Ignore The Complications Quotes

There will be a few times in your life when all your instincts will tell you to do something, something that defies logic, upsets your plans, and may seem crazy to others. When that happens, you do it. Listen to your instincts and ignore everything else. Ignore logic, ignore the odds, ignore the complications, and just go for it.

The more you try to simplify things the more you complicate them. You create rules, build walls, push people away, lie to yourself and ignore true feelings. That is not simplifying things.

So long as there shall exist, by reason of law and custom, a social condemnation which, in the midst of civilization, artificially creates a hell on earth, and complicates with human fatality a destiny that is divine; so long as the three problems of the century - the degradation of man by the exploitation of his labour, the ruin of women by starvation and the atrophy of childhood by physical and spiritual night are not solved; so long as, in certain regions, social asphyxia shall be possible; in other words and from a still broader point of view, so long as ignorance and misery remain on earth, there should be a need for books such as this.

I can't forget things, or ignore them-bad things that happen," I said. "I'm a lay-it-all-out person, a dwell-on-it person, an obsess-about-it person. If I hold things in and try to forget or pretend, I become a madman and have panic attacks. I have to talk.

He was talking about the sign that said 'THE COMPLICATED FUTILITY OF IGNORANCE.' 'All knew was that I didn't want my daughter or anybody's child to see a message that negative every time she comes into the library,' he said. 'And then I found out it was you who was responsible for it.' 'What's so negative about it?' I said. 'What could be a more negative word than "futility"?' he said. '"Ignorance,"' I said.

Probability is not a mere computation of odds on the dice or more complicated variants; it is the acceptance of the lack of certainty in our knowledge and the development of methods for dealing with our ignorance.

Maybe we all just exist, all versions of us exist at times, and we have to figure out a way to get to each of them, to find each one and tell that version that it's okay, that it's all justthe way it works, a concept too powerful to ignore but too complicated to explain.

DAD: Why didn't you say this when it happened? ME: It's complicated. Don't they know that regret begets regret begets regret? DR. B: Vera, you need to answer the question. ME: Because I loved Charlie too much. DAD: Loved him? DR. B: Is that all? ME: Because I hated Charlie too much.

What’s true? What’s false? In case you haven’t noticed, the world has pretty much given up on the old Enlightenment idea of piecing together the truth based on observed data. Reality is too complicated and scary for that. Instead, it’s way easier to ignore all data that doesn’t fit your preconceptions and believe all data that does. I believe what I believe, and you believe what you believe, and we’ll agree to disagree. It’s liberal tolerance meets dark ages denialism. It’s very hip right now.

The complicated futility of ignorance.

Americans lack any deeper appreciation of class. Beyond white anger and ignorance is a far more complicated history of class identity that dates back to America’s colonial period and British notions of poverty.

What's simple is that everything good comes from God, and everything bad comes from man. Where it gets complicated is that everything seemingly good but ultimately bad comes from man, and everything seemingly bad but ultimately good comes from God.

So long as there shall exist, by reason of law and custom, a social condemnation, which, in the face of civilisation, artificially creates hells on earth, and complicates a destiny that is divine, with human fatality; so long as the three problems of the age — the degradation of man by poverty, the ruin of woman by starvation, and the dwarfing of childhood by physical and spiritual night — are not solved; so long as, in certain regions, social asphyxia shall be possible; in other words, and from a yet more extended point of view, so long as ignorance and misery remain on earth, books like this cannot be useless.

In spite of being complicated people choose superstitions over common sense.

The hardest part of letting go is the "uncertainty"--when you are afraid that the moment you let go of someone you will hate yourself when you find out how close you were to winning their affection. Every time you give yourself hope you steal away a part of your time, happiness and future. However, once in a while you wake up to this realization and you have to hold on tightly to this truth because your heart will tear away the foundation of your logic, by making excuses for why this person doesn't try as much as you. The truth is this: Real love is simple. We are the ones that make it complicated. A part of disconnecting is recognizing the difference between being desired and being valued. When someone loves you they will never keep you waiting, give their attention and affection away to others, allow you to continue hurting, or ignore what you have gone through for them. On the other hand, a person that desires you can't see your pain, only what they can get from you with minimal effort in return. They let you risk everything, while they guard their heart and reap the benefits of your feelings. We make so many excuses for the people we fall in love with and they make up even more to remain one foot in the door. However, the truth is God didn't create you to be treated as an option or to be disrespected repeatedly. He wants you to close the door. If someone loves you and wants to be in your life no obstacle will keep them from you. Remember, you are royalty, not a beggar.

...we took the 10 machines we agreed were the most beguiling, and we put them on permanent exhibit in the foyer of this library underneath a sign whose words can surely be applied to this whole ruined planet nowadays: THE COMPLICATED FUTILITY OF IGNORANCE

Zoe did what civilized people do when they freak out: she drank tea. She had walked from her little bungalow to Coffee & Tea. It was always filled with the well-educated, the complicated, the people who read books with captivating titles. A perfect place to ignore and be ignored. She found the anonymity delicious.

We forget in order to survive our childhoods, when we are totally dependent on our parents' goodwill; but to recover from such childhoods, we must begin by remembering-the bad and the good.

The disobedience if Eve in the Genesis story has been used to justify women's inequality and suffering in many Christian traditions. Thus, what is understood as women's complicity in evil leads much traditional theological reflection on suffering to offer the "consequent admonition to 'grin and bear it' because such is the deserved place of women." Similarly, when Jesus is seen as a divine co-sufferer, the potentially liberating narratives of Jesus as a revolutionary leader who takes the side of the poor and dispossessed can be ignored in favor of religious beliefs more interested in Jesus as a stoic victim. Christ's suffering is inverted and used to justify women's continued suffering in systems of injustice by framing it as redemptive.

The team must consist of three sorts of specialists, he says. Otherwise the revolution, whether in politics or the arts or the sciences or whatever, is sure to fail. The rarest of these specialists, he says, is an authentic genius - a person capable of having seemingly good ideas not in in general circulation. "A genius working alone," he says, "is invariably ignored as a lunatic." The second sort of specialist is a lot easier to find; a highly intelligent citizen in good standing in his or her community, who understands and admires the fresh ideas of the genius, and who testifies that the genius is far from mad. "A person like this working alone," says Slazinger, "can only yearn loud for changes, but fail to say what their shaped should be." The third sort of specialist is a person who can explain everything, no matter how complicated, to the satisfaction of most people, no matter how stupid or pigheaded they may be. "He will say almost anything in order to be interesting and exciting," says Slazinger. "Working alone, depending solely on his own shallow ideas, he would be regarded as being as full of shit as a Christmas turkey.

A book's a strange thing. It's ideas, feelings. It's fragile and complicated. You can't make them like refrigerators or cars.

I detested their blind, thoughtless, automatic acquiescence to it all, their simpleminded patriotism, their prideful ignorance, their love-it-or-leave-it platitudes, how they were sending me off to a war they didn't understand and didn't want to understand. I held them responsible. By God, yes, I did. All of them - I held them personally and individually responsible - the polyestered Kiwanis boys, the merchants and the farmers, the pious churchgoers, the chatty housewives, the PTA and the Lions club and the Veterans of Foreign Wars and the fine outstanding gentry out at the country club. They didn't know Bao Dai from the man in the moon. They didn't know history. They didn't know the first thing about Diem's tyranny, or the nature of Vietnamese nationalist, or the long colonialism of the French - this was all too damn complicated, it required some reading - but no matter, it was a war to stop the Communists, plain and simple, which was how they liked things, and you were a treasonous pussy if you had second thoughts about killing or dying for plain and simple reasons.

When we recognize that we are not responsible for our childhood deprivations, and that we are entitled to feel anger (but not to act on it - awareness is not a license to kill), then we are able to let go of that anger and not be controlled by it.

...ideas are definitely unstable, they not only CAN be misused, they invite misuse--and the better the idea the more volatile it is. That's because only the better ideas turn into dogma, and it is this process whereby a fresh, stimulating, humanly helpful idea is changed into robot dogma that is deadly. In terms of hazardous vectors released, the transformation of ideas into dogma rivals the transformation of hydrogen into helium, uranium into lead, or innocence into corruption. And it is nearly as relentless. The problem starts at the secondary level, not with the originator or developer of the idea but with the people who are attracted by it, who adopt it, who cling to it until their last nail breaks, and who invariably lack the overview, flexibility, imagination, and most importantly, sense of humor, to maintain it in the spirit in which it was hatched. Ideas are made by masters, dogma by disciples, and the Buddha is always killed on the road. There is a particularly unattractive and discouragingly common affliction called tunnel vision, which, for all the misery it causes, ought to top the job list at the World Health Organization. Tunnel vision is a disease in which perception is restricted by ignorance and distorted by vested interest. Tunnel vision is caused by an optic fungus that multiplies when the brain is less energetic than the ego. It is complicated by exposure to politics. When a good idea is run through the filters and compressors of ordinary tunnel vision, it not only comes out reduced in scale and value but in its new dogmatic configuration produces effects the opposite of those for which it originally was intended. That is how the loving ideas of Jesus Christ became the sinister cliches of Christianity. That is why virtually every revolution in history has failed: the oppressed, as soon as they seize power, turn into the oppressors, resorting to totalitarian tactics to "protect the revolution." That is why minorities seeking the abolition of prejudice become intolerant, minorities seeking peace become militant, minorities seeking equality become self-righteous, and minorities seeking liberation become hostile (a tight asshole being the first symptom of self-repression).

innocence walks hand-in-hand with ignorance. How insight never clarifies, only complicates.

