carry our drums, and tambourinage is as essential a thing to the march of our careers as it is to the march of soldiers in the West,” Indian novelist and critic Nirad C. Chaudhuri has written of his countrymen’s bent for self-promotion. “In our society, a man is always what his designation makes him.” Ramanujan’s only designations were unemployed, and flunk-out. Without his B.A., one prominent mathematics professor told him straight out, he would simply never amount to anything.

Still lying on the ground, half tingly, half stunned, I held my left hand in front of my face and lightly spread my fingers, examining what Marlboro Man had given me that morning. I couldn’t have chosen a more beautiful ring, or a ring that was a more fitting symbol of my relationship with Marlboro Man. It was unadorned, uncontrived, consisting only of a delicate gold band and a lovely diamond that stood up high--almost proudly--on its supportive prongs. It was a ring chosen by a man who, from day one, had always let me know exactly how he felt. The ring was a perfect extension of that: strong, straightforward, solid, direct. I liked seeing it on my finger. I felt good knowing it was there. My stomach, though, was in knots. I was engaged. Engaged. I was ill-prepared for how weird it felt. Why hadn’t I ever heard of this strange sensation before? Why hadn’t anyone told me? I felt simultaneously grown up, excited, shocked, scared, matronly, weird, and happy--a strange combination for a weekday morning. I was engaged--holy moly. My other hand picked up the receiver of the phone, and without thinking, I dialed my little sister. “Hi,” I said when Betsy picked up the phone. It hadn’t been ten minutes since we’d hung up from our last conversation. “Hey,” she replied. “Uh, I just wanted to tell you”--my heart began to race--“that I’m, like…engaged.” What seemed like hours of silence passed. “Bullcrap,” Betsy finally exclaimed. Then she repeated: “Bullcrap.” “Not bullcrap,” I answered. “He just asked me to marry him. I’m engaged, Bets!” “What?” Betsy shrieked. “Oh my God…” Her voice began to crack. Seconds later, she was crying. A lump formed in my throat, too. I immediately understood where her tears were coming from. I felt it all, too. It was bittersweet. Things would change. Tears welled up in my eyes. My nose began to sting. “Don’t cry, you butthead.” I laughed through my tears. She laughed it off, too, sobbing harder, totally unable to suppress the tears. “Can I be your maid of honor?” This was too much for me. “I can’t talk anymore,” I managed to squeak through my lips. I hung up on Betsy and lay there, blubbering on my floor.

Mr. Colbert, the famous minister of Louis XIV, was a man of probity, of great industry and knowledge of detail, of great experience and acuteness in the examination of public accounts, and of abilities, in short, every way fitted for introducing method and good order into the collection and expenditure of the public revenue. That minister had unfortunately embraced all the prejudices of the mercantile system, in its nature and essence a system of restraint and regulation, and such as could scarce fail to be agreeable to a laborious and plodding man of business, who had been accustomed to regulate the different departments of public offices, and to establish the necessary checks and controls for confining each to its proper sphere. The industry and commerce of a great country he endeavoured to regulate upon the same model as the departments of a public office; and instead of allowing every man to pursue his own interest in his own way, upon the liberal plan of equality, liberty, and justice, he bestowed upon certain branches of industry extraordinary privileges, while he laid others under as extraordinary restraints.

You want a physicist to speak at your funeral. You want the physicist to talk to your grieving family about the conservation of energy, so they will understand that your energy has not died. You want the physicist to remind your sobbing mother about the first law of thermodynamics; that no energy gets created in the universe, and none is destroyed. You want your mother to know that all your energy, every vibration, every Btu of heat, every wave of every particle that was her beloved child remains with her in this world. You want the physicist to tell your weeping father that amid energies of the cosmos, you gave as good as you got. And at one point you’d hope that the physicist would step down from the pulpit and walk to your brokenhearted spouse there in the pew and tell him that all the photons that ever bounced off your face, all the particles whose paths were interrupted by your smile, by the touch of your hair, hundreds of trillions of particles, have raced off like children, their ways forever changed by you. And as your widow rocks in the arms of a loving family, may the physicist let her know that all the photons that bounced from you were gathered in the particle detectors that are her eyes, that those photons created within her constellations of electromagnetically charged neurons whose energy will go on forever. And the physicist will remind the congregation of how much of all our energy is given off as heat. There may be a few fanning themselves with their programs as he says it. And he will tell them that the warmth that flowed through you in life is still here, still part of all that we are, even as we who mourn continue the heat of our own lives. And you’ll want the physicist to explain to those who loved you that they need not have faith; indeed, they should not have faith. Let them know that they can measure, that scientists have measured precisely the conservation of energy and found it accurate, verifiable and consistent across space and time. You can hope your family will examine the evidence and satisfy themselves that the science is sound and that they’ll be comforted to know your energy’s still around. According to the law of the conservation of energy, not a bit of you is gone; you’re just less orderly. Amen.

The mindset of antiquity lacked economic science and sociological theory. The ancients did rather well with political narrative, although, except for Thucydides, no first-rate political annalist and analyst emerged from the literary populace. But the ancients never showed a capacity, or even an inclination, to examine closely the urban world they themselves inhabited. "Neither, however, was the medieval world in the 500s through the 1500s, which succeeded antiquity, much better at economics and sociology. It was only in the eighteenth and early nineteenth centuries that this kind of thinking emerged with Adam Smith and Alexis de Tocqueville in response to industrial and political revolutions. "What interested the urban dwellers of antiquity were the gods. During the Hellenistic and Roman eras the theoretical capacity of the literate urban population was given over to thinking about the nature of divinity. The chief theological formats were polytheism (many gods); monotheism (one god); dualism (two dogs, one good, the other evil); and dying and reborn savior gods that could also be fitted into the other three categories of divinity.

