I.t. Quotes

[I]t's not just the books under fire now that worry me. It is the books that will never be written. The books that will never be read. And all due to the fear of censorship. As always, young readers will be the real losers.

[I]t is well to have as many holds upon happiness as possible.

[I]t is the wine that leads me on, the wild wine that sets the wisest man to sing at the top of his lungs, laugh like a fool – it drives the man to dancing... it even tempts him to blurt out stories better never told.

Christ, don't you ever knock? It's Lassiter. L-A-S-S-I-T-E-R. How is it possible you're still getting me confused with someone else? Do I need a nametag?

[I]t doesn’t matter whom you love or where you move from or to, you always take yourself with you. If you don’t know who you are, or if you’ve forgotten or misplaced her, then you’ll always feel as if you don’t belong. Anywhere. (xiii)

Aunt Mercy put down her tiles, one at a time. I-T-C-H-I-N. Aunt Grace leaned closer to the board, squinting. "Mercy Lynne, you're cheatin' again! What kinda word is that? Use it in a sentence." "I'm itchin' ta have some a that white cake." "That's not how you spell it." At least one of them could spell. Aunt Grace pulled one of the tiles off the board. "There's no T in itchin'." Or not.

[I]t seems to me as clear as daylight that abortion would be a crime.

[I]t was the color of someone buying you an ice cream cone for no reason at all.

I'm Tough, I'm Ambitious, and I Know exactly what I Want. If that makes me a B.I.T.C.H., okay.

[I]t is difficult to imagine a set of beliefs more suggestive of mental illness than those that lie at the heart of many of our religious traditions.

[I]t was with a good end in mind – that of acquiring the knowledge of good and evil – that Eve allowed herself to be carried away and eat the forbidden fruit. But Adam was not moved by this desire for knowledge, but simply by greed: he ate it because he heard Eve say it tasted good.

[I]t is rather the case that we desire something because we believe it to be good than that we believe a thing to be good because we desire it. It is the thought that starts things off.

Freedom is good... [i]t's better than slavery. And forgiveness is good, better than revenge. And hope for the unknown is good, better than hatred of the familiar.

I t-tried to stay away, do the right thing. B-because I ain't no go for you. But f*uck, I want you so b-bad I feel like I- I c-can't breathe. Can't p-push you away n-no more. Need to have you c-close.

[I]t is dangerous for a bride to be apologetic about her husband.

[I]t was the knowledge that I was surrounded by adults with lives that I could never imagine living. It was the humming noise inside me that told me to do something and found nothing to do that meant anything, the bit of me that was like a fly smashing itself again and again on a windowpane. It was the futility of aging. ... It was the realization that this was life, and I didn't belong here.

[I]t is not by being richer or more powerful that a man becomes better; one is a matter of fortune, the other of virtue. Nor should she deem herself other than venal who weds a rich man rather than a poor, and desires more things in her husband than himself. Assuredly, whomsoever this concupiscence leads into marriage deserves payment rather than affection.

[I]t's important to know whether you're putting energy into something that has the potential to pay off. This is one of life's biggest challenges. We often stay in dead-end situations way too long...hoping the situation will improve.

[I]t is no good anticipating regrets. Every tomorrow ought not to resemble every yesterday.

[I]t wasn't history that was too fragile, but me.

A world without change," he said, "is a world without hope

[I]t is indisputably the mediocre, if not the low, both as regards morality and intelligence, who succeed in life and multiply the fastest.

[I]t is important not to abandon the practice [of yoga] because we believe it is driven by the wrong motivation. The practice of yoga itself transforms. Yoga has a magical quality. . . . (20)

[I]t's the child writer who has figured out, early on, that writing is about saving your soul.

What letters do you see backward?” “Well, O, I, T, A, M, V, X, U . . . and some others.

[I]t was a ridiculous, amazing thing to do, and once in a while, it's good to be ridiculous and amazing.

[I]t is that we are too apt to despise what appears to be neither good nor beautiful, and thus we lose what is helpful and salutary.

[I]t is not hasty reading--but serious meditating upon holy and heavenly truths, that make them prove sweet and profitable to the soul. It is not the bee’s touching of the flower, which gathers honey--but her abiding for a time upon the flower, which draws out the sweet. It is not he who reads most--but he who meditates most, who will prove the choicest, sweetest, wisest and strongest Christian.

Noi siam venuti al loco ov'i' t'ho detto che tu vedrai le genti dolorose c'hanno perduto il ben de l'intelletto. We to the place have come, where I have told thee Thou shalt behold the people dolorous Who have foregone the good of intellect.