If a mother has an unhealthy need to dominate her children-which she demonstrates by bullying, terrifying, neglecting, suffocating, indulging, humiliating, overprotecting or abusing them- those children must come to the recognition that such treatment is wrong in order to begin the long process of recovery and ultimate understanding.

Cold flu looks nothing in front of cancer...complications in our personal life is like a flu and killing people on name of God or borders or countries is cancer...you can help this planet...there are ways...willingness is an action We are one...the only difference is ...few are awake, few are ready to wake up and few are just ignorant and time is coming when there will be no choice for those who is ignorant because of suffering and pain .... Bigger EGO is always drawn to Bigger Ego so many times Bigger ego ignores the important message being delivered by not a famous person. Love heals...Love not from mind...deep from heart....Mind brings games and play around with relationships...Something sacred deep from heart....L ♥ V E...Unconditional...No business of give and take....unconditional giving.... Don't be afraid and run away from loneliness and start seeking securities....Try to enjoy every part of it and then you will see ...Loneliness turned into something which we never want to loose....investigate your feeling when you feel lonely We always want something in return...we have made LOVE a business...I did it too in the past that's why I know it...this is the reason that we should change...you change, I change....everyone should think again on the way of living life and thinking and specially who thinks they know what life is. 2 births in the same life....physical and spiritual....you break the bondage (psychologically) with physical attributes of life ( detached state of mind) and try to find real "maksad" (purpose) of your existence as Being not Doing If you want to enjoy your relationship with your special one then please keep these tools handy:1) Patience2) Trust3) Freedom4) Honesty5) Respect we are all stars... twinkling with love and when there is love then there is no conflict 4 letters L ♥ V E ..imagine these letters on your hand and try to feel the deep meaning and power of these letters...feel the love you have for this life...start from there and spread love to everyone you see or meet...LOVE

Humans don't trust anything-because that's their nature. Half of them have gut feelings they continually ignore. It's not their fault. Instinct rarely fits on the pages of a day planner, and even if it did, human beings would manage to complicate the hell out of it.

Ignorance often makes a complicated thing seem simple, or vice versa.

When we turn the Bible into an adjective and stick it in front of another loaded work (like manhood, womanhood, politics, economics, marriage, and even equality), we tend to ignore or downplay the parts of the Bible that don't fit our tastes. In an attempt to simplify, we try to force the Bible's cacophony of voices into a single tone, to turn a complicated and at times troubling holy text into a list of bullet points we can put in a manifesto or creed. More often than not, we end up more committed to what we want the Bible to say than what it actually says.

#MeToo is about the myriad ways straight men are failing us—not just by being predators like Harvey Weinstein, but also by ignoring our consent in seemingly smaller ways too. It’s about men disregarding our boundaries in intimate situations because they’ve been taught every dick move is fair in the search for a mate, like we’re all just exotic fauna on their hunting safari.

But I guess it found you" "About that," Peter said trying to ignore the slight. "Why send a riddle? You could have saved us a lot of trouble if you'd written something less complicated." "It wasn't that complicated," she muttered. "Yeah!" Scrape added. "And how was she suppose to know it'd end up in the hands of some blind dummy and his ugly pet?" sir tode, who up to this point had been listening quietly, had evidently had enough. "I've had enough," he said, leaping to his hooves. "I'm a fierce knight, known to the world over slaying dragons. Who among you can boast such a feat? And this 'blind dummy' just happens to be the legendary Peter Nimble... the greatest theif who ever lived.

When you go against the flow of nature and betray the spiritual laws existing within, there is, and always will be, a negative reaction. Those who try escaping life before fate shakes their hand, will forever be stuck on earth, chained to the place they so badly wanted to leave. What a complicated misery. I guarantee you it will be torture to be invisible and ignored by those you love when you can see them - but you are already dead for them to hear you utter another word. Talk about agony, more so, than remaining on this plane and continuing your spiritual cycle as it was written to be lived.

I’m aware that there is a bigger, far more complicated world out there than I’d ever realized, and just like the students at Beijing University, I’ve glimpsed it only fleetingly, peripherally. I’ve sensed the vast expanse of my own ignorance now. I feel antsy and constricted and a deep, almost sexual yearning for velocity, for some sort of raw, transcendent experience that I cannot even begin to articulate.

In his great treatise, Electricity and Magnetism, Clerk Maxwell had remarked that we are often told that in science we must, first of all, investigate the properties of very small local places one after another, and only when this has been done can we permit ourselves to consider how more complicated situations result from what we have found in those elements. This procedure, he added, ignores the fact that many phenomena in nature can only be understood when we inspect not so-called elements but fairly large regions.

Suppose a hole were dug from one side of Earth, through the center, and out the other side. What would happen to a man if he jumped into the hole? When he got to the middle of the Earth would he keep falling or would he stop? DEBBIE CANDLER RED BUD, ILLINOIS He would be vaporized by the 11,000° Fahrenheit temperature of the pressurized molten iron core. Ignoring this complication, he would gain speed continuously from the moment he jumped into the hole until he reached the center of Earth where the force of gravity is zero. But he will be traveling so fast that he will overshoot the center and slow down continuously until he reached zero velocity at the exact moment he emerges on the other side. Unless somebody grabs him, he will fall back down the hole and repeat his journey indefinitely. A one-way trip through Earth would take about forty-five minutes.

Leader of a backward and ignorant mass, he was yet in the forefront of the great historical movement of his time. The blacks were taking their part in the destruction of European feudalism begun by the French Revolution, and liberty and equality, the slogans of the revolution, meant far more to them than to any Frenchman. That was why in the hour of danger Toussaint, uninstructed as he was, could find the language and accent of Diderot, Rousseau, and Raynal, of Mirabeau, Robespierre and Danton. And in one respect he excelled them all. For even these masters of the spoken and written word, owing to the class complications of their society, too often had to pause, to hesitate, to qualify. Toussaint could defend the freedom of the blacks without reservation, and this gave to his declaration a strength and a single-mindedness rare in the great documents of the time. The French bourgeoisie could not understand it. Rivers of blood were to flow before they understood that elevated as was his tone Toussaint had written neither bombast nor rhetoric but the simple and sober truth.

What’s true? What’s false? In case you haven’t noticed, the world has pretty much given up on the old Enlightenment idea of piecing together the truth based on observed data. Reality is too complicated and scary for that. Instead, it’s way easier to ignore all data that doesn’t fit your preconceptions and believe all data that does.

But now this taco soup is an anonymous commodity. It arrives on my table seemingly by magic. With this anonymity comes ingratitude—I do not recall those farmers and harvesters to whom I owe a debt of thanks. I do not think of God’s mercy in providing a harvest. And with anonymity and ingratitude comes injustice. Like so much of what we consume in our complicated world of global capitalism and multinational corporations, purchasing this corn and these beans involves me, however unwittingly, in webs of systemic injustice, exploitation, and environmental degradation that I am ignorant about and would likely not consent to. I do not know where the onions in my soup came from or how the workers who harvested them were treated. My leftovers may have been provided by a man whose kids can’t afford lunch today.

Does it even need to be said that there are times when one must stand up to the community, and use one's voice in support of an unpopular view? Or that complicity is participation? Sometimes the issue at hand may concern a gross injustice, sometimes it may just be about individual boundaries. Sometimes a dissenting view will be heard and accepted, sometimes it will be ignored. None of this changes our obligation to move through the world with honesty and bravery.

What does it mean to choose life?... Choose vitality over stagnation. Choose making conscious choices over living on auto-pilot. Choose owning and taking responsibility for those choices instead of believing that you are only the victim of circumstances beyond your control. Choose seeing the opportunity in challenges instead of just the difficulties. Choose educating yourself over willful ignorance. Choose somewhere, sometimes to try and educate others. Choose acceptance over condemnation except when the act you’re condemning kills, maims, or destroys others. Choose acceptance of yourself as well, with all your complications and your imperfections. Choose imperfection, because very few things are perfect, and most of the really important things can’t even be graded and evaluated that way. Choose vigilance over giving up, whenever, and however, you can. Choose recuperation when it all becomes too much. Choose self-care whatever it takes So that you can continue to Choose life, Whatever that life looks like, Whoever does or doesn’t approve of What you choose.

During the season, fans tend to observe, in as many complicated ways and with as much detail as we can come up with, only that a winning team is very good, and a losing team is hopeless. My mother or Prince Charles or probably a Martian could make the same observation, but their views would be discounted on the grounds of ignorance.

We tend to give some variables too much weight and wrongly ignore others.

