House Of Commons Quotes

Nothing in the world is more common than unsuccessful people with talent, leave the house before you find something worth staying in for.

You can no longer see or identify yourself solely as a member of a tribe, but as a citizen of a nation of one people working toward a common purpose.

If Hitler invaded hell I would make at least a favorable reference to the devil in the House of Commons.

We shape our buildings; thereafter they shape us.

There was a house we all had in common and it was called the past, even though we'd lived in different rooms.

… and so he tried to accept the ache in his heart as what Dr. Larch would call the common symptoms of normal life.

I have nothing to offer but blood, toil, tears and sweat. We have before us an ordeal of the most grievous kind. We have before us many, many long months of struggle and of suffering. You ask, what is our policy? I can say: It is to wage war, by sea, land and air, with all our might and with all the strength that God can give us; to wage war against a monstrous tyranny, never surpassed in the dark, lamentable catalogue of human crime. That is our policy. You ask, what is our aim? I can answer in one word: It is victory, victory at all costs, victory in spite of all terror, victory, however long and hard the road may be; In “Blood, Toil, Tears, and Sweat,” his first speech as Prime Minister to the House of Commons May 13, 1940 quoted by Jeffrey R. Holland in “However Long and Hard the Road” BYU Devotional 18 Jan 1983

If they are wrong they need your prayers all the more; and if they are your enemies, then you are under orders to pray for them. That is one of the rules common to the whole house.

If you are going to live in a house made of candy, don't move next door to a couple of obese kids. A lot of these fairy-tale characters are missing common sense.

It's never the differences between people that suprise us. It's the things that, against all odds, we have in common.

Jason always tried to build a good relationship with his team. He'd learned the hard way that if somebody was going to have your back in a fight, it was better if you found some common ground and trusted each other. But Nico wasn't easy to figure out.

I am so often moved by souls whose first concern is not for their own lost years, but for the grief their passing will cause to those they love. It's more common than you might think. The most ordinary mortal bodies are housed by spectacular souls.

I do not know why there is this difference, but I am sure that God keeps no one waiting unless He sees that it is good for him to wait. When you do enter your room, you will find that the long wait has done you some kind of good which you would not have had otherwise. But you must regard it as waiting, not as camping. You must keep on praying for light: and of course, even in the hall, you must begin trying to obey the rules which are common to the whole house. And above all you must be asking which door is the true one; not which pleases you best by its paint and paneling.

It's never the differences between people that surprise us. It's the things that, against all odds, we have in common.

Each one of us is alone in the world. He is shut in a tower of brass, and can communicate with his fellows only by signs, and the signs have no common value, so that their sense is vague and uncertain. We seek pitifully to convey to others the treasures of our heart, but they have not the power to accept them, and so we go lonely, side by side but not together, unable to know our fellows and unknown by them. We are like people living in a country whose language they know so little that, with all manner of beautiful and profound things to say, they are condemned to the banalities of the conversation manual. Their brain is seething with ideas, and they can only tell you that the umbrella of the gardener's aunt is in the house.

So the freshness lives on in a lemon, in the sweet-smelling house of the rind, the proportions, arcane and acerb.

We went our several ways," said Lady Dedlock, "and had little in common even before we agreed to differ. It is to be regretted, I suppose, but it could not be helped.

Snake Street is an area I should avoid. Yet that night I was drawn there as surely as if I had an appointment.  The Snake House is shabby on the outside to hide the wealth within. Everyone knows of the wealth, but facades, like the park’s wall, must be maintained. A lantern hung from the porch eaves. A sign, written in Utte, read ‘Kinship of the Serpent’. I stared at that sign, at that porch, at the door with its twisted handle, and wondered what the people inside would do if I entered. Would they remember me? Greet me as Kin? Or drive me out and curse me for faking my death?  Worse, would they expect me to redon the life I’ve shed? Staring at that sign, I pissed in the street like the Mearan savage I’ve become. As I started to leave, I saw a woman sitting in the gutter. Her lamp attracted me. A memsa’s lamp, three tiny flames to signify the Holy Trinity of Faith, Purity, and Knowledge.  The woman wasn’t a memsa. Her young face was bruised and a gash on her throat had bloodied her clothing. Had she not been calmly assessing me, I would have believed the wound to be mortal. I offered her a copper.  She refused, “I take naught for naught,” and began to remove trinkets from a cloth bag, displaying them for sale. Her Utte accent had been enough to earn my coin. But to assuage her pride I commented on each of her worthless treasures, fighting the urge to speak Utte. (I spoke Universal with the accent of an upper class Mearan though I wondered if she had seen me wetting the cobblestones like a shameless commoner.) After she had arranged her wares, she looked up at me. “What do you desire, O Noble Born?” I laughed, certain now that she had seen my act in front of the Snake House and, letting my accent match the coarseness of my dress, I again offered the copper.  “Nay, Noble One. You must choose.” She lifted a strand of red beads. “These to adorn your lady’s bosom?”             I shook my head. I wanted her lamp. But to steal the light from this woman ... I couldn’t ask for it. She reached into her bag once more and withdrew a book, leather-bound, the pages gilded on the edges. “Be this worthy of desire, Noble Born?”  I stood stunned a moment, then touched the crescent stamped into the leather and asked if she’d stolen the book. She denied it. I’ve had the Training; she spoke truth. Yet how could she have come by a book bearing the Royal Seal of the Haesyl Line? I opened it. The pages were blank. “Take it,” she urged. “Record your deeds for study. Lo, the steps of your life mark the journey of your soul.”   I told her I couldn’t afford the book, but she smiled as if poverty were a blessing and said, “The price be one copper. Tis a wee price for salvation, Noble One.”   So I bought this journal. I hide it under my mattress. When I lie awake at night, I feel the journal beneath my back and think of the woman who sold it to me. Damn her. She plagues my soul. I promised to return the next night, but I didn’t. I promised to record my deeds. But I can’t. The price is too high.

Churchill was in the lavatory in the House of Commons and his secretary knocked on the door and said: Excuse me Prime Minister, but the Lord Privy Seal wishes to speak to you. After a pause Churchill replied: Tell His Lordship: I'm sealed on The Privy and can only deal with one shit at a time

Scientists estimate the universe unfolded from its state of infinite destiny* - a moment commonly referred to as "the big bang" - approximately 1.3-2 x 10^10 years ago. *Typo: "destiny" should read "density.

It was common enough, to see so much death and want a child. Common, therefore human, and he wanted it all the more. When the wounded were screaming, you dreamed of sharing a little house somewhere, of an ordinary life, a family line, connection.

It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those other identified as outside the structures, in order to define and seek a world in which we can all flourish. It is learning how to take our differences and make the strengths. For the master's tools will never dismantle the master's house.

Well, why do you want a political career? Have you ever been in the House of Commons and taken a good square look at the inmates? As weird a gaggle of freaks and sub-humans as was ever collected in one spot.

you can be hurt by people who look just like you. Not only can it happen, it probably will, because the world is full of hurt people who hurt people. Even if the dominant culture considers you an anomaly, that doesn’t mean you can’t be common, common as fucking dirt.

The Constitution of the Unitied States of America Preamble We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America. Article I - The Legislative Branch Section 1 - The Legislature All legislative Powers herein granted shall be vested in a Congress of the United States, which shall consist of a Senate and House of Representatives.

The cradle rocks above an abyss, and common sense tells us that our existence is but a brief crack of light between two eternities of darkness. Although the two are identical twins, man, as a rule, views the prenatal abyss with more calm than the one he is heading for (at some forty-five hundred heartbeats an hour). I know, however, of a young chronophobiac who experienced something like panic when looking for the first time at homemade movies that had been taken a few weeks before his birth. He saw a world that was practically unchanged-the same house, the same people- and then realized that he did not exist there at all and that nobody mourned his absence. He caught a glimpse of his mother waving from an upstairs window, and that unfamiliar gesture disturbed him, as if it were some mysterious farewell. But what particularly frightened him was the sight of a brand-new baby carriage standing there on the porch, with the smug, encroaching air of a coffin; even that was empty, as if, in the reverse course of events, his very bones had disintegrated.