Robin Carhart-Harris’ theory of the entropic brain represents a promising elaboration on this general idea and a first stab at a unified theory of mental illness that helps explain all three of the disorders we’ve examined in these pages. A happy brain is a supple and flexible brain, he believes. Depression, anxiety, obsession and the cravings of addiction are how it feels to have a brain that has become excessively rigid or fixed in its pathways and linkages—a brain with more order than is good for it. On the spectrum he lays out in his entropic brain article, ranging from excessive order to excessive entropy, depression, addiction and disorders of obsession all fall on the too much order end. Psychosis is on the entropy end of the spectrum which is why it probably doesn’t respond to psychedelic therapy. The therapeutic value of psychedelics, in Carhart-Harris’ view, lies in their ability to temporarily elevate entropy in the inflexible brain, jolting the system out of its default patterns. Carhart-Harris uses the metaphor of annealing from metallurgy: psychedelics introduce energy into the system, giving it the flexibility necessary for it to bend and so change.

Most of us do not like not being able to see what others see or make sense of something new. We do not like it when things do not come together and fit nicely for us. That is why most popular movies have Hollywood endings. The public prefers a tidy finale. And we especially do not like it when things are contradictory, because then it is much harder to reconcile them (this is particularly true for Westerners). This sense of confusion triggers in a us a feeling of noxious anxiety. It generates tension. So we feel compelled to reduce it, solve it, complete it, reconcile it, make it make sense. And when we do solve these puzzles, there's relief. It feels good. We REALLY like it when things come together. What I am describing is a very basic human psychological process, captured by the second Gestalt principle. It is what we call the 'press for coherence.' It has been called many different things in psychology: consonance, need for closure, congruity, harmony, need for meaning, the consistency principle. At its core it is the drive to reduce the tension, disorientation, and dissonance that come from complexity, incoherence, and contradiction. In the 1930s, Bluma Zeigarnik, a student of Lewin's in Berlin, designed a famous study to test the impact of this idea of tension and coherence. Lewin had noticed that waiters in his local cafe seemed to have better recollections of unpaid orders than of those already settled. A lab study was run to examine this phenomenon, and it showed that people tend to remember uncompleted tasks, like half-finished math or word problems, better than completed tasks. This is because the unfinished task triggers a feeling of tension, which gets associated with the task and keeps it lingering in our minds. The completed problems are, well, complete, so we forget them and move on. They later called this the 'Zeigarnik effect,' and it has influenced the study of many things, from advertising campaigns to coping with the suicide of loved ones to dysphoric rumination of past conflicts.

Jude never loved Locke.” My face feels hot, but my shame is an excellent cover to hide behind. “She loved someone else. He’s the one she’d want dead.” I am pleased to see Cardan flinch. “Enough,” he says before I can go on. “I have heard all I care to on this subject—” “No!” Nicasia interrupts, causing everyone under the hill to stir a little. It is immense presumption to interrupt the High King. Even for a princess. Especially for an ambassador. A moment after she speaks, she seems to realize it, but she goes on anyway. “Taryn could have a charm on her, something that makes her resistant to glamours.” Cardan gives Nicasia a scathing look. He does not like her undermining his authority. And yet, after a moment, his anger gives way to something else. He gives me one of his most awful smiles. “I suppose she’ll have to be searched.” Nicasia’s mouth curves to match his. It feels like being back at lessons on the palace grounds, conspired against by the children of the Gentry. I recall the more recent humiliation of being crowned the Queen of Mirth, stripped in front of revelers. If they take my gown now, they will see the bandages on my arms, the fresh slashes on my skin for which I have no good explanation. They will guess I am not Taryn. I can’t let that happen. I summon all the dignity I can muster, trying to imitate my stepmother, Oriana, and the way she projects authority. “My husband was murdered,” I say. “And whether or not you believe me, I do mourn him. I will not make a spectacle of myself for the Court’s amusement when his body is barely cold.” Unfortunately, the High King’s smile only grows. “As you wish. Then I suppose I will have to examine you alone in my chambers.

I went to interview a man with a high reputation for wisdom, because I felt that here if anywhere I should succeed in disproving the oracle and pointing out to my divine authority 'You said that I was the wisest of men, but here is a man who is wiser than I am.' Well, I gave a thorough examination to this person... and in conversation with him I formed the impression that although in many people's opinion, and especially in his own, he appeared to be wise, in fact he was not. Then when I began to try to show him that he only thought he was wise and was not really so, my efforts were resented both by him and by many of the other people present. However, I reflected as I walked away: 'Well, I am certainly wiser than this man. It is only too likely that neither of us has any knowledge to boast of; but he thinks that he knows something which he does not know, whereas I am quite conscious of my ignorance. At any rate it seems that I am wiser than he is to this small extent, that I do not think that I know what I do not know... [A]s I pursued my investigation at the god's command,... my honest impression was... that the people with the greatest reputations were almost entirely deficient, while others who were supposed to be their inferiors were much better qualified in practical intelligence.

