Ill Mannered People Quotes

For if you suffer your people to be ill-educated, and their manners to be corrupted from their infancy, and then punish them for those crimes to which their first education disposed them, what else is to be concluded from this, but that you first make thieves and then punish them.

A man worth being with is one… That never lies to you Is kind to people that have hurt him A person that respects another’s life That has manners and shows people respect That goes out of his way to help people That feels every person, no matter how difficult, deserves compassion Who believes you are the most beautiful person he has ever met Who brags about your accomplishments with pride Who talks to you about anything and everything because no bad news will make him love you less That is a peacemaker That will see you through illness Who keeps his promises Who doesn’t blame others, but finds the good in them That raises you up and motivates you to reach for the stars That doesn’t need fame, money or anything materialistic to be happy That is gentle and patient with children Who won’t let you lie to yourself; he tells you what you need to hear, in order to help you grow Who lives what he says he believes in Who doesn’t hold a grudge or hold onto the past Who doesn’t ask his family members to deliberately hurt people that have hurt him Who will run with your dreams That makes you laugh at the world and yourself Who forgives and is quick to apologize Who doesn’t betray you by having inappropriate conversations with other women Who doesn’t react when he is angry, decides when he is sad or keep promises he doesn’t plan to keep Who takes his children’s spiritual life very seriously and teaches by example Who never seeks revenge or would ever put another person down Who communicates to solve problems Who doesn’t play games or passive aggressively ignores people to hurt them Who is real and doesn’t pretend to be something he is not Who has the power to free you from yourself through his positive outlook Who has a deep respect for women and treats them like a daughter of God Who doesn’t have an ego or believes he is better than anyone Who is labeled constantly by people as the nicest person they have ever met Who works hard to provide for the family Who doesn’t feel the need to drink alcohol to have a good time, smoke or do drugs Who doesn't have to hang out a bar with his friends, but would rather spend his time with his family Who is morally free from sin Who sees your potential to be great Who doesn't think a woman's place has to be in the home; he supports your life mission, where ever that takes you Who is a gentleman Who is honest and lives with integrity Who never discusses your private business with anyone Who will protect his family Who forgives, forgets, repairs and restores When you find a man that possesses these traits then all the little things you don’t have in common don’t matter. This is the type of man worth being grateful for.

...Television is cretinizing me – I can feel it. Soon I’ll be like the TV artists. You know the people I mean. Girls who subliminally model themselves on kid-show presenters, full of faulty melody and joy, Melody and Joy. Men whose manners show newscaster interference, soap stains, film smears. Or the cretinized, those who talk on buses and streets as if TV were real, who call up networks with strange questions, stranger demands...If you lose your rug, you can get a false one. If you lose your laugh, you can get a false one. If you lose your mind, you can get a false one.

Perhaps,' said Darcy, 'I should have judged better, had I sought an introduction, but I am ill qualified to recommend myself to strangers.' 'Shall we ask your cousin the reason of this?' said Elizabeth, still addressing Colonel Fitzwilliam. 'Shall we ask him why a man of sense and education, and who has lived in the world, is ill qualified to recommend himself to strangers?' 'I can answer your question,' said Fitzwilliam, 'without applying to him. It is because he will not give himself the trouble.' 'I certainly have not the talent which some people possess,' said Darcy, 'of conversing easily with those I have never seen before. I cannot catch their tone of conversation, or appear interested in their concerns, as I often see done.' 'My fingers,' said Elizabeth, 'do not move over this instrument in the masterly manner which I see so many women's do. They have not the same force or rapidity, and do not produce the same expression. But then I have always supposed it to be my own fault -- because I would not take the trouble of practising. It is not that I do not believe my fingers as capable as any other woman's of superior execution.' Darcy smiled, and said, 'You are perfectly right. You have employed your time much better. No one admitted to the privilege of hearing you, can think any thing wanting. We neither of us perform to strangers.

Well,' said Can o' Beans, a bit hesitantly,' imprecise speech is one of the major causes of mental illness in human beings.' Huh?' Quite so. The inability to correctly perceive reality is often responsible for humans' insane behavior. And every time they substitute an all-purpose, sloppy slang word for the words that would accurately describe an emotion or a situation, it lowers their reality orientations, pushes them farther from shore, out onto the foggy waters of alienation and confusion.' The manner in which the other were regarding him/her made Can O' Beans feel compelled to continue. 'The word neat, for example, has precise connotations. Neat means tidy, orderly, well-groomed. It's a valuable tool for describing the appearance of a room, a hairdo, or a manuscript. When it's generically and inappropriately applied, though, as it is in the slang aspect, it only obscures the true nature of the thing or feeling that it's supposed to be representing. It's turned into a sponge word. You can wring meanings out of it by the bucketful--and never know which one is right. When a person says a movie is 'neat,' does he mean that it's funny or tragic or thrilling or romantic, does he mean that the cinematography is beautiful, the acting heartfelt, the script intelligent, the direction deft, or the leading lady has cleavage to die for? Slang possesses an economy, an immediacy that's attractive, all right, but it devalues experience by standardizing and fuzzing it. It hangs between humanity and the real world like a . . . a veil. Slang just makes people more stupid, that's all, and stupidity eventually makes them crazy. I'd hate to ever see that kind of craziness rub off onto objects.