We teach our girls how not to get raped with a sense of doom, a sense that we are fighting a losing battle. When I was writing this novel, friend after friend came to me telling me of something that had happened to them. A hand up their skirt, a boy who wouldn’t take no for an answer, a night where they were too drunk to give consent but they think it was taken from them anyway. We shared these stories with one another and it was as if we were discussing some essential part of being a woman, like period cramps or contraceptives. Every woman or girl who told me these stories had one thing in common: shame. ‘I was drunk . . . I brought him back to my house . . . I fell asleep at that party . . . I froze and I didn’t tell him to stop . . .’ My fault. My fault. My fault. When I asked these women if they had reported what had happened to the police, only one out of twenty women said yes. The others looked at me and said, ‘No. How could I have proved it? Who would have believed me?’ And I didn’t have any answer for that.

Some friends of theirs had rented their house for several months to an interior decorator. When they returned, they discovered that their entire library had been reorganized by color and size. Shortly thereafter, the decorator met with a fatal automobile accident. I confess that when this story was told, everyone around the dinner table concurred that justice had been served.

Usually, she considered Valgu a solid judge of character. She found it easy to concede trust to those he would call friend. But this man, and his brazen claim that he had the ability to restore her wings. Tegija seemed task oriented, and had an heir of self important pride, common traits among attractive men. Tegija was in all things the exact opposite of her private nightmare. The one where her brothers failed to retrieve her, and the House sold her off to some nervous indecisive man child. No one had even bothered to introduce them.

Our Father who art in nature, who has given the gift of survival to the coyote, the common brown rat, the English sparrow, the house fly and the moth, must have a great and overwhelming love for no-goods and blots-on-the-town and bums, and Mack and the boys. Virtues and graces and laziness and zest. Our Father who art in nature.

When you have reached your own room, be kind to those who have chosen different doors and to those who are still in the hall. If they are wrong they need your prayers all the more; and if they are your enemies, then you are under orders to pray for them. That is one of the rules common to the whole house.

Totalitarianism is not only hell, but all the dream of paradise-- the age-old dream of a world where everybody would live in harmony, united by a single common will and faith, without secrets from one another. Andre Breton, too, dreamed of this paradise when he talked about the glass house in which he longed to live. If totalitarianism did not exploit these archetypes, which are deep inside us all and rooted deep in all religions, it could never attract so many people, especially during the early phases of its existence. Once the dream of paradise starts to turn into reality, however, here and there people begin to crop up who stand in its way, and so the rulers of paradise must build a little gulag on the side of Eden. In the course of time this gulag grows ever bigger and more perfect, while the adjoining paradise gets even smaller and poorer.

I wondered how long it took for a baby to become yours, for familiarity to set in. Maybe as long as it took a new car to lose that scent, or a brand-new house to gather dust. Maybe that was the process more commonly described as bonding: the act of learning your child as well as you know yourself.

Then I will tell you something. I do not believe in it. Forty years among men has consistently taught me that they are not amenable to common sense. Show them the red tail of a comet, fill them with black terror, and they will all come running out of their houses and break their legs. But tell them one sensible proposition and support it with seven reasons, and they will simply laugh in your face

I had not seen "Pride and Prejudice," till I read that sentence of yours, and then I got the book. And what did I find? An accurate daguerreotyped portrait of a common-place face; a carefully fenced, highly cultivated garden, with neat borders and delicate flowers; but no glance of a bright, vivid physiognomy, no open country, no fresh air, no blue hill, no bonny beck. I should hardly like to live with her ladies and gentlemen, in their elegant but confined houses.

I've tried to make sense of how someone who didn't stalk his victims in advance ended up going after the best and the brightest. And I think that's it, the thing they all had in common - a light that outshone his. He targets college campuses and sorority houses because he's looking for the cream of the crop. He wants to extinguish us - we are the ones who remind him that he's not that smart, not that good-looking, and there's nothing particularly special about him.

Suddenly, in the space of a moment, I realized what it was that I loved about Britain - which is to say, all of it. Every last bit of it, good and bad - Marmite, village fetes, country lanes, people saying 'mustn't grumble' and 'I'm terribly sorry but', people apologizing to me when I conk them with a nameless elbow, milk in bottles, beans on toast, haymaking in June, stinging nettles, seaside piers, Ordnance Survey maps, crumpets, hot-water bottles as a necessity, drizzly Sundays - every bit of it. What a wondrous place this was - crazy as fuck, of course, but adorable to the tiniest degree. What other country, after all, could possibly have come up with place names like Tooting Bec and Farleigh Wallop, or a game like cricket that goes on for three days and never seems to start? Who else would think it not the least odd to make their judges wear little mops on their heads, compel the Speaker of the House of Commons to sit on something called the Woolsack, or take pride in a military hero whose dying wish was to be kissed by a fellow named Hardy? ('Please Hardy, full on the lips, with just a bit of tongue.') What other nation in the world could possibly have given us William Shakespeare, pork pies, Christopher Wren, Windsor Great Park, the Open University, Gardners' Question Time and the chocolate digestive biscuit? None, of course. How easily we lose sight of all this. What an enigma Britain will seem to historians when they look back on the second half of the twentieth century. Here is a country that fought and won a noble war, dismantled a mighty empire in a generally benign and enlightened way, created a far-seeing welfare state - in short, did nearly everything right - and then spent the rest of the century looking on itself as a chronic failure. The fact is that this is still the best place in the world for most things - to post a letter, go for a walk, watch television, buy a book, venture out for a drink, go to a museum, use the bank, get lost, seek help, or stand on a hillside and take in a view. All of this came to me in the space of a lingering moment. I've said it before and I'll say it again. I like it here. I like it more than I can tell you.

The poorest person on earth is not the person who has no job, no cars, no money and no house. The poorest person is the one who has no vision. Visionlessness is poverty in disguise.

But are we even capable of maintaining a Republic anymore? Are there enough citizens willing to do the hard work that self-rule requires, or have we become a people who would rather be cared for, fed, clothed, housed, and told what's best for us by a parentlike state? Unfortunately, the evidence suggests the latter.

I call it Joy. 'Animal-Land' was not imaginative. But certain other experiences were... The first is itself the memory of a memory. As I stood beside a flowering currant bush on a summer day there suddenly arose in me without warning, and as if from a depth not of years but of centuries, the memory of that earlier morning at the Old House when my brother had brought his toy garden into the nursery. It is difficult or find words strong enough for the sensation which came over me; Milton's 'enormous bliss' of Eden (giving the full, ancient meaning to 'enormous') comes somewhere near it. It was a sensation, of course, of desire; but desire for what?...Before I knew what I desired, the desire itself was gone, the whole glimpse... withdrawn, the world turned commonplace again, or only stirred by a longing for the longing that had just ceased... In a sense the central story of my life is about nothing else... The quality common to the three experiences... is that of an unsatisfied desire which is itself more desirable than any other satisfaction. I call it Joy, which is here a technical term and must be sharply distinguished both from Happiness and Pleasure. Joy (in my sense) has indeed one characteristic, and one only, in common with them; the fact that anyone who has experienced it will want it again... I doubt whether anyone who has tasted it would ever, if both were in his power, exchange it for all the pleasures in the world. But then Joy is never in our power and Pleasure often is.