Everyone's here except for St. Clair." Meredith cranes her neck around the cafeteria. "He's usually running late." "Always," Josh corrects. "Always running late." I clear my throat. "I think I met him last night. In the hallway." "Good hair and an English accent?" Meredith asks. "Um.Yeah.I guess." I try to keep my voice casual. Josh smirks. "Everyone's in luuurve with St. Clair." "Oh,shut up," Meredith says. "I'm not." Rashmi looks at me for the first time, calculating whether or not I might fall in love with her own boyfriend. He lets go of her hand and gives an exaggerated sigh. "Well,I am. I'm asking him to prom. This is our year, I just know it." "This school has a prom?" I ask. "God no," Rashmi says. "Yeah,Josh. You and St. Clair would look really cute in matching tuxes." "Tails." The English accent makes Meredith and me jump in our seats. Hallway boy. Beautiful boy. His hair is damp from the rain. "I insist the tuxes have tails, or I'm giving your corsage to Steve Carver instead." "St. Clair!" Josh springs from his seat, and they give each other the classic two-thumps-on-the-back guy hug. "No kiss? I'm crushed,mate." "Thought it might miff the ol' ball and chain. She doesn't know about us yet." "Whatever," Rashi says,but she's smiling now. It's a good look for her. She should utilize the corners of her mouth more often. Beautiful Hallway Boy (Am I supposed to call him Etienne or St. Clair?) drops his bag and slides into the remaining seat between Rashmi and me. "Anna." He's surprised to see me,and I'm startled,too. He remembers me. "Nice umbrella.Could've used that this morning." He shakes a hand through his hair, and a drop lands on my bare arm. Words fail me. Unfortunately, my stomach speaks for itself. His eyes pop at the rumble,and I'm alarmed by how big and brown they are. As if he needed any further weapons against the female race. Josh must be right. Every girl in school must be in love with him. "Sounds terrible.You ought to feed that thing. Unless..." He pretends to examine me, then comes in close with a whisper. "Unless you're one of those girls who never eats. Can't tolerate that, I'm afraid. Have to give you a lifetime table ban." I'm determined to speak rationally in his presence. "I'm not sure how to order." "Easy," Josh says. "Stand in line. Tell them what you want.Accept delicious goodies. And then give them your meal card and two pints of blood." "I heard they raised it to three pints this year," Rashmi says. "Bone marrow," Beautiful Hallway Boy says. "Or your left earlobe." "I meant the menu,thank you very much." I gesture to the chalkboard above one of the chefs. An exquisite cursive hand has written out the morning's menu in pink and yellow and white.In French. "Not exactly my first language." "You don't speak French?" Meredith asks. "I've taken Spanish for three years. It's not like I ever thought I'd be moving to Paris." "It's okay," Meredith says quickly. "A lot of people here don't speak French." "But most of them do," Josh adds. "But most of them not very well." Rashmi looks pointedly at him. "You'll learn the lanaguage of food first. The language of love." Josh rubs his belly like a shiny Buddha. "Oeuf. Egg. Pomme. Apple. Lapin. Rabbit." "Not funny." Rashmi punches him in the arm. "No wonder Isis bites you. Jerk." I glance at the chalkboard again. It's still in French. "And, um, until then?" "Right." Beautiful Hallway Boy pushes back his chair. "Come along, then. I haven't eaten either." I can't help but notice several girls gaping at him as we wind our way through the crowd.

When Ash said nothing, Lila growled, “You broke her heart, you know. The least you can do is talk to her.” “I have talked to her. I tried, anyway. I told her up front that I wasn’t looking for a long-term sweetheart. I thought we both agreed to that.” “Did you make her sign a bloody contract?” Lila laughed, but there was a bitter edge to it. “‘I promise that I won’t fall in love with the moody, mysterious Ash Hanson. I will enjoy his rangy body, his broad shoulders, and shapely leg, all the while knowing it’s a lease, not a buy.’” “Shapely leg?” Ash thrust out his leg, pretending to examine it, hoping to interrupt the litany of his physical gifts. But Lila was on a roll. “‘I will not fall into those blue-green eyes, deep as twin mountain pools, nor succumb to the lure of his full lips. Well, I will succumb, but for a limited time only. And the stubble—have I mentioned the stubble?’” Ash’s patience had run out. Lila was far too fluent in Fellsian for his liking. “Shut up, Lila.” “Isn’t there anyone who meets your standards?” “At least I have standards.” He raised an eyebrow. “Ouch!” Lila clutched her shoulder. “A fair hit, sir. A fair hit.” Her smile faded. “The problem is, hope is the thing that can’t be reined in by rules or pinned down by bitter experience. It’s a blessing and curse.” For a long moment, Ash stared at her. He would have been less surprised to hear his pony reciting poetry. “Who knew you were a philosopher?” he said finally. “Now. If you’re staying, let’s talk about something else. Where’s your posting this term?” “I’m going back to the Shivering Fens,” Lila said, “where the taverns are as rare as a day without rain. Where you have to keep moving or grow a crop of moss on your ass.” Good-bye, poetry, Ash thought. “Sounds lovely.

The battle of good versus evil is the oldest and most re-occurring story tale in the book of life. It never ends because no matter how you cut off the tail of evil, it will always grow back again and again. This old story will always continue into infinity until we closely examine our past errors to prevent giving the snake a new head in the future. You can destroy a demon, but a new one will always come back later in time. You can bring down a corrupt leader, but another one will rise up again with time. As long as the ego overcomes the heart of a man, evil will always exist, and the enemies of God will continue to multiply and thrive. If a tree is bearing bad fruit, you do not destroy the tree by cutting off its branches or eliminating its fruit, but by destroying its roots. I want you to look at the world as this poisoned tree. Even if we eliminate our enemies today, we will create new ones tomorrow. The forumla to cut off the head of the snake once and fall is very simple, and this basic solution is written in all your holy books — 'LOVE IS THE ANSWER'. The strongest counterspell to destroy all forces of black magic is love. Pure unconditional love. However, to be able to emit the right frequency of love, one must first succeed in their own personal battle of good versus evil: heart (conscience) vs. mind (ego). Once you learn how to use your heart to embrace all living things as you do your own reflection, and use your heart to detect truths and dictate your actions, your heart will not be fully activated to love all of mankind the right way. Where there is love, there will be truth and light. Take away the love or truth, and we will forever remain in the dark. Truth, light and love must all co-exist in perfect harmony to overcome evil on earth. And they cannot just be secluded to one part of the world, but reign as divine royalty across the entire globe.

Philosophy begins when one learns to doubt—particularly to doubt one’s cherished beliefs, one’s dogmas and one’s axioms. Who knows how these cherished beliefs became certainties with us, and whether some secret wish did not furtively beget them, clothing desire in the dress of thought? There is no real philosophy until the mind turns round and examines itself. Gnothi seauton, said Socrates: Know thyself. There had been philosophers before him, of course: strong men like Thales and Heraclitus, subtle men like Parmenides and Zeno of Elea, seers like Pythagoras and Empedocles; but for the most part they had been physical philosophers; they had sought for the physis or nature of external things, the laws and constituents of the material and measurable world. That is very good, said Socrates; but there is an infinitely worthier subject for philosophers than all these trees and stones, and even all those stars; there is the mind of man. What is man, and what can he become? So he went about prying into the human soul, uncovering assumptions and questioning certainties. If men discoursed too readily of justice, he asked them, quietly, tò tí?—what is it? What do you mean by these abstract words with which you so easily settle the problems of life and death? What do you mean by honor, virtue, morality, patriotism? What do you mean by yourself? It was with such moral and psychological questions that Socrates loved to deal. Some

