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But when the time comes to judge, to un­der­stand a be­trayal which will spread like fame across the Web, which will end worlds, I ask you not to think of me—my name was not even writ on wa­ter as your lost poet’s soul said—but to think of Old Earth dy­ing for no rea­son, to think of the dol­phins, their gray flesh dry­ing and rot­ting in the sun, to see—as I have seen—the motile isles with no place to wan­der, their feed­ing grounds de­stroyed, the Equa­to­r­ial Shal­lows scabbed with drilling plat­forms, the is­lands them­selves bur­dened with shout­ing, tram­mel­ing tourists smelling of UV lo­tion and cannabis. Or bet­ter yet, think of none of that. Stand as I did af­ter throw­ing the switch, a mur­derer, a be­trayer, but still proud, feet firmly planted on Hy­pe­r­ion’s shift­ing sand, head held high, fist raised against the sky, cry­ing “A plague on both your houses!

Cu toate că testosteronul încă ne mai curge prin vene și că uneori ne face plăcere să ne luăm la pumni cu câte un necunocut care s-a uitat chiorâș la noi, în ființa umană prevalează alte atribute (valori și principii) care domolesc acele tendințe vechi și, în aparență, de nestăvilit. Altruismul, prietenia, respectul, munca în echipă și sacrificiul cu bună știință în favoarea idealurilor, toate acestea se opun agresivității oarbe și haotice. Este adevărat că nu prea ne dăm silința să le cultivăm ori să le punem în practică, însă important este că mijloacele există și că ne sunt la îndemână. Biologia nu ne poate explica decât anumite aspecte ale comportamentului nostru, fără a-l și justifica. Logica umană are nevoie de o bază etică și morală, adică de umanizare. După cum spunea Jung, „să-i permitem războinicului interior să se manifeste întrucât numai așa îl putem depăși”. Dacă lipsa dorinței de a obține glorie poate reduce proporțiile războaielor și dacă respectul favorizează crearea condițiilor indispensabile pentru atenuarea agresivității, atunci ce ne împiedică să ne schimbăm? De ce nu-l putem înfrânge pe mercenarul din noi? Răspunsul este simplu: cultura patriarhalistă preamărește și rpomovează o imagine agresivă și distorsionată a bărbatului: „Dacă nu ți se dă de bună voie, atunci ia-l cu forța.” Educația realizată în societate nu recomandă depășirea stadiului de războinic, ci mai curând îl glorifică și conservă într-o fază primitivă. Indiferent de vârstă, majoritatea activităților cotidiene ale bărbatului gravitează în jurul unor înfruntări fundamental competitive și/sau distructive. Dacă am analiza îndeaproape conținutul anumitor filme, jocuri pe calculator, haine bărbătești, sporturi rezervate bărbaților, jucării și benzi desenate, am observa că în toate aceste cazuri apologia violenței masculine se află pe cele mai înalte culmi ale sale. Iată cum se păstrează în viață acel spirit de prădător care se presupune că sălășluiește înlăuntrul fiecărui băiat. Răpăitul tobelor încă mai răsună.

Without encouragement, there is no elevation.

Jerry: But you don't understand, Osgood! I’m a man! Osgood Fielding III: Well, nobody's perfect!

Poţi să fii băiat bun şi fără să ai minte. Ba-mi pare chiar că-i tocmai pe dos. Ia-l pe unu’ cu adevărat isteţ, să vezi că rareori e şi om bun.

The juke­box is a com­mon sym­bol in coun­try music; it’s only nat­ural for such a self-reflexive rhetor­i­cal style to iden­tify the mate­r­ial cir­cum­stances of its exis­tence. Beneath the vul­gar­ity of its ves­sel, the juke­box is inscrutably com­plex: a source of tes­ti­mony, a pro­lif­er­a­tion of voices, a col­lec­tion of sensations—all avail­able for a price. The juke­box, like the songs within it, is a com­mod­ity suf­fused with a mess of mean­ing.

The office of the church is ministerial—to publish and make known the word of God; but not magister ial and absolute—to make it Scripture, or unmake it, as she is pleased to allow or deny her stamp.

When you're in love with a married man you shouldn't wear mascara.

Writing serves to restore unity to the consciousness of the human race that is fragmented by the ceaseless interruptions of death, so that the thoughts arising in an ancestor can be completed in a distant descendent: it rectifies the disintegration of the human race and its consciousness into countless ephemeral individuals and defies the inexorable passage of time with its attendant forgetfulness. All this is accomplished not only by written memor- ials but by stone ones as well, some of which are older than written ones. Who would believe that those people who, at immeasurable expense, set in motion the manpower of many thousands of people over many years in order to construct the pyramids, monoliths, rock tombs, obelisks, temples and palaces that have endured for millennia – who would believe that they had only themselves in view, the short span of their lives which did not last to see the end of the construction, or even to see the ostensible goal that the crude masses demanded as a pretext? – Clearly their real goal was to speak to the most distant posterity, to enter into a relationship with it, and in this way to bring unity to the consciousness of humanity. The buildings of the Hindus, Egyptians and even the Greeks and Romans were calculated to last for many millennia, because their range of vision, brought about by culture, was broader; while the buildings of the Middle Ages and modern times were intended for a couple of centuries at most, which was also due to the fact that people were more reliant on writing once it came into more general use, and even more once it gave birth to the printing press. Yet we still see in the buildings of more recent ages the impulse to speak to posterity, and it is therefore shameful when they are destroyed or rebuilt to serve lower, utilitar- ian functions. Written monuments have less to fear from the elements than stone monuments, but more to fear from barbarism: they accomplish much more. The Egyptians wanted to unite both types of monuments by covering the stone monuments with hieroglyphics; in fact they added paintings in case the hieroglyphics could no longer be understood.

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