Babies need not to be taught a trade, but to be introduced to a world. To put the matter shortly, woman is generally shut up in a house with a human being at the time when he asks all the questions that there are, and some that there aren't. It would be odd if she retained any of the narrowness of a specialist. Now if anyone says that this duty of general enlightenment (even when freed from modern rules and hours, and exercised more spontaneously by a more protected person) is in itself too exacting and oppressive, I can understand the view. I can only answer that our race has thought it worth while to cast this burden on women in order to keep common-sense in the world. But when people begin to talk about this domestic duty as not merely difficult but trivial and dreary, I simply give up the question. For I cannot with the utmost energy of imagination conceive what they mean. When domesticity, for instance, is called drudgery, all the difficulty arises from a double meaning in the word. If drudgery only means dreadfully hard work, I admit the woman drudges in the home, as a man might drudge at the Cathedral of Amiens or drudge behind a gun at Trafalgar. But if it means that the hard work is more heavy because it is trifling, colorless and of small import to the soul, then as I say, I give it up; I do not know what the words mean. To be Queen Elizabeth within a definite area, deciding sales, banquets, labors and holidays; to be Whiteley within a certain area, providing toys, boots, sheets, cakes. and books, to be Aristotle within a certain area, teaching morals, manners, theology, and hygiene; I can understand how this might exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people's children about the Rule of Three, and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious, but because it is gigantic, not because it is minute. I will pity Mrs. Jones for the hugeness of her task; I will never pity her for its smallness.

As long as I have food in my belly and can buy dumb stuff to decorate my house with, it doesn’t matter whether people are paying me the same amount every time.

Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.- But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.- Recall to thy recollection this alternative; either there is providence or atoms, fortuitous concurrence of things; or remember the arguments by which it has been proved that the world is a kind of political community, and be quiet at last.- But perhaps corporeal things will still fasten upon thee.- Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that thou hast heard and assented to about pain and pleasure, and be quiet at last.- But perhaps the desire of the thing called fame will torment thee.- See how soon everything is forgotten, and look at the chaos of infinite time on each side of the present, and the emptiness of applause, and the changeableness and want of judgement in those who pretend to give praise, and the narrowness of the space within which it is circumscribed, and be quiet at last. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee.

Jules: Shadowhunters take in Shadowhunters. It's what we do. Kit: You really think that's such a good idea? I mean, your house is pretty screwed up, what wit hyour agoraphhobic uncle and your weird brother. Jules: Ty isn't weird. Kit: I meant Mark, Ty isn't weird. He's just autistic. it's not a big deal. Back when I went to mundane school, I knew some kids who were on the spectrum. Ty has some things in common with them. Jules: What spectrum? Kit: You really don't know what I mean?

I had never thought I had much in common with anybody. I had no mother, no father, no roots, no biological similarities called sisters and brothers. And for a future I didn't want a split-level home with a station wagon, pastel refrigerator, and a houseful of blonde children evenly spaced through the years. I didn't want to walk into the pages of McCall's magazine and become the model housewife. I didn't even want a husband or any man for that matter. I wanted to go my own way. That's all I think I ever wanted, to go my own way and maybe find some love here and there. Love, but not the now and forever kind with chains around your vagina and a short circuit in your brain. I'd rather be alone.

With my friends, the sad truth is that our best “best friend” days are behind us. In college, we used to be able to meet each other in the common area of our off-campus housing, excited about our evening ahead, which consisted of someone making an enormous tureen of pasta and drinking wine from a box while we took turns regaling each other with details of our terrible love lives.

my father always said, “early to bed and early to rise makes a man healthy, wealthy and wise.” it was lights out at 8 p.m. in our house and we were up at dawn to the smell of coffee, frying bacon and scrambled eggs. my father followed this general routine for a lifetime and died young, broke, and, I think, not too wise. taking note, I rejected his advice and it became, for me, late to bed and late to rise. now, I’m not saying that I’ve conquered the world but I’ve avoided numberless early traffic jams, bypassed some common pitfalls and have met some strange, wonderful people one of whom was myself—someone my father never knew.

Should I have taken him by the hand and led him over to the Zappa? No. I won't spoon-feed the customers. If you don't know your alphabet, you have no business leaving your house, let alone shopping for premium music.

What can it profit a man to gain the whole world and to come to his property with a gastric ulcer, a blown prostate and bifocals?Mack and the boys avoid the trap, walk around the poison, step over the noose while a generation of trapped,, poisoned, and trussed-up men scream at them and call them no-goods, come to bad ends, blot-on-the town-thieves, rascals, bums. Our Father who art in nature, who has given the gift of survival to the coyote, the common brown rat, the English sparrow, the house fly and the moth, must have a great and overwhelming love for no-goods and blots-on-the town and bums,, and Mack and the boys. Virtues and graces and laziness and zest. Our Father who art in nature.

down Cambridge road through the bushes on Charlestown Common a scurry of red ants. Had he really seen them or imagined them? But all about him people were exclaiming, ‘Look, there they are!’ Those red ants were British soldiers. To his left the last moment of sunset light was dying. The day had been amazingly warm, but with night a fresh breeze came up off the ocean. Lights began to glimmer in Charlestown and on warships. Seemingly there was nothing more to be seen from Beacon Hill. Silently people turned to go to their houses. ‘Look!’ Johnny cried. You could see the flash of musket fire, too far away to be heard. Fireflies swarming, hardly more than that. –4– Getting

She had been born to cradle other people's children, wear their hand-me-down clothing, eat their leftovers, live on borrowed happiness and grief, grow old beneath other people's roofs, die one day in her miserable little room in the far courtyard in a bed that did not belong to her, and be buried in a common grave in the public cemetery.

Do not look so concerned on my behalf, Captain. It is a common enough statement. For example, I myself love that house there with the wooden shutters. I love tea. I love you, and your smile, and the way you sigh in your sleep. See, common. Unconcerning. We are still enemies.

I will remark, that it is a common misconception of Ravenclaws that all the smart children are Sorted there, leaving none for other Houses. This is not so; being Sorted to Ravenclaw indicates that you are driven by your desire to know things, which is not at all the same quality as being intelligent.

The best way that a man could test his readiness to encounter the common variety of mankind would be to climb down a chimney into any house at random, and get on as well as possible with the people inside. And that is essentially what each one of us did on the day that he was born.

On the back part of the step, toward the right, I saw a small iridescent sphere of almost unbearable brilliance. At first I thought it was revolving; then I realised that this movement was an illusion created by the dizzying world it bounded. The Aleph's diameter was probably little more than an inch, but all space was there, actual and undiminished. Each thing (a mirror's face, let us say) was infinite things, since I distinctly saw it from every angle of the universe. I saw the teeming sea; I saw daybreak and nightfall; I saw the multitudes of America; I saw a silvery cobweb in the center of a black pyramid; I saw a splintered labyrinth (it was London); I saw, close up, unending eyes watching themselves in me as in a mirror; I saw all the mirrors on earth and none of them reflected me; I saw in a backyard of Soler Street the same tiles that thirty years before I'd seen in the entrance of a house in Fray Bentos; I saw bunches of grapes, snow, tobacco, lodes of metal, steam; I saw convex equatorial deserts and each one of their grains of sand; I saw a woman in Inverness whom I shall never forget; I saw her tangled hair, her tall figure, I saw the cancer in her breast; I saw a ring of baked mud in a sidewalk, where before there had been a tree; I saw a summer house in Adrogué and a copy of the first English translation of Pliny -- Philemon Holland's -- and all at the same time saw each letter on each page (as a boy, I used to marvel that the letters in a closed book did not get scrambled and lost overnight); I saw a sunset in Querétaro that seemed to reflect the colour of a rose in Bengal; I saw my empty bedroom; I saw in a closet in Alkmaar a terrestrial globe between two mirrors that multiplied it endlessly; I saw horses with flowing manes on a shore of the Caspian Sea at dawn; I saw the delicate bone structure of a hand; I saw the survivors of a battle sending out picture postcards; I saw in a showcase in Mirzapur a pack of Spanish playing cards; I saw the slanting shadows of ferns on a greenhouse floor; I saw tigers, pistons, bison, tides, and armies; I saw all the ants on the planet; I saw a Persian astrolabe; I saw in the drawer of a writing table (and the handwriting made me tremble) unbelievable, obscene, detailed letters, which Beatriz had written to Carlos Argentino; I saw a monument I worshipped in the Chacarita cemetery; I saw the rotted dust and bones that had once deliciously been Beatriz Viterbo; I saw the circulation of my own dark blood; I saw the coupling of love and the modification of death; I saw the Aleph from every point and angle, and in the Aleph I saw the earth and in the earth the Aleph and in the Aleph the earth; I saw my own face and my own bowels; I saw your face; and I felt dizzy and wept, for my eyes had seen that secret and conjectured object whose name is common to all men but which no man has looked upon -- the unimaginable universe. I felt infinite wonder, infinite pity.