Whenever I arrive in my garden, I Make The Tour. Is this a personal idiosyncrasy, or do all good gardeners do it? It would be interesting to know. By Making The Tour, I mean only that I step from the front window, turn to the right, and make an infinitely detailed examination of every foot of ground, every shrub and tree, walking always over an appointed course. There are certain very definite rules to be observed when you are Making The Tour. The chief rule is that you must never take anything out of its order. You may be longing to see if a crocus has come out in the orchard, but it is strictly forbidden to look before you have inspected all the various beds, bushes and trees that lead up to the orchard. You must not look at the bed ahead before you have finished with the bed immediately in front of you. You may see, out of the corner of your eye, a gleam of strange and unsuspected scarlet in the next bed but one, but you must steel yourself against rushing to this exciting blaze, and you must stare with cool eyes at the earth in front, which is apparently blank, until you have made certain that it is not hiding anything. Otherwise you will find that you rush wildly round the garden, discover one or two sensational events, and then decide that nothing else has happened. Which means that you miss all the thrill of tiny shoots, the first lifting of the lids of wallflowers, the first precious gold of the witch-hazel, the early spear of the snowdrop.

And mind you, Hermine, even though such abusive articles cannot annoy me any longer, they often sadden me all the same. Two-thirds of my countrymen read this kind of newspaper, read things written in this tone every morning and every night, are every day worked up and admonished and incited, and robbed of their peace of mind and better feelings by them, and the end and aim of it all is to have the war over again, the next war that draws nearer and nearer, and it will be a good deal more horrible than the last. All that is perfectly clear and simple. Any one could comprehend it and reach the same conclusion after a moment's reflection. But nobody wants to. Nobody wants to avoid the next war, nobody wants to spare himself and his children the next holocaust if this be the cost. To reflect for one moment, to examine himself for a while and ask what share he has in the world's confusion and wickedness-look you, nobody wants to do that. And so there's no stopping it, and the next war is being pushed on with enthusiasm by thousands upon thousands day by day. It has paralysed me since I knew it, and brought me to despair. I have no country and no ideals left. All that comes to nothing but decorations for the gentlemen by whom the next slaughter is ushered in. There is no sense in thinking or saying or writing anything of human import, to bother one's head with thoughts of goodness for two or three men who do that, there are thousands of papers, periodicals, speeches, meetings in public and in private, that make the opposite their daily endeavor and succeed in it too.

Legalism The weight we are describing is called legalism. It is a form of religious perfectionism that focuses on the careful performance and avoidance of certain behaviors. It teaches people to gain a sense of spiritual acceptance based on their performance, instead of accepting it as a gift on the basis of Christ. Why were the leaders of Jesus’ and Paul’s day spreading legalistic teaching? Was it simply a matter of being right? It’s more serious than that. Look at Galatians 6: 12-13: Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply that they may not be persecuted for the cross of Christ. For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised, that they may boast in your flesh. You see, living with Jesus as your only source of life and acceptance is a confrontation to those who seek God’s approval on the basis of their own religious behavior. This, then, explains the pressure you feel to perform religious behaviors in spiritually abusive contexts. If you perform as they say you must: (1) it will make them look good; (2) their self-righteousness will escape the scrutiny of the cross of Christ as the only means to God’s favor; (3) it will allow them to examine you instead of themselves; (4) they will be able to “boast in” or gain a sense of validation from your religious performance. Can you see the abusive dynamic described in chapter one? Here we have religious people trying to meet their own spiritual needs through someone else’s religious performance. And it’s all cloaked in the language of being holy and helping others to live holy lives.

Others may not notice it, because an angry Toraf is truly a rare thing to behold, but Galen can practically feel the animosity emanating from his friend. Which is why he casually bumps into him, taking care to be overly apologetic. “Oh, sorry about that, minnow. I didn’t even see you there.” Galen mimics Toraf’s demeanor, crossing his arms and staring ahead of them. What they’re supposed to be staring at, he’s not sure. His effort is rewarded with a slight upward curve of his friend’s mouth. “Oh, don’t think twice about it, tadpole. I know it must be difficult to swim straight with a whale’s tail.” Galen scowls, taking care not to glance down at his fin. Ever since they went to retrieve Grom, he’s been sore all below the waist, but he’d just attributed it to tension from finding Nalia, and then the whole tribunal mess-not to mention, hovering in place for hours at a time. Still, he did examine his fin the evening before, hoping to massage out any knots he found, but was a bit shocked to see that his fin span seemed to have widened. He decided that he was letting his imagination get the better of him. Now he’s not so sure. “What do you mean?” he says lightly. Toraf nods down toward the sand. “You know what I mean. Looks like you have the red fever.” “The red fever bloats you all over, idiot. Right before it kills you. It doesn’t make your fin grow wider. Besides, the red tide hasn’t been bad for years now.” But Toraf already knows what the red fever looks like. Not long after he first became a Tracker, Toraf was commissioned to find an older Syrena who had gone off on his own to die after he’d been caught in what the humans call the red tide. Toraf was forced to tie seaweed around the old one’s fin and pull his body to the Cave of Memories. No, he doesn’t think I have the red fever. Toraf allows himself a long look at Galen’s fin. If it were anyone else, Galen would consider it rude. “Does it hurt?” “It’s sore.” “Have you asked anyone about it?” “I’ve had other things on my mind.” Which is the truth. Galen really hadn’t given it much thought until right now. Now that it has been noticed by someone else. Toraf pulls his own fin around and after a few seconds of twisting and bending, he’s able to measure it against his torso. It spans from his neck to where his waist turns into velvety tail. He nods to Galen to do the same. Galen is horrified to find that his fin now spans from the top of his head to well below his waist. It really does look like a whale tail. “I don’t know how I feel about that,” Toraf says, thoughtful. “I’ve gotten used to having the most impressive fin out of the two of us.” Galen grins, letting his tail fall. “For a minute there I thought you really cared.” Toraf shrugs. “Being self-conscious doesn’t suit you.” Galen follows his gaze back out into the sea ahead of them. “So what do you think about yesterday’s tribunal?” “I think I know where Nalia and Emma get their temper.” Galen laughs. “I thought Jagen was going to pass out when Antonis grabbed him.” “He’s not very good at interacting with others anymore, is he?” “I wonder if he ever was. I told you how crazy Nalia always acted. Could be a family trait.” It looks like Toraf might actually smile but instead his gaze jerks back out to sea, a new scowl on his face. “Oh, no,” Galen groans. “What is it?” Please don’t say Emma. Please don’t say Emma. “Rayna,” Toraf says through clenched teeth. “She’s heading straight for us.” That’s almost as bad.