As it stands, the diagnostic criteria for depression are so loose that two people with absolutely no symptoms in common can both end up with the same unitary diagnosis of depression. For this reason especially, the concept of depression as a mental disorder has been charged with being little more than a socially constructed dustbin for all manner of human suffering.

for if you suffer your people to be ill-educated, and their manners to be corrupted from their infancy, and then punish them for those crimes to which their first education disposed them, what else is to be concluded from this but that you first make thieves and then punish them?’ “While

People always gossiped about us, even as children. We created a strange sort of hostility wherever we went. In those days, during and after the First World War, when other children were well-mannered and conventional, we were ill-disciplined and wild. Those dreadful Delaneys

puts her little finger in my face. “I don’t speak Behemoth, so I’ll talk slow. You should learn some manners before the villagers chase you with fiery torches. You shouldn’t go around putting your hands on people, no matter how hot you are.

for if you suffer your people to be ill-educated, and their manners to be corrupted from their infancy, and then punish them for those crimes to which their first education disposed them, what else is to be concluded from this but that you first make thieves and then punish them?

When I want to know someone has become evil, It`s when they stop feeling ashamed

The movement of descent and discovery begins at the moment you consciously become dissatisfied with life. Contrary to most professional opinion, this gnawing dissatisfaction with life is not a sign of "mental illness," nor an indication of poor social adjustment, nor a character disorder. For concealed within this basic unhappiness with life and existence is the embryo of a growing intelligence, a special intelligence usually buried under the immense weight of social shams. A person who is beginning to sense the suffering of life is, at the same time, beginning to awaken to deeper realities, truer realities. For suffering smashes to pieces the complacency of our normal fictions about reality, and forces us to become alive in a special sense—to see carefully, to feel deeply, to touch ourselves and our worlds in ways we have heretofore avoided. It has been said, and truly I think, that suffering is the first grace. In a special sense, suffering is almost a time of rejoicing, for it marks the birth of creative insight. But only in a special sense. Some people cling to their suffering as a mother to its child, carrying it as a burden they dare not set down. They do not face suffering with awareness, but rather clutch at their suffering, secretly transfixed with the spasms of martyrdom. Suffering should neither be denied awareness, avoided, despised, not glorified, clung to, dramatized. The emergence of suffering is not so much good as it is a good sign, an indication that one is starting to realize that life lived outside unity consciousness is ultimately painful, distressing, and sorrowful. The life of boundaries is a life of battles—of fear, anxiety, pain, and finally death. It is only through all manner of numbing compensations, distractions, and enchantments that we agree not to question our illusory boundaries, the root cause of the endless wheel of agony. But sooner or later, if we are not rendered totally insensitive, our defensive compensations begin to fail their soothing and concealing purpose. As a consequence, we begin to suffer in one way or another, because our awareness is finally directed toward the conflict-ridden nature of our false boundaries and the fragmented life supported by them.

Ladies and Gentlemen, I'd planned to speak to you tonight to report on the state of the Union, but the events of earlier today have led me to change those plans. Today is a day for mourning and remembering. Nancy and I are pained to the core by the tragedy of the shuttle Challenger. We know we share this pain with all of the people of our country. This is truly a national loss. Nineteen years ago, almost to the day, we lost three astronauts in a terrible accident on the ground. But we've never lost an astronaut in flight. We've never had a tragedy like this. And perhaps we've forgotten the courage it took for the crew of the shuttle. But they, the Challenger Seven, were aware of the dangers, but overcame them and did their jobs brilliantly. We mourn seven heroes: Michael Smith, Dick Scobee, Judith Resnik, Ronald McNair, Ellison Onizuka, Gregory Jarvis, and Christa McAuliffe. We mourn their loss as a nation together. For the families of the seven, we cannot bear, as you do, the full impact of this tragedy. But we feel the loss, and we're thinking about you so very much. Your loved ones were daring and brave, and they had that special grace, that special spirit that says, "Give me a challenge, and I'll meet it with joy." They had a hunger to explore the universe and discover its truths. They wished to serve, and they did. They served all of us. We've grown used to wonders in this century. It's hard to dazzle us. But for twenty-five years the United States space program has been doing just that. We've grown used to the idea of space, and, perhaps we forget that we've only just begun. We're still pioneers. They, the members of the Challenger crew, were pioneers. And I want to say something to the schoolchildren of America who were watching the live coverage of the shuttle's take-off. I know it's hard to understand, but sometimes painful things like this happen. It's all part of the process of exploration and discovery. It's all part of taking a chance and expanding man's horizons. The future doesn't belong to the fainthearted; it belongs to the brave. The Challenger crew was pulling us into the future, and we'll continue to follow them. I've always had great faith in and respect for our space program. And what happened today does nothing to diminish it. We don't hide our space program. We don't keep secrets and cover things up. We do it all up front and in public. That's the way freedom is, and we wouldn't change it for a minute. We'll continue our quest in space. There will be more shuttle flights and more shuttle crews and, yes, more volunteers, more civilians, more teachers in space. Nothing ends here; our hopes and our journeys continue. I want to add that I wish I could talk to every man and woman who works for NASA, or who worked on this mission and tell them: "Your dedication and professionalism have moved and impressed us for decades. And we know of your anguish. We share it." There's a coincidence today. On this day three hundred and ninety years ago, the great explorer Sir Francis Drake died aboard ship off the coast of Panama. In his lifetime the great frontiers were the oceans, and a historian later said, "He lived by the sea, died on it, and was buried in it." Well, today, we can say of the Challenger crew: Their dedication was, like Drake's, complete. The crew of the space shuttle Challenger honored us by the manner in which they lived their lives. We will never forget them, nor the last time we saw them, this morning, as they prepared for their journey and waved goodbye and "slipped the surly bonds of earth" to "touch the face of God." Thank you.

if you suffer your people to be ill-educated, and their manners to be corrupted from their infancy, and then punish them for those crimes to which their first education disposed them, what else is to be concluded from this but that you first make thieves and then punish them?