Leadership isn't something that people hand to you. ... [i]t's a gradual process, one where you take responsibility years before you are given authority. And that's something we can teach.

Everyone had a story he believed was worthy of a best-seller; for me, reality was rarely interesting enough to take the place of fiction.

[I]t may be that a crowd at a particular moment of history creates the object to justify its gathering.

[I]t is the powerful who write the laws of the world-- and the powerful who ignore these laws when expediency dictates.

[I]t is the greatest absurdity to suppose it in the power of one, or of any number of men, at the entering into society to renounce their essential natural rights, or the means of preserving those rights, when the grand end of civil government, from the very nature of its institution, is for the support, protection, and defence of those very rights; the principal of which, as is before observed, are life, liberty, and property. If men, through fear, fraud, or mistake, should in terms renounce or give up an essential natural right, the eternal law of reason and the grand end of society would absolutely vacate such renunciation. The right of freedom being the gift of God Almighty, it is not in the power of man to alienate this gift and voluntarily become a slave.

She had exposed her hands while she tutored me. Shit. I'd forgotten about her scars. Hell, she'd forgotten about her scars-until now. I wanted that moment back, and to see her smile again. "Then who did? I't's been a while since i've been in a fight. My rep will be ruin if i'm good for too long." She fought it, but i won. The smile returned for a brief dazling moment.

[I]t just makes me tired even thinking about it. It reminds me of that feeling I had before I left. Like my lungs were made of lead. Like I can't even think about starting to care about anything. Like I either wish that they were all dead, or I was, because I can't stand the pull of all that history between us. That's before I even pick up the phone. I'm so tired I never want to wake up again. But I've figured out now that it was never them that made me feel that way. It was just me, all along.

in other words, his story was part boast, part confession.

F-A-I-T-H The Fundamental Authority of Irrefutable Truth that assures confident Hope

Life presents us with moments of decision—crossroads where we either choose a new direction and move on, or cling to what we already have and be miserable.

Witches have always been women who dared to be: groovy, courageous, aggressive, intelligent, nonconformist, explorative, curious, independent, sexually liberated, revolutionary. -W.I.T.C.H

[I]t wasn't so much the mistakes that people made but how flexible they were in their aftermath that made all the difference in how their lives turned out.

Shit down your computer, and restart.

Initially, the purveyors of racism need no more than the silent acquiescence of the public ... [I]t is never too soon to confront bigotry and racism whenever, wherever, and in whatever form it raises its ugly head. It is incumbent upon all people to confront even the slightest hint of racist thought or action with zero tolerance.

[I]t seemed to me now that a Catholic church was the right companion for all these horrors. Didn't Catholicism deal with blood and resurrected flesh on a daily basis? Wasn't it expert in superstition? I somehow doubted that the hospitable plain Protestant chapels that dotted the university could be much help; they didn't look qualified to wrestle with the undead. I felt sure those big square Puritan churches on the town green would be helpless in the face of a European vampire. A little witch burning was more in their line--something limited to the neighbors.

[I]t is something that comes up as a struggle in me. It especially came up when I was about 16 or 17. In high school people think you have to be so macho. People get attacked just because someone insinuates something about their sexuality. I think that’s gruesome.

[I]t is the writer's duty to write fiction which promotes virtue, the good, the beautiful, and above all, the true. ... It is the writer's duty to hate injustice, to defy the powerful, and to speak for the voiceless. To be ... the severest critics of our own societies.

We’re just two punks, Frank. God kissed us on the brow that night. He gave us all that two people can ever have and we just weren’t the kind that could have it. [I]t’s a big airplane engine, that takes you through the sky, right up to the top of the mountain. But when you put it in a Ford, it just shakes it to pieces. That’s what we are, Frank, a couple of Fords.

One additional unit of income can do a hundred times as much to the benefit the extreme poor as it can to benefit you or I [earning the typical US wage of $28,000 or ‎£18,000 per year]. [I]t's not often you have two options, one of which is a hundred times better than the other. Imagine a happy hour where you could either buy yourself a beet for $5 or buy someone else a beer for 5¢. If that were the case, we'd probably be pretty generous – next round's on me! But that's effectively the situation we're in all the time. It's like a 99% off sale, or buy one, get ninety-nine free. It might be the most amazing deal you'll see in your life.

Don't write a book that you will like to sell Write a book that you will like to read

F-A-I-T-H: Forsaking all, I trust him.