We've simply become too attached to work," I explained. "We've become too addicted to working and we need to balance our lives with a little idle activity like sitting on porches or chatting with neighbors." "I would HATE that!" she answered with a moo of disgust. "I LOVE to work! I can't stand just sitting around. Work makes me happy." This woman, by the way, is one of the most grounded, cheerful, and talented people I know. She's also not an outlier. I've had this conversation many times over the past few years with both friends and strangers and I often get some version of, "but I love to work!" in response. The question for me wasn't whether people enjoyed their work but whether they needed it. That was the question that drove my research. The question I asked hundreds of people around the country and the essential question of this book: Is work necessary? A lot of people will disagree with my next statement to the point of anger and outrage: Humans don't need to work in order to be happy. At this point, in our historical timeline, that claim is almost subversive. The assumption that work is at the core of what it means to lead a useful life underlies so much of our morality that it may feel I'm questioning our need to breathe or eat or sleep. But as I examined the body of research of what we know is good for all humans, what is necessary for all humans, I noticed a gaping hole where work was supposed to be. This lead me to ask some pointed questions about why most of us feel we can't be fully human unless we're working. Please note that by "work" I don't mean the activities we engage in to secure our survival: finding food, water, or shelter. I mean the labor we do to secure everything else beyond survival or to contribute productively to the broader society - the things we do in exchange for pay.

This mundus tenebrosus, this shaddowy world of Mankind, is sunk into Night; there is not a Field without its Spirits, nor a City without its Daemons, and the Lunaticks speak Prophesies while the Wise men fall into the Pitte. We are all in the Dark, one with another. And, as the Inke stains the Paper on which it is spilt and slowly spreads to Blot out the Characters, so the Contagion of darkness and malefaction grows apace until all becomes unrecognizable. Thus it was with the Witches who were tryed by Swimming not long before, since once the Prosecution had commenced no Stop could be put to the raving Women who came forward: the number of Afflicted and Accused began to encrease and, upon Examination, more confess'd themselves guilty of Crimes than were suspected of. And so it went, till the Evil revealed was so great that it threatened to bring all into Confusion. And yet in the way of that Philosophie much cryed up in London and elsewhere, there are those like Sir Chris. who speak only of what is Rational and what is Demonstrated, of Propriety and Plainness. Religion Not Mysterious is their Motto, but if they would wish the Godhead to be Reasonable why was it that when Adam heard that Voice in the Garden he was afraid unto Death? The Mysteries must become easy and familiar, it is said, and it has now reached such a Pitch that there are those who wish to bring their mathematicall Calculations into Morality, viz. the Quantity of Publick Good produced by any Agent is a compound Ratio of his Benevolence and Abilities, and such like Excrement. They build Edifices which they call Systems by laying their Foundacions in the Air and, when they think they are come to sollid Ground, the Building disappears and the Architects tumble down from the Clowds. Men that are fixed upon matter, experiment, secondary causes and the like have forgot there is such a thing in the World which they cannot see nor touch nor measure: it is the Praecipice into which they will surely fall.

Stop! Stop!” Sophie shrieked with laughter as she ran down the stone steps that led to the garden behind Bridgerton House. After three children and seven years of marriage, Benedict could still make her smile, still make her laugh . . . and he still chased her around the house any chance he could get. “Where are the children?” she gasped, once he’d caught her at the base of the steps. “Francesca is watching them.” “And your mother?” He grinned. “I daresay Francesca is watching her, too.” “Anyone could stumble upon us out here,” she said, looking this way and that. His smile turned wicked. “Maybe,” he said, catching hold of her green-velvet skirt and reeling her in, “we should adjourn to the private terrace.” The words were oh-so-familiar, and it was only a second before she was transported back nine years to the masquerade ball. “The private terrace, you say?” she asked, amusement dancing in her eyes. “And how, pray tell, would you know of a private terrace?” His lips brushed against hers. “I have my ways,” he murmured. “And I,” she returned, smiling slyly, “have my secrets.” He drew back. “Oh? And will you share?” “We five,” she said with a nod, “are about to be six.” He looked at her face, then looked at her belly. “Are you sure?” “As sure as I was last time.” He took her hand and raised it to lips. “This one will be a girl.” “That’s what you said last time.” “I know, but—” “And the time before.” “All the more reason for the odds to favor me this time.” She shook her head. “I’m glad you’re not a gambler.” He smiled at that. “Let’s not tell anyone yet.” “I think a few people already suspect,” Sophie admitted. “I want to see how long it takes that Whistledown woman to figure it out,” Benedict said. “Are you serious?” “The blasted woman knew about Charles, and she knew about Alexander, and she knew about William.” Sophie smiled as she let him pull her into the shadows. “Do you realize that I have been mentioned in Whistledown two hundred and thirty-two times?” That stopped him cold. “You’ve been counting?” “Two hundred and thirty-three if you include the time after the masquerade.” “I can’t believe you’ve been counting.” She gave him a nonchalant shrug. “It’s exciting to be mentioned.” Benedict thought it was a bloody nuisance to be mentioned, but he wasn’t about to spoil her delight, so instead he just said, “At least she always writes nice things about you. If she didn’t, I might have to hunt her down and run her out of the country.” Sophie couldn’t help but smile. “Oh, please. I hardly think you could discover her identity when no one else in the ton has managed it.” He raised one arrogant brow. “That doesn’t sound like wifely devotion and confidence to me.” She pretended to examine her glove. “You needn’t expend the energy. She’s obviously very good at what she does.” “Well, she won’t know about Violet,” Benedict vowed. “At least not until it’s obvious to the world.” “Violet?” Sophie asked softly. “It’s time my mother had a grandchild named after her, don’t you think?” Sophie leaned against him, letting her cheek rest against the crisp linen of his shirt. “I think Violet is a lovely name,” she murmured, nestling deeper into the shelter of his arms. “I just hope it’s a girl. Because if it’s a boy, he’s never going to forgive us . . .