My apologies, see, I forgot my manners. I get on the mic ’cause it’s my life. You show off for girls and cameras. You a pop star, not a rapper. A Vanilla Ice or a Hammer. Y’all hear this crap he dumping out? Somebody get him a Pamper. And a crown for me. The best have heard about me. You can only spell “brilliant” by first spelling Bri. You see, naturally, I do my shit with perfection. Better call a bodyguard ’cause you gon’ need some protection, And on this here election, the people crown a new leader. You didn’t see this coming, and your ghostwriters didn’t either. I came here to ether. I’m sorry to do this to you. This is no longer a battle, it’s your funeral, boo. I’m murdering you. On my corner they call me coroner, I’m warning ya. Tell the truth, this dude is borin’ ya. You confused like a foreigner. I’ll explain with ease: You’re just a casualty in the reality of the madness of Bri. No fallacies, I spit maladies, causin’ fatalities, And do it casually, damaging rappers without bandaging. Imagining managing my own label, my own salary. And actually, factually, there’s no MC that’s as bad as me. Milez? That’s cute. But it don’t make me cower. I move at light speed, you stuck at per hour. You spit like a lisp. I spit like a high power. Bri’s the future, and you Today like Matt Lauer. You coward. But you’re a G? It ain’t convincing to me. You talk about your clothes, about your shopping sprees. You talk about your Glock, about your i-c-e. But in this here ring, they all talking ’bout me, Bri!

It is to be lamented that the interested and designing have availed themselves so successfully of the present crisis, and under the specious pretence of having discovered a panacea for all the ills of the people, they are about establishing a system of government, that will prove more destructive to them than the wooden horse filled with soldiers did in ancient times to the city of Troy. This horse was introduced by their hostile enemy the Grecians, by a prostitution of the sacred rites of their religion; in like manner, my fellow citizens, are aspiring despots among yourselves prostituting the name of a Washington to cloak their designs upon your liberties.

Margaret Sanger, the visionary founder of Planned Parenthood who broke many laws in her efforts to give women the right to control how often they get pregnant, believed in eugenics, which troubles many who want to lionize her today. But lots of intelligent people believed in eugenics. They weren’t all evil, and they weren’t necessarily trying to breed a master race. Some of them just thought eugenics could help stem the endless tide of poverty, illness, and starvation that saturated the nineteenth century. They saw it as a way to stop a lot of suffering before it started.

When you ran that roof race with me you started with one stocking marked, a loose row of bullion on your hoqueton, and your hair needing a cut. Your manners, social and personal, derive directly from the bakehouse; your living quarters, any time I have seen them, have been untidy and ill-cleaned. In the swordplay just now you cut consistently to the left, a habit so remarkable that you must have been warned time and again; and you cannot parry a coup de Jarnac. I tried you with the same feint for it three times tonight.... These are professional matters, Robin. To succeed as you want, you have to be precise; you have to have polish; you have to carry polish and precision in everything you do. You have no time to sigh over seigneuries and begrudge other people their gifts. Lack of genius never held anyone back,' said Lymond. 'Only time wasted on resentment and daydreaming can do that. You never did work with your whole brain and your whole body at being an Archer; and you ended neither soldier nor seigneur, but a dried-out huddle of grudges strung cheek to cheek on a withy.

If you do not find a remedy to these evils, it is a vain thing to boast of your severity in punishing theft, which though it may have the appearance of justice, yet in itself is neither just nor convenient. For if you suffer your people to be ill-educated and their manners to be corrupted from their infancy and then punish them for those crimes for which their first education disposes them, what else is to be concluded from this but that you first make thieves and then punish them?

Few people saw the steel behind his agreeable, good-humored manners. He knew how to make himself liked by all and sundry. He was scrupulously polite: once when he was served asparagus dressed with myrrh instead of olive oil, he ate it without objecting and told off his friends when they objected to the dish (because it tasted bitter and was vulgarly expensive). “If you didn’t like it, you didn’t need to eat it. But if one reflects on one’s host’s lack of breeding it merely shows one is ill-bred oneself.

The artist gets a peculiar sensation from something he sees, and is impelled to express it and, he doesn’t know why, he can only express his feeling by lines and colours. It’s like a musician; he’ll read a line or two, and a certain combination of notes presents itself to him: he doesn’t know why such and such words call forth in him such and such notes; they just do. And I’ll tell you another reason why criticism is meaningless: a great painter forces the world to see nature as he sees it; but in the next generation another painter sees the world in another way, and then the public judges him not by himself but by his predecessor. So the Barbizon people taught our fathers to look at trees in a certain manner, and when Monet came along and painted differently, people said: But trees aren’t like that. It never struck them that trees are exactly how a painter chooses to see them. We paint from within outwards—if we force our vision on the world it calls us great painters; if we don’t it ignores us; but we are the same. We don’t attach any meaning to greatness or to smallness. What happens to our work afterwards is unimportant; we have got all we could out of it while we were doing it.