[I]t was [Barnett] Newman who made the famously wry remark, “Aesthetics is for the artist as ornithology is for the birds,

[I]t is sadder to find the past again and find it inadequate to the present than it is to have it elude you and remain forever a harmonious conception of memory.

[I]t is easier to ask forgiveness than to obtain permission.

[I]t is one of the central paradoxes of Belgium that it is possible for its citizens to deny totally the existence of their nationality while still believing passionately in their country.

(I)t's just as important to show the hard things in the world as it is to show the beautiful ones. Even in the midst of horrible things, there are little bits of wonder, and all of it's true.

[I]t seems to be just as foolish to say, 'I imagine, in order to understand more clearly what I am,' as to say, 'I am now clearly awake and I see something true, but because I do not yet see it clearly enough I shall fall asleep so that my dreams will represent it to me more truly and clearly.

What is worse than doing evil, is being evil” (Ethics, p.67). To lie is wrong, but what is worse than the lie is the liar, for the liar contaminates everything he says, because everything he says is meant to further a cause that is false. The liar as liar has endorsed a world of falsehood and deception, and to focus only on the truth or falsity of his particular statements is to miss the danger of being caught up in his twisted world. This is why, as Bonhoeffer says, that “(i)t is worse for a liar to tell the truth than for a lover of truth to lie” (Ethics, p.67).

[I]t would seem that to be incapable of sitting and watching with the mind completely at rest is to be incapable of experiencing the world in which we live to the full. For one does not know the world simply in thinking about it and doing about it. One must first experience it more directly, and prolong the experience without jumping to conclusions.

... the twin concepts of nihilism and the antihero have had it. What began with The Wild One and James "nobody understands me" Dean, ran with increasing vehement negativism up through the Stones and Velvets and Iggy ... [I]t may be time, in spite of all indications to the contrary from the exterior society, to begin thinking in terms of heroes again, of love instead of hate, of energy instead of violence, of strength instead of cruelty, of action instead of reaction.

Man's place is to be the first without being the last. . . . [I]t's man's place to be the teacher of all the rest who are capable of becoming what he's become.

There was a saying on the island: "[I]t is a pity to spoil a good mate by making him a master.

[I]t's impossible to please God in any other way that wholehearted surrender...

...[I]t behooves a man who wants to see wonders sometimes to go out of his way.

The good thing about having our buttons pushed is that we can no longer ignore the sensitive areas where we need to heal.

[I]t was as if I had been strolling absentmindedly and banged into a door.

...[I]t is simply impossible to predict the effects of lifetime exposure to chemical and physical agents that are not part of the biological experience of man.

Those who are resilient can more quickly regain their equilibrium and spring back when they are thrown off kilter by the storms of life.

[I]t is easier to be an insider as an outsider than to be an outsider as an insider...You will face more hate and ridicule and ostracism than you can even begin to fathom. People are willing to accept you if they see you as an outsider trying to assimilate into their world. But when they see you as a fellow tribe member attempting to disavow the tribe, that is something they will never forgive.

It seems to me that whatever else is beautiful apart from absolute Beauty is beautiful because it partakes of that absolute Beauty, and for no other reason... [I]t is by Beauty that beautiful things are beautiful.

[I]t takes so little effort and money to get rid of malaria, to bring in clean water, to give people a chance at an education. When you don't have hope, that's when people start to do weird, horrible, violent things. That's at the bottom of it. It's just a question of prioritizing. The funds are there." (The Power of One: Belief.net Interview; July 2005)

It might not be immediately obvious to some readers why the ability to perform 10^85 computational operations is a big deal. So it's useful to put it in context. [I]t may take about 10^31-10^44 operations to simulate all neuronal operations that have occurred in the history of life on Earth. Alternatively, let us suppose that the computers are used to run human whole brain emulations that live rich and happy lives while interacting with one another in virtual environments. A typical estimate of the computational requirements for running one emulation is 10^18 operations per second. To run an emulation for 100 subjective years would then require some 10^27 operations. This would be mean that at least 10^58 human lives could be created in emulation even with quite conservative assumptions about the efficiency of computronium. In other words, assuming that the observable universe is void of extraterrestrial civilizations, then what hangs in the balance is at least 10,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,000 human lives. If we represent all the happiness experienced during one entire such life with a single teardrop of joy, then the happiness of these souls could fill and refill the Earth's oceans every second, and keep doing so for a hundred billion billion millennia. It is really important that we make sure these truly are tears of joy.