POLLARD had known better, but instead of pulling rank and insisting that his officers carry out his proposal to sail for the Society Islands, he embraced a more democratic style of command. Modern survival psychologists have determined that this “social”—as opposed to “authoritarian”—form of leadership is ill suited to the early stages of a disaster, when decisions must be made quickly and firmly. Only later, as the ordeal drags on and it is necessary to maintain morale, do social leadership skills become important. Whalemen in the nineteenth century had a clear understanding of these two approaches. The captain was expected to be the authoritarian, what Nantucketers called a fishy man. A fishy man loved to kill whales and lacked the tendency toward self-doubt and self-examination that could get in the way of making a quick decision. To be called “fishy to the backbone” was the ultimate compliment a Nantucketer could receive and meant that he was destined to become, if he wasn’t already, a captain. Mates, however, were expected to temper their fishiness with a more personal, even outgoing, approach. After breaking in the green hands at the onset of the voyage—when they gained their well-deserved reputations as “spit-fires”—mates worked to instill a sense of cooperation among the men. This required them to remain sensitive to the crew’s changeable moods and to keep the lines of communication open. Nantucketers recognized that the positions of captain and first mate required contrasting personalities. Not all mates had the necessary edge to become captains, and there were many future captains who did not have the patience to be successful mates. There was a saying on the island: “[I]t is a pity to spoil a good mate by making him a master.” Pollard’s behavior, after both the knockdown and the whale attack, indicates that he lacked the resolve to overrule his two younger and less experienced officers. In his deference to others, Pollard was conducting himself less like a captain and more like the veteran mate described by the Nantucketer William H. Macy: “[H]e had no lungs to blow his own trumpet, and sometimes distrusted his own powers, though generally found equal to any emergency after it arose. This want of confidence sometimes led him to hesitate, where a more impulsive or less thoughtful man would act at once. In the course of his career he had seen many ‘fishy’ young men lifted over his head.” Shipowners hoped to combine a fishy, hard-driving captain with an approachable and steady mate. But in the labor-starved frenzy of Nantucket in 1819, the Essex had ended up with a captain who had the instincts and soul of a mate, and a mate who had the ambition and fire of a captain. Instead of giving an order and sticking with it, Pollard indulged his matelike tendency to listen to others. This provided Chase—who had no qualms about speaking up—with the opportunity to impose his own will. For better or worse, the men of the Essex were sailing toward a destiny that would be determined, in large part, not by their unassertive captain but by their forceful and fishy mate.

You were just in South Dakota a couple of weeks ago,” he pointed out. “Why didn’t you get it then?” “It wasn’t available then.” She brushed back a tiny strand of loose hair. “Don’t cross-examine me, okay? It’s been a long day.” He ran a hand around the back of his neck, under his braid of hair, and stared at her own hair in the tight bun at her nape as she replaced the errant strand. “I thought you took it down at night.” “At bedtime,” she corrected. His eyes narrowed. “Lucky Colby,” he said deliberately. She wasn’t going to give him any rope to hang her with. She just smiled. He glared at her. “He won’t change,” he said flatly. “I don’t care,” she said. “I appreciate all you’ve done for me, Tate, but my private life is my own business, not yours.” “That’s a hell of a way to talk to me.” “That works both ways,” she replied, eyes narrowing. “What gives you the right to ask questions about the men I date?” Her words made him mad. His lips compressed until they made a straight line. He looked like his father when he was angry. He finished his coffee in a tense silence and got to his feet. He glanced at his watch. “I’ve got to go. I just wanted to see how you were.” “You just wanted to see if Colby was here,” she corrected and smiled mirthlessly when he blinked. “You know I don’t approve of Colby,” he told her. “Like I care?” she said. He took a step toward her. His black eyes glittered with conflicting emotions. She aroused him more lately than any woman he’d ever known. Just looking at her sent him over the edge. On some level she recognized the tension in him, the need that he was denying. He was upset about Matt Holden pulling him out of the security work, not because of the money, but rather because it seemed nothing more than spite. Actually Holden was saving them both from a political upheaval because he could have been accused of nepotism. But deeper than that was a frustration because he wanted a woman he couldn’t have. Cecily knew that at some level. He was trying to start a fight. She couldn’t let him. “Colby is a sweet man,” she said gently. “He’s good company and he doesn’t drink around me, ever.” “He’s an alcoholic,” he said quietly, trying to control the anger. “I told you before, he’s in therapy,” she said. “He’s trying, Tate.” “So you expect me not to worry about you? After what my own father put me and my mother through?