I pity those reviewers above, and people like them, who ridicule authors like R.A. Boulay and other proponents of similar Ancient Astronaut theories, simply for putting forth so many interesting questions (because that's really what he often throughout openly admits is all he does does) in light of fascinating and thought-provoking references which are all from copious sources. Some people will perhaps only read the cover and introduction and dismiss it as soon as any little bit of information flies in the face of their beliefs or normalcy biases. Some of those people, I'm sure, are some of the ones who reviewed this book so negatively without any constructive criticism or plausible rebuttal. It's sad to see how programmed and indoctrinated the vast majority of humanity has become to the ills of dogma, indoctrination, unverified status quos and basic ignorance; not to mention the laziness and conformity that results in such acquiescence and lack of critical thinking or lack of information gathering to confirm or debunk something. Too many people just take what's spoon fed to them all their lives and settle for it unquestioningly. For those people I like to offer a great Einstein quote and one of my personal favorites and that is: "Condemnation without investigation is the highest form of ignorance" I found this book to be a very interesting gathering of information and collection of obscure and/or remote antiquated information, i.e. biblical, sacred, mythological and otherwise, that we were not exactly taught to us in bible school, or any other public school for that matter. And I am of the school of thought that has been so for intended purposes. The author clearly cites all his fascinating sources and cross-references them rather plausibly. He organizes the information in a sequential manner that piques ones interest even as he jumps from one set of information to the next. The information, although eclectic as it spans from different cultures and time periods, interestingly ties together in several respects and it is this synchronicity that makes the information all the more remarkable. For those of you who continue to seek truth and enlightenment because you understand that an open mind makes for and lifelong pursuit of such things I leave you with these Socrates quotes: "True wisdom comes to each of us when we realize how little we understand about life, ourselves, and the world around us.

We face no such difficulty if we see that what is being transmitted genetically is not ADD or its equally ill-mannered and discombobulating relatives, but sensitivity. The existence of sensitive people is an advantage for humankind because it is this group that best expresses humanity’s creative urges and needs. Through their instinctual responses the world is best interpreted. Under normal circumstances, they are artists or artisans, seekers, inventors, shamans, poets, prophets. There would be valid and powerful evolutionary reasons for the survival of genetic material coding for sensitivity. It is not diseases that are being inherited but a trait of intrinsic survival value to human beings. Sensitivity is transmuted into suffering and disorders only when the world is unable to heed the exquisitely tuned physiological and psychic responses of the sensitive individual.

Nature’s ultimate goal is to foster the growth of the individual from absolute dependence to independence — or, more exactly, to the interdependence of mature adults living in community. Development is a process of moving from complete external regulation to self-regulation, as far as our genetic programming allows. Well-self-regulated people are the most capable of interacting fruitfully with others in a community and of nurturing children who will also grow into self-regulated adults. Anything that interferes with that natural agenda threatens the organism’s chances for long-term survival. Almost from the beginning of life we see a tension between the complementary needs for security and for autonomy. Development requires a gradual and ageappropriate shift from security needs toward the drive for autonomy, from attachment to individuation. Neither is ever completely lost, and neither is meant to predominate at the expense of the other. With an increased capacity for self-regulation in adulthood comes also a heightened need for autonomy — for the freedom to make genuine choices. Whatever undermines autonomy will be experienced as a source of stress. Stress is magnified whenever the power to respond effectively to the social or physical environment is lacking or when the tested animal or human being feels helpless, without meaningful choices — in other words, when autonomy is undermined. Autonomy, however, needs to be exercised in a way that does not disrupt the social relationships on which survival also depends, whether with emotional intimates or with important others—employers, fellow workers, social authority figures. The less the emotional capacity for self-regulation develops during infancy and childhood, the more the adult depends on relationships to maintain homeostasis. The greater the dependence, the greater the threat when those relationships are lost or become insecure. Thus, the vulnerability to subjective and physiological stress will be proportionate to the degree of emotional dependence. To minimize the stress from threatened relationships, a person may give up some part of his autonomy. However, this is not a formula for health, since the loss of autonomy is itself a cause of stress. The surrender of autonomy raises the stress level, even if on the surface it appears to be necessary for the sake of “security” in a relationship, and even if we subjectively feel relief when we gain “security” in this manner. If I chronically repress my emotional needs in order to make myself “acceptable” to other people, I increase my risks of having to pay the price in the form of illness. The other way of protecting oneself from the stress of threatened relationships is emotional shutdown. To feel safe, the vulnerable person withdraws from others and closes against intimacy. This coping style may avoid anxiety and block the subjective experience of stress but not the physiology of it. Emotional intimacy is a psychological and biological necessity. Those who build walls against intimacy are not self-regulated, just emotionally frozen. Their stress from having unmet needs will be high.