Mrs. Rouncewell holds this opinion because she considers that a family of such antiquity and importance has a right to a ghost. She regards a ghost as one of the privileges of the upper classes, a genteel distinction to which the common people have no claim.

We're up against the conventional thinking that says your ability to lead as president comes from longevity in Washington or proximity to the White House. But we know that real leadership is about candor and judgment and the ability to rally Americans from all walks of life around a common purpose, a higher purpose.

They were talking more distantly than if they were strangers who had just met, for if they had been he would have been interested in her just because of that, and curious, but their common past was a wall of indifference between them. Kitty knew too well that she had done nothing to beget her father's affection, he had never counted in the house and had been taken for granted, the bread-winner who was a little despised because he could provide no more luxuriously for his family; but she had taken for granted that he loved her just because he was her father, and it was a shock to discover that his heart was empty of feeling for her. She had known that they were all bored by him, but it had never occurred to her that he was equally bored by them. He was as ever kind and subdued, but the sad perspicacity which she had learnt in suffering suggested to her that, though he probably never acknowledged it to himself and never would, in his heart he disliked her.

I am glad that it is old and big. I myself am of an old family, and to live in a new house would kill me. A house cannot be made habitable in a day; and, after all, how few days go to make up a century. I rejoice also that there is a chapel of old times. We Transylvanian nobles love not to think that our bones may be amongst the common dead. I seek not gaiety nor mirth, not the bright voluptuousness of much sunshine and sparkling waters which please the young and gay. I am no longer young; and my heart, through wearing years of mourning over the dead, is not attuned to mirth. Moreover, the walls of my castle are broken; the shadows are many, and the wind breathes cold through the broken battlements and casements. I love the shade and the shadow, and would be alone with my thoughts when I may.

Common dates in romance movies: Seats in a box at the opera or ballet Walking around a beautiful foreign city Night-time picnics in empty parks Finding some gorgeous abandoned house that the boy fills with candles Common dates in real life: Nando's...

For me, family means the silent treatment. At any given moment, someone is always not speaking to someone else.' Really,' I said. We're passive-aggressive people,' she explained, taking a sip of her coffee. 'Silence is our weapon of choice. Right now, for instance, I'm not speaking to two of my sisters and one brother... At mine [my house], silence is golden. And common.' To me,' Reggie said, picking up a bottle of Vitamin A and moving it thoughtfully from one hand to the other, 'family is, like, the wellspring of human energy. The place where all life begins.'... Harriet considered this as she took a sip of coffee. 'Huh,' she said. 'I guess when someone else does something worse. Then you need people on your side, so you make up with one person, jsut as you're getting pissed off at another.' So it's an endless cycle,' I said. I guess.' She took another sip. 'Coming together, falling apart. Isn't that what families are all about?

Despite popular theories, I believe people fall in love based not on good looks or fate but on knowledge. Either they are amazed by something a beloved knows that they themselves do not know; or they discover a common rare knowledge; or they can supply knowledge to someone who's lacking. Hasn't everyone found a strange ignorance in someone beguiling? . . .Nowadays, trendy librarians, wanting to be important, say, Knowledge is power. I know better. Knowledge is love.

is a broken man an outlaw?" "More or less." Brienne answered. Septon Meribald disagreed. "More less than more. There are many sorts of outlaws, just as there are many sorts of birds. A sandpiper and a sea eagle both have wings, but they are not the same. The singers love to sing of good men forced to go outside the law to fight some wicked lord, but most outlaws are more like this ravening Hound than they are the lightning lord. They are evil men, driven by greed, soured by malice, despising the gods and caring only for themselves. Broken men are more deserving of our pity, though they may be just as dangerous. Almost all are common-born, simple folk who had never been more than a mile from the house where they were born until the day some lord came round to take them off to war. Poorly shod and poorly clad, they march away beneath his banners, ofttimes with no better arms than a sickle or a sharpened hoe, or a maul they made themselves by lashing a stone to a stick with strips of hide. Brothers march with brothers, sons with fathers, friends with friends. They've heard the songs and stories, so they go off with eager hearts, dreaming of the wonders they will see, of the wealth and glory they will win. War seems a fine adventure, the greatest most of them will ever know. "Then they get a taste of battle. "For some, that one taste is enough to break them. Others go on for years, until they lose count of all the battles they have fought in, but even a man who has survived a hundred fights can break in his hundred-and-first. Brothers watch their brothers die, fathers lose their sons, friends see their friends trying to hold their entrails in after they've been gutted by an axe. "They see the lord who led them there cut down, and some other lord shouts that they are his now. They take a wound, and when that's still half-healed they take another. There is never enough to eat, their shoes fall to pieces from the marching, their clothes are torn and rotting, and half of them are shitting in their breeches from drinking bad water. "If they want new boots or a warmer cloak or maybe a rusted iron halfhelm, they need to take them from a corpse, and before long they are stealing from the living too, from the smallfolk whose lands they're fighting in, men very like the men they used to be. They slaughter their sheep and steal their chicken's, and from there it's just a short step to carrying off their daughters too. And one day they look around and realize all their friends and kin are gone, that they are fighting beside strangers beneath a banner that they hardly recognize. They don't know where they are or how to get back home and the lord they're fighting for does not know their names, yet here he comes, shouting for them to form up, to make a line with their spears and scythes and sharpened hoes, to stand their ground. And the knights come down on them, faceless men clad all in steel, and the iron thunder of their charge seems to fill the world... "And the man breaks. "He turns and runs, or crawls off afterward over the corpses of the slain, or steals away in the black of night, and he finds someplace to hide. All thought of home is gone by then, and kings and lords and gods mean less to him than a haunch of spoiled meat that will let him live another day, or a skin of bad wine that might drown his fear for a few hours. The broken man lives from day to day, from meal to meal, more beast than man. Lady Brienne is not wrong. In times like these, the traveler must beware of broken men, and fear them...but he should pity them as well

For that moment I touched an emotion beyond the common range of men, yet one the poor brutes we dominate know only too well. I felt as a rabbit might feel returning to his burrow, and suddenly confronted by the work of a dozen busy navvies digging the foundations of a house. I felt the first inkling of a thing that presently grew quite clear in my mind, that oppressed me for many days, a sense of dethronement, a persuasion that I was no longer master, but an animal among animals; under the Martian heel.

Later, you will you learn that a common feature of domestic abuse is “dislocation.” That is to say, the victim has just moved somewhere new, or she’s somewhere where she doesn’t speak the language, or has been otherwise uprooted from her support network, her friends or family, her ability to communicate. She is made vulnerable by her circumstance, her isolation. Her only ally is her abuser, which is to say she has no ally at all. And so she has to struggle against an unchangeable landscape that has been hammered into existence by nothing less than time itself; a house that is too big to dismantle by hand; a situation too complex and overwhelming to master on her own.

Looking back at those early days in the band house, we can all see how important they were in helping us bond as a band. It could have gone so wrong. Danny and I had picked Harry and Dougie after, literally, two days of knowing them. We could have all hated each other. We could have found that we had nothing in common, or that we resented the time we spent with each other. In fact, we had such a lot of fun. We weren’t yet famous or successful, but already we were having the time of our lives. Even when we hit the big time, we didn’t want to go out to clubs or celebrity haunts. Not our scene. For us, the best thing about being in a band was being in a band, doing band stuff - not all the trappings that went with it. We liked working on our music, and we liked hanging out together. All this meant we gelled more than most bands ever have the opportunity or inclination to do. Within a couple of months of moving into the band house, I had three new best friends. Their names were Danny, Harry and Dougie. No matter what the future held for us, our friendship was something we now know we could always rely on.