There is a time when the soul lives in God, and a time when God lives in the soul. What is appropriate to one state is inconsistent with the other. When God lives in the soul it ought to abandon itself entirely to his providence. When the soul lives in God it is obliged to procure for itself carefully and very regularly, every means it can devise by which to arrive at the divine union. The whole procedure is marked out; the readings, the examinations, the resolutions. The guide is always at hand and everything is by rule, even the hours for conversation. When God lives in the soul it has nothing left of self, but only that which the spirit which actuates it imparts to it at each moment. Nothing is provided for the future, no road is marked out . . . No more books with marked passages for such a soul; often enough it is even deprived of a regular directior, for God allows it no other support than that which he gives it himself. Its dwelling is in darkness, forgetfulness, abandonment, death and nothingness. . . Everything that others discover with great difficulty this soul finds in abandonment, and what they guard with care in order to be able to find it again, this soul receives at the moment there is occasion for it, and afterwards relinquishes so as to admit nothing but exactly what God desires it to have in order to live by him alone. The former soul undertakes an infinity of good works for the glory of God, the latter is often cast aside in a corner of the world like a bit of broken crockery, apparently of no use to anyone. There, this soul, forsaken by creatures but in the enjoyment of God by a very real, true, and active love (active though infused in repose), does not attempt anything by its own impulse; it only knows that it has to abandon itself and to remain in the hands of God to be used by him as he pleases. Often it is ignorant of its use, but God knows well. The world thinks it is useless, and appearances give colour to this judgment, but nevertheless it is very certain that in mysterious ways and by unknown channels, it spreads abroad an infinite amount of grace on persons who often have no idea of it, and of whom it never thinks . . . . . . Often they do not perceive the outflow of this virtue and even contribute nothing by cooperation: it is like a hidden balm, the perfume of which is exhaled without being recognized, and which knows not its own virtue.

Appendix 1 Seven Points and Fifty-Nine Slogans for Generating Compassion and Resilience POINT ONE Resolve to Begin 1. Train in the preliminaries. POINT TWO Train in Empathy and Compassion: Absolute Compassion 2. See everything as a dream. 3. Examine the nature of awareness. 4. Don’t get stuck on peace. 5. Rest in the openness of mind. 6. In Postmeditation be a child of illusion. POINT TWO Train in Empathy and Compassion: Relative Compassion 7. Practice sending and receiving alternately on the breath. 8. Begin sending and receiving practice with yourself. 9. Turn things around (Three objects, three poisons, three virtues). 10. Always train with the slogans. POINT THREE Transform Bad Circumstances into the Path 11. Turn all mishaps into the path. 12. Drive all blames into one. 13. Be grateful to everyone. 14. See confusion as Buddha and practice emptiness. 15. Do good, avoid evil, appreciate your lunacy, pray for help. 16. Whatever you meet is the path. POINT FOUR Make Practice Your Whole Life 17. Cultivate a serious attitude (Practice the five strengths). 18. Practice for death as well as for life. POINT FIVE Assess and Extend 19. There’s only one point. 20. Trust your own eyes. 21. Maintain joy (and don’t lose your sense of humor). 22. Practice when you’re distracted. POINT SIX The Discipline of Relationship 23. Come back to basics. 24. Don’t be a phony. 25. Don’t talk about faults. 26. Don’t figure others out. 27. Work with your biggest problems first. 28. Abandon hope. 29. Don’t poison yourself. 30. Don’t be so predictable. 31. Don’t malign others. 32. Don’t wait in ambush. 33. Don’t make everything so painful. 34. Don’t unload on everyone. 35. Don’t go so fast. 36. Don’t be tricky. 37. Don’t make gods into demons. 38. Don’t rejoice at others’ pain. POINT SEVEN Living with Ease in a Crazy World 39. Keep a single intention. 40. Correct all wrongs with one intention. 41. Begin at the beginning, end at the end. 42. Be patient either way. 43. Observe, even if it costs you everything. 44. Train in three difficulties. 45. Take on the three causes. 46. Don’t lose track. 47. Keep the three inseparable. 48. Train wholeheartedly, openly, and constantly. 49. Stay close to your resentment. 50. Don’t be swayed by circumstances. 51. This time get it right! 52. Don’t misinterpret. 53. Don’t vacillate. 54. Be wholehearted. 55. Examine and analyze. 56. Don’t wallow. 57. Don’t be jealous. 58. Don’t be frivolous. 59. Don’t expect applause.

Arin had bathed. He was wearing house clothes, and when Kestrel saw him standing in the doorway his shoulders were relaxed. Without being invited, he strode into the room, pulled out the other chair at the small table where Kestrel waited, and sat. He arranged his arms in a position of negligent ease and leaned into the brocaded chair as if he owned it. He seemed, Kestrel thought, at home. But then, he had also seemed so in the forge. Kestrel looked away from him, stacking the Bite and Sting tiles on the table. It occurred to her that it was a talent for Arin to be comfortable in such different environments. She wondered how she would fare in his world. He said, “This is not a sitting room.” “Oh?” Kestrel mixed the tiles. “And here I thought we were sitting.” His mouth curved slightly. “This is a writing room. Or, rather”--he pulled his six tiles--“it was.” Kestrel drew her Bite and Sting hand. She decided to show no sign of curiosity. She would not allow herself to be distracted. She arranged her tiles facedown. “Wait,” he said. “What are the stakes?” She had given this careful consideration. She took a small wooden box from her skirt pocket and set it on the table. Arin picked up the box and shook it, listening to the thin, sliding rattle of its contents. “Matches.” He tossed the box back onto the table. “Hardly high stakes.” But what were appropriate stakes for a slave who had nothing to gamble? This question had troubled Kestrel ever since she had proposed the game. She shrugged and said, “Perhaps I am afraid to lose.” She split the matches between them. “Hmm,” he said, and they each put in their ante. Arin positioned his tiles so that he could see their engravings without revealing them to Kestrel. His eyes flicked to them briefly, then lifted to examine the luxury of his surroundings. This annoyed her--both because she could glean nothing from his expression and because he was acting the gentleman by averting his gaze, offering her a moment to study her tiles without fear of giving away something to him. As if she needed such an advantage. “How do you know?” she said. “How do I know what?” “That this was a writing room. I have never heard of such a thing.” She began to position her own tiles. It was only when she saw their designs that she wondered whether Arin had really been polite in looking away, or if he had been deliberately provoking her. She concentrated on her draw, relieved to see that she had a good set. A tiger (the highest tile); a wolf, a mouse, a fox (not a bad trio, except the mouse); and a pair of scorpions. She liked the Sting tiles. They were often underestimated. Kestrel realized that Arin had been waiting to answer her question. He was watching her. “I know,” he said, “because of this room’s position in your suite, the cream color of the walls, and the paintings of swans. This was where a Herrani lady would pen her letters or write journal entries. It’s a private room. I shouldn’t be allowed inside.” “Well,” said Kestrel, uncomfortable, “it is no longer what it was.