To reclaim a real political agency means first of all accepting our insertion at the level of desire in the remorseless meat-grinder of Capital. What is being disavowed in the abjection of evil and ignorance onto fantasmatic Others is our own complicity in planetary networks of oppression. What needs to be kept in mind is both that capitalism is a hyper-abstract impersonal structure and that it would be nothing without our co-operation. The most Gothic description of Capital is also the most accurate. Capital is an abstract parasite, an insatiable vampire and zombie-maker; but the living flesh it converts into dead labor is ours, and the zombies it makes are us. There is a sense in which it simply is the case that the political elite are our servants; the miserable service they provide from us is to launder our libidos, to obligingly re-present for us our disavowed desires as if they had nothing to do with us. The

To me, and I passed this on to my students, the restored devices demonstrated not only how quickly anything on Earth runs down without steady infusions of energy. They reminded us, too, of the craftsmanship no longer practiced in the town below. Nobody down there in our time could make things that cunning and beautiful. Yes, and we took the 10 machines we agreed were the most beguiling, and we put them on permanent exhibit in the foyer of this library underneath a sign whose words can surely be applied to this whole ruined planet nowadays. THE COMPLICATED FUTILITY OF IGNORANCE

The fact is that men encounter more complicity in their woman companions than the oppressor usually finds in the oppressed; and in bad faith they use it as a pretext to declare that woman wanted the destiny they imposed on her. We have seen that in reality her whole education conspires to bar her from paths of revolt and adventure; all of society - beginning with her respected parents - lies to her in extolling the high value of love, devotion, and the gift of self and in concealing the fact that neither lover, husband nor children will be disposed to bear the burdensome responsibility of it. She cheerfully accepts these lies because they invite her to take the easy slope: and that is the worst of the crimes committed against her; from her childhood and throughout her life, she is spoiled, she is corrupted by the fact that this resignation, tempting to any existent anxious about her freedom, is mean to be her vocation; if one encourages a child to be lazy by entertaining him all day, without giving him the occasion to study, without showing him its value, no one will say when he reaches the age of man that he chose to be incapable and ignorant; this is how the woman is raised, without ever being taught the necessity of assuming her own existence; she readily lets herself count on the protection, love, help and guidance of others; she lets herself be fascinated by the hope of being able to realise her being without doing anything. She is wrong to yield to this temptation; but the man is ill advised to reproach her for it since it is he himself who tempted her.

The more varigated and complicated a society, the greater the chance that those at the top will be ignorant of the realities at the bottom. Efficiency should not be adduced to justify gross inequality.

This wave now breaking on the beach had a whole history of its own, which I could never learn, just as we're all upon this earth ignorant of the vast, complicated histories of those living alongside us.

That our intuition could lead us astray is troubling in direct proportion to the degree of trust we place in it. The solution would seem to be: Don’t be overly trusting. Mix in a healthy dose of skepticism. But suppose we don’t have a say in the matter? Suppose we’re hardwired to trust—to believe in—our instincts, regardless of whether they’re right? Suddenly the problem of not knowing becomes a lot more complicated.

Farmers today keep themselves in ignorance of the needs and true nature of pigs precisely because to know would put their conscience in a terrible bind. Wilful ignorance of this kind is no better than complicity.

machine powering the modern world is too complicated for the average person to fix or calibrate. And they know this. This is what makes an IT guy different from you. He might make less money, he might have less social prestige, and people might look at him in the cafeteria like he’s a morlock — but he can act however he wants. He can be nice, but only if he feels like it. He can ignore the company dress code. He can lie for

While through the working of laws and customs there continues to exist a condition of social condemnation which artificially creates a human hell within civilization, and complicates with human fatality and destiny that is divin; while the three great problems of this century, the degradation of man in the proletariat, the subjection of women through hunger, the atrophy of the child by darkness, continue unresolved; while in some regions social asphyxia remains possible; in other words, and in still wider terms, while ignorance and povery persist on earth, books such as this cannot fail to be of value. Hauteville House, I January 1862

How? Probability is not a mere computation of odds on the dice or more complicated variants; it is the acceptance of the lack of certainty in our knowledge and the development of methods for dealing with our ignorance.

So now I don't feel normal unless I've got a book in my hands, and I feel the most normal when I'm lost in a story and can ignore the complicated situations around me that never seem to work out as neatly as they do in books.

The man who uses modern psychology to look behind the scenes not only of his patients' lives but more especially of his own—and the modern psychotherapist must do this if he is not to be merely an unconscious fraud—will admit that to accept himself in all his wretchedness is the hardest of tasks, and one which it is almost impossible to fulfill. The very thought can make us livid with fear. We therefore do not hesitate, but lightheartedly choose the complicated course of remaining in ignorance about ourselves while busying ourselves with other people and their troubles and sins. This activity lends us an air of virtue, and we thus deceive ourselves and those around us.

There is a particularly unattractive and discouragingly common affliction called tunnel vision, which for all the misery it causes, ought to top the job list at the World Health Organization. Tunnel vision is a disease in which perception is restricted by ignorance and distorted by vested interest. Tunnel vision is caused by an optic fungus that multiplies when the brain is less energetic than the ego. It is complicated by exposure to politics. When a good idea is run through the filters and compressors of ordinary tunnel vision, it not only comes out reduced in scale and value but in its new dogmatic configuration produces effects the opposite of those for which it originally was intended.

Love wasn’t anything like she imagined in her girlish daydreams. It was vast, intricate and complicated, not easily understood or controlled. It was a force that ignored common sense. Love operated outside the lines and defied convention.

Strange, how complications melt away in the face of disaster. How all the fear and shame and tangled knots of logic suddenly dissolve in the heat, leaving only the core of love that cares nothing for the noise in our heads, that dismisses our arguments and ignores our hesitations.

Research by psychologist Steven Sloman and marketing expert Phil Fernbach shows that people who claim to understand complicated political topics such as cap and trade and flat taxes tend to reveal their ignorance when asked to provide a detailed explanation without the aid of Google. Though people on either side of an issue may believe they know their opponents’ positions, when put to the task of breaking it down they soon learn that they have only a basic understanding of the topic being argued. Stranger still, once subjects in such studies recognize this, they reliably become more moderate in their beliefs.

As long as through the workings of laws and customs there exists a damnation-by-society artificially creating hells in the very midst of civilization and complicating destiny, which is divine, with a man-made fate; as long as the three problems of the age are not resolved: the debasement of men through proletarianization, the moral degradation of women through hunger, and the blighting of children by keeping them in darkness; as long as in certain strata social suffocation is possible; in other words and from an even broader perspective, as long as there are ignorance and poverty on earth, books of this kind may serve some purpose. Victor Hugo, Hauteville House, 1 January 1862

He knows her relationships are complicated. He knows whose calls she takes and which ones she ignores. He knows, as her doctor doesn’t know, that she isn’t taking her pills. He knows that she hears her mother’s voice in her head and sometimes she loses her own voice inside it; he knows she finds it again when he takes her face in his hands and says: Are you in there?

I'm just asking you to accept that there are some people who will go to extraordinary lengths to cover up the facts that they are abusing children. What words are there to describe what happened to me, what was done to me? Some call it ritual abuse, others call it organised abuse. There are those that call it satanic. I've heard all the phrases, not just in relation to me, but also with regard to those I work with and try to help. Do you know what I think? It doesn't matter how you dress it up, it doesn't matter what label you put on it. It is abuse, pure and simple. It is adults abusing children. It is adults deciding - actually making a conscious decision, a conscious choices that what they want, what they convince themselves they need, is more important than anything else; certainly more important than the safety or feelings or sanity of a child. However, there can be differences which are layered on top of that abuse. I'm not saying that some abuse is worse than others, or that someone 'wins' the competition to have the worst abuse inflicted on them, but ritual and organised abuse is at the extreme end of the spectrum. If we try to think of a continuum where there are lots of different things imposed on children (or, for that matter, anyone who is forced into these things — and that force can take many forms, it can be threats and promises, as well as kicks and punches), then ritual and organised abuse is intense and complicated. It often involves multiple abusers of both sexes. There can be extreme violence, mind control, systematic torture and even, in some cases, a complex belief system which is sometimes described as religion. I say 'described as' religion because, to me, I think that when this aspect is involved, it is window dressing. I'm not religious. I cried many times for God to save me. I was always ignored — how could I believe? However, I think that ritual abusers who do use religious imagery or 'beliefs' are doing so to justify it all to themselves, or to confuse the victim, or to hide their activities. Ritual abuse is highly organised and, obviously, secretive. It is often linked with other major crimes such as child pornography, child prostitution, the drugs industry, trafficking, and many other illegal and heinous activities. Ritual abuse is organised sexual, physical and psychological abuse, which can be systematic and sustained over a long period of time. It involves the use of rituals - things which the abusers 'need' to do, or 'need' to have in place - but it doesn't have to have a belief system. There doesn't have to be God or the Devil, or any other deity for it to be considered 'ritual'. It involves using patterns of learning and development to keep the abuse going and to make sure the child stays quiet.

The pieces of who I am, beginning, though, not ending, with my name have complicated the way that I see the simplistic act of checking “White” on census forms or questionnaires. Without ignoring the privileged position that comes with being White in our current society, Whiteness never fully embraced me and for that reason, as well as the historical context, the act of checking that box is uncomfortable and further, marginalizing.