...[W]hen death comes to a man, the mortal part of him dies, but the immortal part retires at the approach of death and escapes unharmed and indestructible... [I]t is as certain as anything can be... that soul is immortal and imperishable, and that our souls will really exist in the next world.

[I]t is our life’s work to mistrust our measures. Especially those about moral and mental standing. To remember that behind every ruler there is a ruler. To remember that a category is at best a proxy; at worst, a shackle.” •

As bell hooks wrote in a 1998 essay, "Naked Without Shame," about black women's bodies and politics, "Marked by shame, projected as inherent and therefore precluding any possibility of innocence, the black female body was beyond redemption." She points out that since the time of U.S. slavery, men have benefited from positioning black women as naturally promiscuous because it absolves them of guilt when they sexually assault and rape women of color. "[I]t was impossible to ruin that which was received as inherently unworthy, tainted, and soiled," hooks wrote. Women of color, low-income women, immigrant women- these are the women who are not seen as worthy of being placed on a pedestal. It's only our perfect virgins who are valuable, worthy of discourse and worship.

There was this one day, though, that I saw another side of Amanda. When someone pisses her off, she can get bitchy as hell.” Clara patted her knee. “Everyone gets moody from time to time. What you need to keep in mind is that it is probably not about you, and there is no reason for you to get upset. The best thing you can do is to get out of the line of fire. You don’t want to get hit just because you are there and make an easy target.

[Discipline i]t’s the ability to overcome the urge to grab the bright and shiny and interesting to finish what you’ve started.

(I)t was by Cicero's attainments that that he'd gained special witness to the liberals' adjustment to a brush with actual equality.

Irma looked around her bedroom desperately. Her eyes fell on the stack of schoolbooks lying on top of her vanity table. Homework! Homework trumped everything! Irma dived toward the desk and scooped up a couple of textbooks. "I want to do my homework!" she wailed. "I have to study. Send Leafy instead of me!" Irma pointed to her pet turtle. "Your turtle is not going on a date with Martin Tubbs!

[I]t is really the ponderous books which I envy. How easy merely to put down everything you think or imagine. No holding back, no telling oneself that this does not belong, or that. No hewing to the line. No cutting. No fear of letting the interest die. No wastebasket. How wonderful. And how dull!

[I]t seems to me that a lot of the stranger ideas people have about medicine derive from an emotional struggle with the very notion of a pharmaceutical industry. Whatever our political leanings, we all feel nervous about profit taking any role in the caring professions, but that feeling has nowhere to go. Big pharma is evil; I would agree with that premise. But because people don’t understand exactly how big pharma is evil, their anger gets diverted away from valid criticisms—its role in distorting data, for example, or withholding lifesaving AIDS drugs from the developing world—and channeled into infantile fantasies. “Big pharma is evil,” goes the line of reasoning; “therefore homeopathy works and the MMR vaccine causes autism.” This is probably not helpful.

[I]t is a mistake to rush to impose the individual ethical responsibility that the corporate structure deflects. This is the temptation of the ethical which, as Zizek has argued, the capitalist system is using in order to protect itself in the wake of the credit crisis - the blame will be put on supposedly pathological individuals, those’ abusing the system’, rather than on the system itself. But the evasion is actually a two step procedure - since structure will often be invoked (either implicitly or openly) precisely at the point when there is the possibility of individuals who belong to the corporate structure being punished. At this point, suddenly, the causes of abuse or atrocity are so systemic, so diffuse, that no individual can be held responsible… But this impasse - it is only individuals that can be held ethically responsible for actions, and yet the cause of these abuses and errors is corporate, systemic - is not only a dissimulation: it precisely indicates what is lacking in capitalism. What agencies are capable of regulating and controlling impersonal structures? How is it possible to chastise a corporate structure? Yes, corporations can legally be treated as individuals - but the problem is that corporations, whilst certainly entities, are not like individual humans, and any analogy between punishing corporations and punishing individuals will therefore necessarily be poor. And it is not as if corporations are the deep-level agents behind everything; they are themselves constrained by/expressions of the ultimate cause-that-is-not-asubject: Capital.

[I]t is remarkable how much sheer bullshit seems to accrete around the subject of barbecue. No other kind of cooking comes even close. Exactly why, I’m not sure, but it may be that cooking over fire is so straightforward that the people who do it feel a need to baste the process in thick layers of intricacy and myth. It could also be that barbecue is performed disproportionately by self-dramatizing men.