ONCE, a youth went to see a wise man, and said to him: “I have come seeking advice, for I am tormented by feelings of worthlessness and no longer wish to live. Everyone tells me that I am a failure and a fool. I beg you, Master, help me!” The wise man glanced at the youth, and answered hurriedly: “Forgive me, but I am very busy right now and cannot help you. There is one urgent matter in particular which I need to attend to...”—and here he stopped, for a moment, thinking, then added: “But if you agree to help me, I will happily return the favor.” “Of...of course, Master!” muttered the youth, noting bitterly that yet again his concerns had been dismissed as unimportant. “Good,” said the wise man, and took off a small ring with a beautiful gem from his finger. “Take my horse and go to the market square! I urgently need to sell this ring in order to pay off a debt. Try to get a decent price for it, and do not settle for anything less than one gold coin! Go right now, and come back as quick as you can!” The youth took the ring and galloped off. When he arrived at the market square, he showed it to the various traders, who at first examined it with close interest. But no sooner had they heard that it would sell only in exchange for gold than they completely lost interest. Some of the traders laughed openly at the boy; others simply turned away. Only one aged merchant was decent enough to explain to him that a gold coin was too high a price to pay for such a ring, and that he was more likely to be offered only copper, or at best, possibly silver. When he heard these words, the youth became very upset, for he remembered the old man’s instruction not to accept anything less than gold. Having already gone through the whole market looking for a buyer among hundreds of people, he saddled the horse and set off. Feeling thoroughly depressed by his failure, he returned to see the wise man. “Master, I was unable to carry out your request,” he said. “At best I would have been able to get a couple of silver coins, but you told me not to agree to anything less than gold! But they told me that this ring is not worth that much.” “That’s a very important point, my boy!” the wise man responded. “Before trying to sell a ring, it would not be a bad idea to establish how valuable it really is! And who can do that better than a jeweler? Ride over to him and find out what his price is. Only do not sell it to him, regardless of what he offers you! Instead, come back to me straightaway.” The young man once more leapt up on to the horse and set off to see the jeweler. The latter examined the ring through a magnifying glass for a long time, then weighed it on a set of tiny scales. Finally, he turned to the youth and said: “Tell your master that right now I cannot give him more than 58 gold coins for it. But if he gives me some time, I will buy the ring for 70.” “70 gold coins?!” exclaimed the youth. He laughed, thanked the jeweler and rushed back at full speed to the wise man. When the latter heard the story from the now animated youth, he told him: “Remember, my boy, that you are like this ring. Precious, and unique! And only a real expert can appreciate your true value. So why are you wasting your time wandering through the market and heeding the opinion of any old fool?

I brushed my teeth like a crazed lunatic as I examined myself in the mirror. Why couldn’t I look the women in commercials who wake up in a bed with ironed sheets and a dewy complexion with their hair perfectly tousled? I wasn’t fit for human eyes, let alone the piercing eyes of the sexy, magnetic Marlboro Man, who by now was walking up the stairs to my bedroom. I could hear the clomping of his boots. The boots were in my bedroom by now, and so was the gravelly voice attached to them. “Hey,” I heard him say. I patted an ice-cold washcloth on my face and said ten Hail Marys, incredulous that I would yet again find myself trapped in the prison of a bathroom with Marlboro Man, my cowboy love, on the other side of the door. What in the world was he doing there? Didn’t he have some cows to wrangle? Some fence to fix? It was broad daylight; didn’t he have a ranch to run? I needed to speak to him about his work ethic. “Oh, hello,” I responded through the door, ransacking the hamper in my bathroom for something, anything better than the sacrilege that adorned my body. Didn’t I have any respect for myself? I heard Marlboro Man laugh quietly. “What’re you doing in there?” I found my favorite pair of faded, soft jeans. “Hiding,” I replied, stepping into them and buttoning the waist. “Well, c’mere,” he said softly. My jeans were damp from sitting in the hamper next to a wet washcloth for two days, and the best top I could find was a cardinal and gold FIGHT ON! T-shirt from my ‘SC days. It wasn’t dingy, and it didn’t smell. That was the best I could do at the time. Oh, how far I’d fallen from the black heels and glitz of Los Angeles. Accepting defeat, I shrugged and swung open the door. He was standing there, smiling. His impish grin jumped out and grabbed me, as it always did. “Well, good morning!” he said, wrapping his arms around my waist. His lips settled on my neck. I was glad I’d spritzed myself with Giorgio. “Good morning,” I whispered back, a slight edge to my voice. Equal parts embarrassed at my puffy eyes and at the fact that I’d slept so late that day, I kept hugging him tightly, hoping against hope he’d never let go and never back up enough to get a good, long look at me. Maybe if we just stood there for fifty years or so, wrinkles would eventually shield my puffiness. “So,” Marlboro Man said. “What have you been doing all day?” I hesitated for a moment, then launched into a full-scale monologue. “Well, of course I had my usual twenty-mile run, then I went on a hike and then I read The Iliad. Twice. You don’t even want to know the rest. It’ll make you tired just hearing about it.” “Uh-huh,” he said, his blue-green eyes fixed on mine. I melted in his arms once again. It happened any time, every time, he held me. He kissed me, despite my gold FIGHT ON! T-shirt. My eyes were closed, and I was in a black hole, a vortex of romance, existing in something other than a human body. I floated on vapors. Marlboro Man whispered in my ear, “So…,” and his grip around my waist tightened. And then, in an instant, I plunged back to earth, back to my bedroom, and landed with a loud thud on the floor. “R-R-R-R-Ree?” A thundering voice entered the room. It was my brother Mike. And he was barreling toward Marlboro Man and me, his arms outstretched. “Hey!” Mike yelled. “W-w-w-what are you guys doin’?” And before either of us knew it, Mike’s arms were around us both, holding us in a great big bear hug. “Well, hi, Mike,” Marlboro Man said, clearly trying to reconcile the fact that my adult brother had his arms around him. It wasn’t awkward for me; it was just annoying. Mike had interrupted our moment. He was always doing that.