These metaphysic rights entering into common life, like rays of light which pierce into a dense medium, are, by the laws of nature, refracted from their straight line. Indeed in the gross and complicated mass of human passions and concerns, the primitive rights of men undergo such a variety of refractions and reflections, that it becomes absurd to talk of them as if they continued in the simplicity of their original direction. The nature of man is intricate; the objects of society are of the greatest possible complexity: and therefore no simple disposition or direction of power can be suitable to man’s nature, or to the quality of his affairs. When I hear the simplicity of contrivance aimed at and boasted of in any new political constitutions, I am at no loss to decide that the artificers are grossly ignorant of their trade, or totally negligent of their duty.

I have always tried to be all the tings my mother wanted me to be; ever the lady, always polite, never inconsiderate. I run my business the way my mother ran our house - everything just so. In some ways I am my mother - full of life when I'm happy, very cold when I'm angry. People say I look just like her. I'll tell you a secret: every time I pass a mirror, I gasp. I wonder if there's more here than meets the eye." - Karen, thirty-nine.

The Center for Complicated Grief at Columbia is another tremendous resource. Their definitions are very helpful when thinking about grief. I think the most important line is "When a person adapts to a loss grief is not over." It doesn't mean that we're sad the rest of our lives, it means that "grief finds a place" in our lives. Imagine a world in which we honor that place in ourselves and others rather than hiding it, ignoring it, or pretending it doesn't exist.

It was raining and I had to walk on the grass. I’ve got mud all over my shoes. They’re brand-new, too.” “I’ll carry you across the grass on the return trip, if you like,” Colby offered with twinkling eyes. “It would have to be over one shoulder, of course,” he added with a wry glance at his artificial arm. She frowned at the bitterness in his tone. He was a little fuzzy because she needed glasses to see at distances. “Listen, nobody in her right mind would ever take you for a cripple,” she said gently and with a warm smile. She laid a hand on his sleeve. “Anyway,” she added with a wicked grin, “I’ve already given the news media enough to gossip about just recently. I don’t need any more complications in my life. I’ve only just gotten rid of one big one.” Colby studied her with an amused smile. She was the only woman he’d ever known that he genuinely liked. He was about to speak when he happened to glance over her shoulder at a man approaching them. “About that big complication, Cecily?” “What about it?” she asked. “I’d say it’s just reappeared with a vengeance. No, don’t turn around,” he said, suddenly jerking her close to him with the artificial arm that looked so real, a souvenir of one of his foreign assignments. “Just keep looking at me and pretend to be fascinated with my nose, and we’ll give him something to think about.” She laughed in spite of the racing pulse that always accompanied Tate’s appearances in her life. She studied Colby’s lean, scarred face. He wasn’t anybody’s idea of a pinup, but he had style and guts and if it hadn’t been for Tate, she would have found him very attractive. “Your nose has been broken twice, I see,” she told Colby. “Three times, but who’s counting?” He lifted his eyes and his eyebrows at someone behind her. “Well, hi, Tate! I didn’t expect to see you here tonight.” “Obviously,” came a deep, gruff voice that cut like a knife. Colby loosened his grip on Cecily and moved back a little. “I thought you weren’t coming,” he said. Tate moved into Cecily’s line of view, half a head taller than Colby Lane. He was wearing evening clothes, like the other men present, but he had an elegance that made him stand apart. She never tired of gazing into his large black eyes which were deep-set in a dark, handsome face with a straight nose, and a wide, narrow, sexy mouth and faintly cleft chin. He was the most beautiful man. He looked as if all he needed was a breastplate and feathers in his hair to bring back the heyday of the Lakota warrior in the nineteenth century. Cecily remembered him that way from the ceremonial gatherings at Wapiti Ridge, and the image stuck stubbornly in her mind. “Audrey likes to rub elbows with the rich and famous,” Tate returned. His dark eyes met Cecily’s fierce green ones. “I see you’re still in Holden’s good graces. Has he bought you a ring yet?” “What’s the matter with you, Tate?” Cecily asked with a cold smile. “Feeling…crabby?” His eyes smoldered as he glared at her. “What did you give Holden to get that job at the museum?” he asked with pure malice. Anger at the vicious insinuation caused her to draw back her hand holding the half-full coffee cup, and Colby caught her wrist smoothly before she could sling the contents at the man towering over her. Tate ignored Colby. “Don’t make that mistake again,” he said in a voice so quiet it was barely audible. He looked as if all his latent hostilities were waiting for an excuse to turn on her. “If you throw that cup at me, so help me, I’ll carry you over and put you down in the punch bowl!” “You and the CIA, maybe!” Cecily hissed. “Go ahead and try…!” Tate actually took a step toward her just as Colby managed to get between them. “Now, now,” he cautioned. Cecily wasn’t backing down an inch. Neither was Tate.

Developments in high technology reflect an ancient model for craftsmanship, but the reality on the ground is that people who aspire to be good craftsmen are depressed, ignored, or misunderstood by social institutions. These ills are complicated because few institutions set out to produce unhappy workers. People seek refuge in inwardness when material engagement proves empty; mental anticipation is privileged above concrete encounter; standards of quality in work separate design from execution.

(There needs to be an error code that means “I received your request but decided to ignore you.”) Initially, it had been pretty easy. (“If you bother her again I will break every individual bone in your hand and arm. It will take about an hour.”) Then it had gotten more complicated as even the passengers who liked each other started to get into fights. I spent a lot of time (valuable time I could have been viewing/reading my saved entertainment media) arbitrating arguments I didn’t give a shit about.

The Bible isn’t an answer book. It isn’t a self-help manual. It isn’t a flat, perspicuous list of rules and regulations that we can interpret objectively and apply unilaterally to our lives. The Bible is a sacred collection of letters and laws, poetry and proverbs, philosophy and prophecies, written and assembled over thousands of years in cultures and contexts very different from our own, that tells the complex, ever-unfolding story of God’s interaction with humanity. When we turn the Bible into an adjective and stick it in front of another loaded word (like manhood, womanhood, politics, economics, marriage, and even equality), we tend to ignore or downplay the parts of the Bible that don’t fit our tastes. In an attempt to simplify, we try to force the Bible’s cacophony of voices into a single tone, to turn a complicated and at times troubling holy text into a list of bullet points we can put in a manifesto or creed. More often than not, we end up more committed to what we want the Bible to say than what it actually says. So

Sound investing is not complicated. Save a portion of every dollar you earn or that otherwise comes your way. The greater the percent of your income you save and invest, the sooner you’ll have F-You Money. Try saving and investing 50% of your income. With no debt, this is perfectly doable. The beauty of a high savings rate is twofold: You learn to live on less even as you have more to invest. The stock market is a powerful wealth-building tool and you should be investing in it. But realize the market and the value of your shares will sometimes drop dramatically. This is absolutely normal and to be expected. When it happens, ignore the drops and buy more shares. This will be much, much harder than you think. People all around you will panic. The news media will be screaming Sell, Sell, Sell! Nobody can predict when these drops will happen, even though the media is filled with those who claim they can. They are delusional, trying to sell you something or both. Ignore them. When you can live on 4% of your investments per year, you are financially independent.

And who can blame those who don’t feel that they have to worry about the complicated truths we have to struggle with? In this country men can be born and live well and die without ever having to feel much of what makes their ease possible, just because so much is buried under all of this black and white mess that in their ignorance some folks accept it as a natural condition. But then again, maybe they just feel that the whole earth would blow up if even a handful of folks got to digging into it. It would even seem a shame to expose it, to have it known that so much has been built on top of such a shaky foundation. But look, Hickman—Alonzo … this is here and now and the stuff has begun to bubble. The man who fell and the man lying there on the bed is the child, Bliss. That’s the mystery. How did he become the child of that babyhood … father to the man, as it goes? And how could he have been my child, nephew and grandchild and brother-in-Christ as he grew? The confounding mystery of it has to be struggled with and I wish it was all a lie and and we could go back home and forget it.