[I]t is to be borne in mind, in regard to the philosophical sciences, that the inferior sciences neither prove their principles nor dispute with those who deny them, but leave this to a higher science; whereas the highest of them, viz. metaphysics, can dispute with one who denies its principles, if only the opponent will make some concession; but if he concede nothing, it can have no dispute with him, though it can answer his objections. Hence Sacred Scripture, since it has no science above itself, can dispute with one who denies its principles only if the opponent admits some at least of the truths obtained through divine revelation; thus we can argue with heretics from texts in Holy Writ, and against those who deny one article of faith, we can argue from another. If our opponent believes nothing of divine revelation, there is no longer any means of proving the articles of faith by reasoning, but only of answering his objections — if he has any — against faith. Since faith rests upon infallible truth, and since the contrary of a truth can never be demonstrated, it is clear that the arguments brought against faith cannot be demonstrations, but are difficulties that can be answered.

[I]t struck me how easy it is to bamboozle an uneducated audience if you have prepared beforehand a set of repartees with which to evade awkward questions." . . . "You can go on and on telling lies, and the most palpable lies at that, and even if they are not actually believed, there is no strong revulsion either. We are all drowning in filth. When I talk to anyone or read the writings of anyone who has an axe to grind, I feel that intellectual honesty and balanced judgment have simply disappeared from the face of the earth. Everyone's thought is forensic, everyone is simply putting a 'case' with deliberate suppression of his opponent's point of view, and, what is more, with complete insensitiveness to any sufferings except those of himself and his friends…. But is there no one who has both firm opinions and a balanced outlook? Actually there are plenty, but they are powerless. All power is in the hands of paranoiacs.

[I]t's difficult to make people see that what you have been taught counts for nothing, and that the only things worth having are the things you find out for yourself. Also, that when so many brands of what Chesterton calls 'fancy souls' and theories of life are offered you, there is no sense in not looking pretty carefully to see what you are going in for. [...] It isn't a case of 'Here is the Christian religion, the one authoritative and respectable rule of life. Take it or leave it'. It's 'Here's a muddling kind of affair called Life, and here are nineteen or twenty different explanations of it, all supported by people whose opinions are not to be sneezed at. Among them is the Christian religion in which you happpen to have been brought up. Your friend so-and-so has been brought up in quite a different way of thinking; is a perfectly splendid person and thoroughly happy. What are you going to do about it?' -- I'm worrying it out quietly, and whatever I get hold of will be valuable, because I've got it for myself; but really, you know, the whole question is not as simple as it looks.

[I]t was in the pairs that the prisoners kept alive the semblance of humanity concluded Elmer Luchterhand, a sociologist at Yale who interviewed fifty-two concentration camp survivors shortly after liberation. Pairs stole food and clothing for each other, exchanged small gifts and planned for the future. If one member of a pair fainted from hunger in front of an SS officer, the other would prop him up. Survival . . . could only be a social achievement, not an individual accident, wrote Eugene Weinstock, a Belgian resistance fighter and Hungarian-born Jew who was sent to Buchenwald in 1943. Finally the death of one member of a pair often doomed the other. Women who knew Anne Frank in the Bergen-Belsen camp said that neither hunger nor typhus killed the young girl who would become the most famous diarist of the Nazi era. Rather, they said, she lost the will to live after the death of her sister, Margot.

[I]t's necessary to exert very great foresight every time you go to blame or praise a man, so that you won't speak incorrectly. . . . For you shouldn't suppose that, while stones are sacred and pieces of wood, and birds, and snakes, human beings are not. Rather of all these things, the most sacred is the good human being, while the most polluted is the wicked." Speech attributed to Socrates in Plato, Minos 319a, trans. Thomas L. Pangle, in The Roots of Political Philosophy: Ten Forgotten Socratic Dialogues, ed. Thomas L. Pangle (Ithaca: Cornell University Press, 1987), 63.

...[I]t doesn't take an advanced degree to figure out that this education talk is less a strategy for mitigating inequality than it is a way of rationalizing it. To attribute economic results to school years finished and SAT scores achieved is to remove matters from the realm of, well, economics and to relocate them to the provinces of personal striving and individual intelligence. From this perspective, wages aren't what they are because one party (management) has a certain amount of power over the other (workers); wages are like that because the god of the market, being surpassingly fair, rewards those who show talent and gumption. Good people are those who get a gold star from their teacher in elementary school, a fat acceptance letter from a good college, and a good life when they graduate. All because they are the best. Those who don't pay attention in high school get to spend their days picking up discarded cans by the side of the road. Both outcomes are our own doing.