I’m not sure how the ponies happened, though I have an inkling: “Can I get you anything?” I’ll say, getting up from a dinner table, “Coffee, tea, a pony?” People rarely laugh at this, especially if they’ve heard it before. “This party’s ‘sposed to be fun,” a friend will say. “Really? Will there be pony rides?” It’s a nervous tic and a cheap joke, cheapened further by the frequency with which I use it. For that same reason, it’s hard to weed it out of my speech – most of the time I don’t even realize I’m saying it. There are little elements in a person’s life, minor fibers that become unintentionally tangled with your personality. Sometimes it’s a patent phrase, sometimes it’s a perfume, sometimes it’s a wristwatch. For me, it is the constant referencing of ponies. I don’t even like ponies. If I made one of my throwaway equine requests and someone produced an actual pony, Juan-Valdez-style, I would run very fast in the other direction. During a few summers at camp, I rode a chronically dehydrated pony named Brandy who would jolt down without notice to lick the grass outside the corral and I would careen forward, my helmet tipping to cover my eyes. I do, however, like ponies on the abstract. Who doesn’t? It’s like those movies with the animated insects. Sure, the baby cockroach seems cute with CGI eyelashes, but how would you feel about fifty of her real-life counterparts living in your oven? And that’s precisely the manner in which the ponies clomped their way into my regular speech: abstractly. “I have something for you,” a guy will say on our first date. “Is it a pony?” No. It’s usually a movie ticket or his cell phone number. But on our second date, if I ask again, I’m pretty sure I’m getting a pony. And thus the Pony drawer came to be. It’s uncomfortable to admit, but almost every guy I have ever dated has unwittingly made a contribution to the stable. The retro pony from the ‘50s was from the most thoughtful guy I have ever known. The one with the glitter horseshoes was from a boy who would later turn out to be straight somehow, not gay. The one with the rainbow haunches was from a librarian, whom I broke up with because I felt the chemistry just wasn’t right, and the one with the price tag stuck on the back was given to me by a narcissist who was so impressed with his gift he forgot to remover the sticker. Each one of them marks the beginning of a new relationship. I don’t mean to hint. It’s not a hint, actually, it’s a flat out demand: I. Want. A. Pony. I think what happens is that young relationships are eager to build up a romantic repertoire of private jokes, especially in the city where there’s not always a great “how we met” story behind every great love affair. People meet at bars, through mutual friends, on dating sites, or because they work in the same industry. Just once a coworker of mine, asked me out between two stops on the N train. We were holding the same pole and he said, “I know this sounds completely insane, bean sprout, but would you like to go to a very public place with me and have a drink or something...?” I looked into his seemingly non-psycho-killing, rent-paying, Sunday Times-subscribing eyes and said, “Sure, why the hell not?” He never bought me a pony. But he didn’t have to, if you know what I mean.

The Flock have come a long way in their acceptance of this, and when a professional refused to deal with them in a straightforward manner and, in fact, manipulated and deceived them in return-they rebelled fiercely but self-protectively.

Physiological stress, then, is the link between personality traits and disease. Certain traits — otherwise known as coping styles — magnify the risk for illness by increasing the likelihood of chronic stress. Common to them all is a diminished capacity for emotional communication. Emotional experiences are translated into potentially damaging biological events when human beings are prevented from learning how to express their feelings effectively. That learning occurs — or fails to occur — during childhood. The way people grow up shapes their relationship with their own bodies and psyches. The emotional contexts of childhood interact with inborn temperament to give rise to personality traits. Much of what we call personality is not a fixed set of traits, only coping mechanisms a person acquired in childhood. There is an important distinction between an inherent characteristic, rooted in an individual without regard to his environment, and a response to the environment, a pattern of behaviours developed to ensure survival. What we see as indelible traits may be no more than habitual defensive techniques, unconsciously adopted. People often identify with these habituated patterns, believing them to be an indispensable part of the self. They may even harbour self-loathing for certain traits — for example, when a person describes herself as “a control freak.” In reality, there is no innate human inclination to be controlling. What there is in a “controlling” personality is deep anxiety. The infant and child who perceives that his needs are unmet may develop an obsessive coping style, anxious about each detail. When such a person fears that he is unable to control events, he experiences great stress. Unconsciously he believes that only by controlling every aspect of his life and environment will he be able to ensure the satisfaction of his needs. As he grows older, others will resent him and he will come to dislike himself for what was originally a desperate response to emotional deprivation. The drive to control is not an innate trait but a coping style. Emotional repression is also a coping style rather than a personality trait set in stone. Not one of the many adults interviewed for this book could answer in the affirmative when asked the following: When, as a child, you felt sad, upset or angry, was there anyone you could talk to — even when he or she was the one who had triggered your negative emotions? In a quarter century of clinical practice, including a decade of palliative work, I have never heard anyone with cancer or with any chronic illness or condition say yes to that question. Many children are conditioned in this manner not because of any intended harm or abuse, but because the parents themselves are too threatened by the anxiety, anger or sadness they sense in their child — or are simply too busy or too harassed themselves to pay attention. “My mother or father needed me to be happy” is the simple formula that trained many a child — later a stressed and depressed or physically ill adult — into lifelong patterns of repression.

She'd grown up with few friends. She'd played with the neighborhood boys, chasing pigeons and catching fireflies with them until it was no longer considered proper. By then, the girls in the village scorned her. In front of her mother and father, they pretended to be polite, but Mulan knew what they said about her behind her back. Ill-bred and ill-mannered. She has the temper of a firecracker and the grace of a bull. It's a miracle she even looks like a girl- look at the hay in her hair, and the dirt on her face. What a discredit to her mother! The insults had never bothered Mulan too much. Back then, her mother comforted her by telling her to ignore what people said, and talking to her father would always make her feel better. And she'd had Khan for company... then, later, Mushu and Cri-Kee.

For if you suffer your people to be ill-educated, and their manners to be corrupted from their infancy, and then punish them for those crimes to which their first education disposed them, what else is to be concluded from this, but that you first make thieves and then

The reality was that all manner of instructions could be given, but people needed to eat and they needed supplies. Some considered feeding the soul as important as feeding the body, so they, too, disregarded the order to not attend Mass. Father Pedro himself had refused to accept that the illness was capable of entering the church, much less spread and grow during the sacred ceremony. But this disease did not respect holy places, rituals, or people, as the pig-headed and dead Father Pedro must now know, wherever he was. Nor did the disease respect medical personnel. The town’s already limited hospital, founded by the ladies of high society, had closed its doors after the death or desertion of its nurses and the rest of its staff. Now Linares’s doctors and any surviving medical staff who dared do so roamed the town, like Cantú, visiting houses where they were not welcome.