Intensive mothering is the ultimate female Olympics: We are all in powerful competition with each other, in constant danger of being trumped by the mom down the street, or in the magazine we're reading. The competition isn't just over who's a good mother--it's over who's the best. We compete with each other; we compete with ourselves. The best mothers always put their kids' needs before their own, period. The best mothers are the main caregivers. For the best mothers, their kids are the center of the universe. The best mothers always smile. They always understand. They are never tired. They never lose their temper. They never say, "Go to the neighbor's house and play while Mommy has a beer." Their love for their children is boundless, unflagging, flawless, total. Mothers today cannot just respond to their kids' needs, they must predict them--and with the telepathic accuracy of Houdini. They must memorize verbatim the books of all the child-care experts and know which approaches are developmentally appropriate at different ages. They are supposed to treat their two-year-olds with "respect." If mothers screw up and fail to do this on any given day, they should apologize to their kids, because any misstep leads to permanent psychological and/or physical damage. Anyone who questions whether this is the best and the necessary way to raise kids is an insensitive, ignorant brute. This is just common sense, right?

After Carol had left, as Symons threw away a pile of used tissues and rearranged the cushions on the couch, he remarked that the most common and unhelpful illusion plaguing those who came to see him [as a career counselor] was the idea that they ought somehow, in the normal course of events, to have intuited--long before they had finished their degrees, started families, bought houses and risen to the top of law firms--what they should properly be doing with their lives. They were tormented by a residual notion of having through some error or stupidity on their part missed out on their true 'calling.

[Man] is the only animal who lives outside of himself, whose drive is in external things—property, houses, money, concepts of power. He lives in his cities and his factories, in his business and job and art. But having projected himself into these external complexities, he is them. His house, his automobile are a part of him and a large part of him. This is beautifully demonstrated by a thing doctors know—that when a man loses his possessions a very common result is sexual impotence.

Why is it so hard to get people to study the Scriptures? Common sense tells us what revelation commands: 'Faith comes by hearing, and hearing by the word of God'--'Search the Scriptures'--'Be ready to give to every one a reason of the hope that is in you.' These are the words of the inspired writers, and these injunctions are confirmed by praising those who obey the admonition. And yet, for all that we have the Bible in our houses, we are ignorant of its contents. No wonder that so many Christians know so little about what Christ actually taught; no wonder that they are so mistaken about the faith that they profess.

health, social life, job, house, partners, finances; leisure use, leisure amount; working time, education, income, children; food, water, shelter, clothing, sex, health care; mobility; physical safety, social safety, job security, savings account, insurance, disability protection, family leave, vacation; place tenure, a commons; access to wilderness, mountains, ocean; peace, political stability, political input, political satisfaction; air, water, esteem; status, recognition; home, community, neighbors, civil society, sports, the arts; longevity treatments, gender choice; the opportunity to become more what you are that's all you need

A noble maiden must convey dignity and chastity without appearing to think about either one. Let common-born girls tussle in the hay with their loutish swains. The future of your family's bloodline and your future lord's bloodline should be your greatest concern. Let no man but one of your family embrace you. Let no man but your betrothed kiss any more than your fingertips; let your betrothed kiss you only on fingers, cheek, or forehead, lest he think you unchaste. And never allow yourself to be alone with a man, to safeguard the precious jewel of you reputation. No well-born maiden ever suffered from keeping her suitors at arm's length. Your chastity will make you a prize to you future husband's house and an honor to your own." - form Advice to a Young Noblewoman, by Lady Fronia of Whitehall (in Maren) given to Ally on her twelfth birthday by her godmother, Queen Thayet

I feel like a house-elf," grumbled Ron [general cleaning of Black's house] "Well, now that you understand what dreadful lives they lead, perhaps you'll be a bit more active in S.P.E.W!" ... "You know, maybe it wouldn't be a bad idea to show people exactly how horrible it is to clean all the time -- we could do a sponsored scrub of Gryffindor common room, all proceeds to S.P.E.W, it would raise awareness as well as funds --" "I'll sponsor you to shut up about spew," Ron muttered irritably.

The hall is a place to wait in, a place from which to try the various doors, not a place to live in. For that purpose the worst of the rooms (whichever that may be) is, I think, preferable. It is true that some people may find they have to wait in the hall for a considerable time, while others feel certain almost at once which door they must knock at. I do not know why there is this difference, but I am sure God keeps no one waiting unless He sees that it is good for him to wait. When you do get into your room you will find that the long wait has done you some kind of good which you would not have had otherwise. But you must regard it as waiting, not as camping. You must keep on praying for light; and, of course, even in the hall, you must begin trying to obey the rules which are common to the whole house. And above all you must be asking which door is the true one; not which pleases you best by its paint and panelling. In plain language, the question should never be: 'Do I like that kind of service?' but 'Are these doctrines true: is holiness here? Does my conscience move me towards this? Is my reluctance to knock at this door due to my pride, or my mere taste, or my personal dislike of this particular door-keeper?' When you have reached your own room, be kind to those who have chosen different doors and to those who are still in the hall. If they are wrong they need your prayers all the more; and if there are your enemies, then you are under orders to pray for them. That is one of the rules common to the whole house.

Because,” Conner explained with a smirk on his face, “if you’re going to live in a house made of candy, don’t move next door to a couple of obese kids. A lot of these fairy-tale characters are missing common sense.” Alex let out another disapproving grunt. Conner figured he could get at least fifty more out of her before they got home. “The witch didn’t live next door! She lived deep in the forest! They had to leave a trail of bread crumbs behind so they could find their way back, remember. And the whole point of the house was to lure the kids in. They were starving!” Alex reminded him. “At least have all the facts straight before you criticize.” “If they were starving, what were they doing wasting bread crumbs?” Conner asked. “Sounds like a couple of troublemakers to me.” Alex grunted again. “And

He wondered about the people in houses like those. They would be, for example, small clerks, shop-assistants, commercial travellers, insurance touts, tram conductors. Did they know that they were only puppets dancing when money pulled the strings? You bet they didn’t. And if they did, what would they care? They were too busy being born, being married, begetting, working, dying. It mightn’t be a bad thing, if you could manage it, to feel yourself one of them, one of the ruck of men. Our civilization is founded on greed and fear, but in the lives of common men the greed and fear are mysteriously transmuted into something nobler. The lower-middle-class people in there, behind their lace curtains, with their children and their scraps of furniture and their aspidistras — they lived by the money-code, sure enough, and yet they contrived to keep their decency. The money-code as they interpreted it was not merely cynical and hoggish. They had their standards, their inviolable points of honour. They ‘kept themselves respectable’— kept the aspidistra flying. Besides, they were alive. They were bound up in the bundle of life. They begot children, which is what the saints and the soul-savers never by any chance do. The aspidistra is the tree of life, he thought suddenly.

Metaphysics... is nothing but the inventory of all we possess through pure reason, ordered systematically. Nothing here can escape us, because what reason brings forth entirely out of itself cannot be hidden, but is brought to light by reason itself as soon as reason's common principle has been discovered. The perfect unity of this kind of cognition, and the fact that it arises solely out of pure concepts without any influence that would extend or increase it from experience or even particular intuition, which would lead to a determinate experience, make this unconditioned completeness not only feasible but also necessary. Tecum habita, et noris quam sit tibi curta supellex. Dwell in your own house, and you will know how simple your possessions are. - Persius

One could not but play for a moment with the thought of what might have happened if Charlotte Brontë had possessed say three hundred a year — but the foolish woman sold the copyright of her novels outright for fifteen hundred pounds; had somehow possessed more knowledge of the busy world, and towns and regions full of life; more practical experience, and intercourse with her kind and acquaintance with a variety of character. In those words she puts her finger exactly not only upon her own defects as a novelist but upon those of her sex. at that time. She knew, no one better, how enormously her genius would have profited if it had not spent itself in solitary visions over distant fields; if experience and intercourse and travel had been granted her. But they were not granted; they were withheld; and we must accept the fact that all those good novels, VILLETTE, EMMA, WUTHERING HEIGHTS, MIDDLEMARCH, were written by women without more experience of life than could enter the house of a respectable clergyman; written too in the common sitting-room of that respectable house and by women so poor that they could not afford to, buy more than a few quires of paper at a time upon which to write WUTHERING HEIGHTS or JANE EYRE.