We have not thoroughly assessed the bodies snatched from dirt and sand to be chained in a cell. We have not reckoned with the horrendous, violent mass kidnapping that we call the Middle Passage. We have not been honest about all of America's complicity - about the wealth the South earned on the backs of the enslaved, or the wealth the North gained through the production of enslaved hands. We have not fully understood the status symbol that owning bodies offered. We have not confronted the humanity, the emotions, the heartbeats of the multiple generations who were born into slavery and died in it, who never tasted freedom on America's land. The same goes for the Civil War. We have refused to honestly confront the fact that so many were willing to die in order to hold the freedom of others in their hands. We have refused to acknowledge slavery's role at all, preferring to boil things down to the far more palatable "state's rights." We have not confessed that the end of slavery was so bitterly resented, the rise of Jim Crow became inevitable - and with it, a belief in Black inferiority that lives on in hearts and minds today. We have painted the hundred-year history of Jim Crow as little more than mean signage and the inconvenience that white people and Black people could not drink from the same fountain. But those signs weren't just "mean". They were perpetual reminders of the swift humiliation and brutal violence that could be suffered at any moment in the presence of whiteness. Jim Crow meant paying taxes for services one could not fully enjoy; working for meager wages; and owning nothing that couldn't be snatched away. For many black families, it meant never building wealth and never having legal recourse for injustice. The mob violence, the burned-down homes, the bombed churches and businesses, the Black bodies that were lynched every couple of days - Jim Crow was walking through life measuring every step. Even our celebrations of the Civil Rights Movement are sanitized, its victories accentuated while the battles are whitewashed. We have not come to grips with the spitting and shouting, the pulling and tugging, the clubs, dogs, bombs, and guns, the passion and vitriol with which the rights of Black Americans were fought against. We have not acknowledged the bloodshed that often preceded victory. We would rather focus on the beautiful words of Martin Luther King Jr. than on the terror he and protesters endured at marches, boycotts, and from behind jail doors. We don't want to acknowledge that for decades, whiteness fought against every civil right Black Americans sought - from sitting at lunch counters and in integrated classrooms to the right to vote and have a say in how our country was run. We like to pretend that all those white faces who carried protest signs and batons, who turned on their sprinklers and their fire hoses, who wrote against the demonstrations and preached against the changes, just disappeared. We like to pretend that they were won over, transformed, the moment King proclaimed, "I have a dream." We don't want to acknowledge that just as Black people who experienced Jim Crow are still alive, so are the white people who vehemently protected it - who drew red lines around Black neighborhoods and divested them of support given to average white citizens. We ignore that white people still avoid Black neighborhoods, still don't want their kids going to predominantly Black schools, still don't want to destroy segregation. The moment Black Americans achieved freedom from enslavement, America could have put to death the idea of Black inferiority. But whiteness was not prepared to sober up from the drunkenness of power over another people group. Whiteness was not ready to give up the ability to control, humiliate, or do violence to any Black body in the vicinity - all without consequence.

So long as there shall exist, by reason of law and custom, a social condemnation, which, in the face of civilization, artificially creates hells on earth, and complicates a destiny that is divine with human fatality; so long as the three problems of the age—the degradation of man by poverty, the ruin of women by starvation, and the dwarfing of childhood by physical and spiritual night—are not solved; so long as, in certain regions, social asphyxia shall be possible; in other words, and from a yet more extended point of view, so long as ignorance and misery remain on earth, books like this cannot be useless.

In those monologues [from men], I found my own gripes. They felt counted out, the way I felt counted out. They felt ignored, the way I felt ignored. They felt like they'd failed. They had regret. They were insecure. They worried about their legacies. They said all the things I wasn't allowed to say aloud without fear of appearing grandiose or self-centred or conceited or narcissistic. I imposed my narrative onto theirs, like in one of those biology textbooks where you can place the musculature picture over the bone picture of the human body. I wrote about my problems through men. That was when I knew for sure, that this was the only way to get someone to listen to a woman—to tell her story through a man; Trojan horse yourself into a man, and people would give a shit about you. So I wrote heartfelt stories about their lives, extrapolating from what they gave me and running with what I already knew from being human[...] I realised all humans are essentially the same, but only some of us, the men, were truly allowed to be that without apology. The mens' humanity was sexy and complicated; ours (mine) was to be kept in the dark at the bottom of the story and was only interesting in the service of the man's humanity.

Laypeople complain about the rule of experts and they demand greater involvement in complicated national questions, but many of them only express their anger and make these demands after abdicating their own important role in the process: namely, to stay informed and politically literate enough to choose representatives who can act on their behalf. In the words of Ilya Somin, “When we elect government officials based on ignorance, they rule over not only those who voted for them but all of society. When we exercise power over other people, we have a moral obligation to do so in at least a reasonably informed way.”17

The key difference between foot voting and ballot box voting is that foot voters don’t have the same incentive to be rationally ignorant as ballot box voters do. In fact, they have strong incentives to seek out useful information. They also have much better incentives to objectively evaluate what they do learn. Unlike political fans, foot voters know they will pay a real price if they do a poor job of evaluating the information they get... The informational advantages of foot voting over ballot box voting strengthen the case for limiting and decentralizing government. The more decentralized government is, the more issues can be decided through foot voting. It is usually much easier to vote with your feet against a local government than a state government, and much easier to do it against a state than against the federal government. It is also usually easier to foot vote in the private sector than the public. A given region is likely to have far more private planned communities and other private sector organizations than local governments. Choosing among the former usually requires far less in the way of moving costs than choosing among the latter. Reducing the size of government could also alleviate the problem of ignorance by making it easier for rationally ignorant voters to monitor its activities. A smaller, less complicated government is easier to keep track of.

There is a particularly unattractive and discouragingly common affliction called tunnel vision, which for all the misery it causes, ought to top the job list at the World Health Organization. Tunnel vision is a disease in which perception is restricted by ignorance and distorted by vested interest. Tunnel vision is caused by an optic fungus that multiplies when the brain is less energetic than the ego. It is complicated by exposure to politics. When a good dea is run through the filters and compressors of ordinary tunnel vision, it not only comps out reduced in scale and value but in its new dogmatic configuration produces effects the opposite of those for which it originally was intended.

Who were these leaders? What was the strength of the storm troops they were throwing into the streets? And what exactly were they up to? I worked long hours those first weeks in Paris to try to find out. It was not easy. Even the government and the police, as the rioting grew day after day, seemed to be ignorant and confused about the forces opposing them. The origins of these forces went back much farther than I had suspected. As early as 1926, when the franc had fallen to new lows and the government was facing bankruptcy, Ernest Mercier, the electricity magnate, had founded an antiparliamentarian movement called Redressement Français (French Resurgence). Its message was that a parliament of politicians was incompetent to handle the affairs of state in the complicated postwar world, where the intricacies of national and international business and finance called for specialized knowledge. It wanted a parliament and government of “technicians” who knew how modern capitalist society functioned, and it assured the country that the great business and financial enterprises could furnish these trained men. In other words, it wanted its own men to control directly what up to now they controlled only indirectly. Mercier saw in Mussolini’s corporate state a form in which his aims could be realized. Gradually he built up a following among his fellow magnates. Together they dispensed millions propagating their ideas.

For some, measuring porn’s real-world effects boils down to one extreme and ultimately misleading question: “Does it lead to rape?” What is overlooked here is the more subtle question of how porn shapes the culture and the men who use it. No anti-porn feminist I know has suggested that there is one image, or even a few, that could lead a nonrapist to rape; the argument, rather, is that taken together, pornographic images create a world that is at best inhospitable to women, and at worst dangerous to their physical and emotional well-being. In an unfair and inaccurate article that is emblematic of how anti-porn feminist work is misrepresented, Daniel Bernardi claims that Andrea Dworkin and Catharine MacKinnon believed that “watching pornography leads men to rape women.”3 Neither Dworkin nor MacKinnon, pioneers in developing a radical feminist critique of pornography, saw porn in such simplistic terms. Rather, both argued that porn has a complicated and multilayered effect on male sexuality, and that rape, rather than simply being caused by porn, is a cultural practice that has been woven into the fabric of a male-dominated society. Pornography, they argued, is one important agent of such a society since it so perfectly encodes woman-hating ideology, but to see it as simplistically and unquestionably leading to rape is to ignore how porn operates within the wider context of a society that is brimming with sexist imagery and ideology.

So they're supposed to be God's emanations, these angels, and God delegates most earthly action to them—sort of like how the mediaeval Cathars and other Gnostic-influenced sects claimed the Devil was 'king of this world,' with God's complicity. It's a system that leaves room for a whole lot of animistic deities, spirits of place or concept—the kind you get in ancient Greek, Roman, Aryan-Indian, and Slavic beliefs, or even Chinese Shenism and Japanese Shinto. And these things could be good, could be bad, could be beneficial or malign, but since they all had God behind them, you couldn't really get rid of 'em, not completely. The best you could do is, um . . . stop paying attention. Ignore them, walk away. Don't eve give them what they want.

The idea is a complicated one, as the burden falls to us to differentiate this Divine Darkness from other kinds of darknesses-- that off a "dark night of the soul," the darkness of sin, and so on. "We pray that we may come unto this Darkness which is beyond light, and, without seeing and without knowing, to see and to know that which is above vision and knowledge through the realization that by not seeing and unknowing we attain to true vision and knowledge," Dionysius wrote, as if clarifying the matter. Equally complicated: the idea of agnosia, or unknowing, which is what one ideally finds, or undergoes, or achieves, within this Divine Darkness. Again: this agnosia is not a form of ignorance, but rather a kind of undoing. (As if one knew once, then forgot? But what did one know?)