MAN: Mr. Chomsky, I’m wondering what specific qualifications you have to be able to speak all around the country about world affairs?   None whatsoever. I mean, the qualifications that I have to speak on world affairs are exactly the same ones Henry Kissinger has, and Walt Rostow has, or anybody in the Political Science Department, professional historians—none, none that you don’t have. The only difference is, I don’t pretend to have qualifications, nor do I pretend that qualifications are needed. I mean, if somebody were to ask me to give a talk on quantum physics, I’d refuse—because I don’t understand enough. But world affairs are trivial: there’s nothing in the social sciences or history or whatever that is beyond the intellectual capacities of an ordinary fifteen-year-old. You have to do a little work, you have to do some reading, you have to be able to think, but there’s nothing deep—if there are any theories around that require some special kind of training to understand, then they’ve been kept a carefully guarded secret. In fact, I think the idea that you’re supposed to have special qualifications to talk about world affairs is just another scam—it’s kind of like Leninism [position that socialist revolution should be led by a “vanguard” party]: it’s just another technique for making the population feel that they don’t know anything, and they’d better just stay out of it and let us smart guys run it. In order to do that, what you pretend is that there’s some esoteric discipline, and you’ve got to have some letters after your name before you can say anything about it. The fact is, that’s a joke.   MAN: But don’t you also use that system too, because of your name-recognition and the fact that you’re a famous linguist? I mean, would I be invited to go somewhere and give talks?   You think I was invited here because people know me as a linguist? Okay, if that was the reason, then it was a bad mistake. But there are plenty of other linguists around, and they aren’t getting invited to places like this—so I don’t really think that can be the reason. I assumed that the reason is that these are topics that I’ve written a lot about, and I’ve spoken a lot about, and I’ve demonstrated a lot about, and I’ve gone to jail about, and so on and so forth—I assumed that’s the reason. If it’s not, well, then it’s a bad mistake. If anybody thinks that you should listen to me because I’m a professor at M.I.T., that’s nonsense. You should decide whether something makes sense by its content, not by the letters after the name of the person who says it. And the idea that you’re supposed to have special qualifications to talk about things that are common sense, that’s just another scam—it’s another way to try to marginalize people, and you shouldn’t fall for it.

Zits,” I said. “Z-I-T-S. Actually, I don’t think you even need electric bolts. You could just breathe on us.” I looked him in the eyes and smiled. “Seriously, dude, when was the last time you brushed your teeth?” “Shut up!” “No, really. Did you eat a diaper?” “Shut up!” he shouted. He squinted. “Do you know how much I enjoyed guarding your mother? I shocked her at least a dozen times just to watch her squeal.” “Yeah, well you could have just sat next to her and let her smell you. That would have been much worse. I’ve had hamsters with better hygiene.” “Enough! Don’t think I won’t electrocute you, Vey!” Taylor looked at me as if I’d lost my mind. “It’s his Tourette’s, he can’t help it.” “I’m scared, Zits,” I said. “You know Hatch would have your head if you did. But here’s my promise: after I’m in charge, my first command is to make you my shoeshine boy. You’ll be following me around with a towel.” “You’ll never be in charge.” “No, that’s what Hatch said. You heard him. He wants my power. I’m not kidding, Zits. When Hatch was trying to get me to join you guys, he promised me that you would be my servant.” Zeus looked at me with a worried expression. After a moment he shouted, “Shut up! And stop calling me Zits!” “I don’t think I will. In fact, it’s going to be the first rule I make. I’m going to have everyone else call you that.” “I don’t care what Hatch says. I’m gonna fry you, Vey.” “Oooh, now I’m really shaking. You don’t have enough juice in you to light a flashlight.” “Michael!” Taylor shouted. “Stop it. He’s got a temper. I’ve seen it.” “You should listen to the cheerleader, Vey.” He stepped toward me. “You think you’re so cool. But you can’t shoot electricity like me, can you? You’re just a flesh-covered battery.” “And you’re a flesh-covered outhouse. You should tie a couple hundred of those car air fresheners around your neck.” “Last warning!” Zeus shouted. “I’m not kidding, Zits. There are porta-potties with better aromas. Would a little deodorant kill you? What was the last year you took a bath?