Greg looked at Aunt Dahlia. “You need to leave.” “I already told her that,” Ham growled. Greg ignored Ham like he didn’t exist and said to Aunt Dahlia, “I’ll ask the manager to have you removed.” “Since I dine here once a month, I doubt he’ll choose removing me over removing the lot of you.” She twirled her finger in the air to indicate us all. “Do you think,” Nina started and I looked at her to see her looking at Max, “that this is normal? I mean, does this kind of thing happen to other people in the world? I really want to know.” Max smiled at his wife. I looked back at Aunt Dahlia to see, scarily, she was looking at me. “You need to phone your father.” “No, she doesn’t.” This was said by Kami Maxwell. I leaned forward and plonked my forehead on the table. --- “Is there a problem here?” A mild-mannered-looking suited man I suspected was the manager entered the situation. “No, I’m simply having a word with my niece,” my aunt replied. “Yes, this woman interrupted my wife’s dinner in an extremely unpleasant way,” Greg contradicted. “She’s not your wife,” Ham grunted. Uh-oh. Shocking the crap out of me, Greg, with narrowed eyes and anger contorting his face, instantly fired back at Ham, “She’ll always be my wife.” I went still. The table went still. I fancied the restaurant went still as I was pretty certain I watched ice form in a thick layer, crackling and groaning all around Ham. “Well shit.” His words were sarcastic but that didn’t mean they weren’t dripping icicles. “See I’m in a position to apologize since I fucked your wife against the wall before we left to come here.” This was when I plonked my head on the table again. “Oh my,” Nina breathed as she glanced at Max. “We haven’t done that in a while, darling. We should do that again.

Sad generation is confused. Why they have to do wrong things, unnatural things. They have to be ill-mannered, uncultured, disrespectful, arrogant and have no morals and justified it by saying. They are practicing their freedom and rights. They are brave, bold, strong, confident , and have self esteem.

Carol and I have found that unless God baptizes us with fresh outpourings of love, we would leave New York City yesterday! We don’t live in this crowded, ill-mannered, violent city because we like it. Whenever I meet or read about a guy who has sexually abused a little girl, I’m tempted in my flesh to throw him out a fifth-story window. This isn’t an easy place for love to flourish. But Christ died for that man. What could ever change him? What could ever replace the lust and violence in his heart? He isn’t likely to read the theological commentaries on my bookshelves. He desperately needs to be surprised by the power of a loving, almighty God. If the Spirit is not keeping my heart in line with my doctrine, something crucial is missing. I can affirm the existence of Jesus Christ all I want, but in order to be effective, he must come alive in my life in a way that even the pedophile, the prostitute, and the pusher can see.

I'll call any length of fiction a story, whether it be a novel or a shorter piece, and I'll call anything a story in which specific characters and events influence each other to form a meaningful narrative. I find that most people know what a story is until they sit down to write one. Then they find themselves writing a sketch with an essay woven through it, or an essay with a sketch woven through it, or an editorial with a character in it, or a case history with a moral, or some other mongrel thing. When they realize that they aren't writing stories, they decide that the remedy for this is to learn something that they refer to as "the technique of the short story" or "the technique of the novel." Technique in the minds of many is something rigid, something like a formula that you impose on the material; but in the best stories it is something organic, something that grows out of the material, and this being the case, it is different for every story of any account that has ever been written.

Neighborhood folk still came, in small vanquished numbers and mostly in the afternoon, before the two small dining rooms and the bar were taken over by the educated classes, an ill-dressed, underfed, overdrunken group of squatters with minds so highly developed that they were excused from good manners, tastes so refined in one direction that they were excused for having none in any other, emotions so cultivated that the only aberration was normality, all afloat here on sodden pools of depravity calculated only to manifest the pricelessness of what they were throwing away, the three sexes in two colors, a group of people all mentally and physically the wrong size.

Well,” she says, “I’ll run down to breakfast now, and then I’ll start straight for Mr. Lothrop’s.” “‘Deed, that ain’t the ticket, Miss Mary Jane,” I says, “by no manner of means; go before breakfast.” “Why?” “What did you reckon I wanted you to go at all for, Miss Mary?” ‘Well, I never thought—and come to think, I don’t know. What was it?“ “Why, it’s because you ain’t one of these leather-face people. I don’t want no better book than what your face is. A body can set down and read it off like coarse print. Do you reckon you can go and face your uncles, when they come to kiss you good-morning, and never——” “There, there, don‘t! Yes, I’ll go before breakfast—I’ll be glad to.

A dragon. Glorious in his power, terrifying in his anger, and magnificent even in repose. “If you’d asked me before our truce, I would’ve said an ill-mannered boar,” I said instead. “Since we’re being nice, I’ll upgrade you to a honey badger.” “The most fearless animal in the world. I’ll take it.” I blinked at how well he took it. Most people would not appreciate being compared to a honey badger.

Is our society really made safer and more just by incarcerating millions of people? Is asking the police to be the lead agency in dealing with homelessness, mental illness, school discipline, youth unemployment, immigration, youth violence, sex work, and drugs really a way to achieve a better society? Can police really be trained to perform all these tasks in a professional and uncoercive manner?