Sometimes, instructing children in the old days, he had been asked by some black lozenge-eyed Indian child, What is God like? and he would answer facilely with references to the father and the mother, or perhaps more ambitiously he would include brother and sister and try to give some idea of all loves and relationships combined in an immense and yet personal passion....But at the centre of his own faith there always stood the convincing mystery—that we were made in God's image. God was the parent, but He was also the policeman, the criminal, the priest, the maniac, and the judge. Something resembling God dangled from the gibbet or went into odd attitudes before bullets in a prison yard or contorted itself like a camel in the attitude of sex. He would sit in the confessional and hear the complicated dirty ingenuities which God's image had thought out, and God's image shook now, up and down on the mule's back, with the yellow teeth sticking out over the lower lip, and god's image did its despairing act of rebellion with Maria in the hut among the rats. He said, Do you feel better now? Not so cold, eh? Or so hot? and pressed his hand with a kind of driven tenderness upon the shoulders of God's image. Such a lot of beauty. Saints talk about the beauty of suffering. Well, we are not saints, you and I. Suffering to us is just ugly. Stench and crowding and pain. That is beautiful in that corner—to them. It needs a lot of learning to see things with a saint's eye: a saint gets a subtle taste for beauty and can look down on poor ignorant palates like theirs. But we can't afford to.

Some of you from outside the South may be wondering why we’re emphasizing this irrefutable historical fact that everyone should know so strongly already. Well, it’s because there has been an unfortunate tendency down here to deflect as much attention as possible away from the atrocities that the South was responsible for before, during, and after the war, and to focus on the glory, the courage, and all that kind of shit instead. We name roads, schools, and parks after Confederate leaders. We erect statues in their honor. We revere them and honor them, all while ignoring the gigantic racist elephant in the room. 4 Look, it ain’t nothin’ wrong with glory and courage, and it’s completely legitimate to acknowledge the military greatness of some of the Confederacy’s leaders, but what’s not okay is to do so without also acknowledging their complicity in and tacit acceptance of one of the single most reprehensible and inhumane practices in human history. 5 It’s disingenuous. It’s cheap. It’s cowardly. We gotta cut that shit out. So, yes, we fought a war for slavery, and because sometimes the universe gets some shit right (waterfalls, potatoes, Scarlett Johansson), we lost. Which is another thing we apparently need to remind some of our fellow Southerners of. Not only did we fight a war for slavery, but we got our asses whupped. Until we can all agree to accept this and act accordingly, we’re never going to be able to move on. It’s nothing to be proud of, y’all—it really ain’t. We fought and we lost. But our defeat was a great victory for morality and for the country as a whole. Southerners tend to act as if the Civil War isn’t history but a scientific theory whose results can be disproven if discussed enough. It’s not. We lost. Get over it.

There is no obvious reason for voices and visions. My temperature is near normal and my pain relief is the usual moderate regime. Later the hallies, as I think of them, become less threatening, but more childish and conspiratorial. I close my eyes and they begin to pack my belongings into a pillow case, whispering and grinning. One sharp-faced dwarfish hally pulls at my right arm, and I drive her off with an elbow in her eye. After this they are more wary of me, intimidated. I see them slinking around the door frame, trying to insinuate themselves. The staff are concerned that I don’t cough, then that I cough too much. In soothing nurse-talk they smooth symptoms away. ‘I have a raging thirst,’ I say. ‘Ah, you are a lit-tul bit thirsty,’ says the nurse. I wonder if they laugh at the patients, who come in so brave and ignorant. None of us thinks that the complication rate applies to us.

Progressives today are quick to fault “America” for slavery and a host of other outrages. America did this, America did that. As we will see in this book, America didn’t do those things, the Democrats did. So the Democrats have cleverly foisted their sins on America, and then presented themselves as the messiahs offering redemption for those sins. It’s crazy, but it’s also ingenious. We have to give them credit for ingenuity. The second whitewash is to portray the Civil War entirely in terms of the North versus the South. The North is supposedly the anti-slavery side and the South is the pro-slavery side. A recent example is Ta-Nehisi Coates’s article about the Confederate battle flag in The Atlantic.3 Now of course there is an element of truth in this, in that the Civil War was fought between northern states and southern states. But this neat and convenient division ignores several important details. First, the defenders of the Confederate cause were, almost without exception, Democrats. Coates cites many malefactors from Senator Jefferson Davis to Senator James Henry Hammond to Georgia Governor Joseph Brown. Yet while identifying these men as southerners and Confederates, Coates omits to identify them as Democrats. Second, Coates and other progressives conveniently ignore the fact that northern Democrats were also protectors of slavery. We will see in this chapter how Stephen Douglas and other northern Democrats fought to protect slavery in the South and in the new territories. Moreover, the southerners who fought for the Confederacy cannot be said to have fought merely to protect slavery on their plantations. Indeed, fewer than one-third of white families in the South on the eve of the Civil War had slaves. Thus the rigid North-South interpretation of the Civil War conceals—and is intended to conceal—the active complicity of Democrats across the country to save, protect, and even extend the “peculiar institution.” As the Charleston Mercury editorialized during the secession debate, the duty of the South was to “rally under the banner of the Democratic Party which has recognized and supported . . . the rights of the South.”4 The real divide was between the Democratic Party as the upholder of slavery and the Republican Party as the adversary of slavery. All the figures who upheld and defended American slavery—Senators John C. Calhoun and Stephen Douglas, President James Buchanan, Supreme Court Chief Justice Roger Taney, architect of the Dred Scott decision, and the main leaders of the Confederacy—were Democrats. All the heroes of black emancipation—from the black abolitionists Sojourner Truth and Frederick Douglass, to the woman who organized the Underground Railroad, Harriet Tubman, to the leader whose actions finally destroyed American slavery, Abraham Lincoln—were Republicans. It is of the utmost importance to progressive propagandists to conceal or at least ignore this essential historical truth.

Rather, productivity is about making certain choices in certain ways. The way we choose to see ourselves and frame daily decisions; the stories we tell ourselves, and the easy goals we ignore; the sense of community we build among teammates; the creative cultures we establish as leaders: These are the things that separate the merely busy from the genuinely productive. We now exist in a world where we can communicate with coworkers at any hour, access vital documents over smartphones, learn any fact within seconds, and have almost any product delivered to our doorstep within twenty-four hours. Companies can design gadgets in California, collect orders from customers in Barcelona, email blueprints to Shenzhen, and track deliveries from anywhere on earth. Parents can auto-sync the family’s schedules, pay bills online while lying in bed, and locate the kids’ phones one minute after curfew. We are living through an economic and social revolution that is as profound, in many ways, as the agrarian and industrial revolutions of previous eras. These advances in communications and technology are supposed to make our lives easier. Instead, they often seem to fill our days with more work and stress. In part, that’s because we’ve been paying attention to the wrong innovations. We’ve been staring at the tools of productivity—the gadgets and apps and complicated filing systems for keeping track of various to-do lists—rather than the lessons those technologies are trying to teach us. There are some people, however, who have figured out how to master this changing world. There are some companies that have discovered how to find advantages amid these rapid shifts. We now know how productivity really functions. We know which choices matter most and bring success within closer reach. We know how to set goals that make the audacious achievable; how to reframe situations so that instead of seeing problems, we notice hidden opportunities; how to open our minds to new, creative connections; and how to learn faster by slowing down the data that is speeding past us.

Terror is an artery. Running unfailing channels of bloodied thoroughfares by dint of the wilds beyond our knowing. Fluctuations and murmurs are audible within the splintered leeway of our preserve as a consequence of interstices modeled in such brutality. This appended artery offers no direction; idle and at times desultory. Bloodstained tracks and avenues guide casualties. Terror, like death, is not complicated, nor is it simple. It is but routine—natural. To call it otherwise is to parsimoniously say that birth is effortless, hurricanes are facile, and earthquakes are meek when they are a lot more. Myths, parables, and allegories lie in the construct of terror. Kings have fallen and succeeded in the yarns of terror. Simple men have been turned into heroes due to terror. Villains have been great orchestrators in the art of terror, allowing sole individuals and denizens to feel their makings. A soul never needed God to feel terror. The most nihilistic can undergo such a dreadful emotion. Animals are perfect examples of this. They are well-equipped creations to the world of terror and death, holding no cognizance to deity or creator. Terror is quite exclusive as it is a function of the mind, conducted by the intersections and throughways of nerves and bounded to that alone. Although it approaches with university, like hunger or sickness, it is selfish by fashion and segregating in nature. But death is quite opposite… death is all embracing. Disregarded and glossed over, it is never reserved or inaudible, especially if you listen hard enough. Death transmits a signal that can be discerned if you listen hard enough. Frail in birthing, the airing is not limited to the clairvoyant, though they are a standard audience. The most simple-minded can hear this. But they choose to ignore it for whatever grounds. Even in the obviousness of it when it comes in dream, awaking its public in night terrors and cold sweats, it should be heeded. In lurk of dark uncertainties the signal should be adhered in this societal horrific caprice. Death is a declaration waiting to broadcast the haunting awareness of our own deterrence. And within these pages is its proclamation.

Now I quite acknowledge that these allegories are very nice, but he is not to be envied who has to invent them; much labor and ingenuity will be required of him; and when he has once begun, he must go on and rehabilitate centaurs and chimeras dire. Gorgons and winged steeds flow in apace and numberless other inconceivable and portentous monsters. And if he is skeptical about them, and would fain reduce them one after another to the rules of probability, this sort of crude philosophy will take up all his time. Now, I have certainly not time for such inquiries. Shall I tell you why? I must first know myself, as the Delphian inscription says; to be curious about that which is not my business, while I am still in ignorance of my own self, would be ridiculous. And, therefore, I say farewell to all this; the common opinion is enough for me. For, as I was saying, I want to know not about this, but about myself. Am I, indeed, a wonder more complicated and swollen with passion than the serpent Typho, or a creature of gentler and simpler sort, to whom nature has given a diviner and lowlier destiny?