Why were the other kids doing better than me? Because they were better, that's why That's what I knew every time I sat down online or got on the subway to Aaron's house. Other people weren't smoking or jerking off, and those that were were gifted-able to live and compete at the same time. I wasn't gifted. Mom was wrong. I was just smart and I worked hard. I had fooled myself into thinking that was something important to the rest of the world. Other people were complicit in this ruse. Nobody had told me I was common.

Words are little houses, each with its cellar and garret. Common-sense lives on the ground floor, always ready to engage in "foreign commerce" on the same level as the others, as the passers-by, who are never dreamers. To go upstairs in the word house, is to withdraw, step by step; while to go down to the cellar is to dream, it is losing oneself in the distant corridors of an obscure etymology, looking for treasures that cannot be found in words. To mount and descend in the words themselves - this is a poet's life. To mount too high or descend too low, is allowed in the case of poets, who bring earth and sky together.

You can be a rich person alone. You can be a smart person alone. But you cannot be a complete person alone. For that you must be part of, and rooted in, an olive grove. This truth was once beautifully conveyed by Rabbi Harold S. Kushner in his interpretation of a scene from Gabriel García Márquez’s classic novel One Hundred Years of Solitude: Márquez tells of a village where people were afflicted with a strange plague of forgetfulness, a kind of contagious amnesia. Starting with the oldest inhabitants and working its way through the population, the plague causes people to forget the names of even the most common everyday objects. One young man, still unaffected, tries to limit the damage by putting labels on everything. “This is a table,” “This is a window,” “This is a cow; it has to be milked every morning.” And at the entrance to the town, on the main road, he puts up two large signs. One reads “The name of our village is Macondo,” and the larger one reads “God exists.” The message I get from that story is that we can, and probably will, forget most of what we have learned in life—the math, the history, the chemical formulas, the address and phone number of the first house we lived in when we got married—and all that forgetting will do us no harm. But if we forget whom we belong to, and if we forget that there is a God, something profoundly human in us will be lost.

Photojournalism has frequently been lambasted for being the product of circumstance. In fact rarely are any of these images considered in terms of their composition and semantic intent. They are merely news, a happy intersection of event and opportunity. It hardly helps that photographs in general also take only a fraction of a second to acquire. It is incredible how so many people can constantly misread speed to mean ease. This is certainly most common where photography is concerned. However simply because anyone can buy a camera, shutter away, and then with a slightly prejudiced eye justify the product does not validate the achievement. Shooting a target with a rifle is accomplished with similar speed and yet because the results are so objective no one suggests that marksmanship is easy.

Then Wang Lung turned to the woman and looked at her for the first time. She had a square, honest face, a short, broad nose with large black nostrils, and her mouth was wide as a gash in her face. Her eyes were small and of a dull black in color, and were filled with some sadness that was not clearly expressed. It was a face that seemed habitually silent and unspeaking, as though it could not speak if it would. She bore patiently Wang Lung’s look, without embarrassment or response, simply waiting until he had seen her. He saw that it was true there was not beauty of any kind in her face—a brown, common, patient face. But there were no pock-marks on her dark skin, nor was her lip split. In her ears he saw his rings hanging, the gold-washed rings he had bought, and on her hands were the rings he had given her. He turned away with secret exultation. Well, he had his woman!

I look at all the houses along the street. They're all so similar, and I can't help trying to imagine the diffrrences of all the families inside their homes. I wonder if any of them are hiding secrets? If any of them are falling in love. Or out of love. Are they happy? Sad? Scared? Broke? Lonely? Do they appreciate what they have? Do Gus and Erica appreaciate their health? Does Scott appreciate his supplemental rental income? Because every bit of it, every last bit of it, is fleeting. Nothing is permanent. The only thing any of us have in common is the inevitable. We'll all eventually die.

Our world, seemingly global, is in reality a planet of thousands of the most varied and never intersecting provinces. A trip around the world is a journey from backwater to backwater, each of which considers itself, in its isolation, a shining star. For most people, the real world ends on the threshold of their house, at the edge of their village, or, at the very most, on the border of their valley. That, which is beyond is unreal, unimportant, and even useless, whereas that which we have at our fingertips, in our field of vision, expands until it seems an entire universe, overshadowing all else. Often, the native and the newcomer have difficulty finding a common language, because each looks at the same place through a different lens. The newcomer has a wide-angle lens, which gives him a distant diminished view, although with a long horizon line, while the local always employs a telescopic lens that magnifies the slightest detail.

Love is a holy mystery and ought to be hidden from all other eyes, whatever happens. That makes it holier and better. They respect one another more, and much is built on respect. And if once there has been love, if they have been married for love, why should love pass away? Surely one can keep it! It is rare that one cannot keep it. And if the husband is kind and straightforward, why should not love last? The first phase of married love will pass, it is true, but then there will come a love that is better still. Then there will be the union of souls, they will have everything in common, there will be no secrets between them. And once they have children, the most difficult times will seem to them happy, so long as there is love and courage. Even toil will be a joy, you may deny yourself bread for your children and even that will be a joy, They will love you for it afterwards; so you are laying by for your future. As the children grow up you feel that you are an example, a support for them; that even after you die your children will always keep your thoughts and feelings, because they have received them from you, they will take on your semblance and likeness. So you see this is a great duty.

Now that he was actually introducing Eleanor to his mom, he couldn’t help but see her the way his mom was going to. His mom was a beautician who sold Avon. She never left the house without touching up her mascara. When Patti Smith was on Saturday Night Live, his mom had gotten upset – "Why she want to look like man? It’s so sad." Eleanor, today, was wearing her sharkskin suit jacket and an old plaid cowboy shirt. She had more in common with his grandpa than his mom. And it wasn’t just the clothes. It was her. Eleanor wasn’t … nice. She was good. She was honorable. She was honest. She would definitely help an old lady across the street. But nobody – not even the old lady – would ever say, ‘Have you met that Eleanor Douglas? What a nice girl.’ Park’s mom liked nice. She loved nice. She liked smiling and small talk and eye contact … All things Eleanor sucked at. Also, his mom didn’t get sarcasm. And he was pretty sure it wasn’t a language thing. She just didn’t get it. She called David Letterman "the ugly, mean one on after Johnny.

Philosophy was right to vaunt liberty; it is the foremost desire of all creatures. But philosophy forgot that in civilized societies liberty is illusory if the common people lack wealth. When the wage-earning classes are poor, their independence is as fragile as a house without foundations. The free man who lacks wealth immediately sinks back under the yoke of the rich. The newly freed slave takes fright at the need of providing for his own subsistence and hastens to sell himself back into slavery in order to escape this new anxiety that hangs over him like Damocles' sword. In thoughtlessly giving him liberty without wealth, you merely replace his physical torment with a mental torment. He finds life burdensome in his new state... Thus when you give liberty to the people, it must be bolstered by two supports which are the guarantee of comfort and industrial attraction...

Those of us who stand outside the circle of this society’s definition of acceptable women; those of us who have been forged in the crucibles of difference — those of us who are poor, who are lesbians, who are Black, who are older — know that survival is not an academic skill. It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those others identified as outside the structures in order to define and seek a world in which we can all flourish. It is learning how to take our differences and make them strengths. For the master’s tools will never dismantle the master’s house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change. And this fact is only threatening to those women who still define the master’s house as their only source of support.