Some gifted people have all five and some less. Every gifted person tends to lead with one. As I read this list for the first time I was struck by the similarities between Dabrowski’s overexcitabilities and the traits of Sensitive Intuitives. Read the list for yourself and see what you identify with: Psychomotor This manifests as a strong pull toward movement. People with this overexcitability tend to talk rapidly and/or move nervously when they become interested or passionate about something. They have a lot of physical energy and may run their hands through their hair, snap their fingers, pace back and forth, or display other signs of physical agitation when concentrating or thinking something out. They come across as physically intense and can move in an impatient, jerky manner when excited. Other people might find them overwhelming and they’re routinely diagnosed as ADHD. Sensual This overexcitability comes in the form of an extreme sensitivity to sounds, smells, bright lights, textures and temperature. Perfume and scented soaps and lotions are bothersome to people with this overexcitability, and they might also have aversive reactions to strong food smells and cleaning products. For me personally, if I’m watching a movie in which a strobe light effect is used, I’m done. I have to shut my eyes or I’ll come down with a headache after only a few seconds. Loud, jarring or intrusive sounds also short circuit my wiring. Intellectual This is an incessant thirst for knowledge. People with this overexcitability can’t ever learn enough. They zoom in on a few topics of interest and drink up every bit of information on those topics they can find. Their only real goal is learning for learning’s sake. They’re not trying to learn something to make money or get any other external reward. They just happened to have discovered the history of the Ming Dynasty or Einstein’s Theory of Relativity and now it’s all they can think about. People with this overexcitability have intellectual interests that are passionate and wide-ranging and they study many areas simultaneously. Imaginative INFJ and INFP writers, this is you. This is ALL you. Making up stories, creating imaginary friends, believing in Santa Claus way past the ordinary age, becoming attached to fairies, elves, monsters and unicorns, these are the trademarks of the gifted child with imaginative overexcitability. These individuals appear dreamy, scattered, lost in their own worlds, and constantly have their heads in the clouds. They also routinely blend fiction with reality. They are practically the definition of the Sensitive Intuitive writer at work. Emotional Gifted individuals with emotional overexcitability are highly empathetic (and empathic, I might add), compassionate, and can become deeply attached to people, animals, and even inanimate objects, in a short period of time. They also have intense emotional reactions to things and might not be able to stomach horror movies or violence on the evening news. They have most likely been told throughout their life that they’re “too sensitive” or that they’re “overreacting” when in truth, they are expressing exactly how they feel to the most accurate degree.

I based the appalling conditions and treatment of the women at Bothwell House on reports about the infamous York Asylum and Bedlam Hospital found in the excellent book Bedlam by Paul Chambers. While York and Bedlam were public hospitals, a large number of private madhouses, as they were called, were run as profitable businesses by people who often had no experience or interest in treating those living with mental illness.

You are right in your consciousness that we are all echoes and reverberations of the same, and you are noble when your interest and pity as to everything that surrounds you appears to have a sustaining and harmonizing power. Only don’t, I beseech you, generalize too much in these sympathies and tendernesses — remember that every life is a special problem which is not yours but another’s, and content yourself with the terrible algebra of your own. Don’t melt too much into the universe, but be as solid and dense and fixed as you can. Sorrow comes in great waves—no one can know that better than you—but it rolls over us, and though it may almost smother us it leaves us on the spot and we know that if it is strong we are stronger, inasmuch as it passes and we remain. It wears us, uses us, but we wear it and use it in return; and it is blind, whereas we after a manner see. My dear Grace, you are passing through a darkness in which I myself in my ignorance see nothing but that you have been made wretchedly ill by it; but it is only a darkness, it is not an end, or the end. Don't think, don't feel, any more than you can help, don't conclude or decide—don't do anything but wait. Everything will pass, and serenity and accepted mysteries and disillusionments, and the tenderness of a few good people, and new opportunities and ever so much of life, in a word, will remain. You will do all sorts of things yet, and I will help you. The only thing is not to melt in the meanwhile. I insist upon the necessity of a sort of mechanical condensation—so that however fast the horse may run away there will, when he pulls up, be a somewhat agitated but perfectly identical G. N. left in the saddle. Try not to be ill—that is all; for in that there is a future.

I cannot pass a soul in the street that I loathe not like ill-luck; and I believe there is not a woman in the world that is so distressed by the sight of odious people as I am; and so I am come home thus soon to avoid the sight of them." Whereupon Fresco, to, whom his niece's bad manners were distasteful in the extreme:—"Daughter," quoth he, "if thou loathe odious folk as much as thou sayest, thou wert best, so thou wouldst live happy, never to look at thyself in the glass.