Love determined God to the renunciation of his divinity. Not because … God is love, but because of his love, of the predicate, … ; thus love is a higher power and truth[.] Love conquers God. It was love to which God sacrificed his divine majesty. … [W]hat sort of love was that? … [I]t was love to man. … [T]hough there is … a self-interested love among men, still true human love … is that which impels the sacrifice of self to another. Who then is our saviour … ? Love; for God as God has not saved us, but Love, which transcends the difference between the divine and human personality. As God has renounced himself out of love, so we, out of love, should renounce God; for if we do not sacrifice God to love, we sacrifice love to God, and, in spite of the predicate of love, we have the God – the evil being – of religious fanaticism.

[I]t is fundamentally false that our search for higher grounds of knowledge, more general truths, springs from the presupposition of an object unconditioned in its being [i.e., Kant's principle of reason], or has anything whatever in common with this. Moreover, how should it be essential to the reason to presuppose something which it must know to be an absurdity as soon as it reflects? The source of that conception of the unconditioned is rather to be found only in the indolence of the individual who wishes by means of it to get rid of all further questions, whether his own or of others, though entirely without justification.

to, and some like the engineer never do get comfortable with them and use the less garish auditory side-doors; and the abundant sulcus-fissures and gyrus-bulges of the slick latex roof make rain-drainage complex and footing chancy at best, so there’s not a whole lot of recreational strolling up here, although a kind of safety-balcony of skull-colored polybutylene resin, which curves around the midbrain from the inferior frontal sulcus to the parietooccipital sulcus—a halo-ish ring at the level of like eaves, demanded by the Cambridge Fire Dept. over the heated pro-mimetic protests of topological Rickeyites over in the Architecture Dept. (which the M.I.T. administration, trying to placate Rickeyites and C.F.D. Fire Marshal both, had had the pre-molded resin injected with dyes to render it the distinctively icky brown-shot off-white of living skull, so that the balcony resembles at once corporeal bone and numinous aura)—which balcony means that

When Lionel Giles began his translation of Sun Tzu's ART OF WAR, the work was virtually unknown in Europe. Its introduction to Europe began in 1782 when a French Jesuit Father living in China, Joseph Amiot, acquired a copy of it, and translated it into French. It was not a good translation because, according to Dr. Giles, "[I]t contains a great deal that Sun Tzu did not write, and very little indeed of what he did." The first translation into English was published in 1905 in Tokyo by Capt. E. F. Calthrop, R.F.A. However, this translation is, in the words of Dr. Giles, "excessively bad." He goes further in this criticism: "It is not merely a question of downright blunders, from which none can hope to be wholly exempt.

wheelchair-accessible front ramp, take a bit of getting used to, and some like the engineer never do get comfortable with them and use the less garish auditory side-doors; and the abundant sulcus-fissures and gyrus-bulges of the slick latex roof make rain-drainage complex and footing chancy at best, so there’s not a whole lot of recreational strolling up here, although a kind of safety-balcony of skull-colored polybutylene resin, which curves around the midbrain from the inferior frontal sulcus to the parietooccipital sulcus—a halo-ish ring at the level of like eaves, demanded by the Cambridge Fire Dept. over the heated pro-mimetic protests of topological Rickeyites over in the Architecture Dept. (which the M.I.T. administration, trying to placate Rickeyites and C.F.D. Fire Marshal both, had had the pre-molded resin injected with dyes to render it the distinctively icky brown-shot off-white of living skull, so that the balcony resembles at once corporeal bone and

Everything hurts. He can barely lie still. He feels caught. He wants to run, but where? He feels certain he will always remain like this - trapped within his own body, his own mind. The emotional pain is so strong, it becomes physical. He feels it knotting and twisting inside him, ready to crush him, suffocate him. He is losing his grip, he is losing his mind. He thought he had it all back under control, but suddenly nothing makes sense any more. Does anyone else know what it's like to be stuck somewhere between dead and alive? I't s a half-world of incoherent pain where emotions you put on ice start slowly thawing again. A place where everything hurts, where your mind is no longer strong enough to force your feelings back into hibernation.

[I]t's not enough to be right. I think you have to be generous. It's not enough to be logical. You have to be virtuous...[Y]our demeanor will carry your message, perhaps, even further than your words will...[P]eople don't just disagree with us. Many of them genuinely think that we are evil, and when people think you're evil, I don't think they listen very carefully to your words. They search your manner. They look for the slightest excuse to ignore all your impregnable arguments, all of your carefully-marshaled facts, and that's why we must never be mean-spirited or angry or petulant, or dismissive of the interest of others. I believe rudeness and arrogance, they would drive people away, that would only confirm their own prejudices. It's the excuse they're desperate for to walk away smug and happy and say 'these people are just small-minded angry bigots.' Our opponents don't recognize our good faith, but -and this is a hard thing- I think we must try our best to recognize their good faith...You can't expect them to recognize our good intentions unless we are willing to recognize theirs.