Mungojerrie and Rumpleteazer were a very notorious couple of cats. As knockabout clowns, quick-change comedians, Tight-rope walkers and acrobats They had an extensive reputation. [...] When the family assembled for Sunday dinner, With their minds made up that they wouldn’t get thinner On Argentine joint, potatoes and greens, And the cook would appear from behind the scenes And say in a voice that was broken with sorrow "I'm afraid you must wait and have dinner tomorrow! For the joint has gone from the oven like that!" Then the family would say: "It's that horrible cat! It was Mungojerrie – or Rumpleteazer!" - And most of the time they left it at that. Mungojerrie and Rumpleteazer had a wonderful way of working together. And some of the time you would say it was luck And some of the time you would say it was weather. They would go through the house like a hurricane, And no sober person could take his oath Was it Mungojerrie – or Rumpleteazer? Or could you have sworn that it mightn't be both? And when you heard a dining room smash Or up from the pantry there came a loud crash Or down from the library came a loud ping From a vase which was commonly said to be Ming Then the family would say: "Now which was which cat? It was Mungojerrie! And Rumpleteazer!" And there's nothing at all to be done about that!

You fling the book on the floor, you would hurl it out of the window, even out of the closed window, through the slats of the Venetian blinds; let them shred its incongruous quires, let sentences, words, morphemes, phonemes gush forth, beyond recomposition into discourse; through the panes, and if they are of unbreakable glass so much the better, hurl the book and reduce it to photons, undulatory vibrations, polarized spectra; through the wall, let the book crumble into molecules and atoms passing between atom and atom of the reinforced concrete, breaking up into electrons, neutrons, neutrinos, elementary particles more and more minute; through the telephone wires, let it be reduced to electronic impulses, into flow of information, shaken by redundancies and noises, and let it be degraded into a swirling entropy. You would like to throw it out of the house, out of the block, beyond the neighborhood, beyond the city limits, beyond the state confines, beyond the regional administration, beyond the national community, beyond the Common Market, beyond Western culture, beyond the continental shelf, beyond the atmosphere, the biosphere, the stratosphere, the field of gravity, the solar system, the galaxy, the cumulus of galaxies, to succeed in hurling it beyond the point the galaxies have reached in their expansion, where space-time has not yet arrived, where it would be received by nonbeing, or, rather, the not-being which has never been and will never be, to be lost in the most absolutely guaranteed undeniable negativity.

In marriage there must be complete companionship and concern for each other on the part of both husband and wife, in health and in sickness and at all times, because they entered upon the marriage for this reason as well as to produce offspring. When such caring for one another is perfect, and the married couple provide it for one another, and each strives to outdo the other, then this is marriage as it ought to be and deserving of emulation, since it is a noble union. But when one partner looks to his own interests alone and neglects the other's, or (by Zeus) the other is so minded that he lives in the same house, but keeps his mind on what is outside it, and does not wish to pull together with his partner or to cooperate, then inevitably the union is destroyed, and although they live together their common interests fare badly, and either they finally get divorced from one another or they continue on in an existence that is worse than loneliness.

... WHEN ONE LOOKS INTO THE DARKNESS THERE IS ALWAYS SOMETHING THERE... Far-off, most secret, and inviolate Rose, Enfold me in my hour of hours; where those Who sought thee in the Holy Sepulchre, Or in the wine-vat, dwell beyond the stir And tumult of defeated dreams; and deep Among pale eyelids, heavy with the sleep Men have named beauty. Thy great leaves enfold The ancient beards, the helms of ruby and gold Of the crowned Magi; and the king whose eyes Saw the pierced Hands and Rood of elder rise In Druid vapour and make the torches dim; Till vain frenzy awoke and he died; and him Who met Fand walking among flaming dew By a grey shore where the wind never blew, And lost the world and Emer for a kiss; And him who drove the gods out of their liss, And till a hundred morns had flowered red Feasted, and wept the barrows of his dead; And the proud dreaming king who flung the crown And sorrow away, and calling bard and clown Dwelt among wine-stained wanderers in deep woods: And him who sold tillage, and house, and goods, And sought through lands and islands numberless years, Until he found, with laughter and with tears, A woman of so shining loveliness That men threshed corn at midnight by a tress, A little stolen tress. I, too, await The hour of thy great wind of love and hate. When shall the stars be blown about the sky, Like the sparks blown out of a smithy, and die? Surely thine hour has come, thy great wind blows, Far-off, most secret, and inviolate Rose? Out of sight is out of mind: Long have man and woman-kind, Heavy of will and light of mood, Taken away our wheaten food, Taken away our Altar stone; Hail and rain and thunder alone, And red hearts we turn to grey, Are true till time gutter away. ... the common people are always ready to blame the beautiful.

Everything was in confusion in the Oblonskys' house. The wife had discovered that the husband was carrying on an intrigue with a French girl, who had been a governess in their family, and she had announced to her husband that she could not go on living in the same house with him. This position of affairs had now lasted three days, and not only the husband and wife themselves, but all the members of their family and household, were painfully conscious of it. Every person in the house felt that there was so sense in their living together, and that the stray people brought together by chance in any inn had more in common with one another than they, the members of the family and household of the Oblonskys. The wife did not leave her own room, the husband had not been at home for three days. The children ran wild all over the house; the English governess quarreled with the housekeeper, and wrote to a friend asking her to look out for a new situation for her; the man-cook had walked off the day before just at dinner time; the kitchen-maid, and the coachman had given warning.

In times of old when I was new And Hogwarts barely started The founders of our noble school Thought never to be parted: United by a common goal, They had the selfsame yearning, To make the world’s best magic school And pass along their learning. “Together we will build and teach!” The four good friends decided And never did they dream that they Might someday be divided, For were there such friends anywhere As Slytherin and Gryffindor? Unless it was the second pair Of Hufflepuff and Ravenclaw? So how could it have gone so wrong? How could such friendships fail? Why, I was there and so can tell The whole sad, sorry tale. Said Slytherin, “We’ll teach just those Whose ancestry is purest.” Said Ravenclaw, “We’ll teach those whose Intelligence is surest.” Said Gryffindor, “We’ll teach all those With brave deeds to their name.” Said Hufflepuff, “I’ll teach the lot, And treat them just the same.” These differences caused little strife When first they came to light, For each of the four founders had A House in which they might Take only those they wanted, so, For instance, Slytherin Took only pure-blood wizards Of great cunning, just like him, And only those of sharpest mind Were taught by Ravenclaw While the bravest and the boldest Went to daring Gryffindor. Good Hufflepuff, she took the rest, And taught them all she knew, Thus the Houses and their founders Retained friendships firm and true. So Hogwarts worked in harmony For several happy years, But then discord crept among us Feeding on our faults and fears. The Houses that, like pillars four, Had once held up our school, Now turned upon each other and, Divided, sought to rule. And for a while it seemed the school Must meet an early end, What with dueling and with fighting And the clash of friend on friend And at last there came a morning When old Slytherin departed And though the fighting then died out He left us quite downhearted. And never since the founders four Were whittled down to three Have the Houses been united As they once were meant to be. And now the Sorting Hat is here And you all know the score: I sort you into Houses Because that is what I’m for, But this year I’ll go further, Listen closely to my song: Though condemned I am to split you Still I worry that it’s wrong, Though I must fulfill my duty And must quarter every year Still I wonder whether Sorting May not bring the end I fear. Oh, know the perils, read the signs, The warning history shows, For our Hogwarts is in danger From external, deadly foes And we must unite inside her Or we’ll crumble from within. I have told you, I have warned you. . . . Let the Sorting now begin. The hat became motionless once more;

The strident emotional belief that children made you happy, even when all the data pointed to misery. The high-amplitude fear of sharks and dark-skinned snipers who would never kill you; indifference to all the toxins and pesticides that could. The mind was so rotten with misrepresentation that in some cases it literally had to be damaged before it could make a truly rational decision—and should some brain-lesioned mother abandon her baby in a burning house in order to save two strangers from the same fire, the rest of the world would be more likely to call her a monster than laud the rationality of her lifeboat ethics. Hell, rationality itself—the exalted Human ability to reason—hadn’t evolved in the pursuit of truth but simply to win arguments, to gain control: to bend others, by means logical or sophistic, to your will. Truth had never been a priority. If believing a lie kept the genes proliferating, the system would believe that lie with all its heart. Fossil feelings. Better off without them, once you’d outgrown the savanna and decided that Truth mattered after all. But Humanity wasn’t defined by arms and legs and upright posture. Humanity had evolved at the synapse as well as at the opposable thumb—and those misleading gut feelings were the very groundwork on which the whole damn clade had been built. Capuchins felt empathy. Chimps had an innate sense of fair play. You could look into the eyes of any cat or dog and see a connection there, a legacy of common subroutines and shared emotions.