We have polluted for years, causing much damage to the environment, while the scientists currently making these complicated forecasting models were not sticking their necks out and trying to stop us from building these risks (they resemble those “risk experts” in the economic domain who fight the previous war)—these are the scientists now trying to impose the solutions on us. But the skepticism about models that I propose does not lead to the conclusions endorsed by anti-environmentalists and pro-market fundamentalists. Quite the contrary: we need to be hyper-conservationists ecologically, since we do not know what we are harming with now. That’s the sound policy under conditions of ignorance and epistemic opacity. To those who say “We have no proof that we are harming nature,” a sound response is “We have no proof that we are not harming nature, either;” the burden of the proof is not on the ecological conservationist, but on someone disrupting an old system. Furthermore we should not “try to correct” the harm done, as we may be creating another problem we do not know much about currently.

It looked like every cartoon of a flying saucer Newt had ever seen. As he stared over the top of his map, a door in the saucer slid aside with a satisfying whoosh, revealing a gleaming walkway which extended automatically down to the road. Brilliant blue light shone out, outlining three alien shapes. They walked down the ramp. At least, two of them walked. The one that looked like a pepper pot just skidded down it, and fell over at the bottom. The other two ignored its frantic beeping and walked over to the car quite slowly, in the worldwide approved manner of policemen already compiling the charge sheet it their heads. The tallest one, a yellow toad dressed in kitchen foil, rapped on Newt's window. He wound it down. The thing was wearing the kind of mirror-finished sunglasses that Newt always thought of as Cool Hand Luke shades. 'Morning, sir or madam or neuter,' the thing said. 'This your planet, is it?' The other alien, which was stubby and green, had wandered off into the woods by the side of the road. Out of the corner of his eye Newt saw it kick a tree, and then run a leaf through some complicated gadget on its belt. It didn't look very pleased. 'Well, yes. I suppose so.' he said. The toad stared thoughtfully at the skyline. 'Had it long, have we, sir?' it said. 'Er. Not personally. I mean, as a species, about half a million years. I think.' The alien exchanged glances with its colleague. 'Been letting the old acid rain build up, haven't we, sir?' it said. 'Been letting ourselves go a bit with the old hydrocarbons, perhaps?' 'I'm sorry.' 'Could you tell me your planet's albedo, sir?' said the the toad, still staring levelly at the horizon as though it was doing something interesting. 'Er. No.' 'Well, I'm sorry to have to tell you, sir, that your polar ice caps are below regulation size for a planet of this category, sir.' 'Oh, dear,' said Newt. He was wondering who he could tell about this, and realizing that there was absolutely no one who would believe him. [...] The small alien walked past the car. 'CO2 level up 0.5 percent,' it rasped, giving him a meaningful look. 'You do know you could find yourself charged with being a dominant species while under the influence of impulse-driven consumerism, don't you?

In those monologues [from men], I found my own gripes. They felt counted out, the way I felt counted out. They felt ignored, the way I felt ignored. They felt like they'd failed. They had regret. They were insecure. They worried about their legacies. They said all the things I wasn't allowed to say aloud without fear of appearing grandiose or self-centred or conceited or narcissistic. I imposed my narrative onto theirs, like in one of those biology textbooks where you can place the musculature picture over the bone picture of the human body. I wrote about my problems through men. That was when I knew for sure, that this was the only way to get someone to listen to a woman—to tell her story through a man; Trojan horse yourself into a man, and people would give a shit about you. So I wrote heartfelt stories about their lives, extrapolating from what they gave me and running with what I already knew from being human[...] I realised all humans are essentially the same, but only some of us, the men, were truly allowed to be that without apology. The mens' humanity was sexy and complicated; ours (mine) was to be kept in the dark at the bottom of the story and was only interesting in the service of the man's humanity. (pg 236)

For what is worth: Slazinger claims to have learned from history that most people cannot open their minds to new ideas unless a mind-opening team with a peculiar membership goes to work on them. Otherwise, life will go on exactly as before, no matter how painful, unrealistic, unjust, ludicrous, or downright dumb that life may be. The team must consist of three sorts of specialists, he says. Otherwise, the revolution, whether in politics or the arts or the sciences or whatever, is sure to fail. The rarest of these specialists, he says, is an authentic person, capable of having seemingly good ideas not in general circulation. „Such a person, working alone“, he says, „is invariably ignored as a lunatic.“ The second sort of specialist is a lot easier to find: a highly intelligent citizen in good standing in his or her community, who understands and admires the fresh ideas, and who testifies that the first specialist is far from mad. „A person like that working alone“, he says, „can only yearn out loud for changes, but fail to say what their shapes should be“. The third sort of specialist is a person who can explain anything, no matter how complicated, to the satisfaction of most people, no matter how stupid or pig-headed they may be. „He will say almost anything in order to be interesting and exciting,“ says Slazinger. „Working alone, depending solely on his own shallow ideas, he would be regarded as being as full of shit as a Christmas turkey.

Remain still; breathe naturally,” he whispered right in her ear, very, very quietly. She did as he suggested, not wanting to be found in the darkness with him by people too inebriated to observe a little discretion. And while she stood so close to him, the night breeze stirred the air, bringing Hazlit’s scent to Maggie’s nose. She puzzled over it, because it was faint but alluring. Complicated, like the man who wore it. Honeysuckle was the primary note, as sweet a scent as ever graced a bottle—and as intoxicating. She was marveling over that bit of deduction and deciding the undertone was bergamot, when she felt Hazlit’s hand in her hair. Holding her still? He gathered a few of the locks drifting over her right shoulder and rubbed them silently between his fingers. When had he taken off his gloves? Remain still; breathe naturally. It was good advice, when her heart wanted to pound, when she wanted both to run and to stand there forever, his fingers playing with her hair. His hand shifted so he brushed her hair back over her shoulder, just once. Maggie’s heart started to thud in her chest. She wasn’t frightened, exactly, but she was rattled. Men never touched her, not if they knew what was good for them, and she ought to abhor being rattled like this. She held still, waiting for him to repeat that simple caress. “They’re gone,” he said, still whispering. He took her by the wrist again and led her to the path, offering her his arm with perfect propriety. They returned to the house without incident, and Maggie thanked every merciful god in the pantheon she and her escort had missed the dancing. “Will you be going in to supper?” he asked. “I’d prefer not to.” And what had that business been with her hair? Was he going to pretend he hadn’t taken such a liberty? “I’ll fetch your coach. Find your wrap, and if you brought one, your reticule.” He offered her an ironic little bow and went off on his gentlemanly errand. Maggie was home and fighting her way toward sleep before she realized Hazlit hadn’t been pretending he’d never touched her hair. He’d been letting her ignore the fact that she’d allowed it. ***

Inflation is not caused by increasing the fiduciary circulation. It begins on the day when the purchaser is obliged to pay, for the same goods, a higher sum than that asked the day before. At that point, one must intervene. Even to Schacht, I had to begin by explaining this elementary truth: that the essential cause of the stability of our currency was to be sought for in our concentration camps. The currency remains stable when the speculators are put under lock and key. I also had to make Schacht understand that excess profits must be removed from economic circulation. I do not entertain the illusion that I can pay for everything out of my available funds. Simply, I've read a lot, and I've known how to profit by the experience of events in the past. Frederick the Great, already, had gradually withdrawn his devaluated thalers from circulation, and had thus re established the value of his currency. All these things are simple and natural. The only thing is, one mustn't let the Jew stick his nose in. The basis of Jewish commercial policy is to make matters incomprehensible for a normal brain. People go into ecstasies of confidence before the science of the great economists. Anyone who doesn't understand is taxed with ignorance! At bottom, the only object of all these notions is to throw everything into confusion. The very simple ideas that happen to be mine have nowadays penetrated into the flesh and blood of millions. Only the professors don't understand that the value of money depends on the goods behind that money. One day I received some workers in the great hall at Obersalzberg, to give them an informal lecture on money. The good chaps understood me very well, and rewarded me with a storm of applause. To give people money is solely a problem of making paper. The whole question is to know whether the workers are producing goods to match the paper that's made. If work does not increase, so that production remains at the same level, the extra money they get won't enable them to buy more things than they bought before with less money. Obviously, that theory couldn't have provided the material for a learned dissertation. For a distinguished economist, the thing is, no matter what you're talking about, to pour out ideas in complicated meanderings and to use terms of Sibylline incomprehensibility.