What name shall we give it which hath no name, the common eternal matter of the mind? If we were to call it essence, some might think it meant perfume, or gold, or honey. It is not even mind. It is not even discussible, groupable into words; it is not even endless, in fact it is not even mysterious or inscrutably inexplicable; it is what is; it is that; it is this. We could easily call the golden eternity "This." But "what's in a name?" asked Shakespeare. The golden eternity by another name would be as sweet. A Tathagata, a God, a Buddha by another name, an Allah, a Sri Krishna, a Coyote, a Brahma, a Mazda, a Messiah, an Amida, an Aremedeia, a Maitreya, a Palalakonuh, 1 2 3 4 5 6 7 8 would be as sweet. The golden eternity is X, the golden eternity is A, the golden eternity is /\, the golden eternity is O, the golden eternity is [ ], the golden eternity is t-h-e-g-o-l-d-e-n-e-t-e-r-n-i-t-y. In the beginning was the word; before the beginning, in the beginningless infinite neverendingness, was the essence. Both the word "god" and the essence of the word, are emptiness. The form of emptiness which is emptiness having taken the form of form, is what you see and hear and feel right now, and what you taste and smell and think as you read this. Wait awhile, close your eyes, let your breathing stop three seconds or so, listen to the inside silence in the womb of the world, let your hands and nerve-ends drop, re-recognize the bliss you forgot, the emptiness and essence and ecstasy of ever having been and ever to be the golden eternity. This is the lesson you forgot.

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.

Before the troops left Rome, the consul Varro made a number of extremely arrogant speeches. The nobles, he complained, were directly responsible for the war on Italian soil, and it would continue to prey upon the country's vitals if there were any more commanders on the Fabian model. He himself, on the contrary, would bring it to an end on the day he first caught sight of the enemy. His colleague Paullus spoke only once before the army marched, and in words which though true were hardly popular. His only harsh criticism of Varro was to express his surprise about how any army commander, while still at Rome, in his civilian clothes, could possibly know what his task on the field of battle would be, before he had become acquainted either with his own troops or the enemy's or had any idea of the lie and nature of the country where he was to operate--or how he could prophesy exactly when a pitched battle would occur. As for himself, he refused to recommend any sort of policy prematurely; for policy was moulded by circumstance, not circumstance by policy. . . . [T]o strengthen [Paullus'] determination Fabius (we are told) spoke to him at his departure in the following words. 'If, Lucius Aemilius, you were like your colleague, or if--which I should much prefer--you had a colleague like yourself, anything I could now say would be superfluous. Two good consuls would serve the country well in virtue of their own sense of honour, without any words from me; and two bad consuls would not accept my advice, nor even listen to me. But as things are, I know your colleague's qualities and I know your own, so it is to you alone I address myself, understanding as I do that all your courage and patriotism will be in vain, if our country must limp on one sound leg and one lame one. With the two of you equal in command, bad counsels will be backed by the same legal authority as good ones; for you are wrong, Paullus, if you think to find less opposition from Varro than from Hannibal. Hannibal is your enemy, Varro your rival, but I hardly know which will prove the more hostile to your designs; with the former you will be contending only on the field of battle, but with the latter everywhere and always. . . . [I]t is not the enemy who will make it difficult and dangerous for you to tread, but your fellow-countrymen. Your own men will want precisely what the enemy wants; the wishes of Varro, the Roman consul, will play straight into the hands of Hannibal, commander-in-chief of the Carthaginian armies. You will have two generals against you; but you will stand firm against both, if you can steel yourself to ignore the tongues of men who will defame you--if you remain unmoved by the empty glory your colleague seeks and the false infamy he tries to bring upon yourself. . . . Never mind if they call your caution timidity, your wisdom sloth, your generalship weakness; it is better that a wise enemy should fear you than that foolish friends should praise. Hannibal will despise a reckless antagonist, but he will fear a cautious one. Not that I wish you to do nothing--all I want is that your actions should be guided by a reasoned policy, all risks avoided; that the conduct of the war should be controlled by you at all times; that you should neither lay aside your sword nor relax your vigilance but seize the opportunity that offers, while never giving the enemy a chance to take you at a disadvantage. Go slowly, and all will be clear and sure. Haste is always improvident and blind.