In 1908, in a wild and remote area of the North Caucasus, Leo Tolstoy, the greatest writer of the age, was the guest of a tribal chief “living far away from civilized life in the mountains.” Gathering his family and neighbors, the chief asked Tolstoy to tell stories about the famous men of history. Tolstoy told how he entertained the eager crowd for hours with tales of Alexander, Caesar, Frederick the Great, and Napoleon. When he was winding to a close, the chief stood and said, “But you have not told us a syllable about the greatest general and greatest ruler of the world. We want to know something about him. He was a hero. He spoke with a voice of thunder; he laughed like the sunrise and his deeds were strong as the rock….His name was Lincoln and the country in which he lived is called America, which is so far away that if a youth should journey to reach it he would be an old man when he arrived. Tell us of that man.” “I looked at them,” Tolstoy recalled, “and saw their faces all aglow, while their eyes were burning. I saw that those rude barbarians were really interested in a man whose name and deeds had already become a legend.” He told them everything he knew about Lincoln’s “home life and youth…his habits, his influence upon the people and his physical strength.” When he finished, they were so grateful for the story that they presented him with “a wonderful Arabian horse.” The next morning, as Tolstoy prepared to leave, they asked if he could possibly acquire for them a picture of Lincoln. Thinking that he might find one at a friend’s house in the neighboring town, Tolstoy asked one of the riders to accompany him. “I was successful in getting a large photograph from my friend,” recalled Tolstoy. As he handed it to the rider, he noted that the man’s hand trembled as he took it. “He gazed for several minutes silently, like one in a reverent prayer, his eyes filled with tears.” Tolstoy went on to observe, “This little incident proves how largely the name of Lincoln is worshipped throughout the world and how legendary his personality has become. Now, why was Lincoln so great that he overshadows all other national heroes? He really was not a great general like Napoleon or Washington; he was not such a skilful statesman as Gladstone or Frederick the Great; but his supremacy expresses itself altogether in his peculiar moral power and in the greatness of his character. “Washington was a typical American. Napoleon was a typical Frenchman, but Lincoln was a humanitarian as broad as the world. He was bigger than his country—bigger than all the Presidents together. “We are still too near to his greatness,” Tolstoy concluded, “but after a few centuries more our posterity will find him considerably bigger than we do. His genius is still too strong and too powerful for the common understanding, just as the sun is too hot when its light beams directly on us.

The breakdown of the neighborhoods also meant the end of what was essentially an extended family....With the breakdown of the extended family, too much pressure was put on the single family. Mom had no one to stay with Granny, who couldn't be depended on to set the house on fire while Mom was off grocery shopping. The people in the neighborhood weren't there to keep an idle eye out for the fourteen-year-old kid who was the local idiot, and treated with affection as well as tormented....So we came up with the idea of putting everybody in separate places. We lock them up in prisons, mental hospitals, geriatric housing projects, old-age homes, nursery schools, cheap suburbs that keep women and the kids of f the streets, expensive suburbs where everybody has their own yard and a front lawn that is tended by a gardener so all the front lawns look alike and nobody uses them anyway....the faster we lock them up, the higher up goes the crime rate, the suicide rate, the rate of mental breakdown. The way it's going, there'll be more of them than us pretty soon. Then you'll have to start asking questions about the percentage of the population that's not locked up, those that claim that the other fifty-five per cent is crazy, criminal, or senile. WE have to find some other way....So I started imagining....Suppose we built houses in a circle, or a square, or whatever, connected houses of varying sizes, but beautiful, simple. And outside, behind the houses, all the space usually given over to front and back lawns, would be common too. And there could be vegetable gardens, and fields and woods for the kids to play in. There's be problems about somebody picking the tomatoes somebody else planted, or the roses, or the kids trampling through the pea patch, but the fifty groups or individuals who lived in the houses would have complete charge and complete responsibility for what went on in their little enclave. At the other side of the houses, facing the, would be a little community center. It would have a community laundry -- why does everybody have to own a washing machine?-- and some playrooms and a little cafe and a communal kitchen. The cafe would be an outdoor one, with sliding glass panels to close it in in winter, like the ones in Paris. This wouldn't be a full commune: everybody would have their own way of earning a living, everybody would retain their own income, and the dwellings would be priced according to size. Each would have a little kitchen, in case people wanted to eat alone, a good-sized living space, but not enormous, because the community center would be there. Maybe the community center would be beautiful, lush even. With playrooms for the kids and the adults, and sitting rooms with books. But everyone in the community, from the smallest walking child, would have a job in it.

FOR THE VOICELESS by El Niño Salvaje I speak for the ones who cannot speak, for the voiceless. I raise my voice and wave my arms and shout for the ones you do not see, perhaps cannot see, for the invisible. For the poor, the powerless, the disenfranchised; for the victims of this so-called “war on drugs,” for the eighty thousand murdered by the narcos, by the police, by the military, by the government, by the purchasers of drugs and the sellers of guns, by the investors in gleaming towers who have parlayed their “new money” into hotels, resorts, shopping malls, and suburban developments. I speak for the tortured, burned, and flayed by the narcos, beaten and raped by the soldiers, electrocuted and half-drowned by the police. I speak for the orphans, twenty thousand of them, for the children who have lost both or one parent, whose lives will never be the same. I speak for the dead children, shot in crossfires, murdered alongside their parents, ripped from their mothers’ wombs. I speak for the people enslaved, forced to labor on the narcos’ ranches, forced to fight. I speak for the mass of others ground down by an economic system that cares more for profit than for people. I speak for the people who tried to tell the truth, who tried to tell the story, who tried to show you what you have been doing and what you have done. But you silenced them and blinded them so that they could not tell you, could not show you. I speak for them, but I speak to you—the rich, the powerful, the politicians, the comandantes, the generals. I speak to Los Pinos and the Chamber of Deputies, I speak to the White House and Congress, I speak to AFI and the DEA, I speak to the bankers, and the ranchers and the oil barons and the capitalists and the narco drug lords and I say— You are the same. You are all the cartel. And you are guilty. You are guilty of murder, you are guilty of torture, you are guilty of rape, of kidnapping, of slavery, of oppression, but mostly I say that you are guilty of indifference. You do not see the people that you grind under your heel. You do not see their pain, you do not hear their cries, they are voiceless and invisible to you and they are the victims of this war that you perpetuate to keep yourselves above them. This is not a war on drugs. This is a war on the poor. This is a war on the poor and the powerless, the voiceless and the invisible, that you would just as soon be swept from your streets like the trash that blows around your ankles and soils your shoes. Congratulations. You’ve done it. You’ve performed a cleansing. A limpieza. The country is safe now for your shopping malls and suburban tracts, the invisible are safely out of sight, the voiceless silent as they should be. I speak these last words, and now you will kill me for it. I only ask that you bury me in the fosa común—the common grave—with the faceless and the nameless, without a headstone. I would rather be with them than you. And I am voiceless now, and invisible.

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