First let me thank all of you for your honesty,” Chang Weisi said, and then turned to Zhang Beihai. “Excellent, Comrade Zhang. Tell us, on what do you base your confidence?” Zhang Beihai stood up, but Chang Weisi motioned for him to sit down. “This is not a formal meeting,” he said. “It’s just a heart-to-heart chat.” Still standing at attention, Zhang Beihai said, “Commander, I can’t answer your question sufficiently in just a few words, because building faith is a long and complicated process. First of all, I’d like to make note of the mistaken thinking among the troops at the present time. We all know that prior to the Trisolar Crisis, we had been advocating for the examination of the future of war from scientific and rational perspectives, and a powerful inertia has sustained this mentality to the present day. This is particularly the case in the present space force, where it has been exacerbated by the influx of a large number of academics and scientists. If we use this mentality to contemplate an interstellar war four centuries in the future, we’ll never be able to establish faith in a victory.” “What Comrade Zhang Beihai says is peculiar,” a colonel said. “Is steadfast faith not built upon science and reason? No faith is solid that is not founded on objective fact.” “Then let’s take another look at science and reason. Our own science and reason, remember. The Trisolarans’ advanced development tells us that our science is no more than a child collecting shells on the beach who hasn’t even seen the ocean of truth. The facts we see under the guidance of our science and reason may not be the true, objective facts. And since that’s the case, we need to learn how to selectively ignore them. We should see how things change as they develop, and we shouldn’t write off the future through technological determinism and mechanical materialism.” “Excellent,” Chang Weisi said, and nodded at him to continue. “We must establish faith in victory, a faith that is the foundation of military duty and dignity! When the Chinese military once faced a powerful enemy under extremely poor conditions, it established a firm faith in victory through a sense of responsibility to the people and the motherland. I believe that today, a sense of responsibility to the human race and to Earth civilization can encourage the same faith.

The effectiveness of a doctrine does not come from its meaning but from its certitude. No doctrine however profound and sublime will be effective unless it is presented as the embodiment of the one and only truth. It must be the one word from which all things are and all things speak. Crude absurdities, trivial nonsense and sublime truths are equally potent in readying people for self-sacrifice if they are accepted as the sole, eternal truth. It is obvious, therefore, that in order to be effective a doctrine must not be understood, but has rather to be believed in. We can be absolutely certain only about things we do not understand. A doctrine that is understood is shorn of its strength. Once we understand a thing, it is as if it had originated in us. And, clearly, those who are asked to renounce the self and sacrifice it cannot see eternal certitude in anything which originates in that self. The fact that they understand a thing fully impairs its validity and certitude in their eyes. The devout are always urged to seek the absolute truth with their hearts and not their minds. "It is the heart which is conscious of God, not the reason." Rudolph Hess, when swearing in the entire Nazi party in 1934, exhorted his hearers: "Do not seek Adolph Hitler with your brains; all of you will find him with the strength of your hearts." When a movement begins to rationalize its doctrine and make it intelligible, it is a sign that its dynamic span is over; that it is primarily interested in stability. For, as will be shown later (Section 106), the stability of a regime requires the allegiance of the intellectuals, and it is to win them rather than to foster self-sacrifice in the masses that a doctrine is made intelligible. If a doctrine is not unintelligible, it has to be vague; and if neither unintelligible nor vague, it has to be unverifiable. One has to get to heaven or the distant future to determine the truth of an effective doctrine. When some part of a doctrine is relatively simple, there is a tendency among the faithful to complicate and obscure it. Simple words are made pregnant with meaning and made to look like symbols in a secret message. There is thus an illiterate air about the most literate true believer. He seems to use words as if he were ignorant of their true meaning. Hence, too, his taste for quibbling, hair-splitting and scholastic tortuousness.

Dear, What’s the Point of it All? What is the point of being nice? When you do not know what you are going to get from it? Knowing eventually sooner rather than later someone and maybe that person you are being nice to will turn their back on you. I always have to stay grounded and focused. When I am there for people, I feel like I am always punished for it. I am always treated as if I committed a crime. I was there for my mom; however, she was killing me slowly but surely. Like my mom, I noticed that when people get themselves in some shit, they get stuck in their own mess. They are confident that they do not have to deal with the consequences—because they know the ‘kind’ person will bail them out. What’s the point of being kind? Like my mom and the officer, there are so many people in the world who are judgmental and tainted because of their selfish needs. What’s the point of my life? Here I am in a library filled with many books. I can read them and go anywhere I want to in my mind, but after I close the book, I will have to snap out of my fantasy world and welcome the cruel cold world, which is reality. If I was a book, I would be better off left on the shelf. There is no excitement in my life—only struggles. What’s the point of living and loving life when the only thing I do is read between the lines and tread carefully? Come to think about it, I am a book that nobody can understand or read. They think they know what is best for me, but if they only take the time to listen, I would be so happy to tell them about me and my needs and wants. My actions scream for attention, but time after time, I am ignored. Sadly, without a care, they were quick to rip out the pages. Yet, once again, nobody noticed me. What’s the point of it all when I never had an opportunity to make a mistake? If I did one thing wrong, they would give up on me and send me to one home after another. I’ve always been fully exposed and had to walk in a line filled with sharp curves from disappointment to disappointment. Sorrow is my aura, and sadness hugs me tightly. It is hard to cry when my eyes are closed shut by the barbed wire fence of my eyelashes as they prohibit tears from falling. What’s the point of complicating my life? I am always back to where I started, and then ... I relive the same patterns, but on a more difficult journey. I believe when you put yourself in your own mess that you should clean it up and start over. What’s wrong with that? Nothing. However, when someone else puts you in their mess, you do not know how to clean up the mess they’ve made. You do not know how to start over because you do not know where to begin. I look at it this way; it is like telling a dead person he/she can start over. How so, when that person’s life no longer exists? I know my life isn’t over. However, I am lost in a maze my mom set up for herself—and she too is lost in her own maze. When a person gets lost in their own maze, they are really fucked up. However, this maze shouldn’t be left for me to figure out. Unfortunately, I am in it, and I have to find my way out one way or another. What’s the point of taking Kace from me? He was safe and in good hands. Now he is worse off with people who are abusing him. He didn’t ask for this—I didn’t either. He deserves so much better. Again, what is the point of it all? What’s the point of making me suffer? Do you get a kick out of it? What are you trying to accomplish? I am trying to understand; what is the point of it all? What is the point? I don’t know why I am here.

There is probably something weird about you, about what you want to do, about how you want to do it. You’re probably not pulling it off yet. But the one piece of advice you should immediately ignore is the suggestion that you shear off the rough edges, regularize, de-complicate, become like whatever the advisor thinks everybody ought to be. Don’t do that. Be yourself. Be weird. Be singular. When the time comes, the thing that will lodge your work in the mind and heart of the readers for whom it will mean so much is the thing that right now is causing people to say the crippling words: No. Don’t. Can’t. Stop

All your decisions discount the Persians themselves, and that is the mistake of your ignorance and your plotting. To you the Persian is a stupid peasant who can't decide his own affairs; an uncultured wretch who will take all manner of deceit and oppression and diplomatic twisting. If you do see any signs, any glimmer of revolt, you blame the Russians and take it to the Security Council. But it isn't the Russians. It's the peasant himself who is revolting. If any of you understood Iran you would know that. Dirty and wretched they may be, opium-ridden and backward and dull, but they are really the people you should fear, not the Russians. It may take time and there may be set-backs, but sooner or later the Persians are going to throw us out and throw out all our corrupt and friendly governments. They don't need any complicated political excuse to revolt, however much you cry Communism. There isn't a simple man, woman or child in Iran who isn't landlord-ridden,m who isn't a slave by the way in which he works, who isn't preyed upon by corrupt officials, who isn't beaten and insulted and robbed by the police and the army. The peasants are impoverished by the tithes they must pay the Khans, and the mechanics are underpaid and underfed and overworked. There isn't an adult in Iran who isn't ridden with some chronic disease, there isn't a child who survives all the ravages of poverty and dirt and sickness. The whole government structure is rotten with bribery and extortion and petty cruelties, and there isn't a modicum of justice in the land. There are no real courts, no political rights, no representative government, no wage laws, no right to organize, no means of adjusting the bad conditions of life except by revolting as the Azerbaijanians and the Kurds are revolting. Thank heavens the Russians have given them a chance to revolt; and damn us for preventing it wherever we can. We will fail anyway, whatever the Security Council decides in New York. You can get the Russians out of Azerbaijan and you can give it back to your merchants and wazirs of Teheran, but after a little while it will all begin again because you cannot stop the Persian from deciding his own affairs. He is not ignorant and stupid to his political situation. He is not so wretched and afraid of revolt. He is not even uncultured: in the language he speaks and the use he makes of it there is more natural culture among the peasants of Iran than you can find among the world's diplomats a the Savoy Hotel. He is backward and poor and dirty, but that is largely due to the influence we have had on Iran for a hundred years or more. Now it is too late for us. These people have reached the breaking point and they don't care about the wise men of the House of Commons and the clever men of the Security Council. These people are desperate, and for our reckless methods of holding our power and our oil it ought to be a warning. It will all go. The oil, the power, and the last drop of influence. Rather than let us have any of it the Persian will wreck Abadan and the wells and every other sign of our presence and our strength there. They are beginning to hate us and that is beginning a battle which we can't stop, which you can't stop in the Security Council. Unless we are determined to kill every man in the country we will lose. We cannot help but lose.