Crypto trading is taking the financial world by storm day by day. And Binance has emerged as a leading cryptocurrency exchange in this money market. maintains the provision of a seamless and secure trade environment. So that people can trade easily and safely. Having a verified Binance account is crucial to your trading world. In this article, we’ll explore the nuances of obtaining, utilizing, and maintaining Buy Verified Binance Accounts. If you want to more information just contact now- ➤➤Telegram: @Smmpvashop ➤➤Skype: Smmpvashop ➤➤Email: smmpvashop@gmail.com ➤➤WhatsApp: ‪+1 (740)403-5962 Are you ready to explore the exciting field of buy Verified Binance accounts? If so, you’ve come to the right place. We grant you access to a safe, authentic Binance account. Regardless of your level of knowledge or interest in cryptocurrencies, this tutorial will highlight the significance of having a verified Binance account. It will remain lovely if you are prepared with all the information you require for obtaining and utilizing it. We will have developed a broad outline for navigating this topic. And we are excited to share our expertise with you. What is a Binance Account? A Binance account is a crucial tool for anyone looking to begin trading or investing in cryptocurrencies. In this response, I’ll define a Binance account and discuss why it’s crucial for both new and experienced cryptocurrency enthusiasts. In order for you to easily comprehend anything regarding your Binance account. A Binance account is basically on the Binance cryptocurrency exchange platform. This is an online account provided by Binance, which allows you to trade with one of the world’s largest and most reputable cryptocurrency exchanges. Here’s what you need to know: If you want to more information just contact now- ➤➤Telegram: @Smmpvashop ➤➤Skype: Smmpvashop ➤➤Email: smmpvashop@gmail.com ➤➤WhatsApp: ‪+1 (740)40 to up for a Binance account. All you have to do is register on their official website. It is a very simple task. How to register an account! All registrations We have all the necessary information. You need to provide some basic details so that we can create a strong account for you. Among them is your email address and a strong password. It verifies certain personal data to meet Know Your Customer (KYC) regulations. and provides supporting documentation so you can do everything right. In this manner, nothing will be lost and your sensitive information will be secure. Binance allows you to link your account in order to meet Know Your Customer (KYC) regulations. Access to the Binance exchange platform will be granted to you. This is the place to exchange, purchase, and sell various cryptocurrency kinds. You’ll have an ever better online trading experience. Why Choose Binance for Your Crypto Journey Binance has gained a lot of popularity for its user-friendly interface and a wide list of supported cryptocurrencies. With a Buy Verified Binance Accounts, you can trade from Bitcoin to Altcoins. Access numerous trading options from one place. Look no further than Binance! This cryptocurrency exchange platform should be your best choice. This Binance company offers countless reasons Let me break it down for you with some insightful points. There are various benefits like security systems and staking. You can do everything without fear. This makes it an excellent choice for both new and experienced crypto enthusiasts. So, why choose Binance for your crypto journey? A better question might be, “Why not?” Start your journey with Binance today and explore the exciting world of cryptocurrencies! And Binance enjoys all the offers. If you want to more information just contact now- ➤➤Telegram: @Smmpvashop ➤➤Skype: Smmpvashop ➤➤Email: smmpvashop@gmail.com ➤➤WhatsApp: ‪+1 (740)403-5962

If you do not find a remedy to these evils it is a vain thing to boast of your severity in punishing theft, which, though it may have the appearance of justice, yet in itself is neither just nor convenient; for if you suffer your people to be ill-educated, and their manners to be corrupted from their infancy, and then punish them for those crimes to which their first education disposed them, what else is to be concluded from this but that you first make thieves and then punish them?

A great, crude, strong, young people are the Americans - like a boisterous healthy boy among enervated but well bred ladies and gentlemen . . . Picture to yourself the American people as a great lusty youth - who treads on all your sensibilities, perpetrates every possible horror of ill manners - whom neither age nor just tradition inspire with reverence - but who moves about his affairs with a good hearted freshness which may well be the envy of older nations of the earth [Winston S. Churchill to his brother Jack]

Surely," Siddhartha laughed, "surely I have travelled for my amusement. For what else? I have gotten to know people and places, I have received kindness and trust, I have found friendship. Look, my dear, if I had been Kamaswami, I would have travelled back, being annoyed and in a hurry, as soon as I had seen that my purchase had been rendered impossible, and time and money would indeed have been lost. But like this, I've had a few good days, I've learned, had joy, I've neither harmed myself nor others by annoyance and hastiness. And if I'll ever return there again, perhaps to buy an upcoming harvest, or for whatever purpose it might be, friendly people will receive me in a friendly and happy manner, and I will praise myself for not showing any hurry and displeasure at that time. So, leave it as it is, my friend, and don't harm yourself by scolding! If the day will come, when you will see: this Siddhartha is harming me, then speak a word and Siddhartha will go on his own path. But until then, let's be satisfied with one another.

And they fortified Jerusalem unto the broad wall." Nehemiah 3:8 Cities well fortified have broad walls, and so had Jerusalem in her glory. The New Jerusalem must, in like manner, be surrounded and preserved by a broad wall of nonconformity to the world, and separation from its customs and spirit. The tendency of these days break down the holy barrier, and make the distinction between the church and the world merely nominal. Professors are no longer strict and Puritanical, questionable literature is read on all hands, frivolous pastimes are currently indulged, and a general laxity threatens to deprive the Lord's peculiar people of those sacred singularities which separate them from sinners. It will be an ill day for the church and the world when the proposed amalgamation shall be complete, and the sons of God and the daughters of men shall be as one: then shall another deluge of wrath be ushered in. Beloved reader, be it your aim in heart, in word, in dress, in action to maintain the broad wall, remembering that the friendship of this world is enmity against God.

With childish lucidity, I saw Gorinani as an Old Goat. Her preferred manner of communication was the scream, which she directed at all and sundry. Her daughters-in-law got a large chunk, her grandchildren a fair amount and, though the lion’s share was reserved for servants, I and any other ill-fated cousin that crossed her path at the wrong moment found ourselves on the receiving end too. The only people not at risk were her own precious, pale-skinned daughters, the Fat Cows – the mere fact that they had been born with fair flesh meant that they could do no wrong. For

To get the subject of Women’s Liberation over with—I support it, of course, because women are second-class citizens, as they are saying energetically and competently in many countries. It can be said that they are succeeding, if only to the extent they are being seriously listened to. All kinds of people previously hostile or indifferent say: ‘I support their aims but I don’t like their shrill voices and their nasty ill-mannered ways.’ This is an inevitable and easily recognizable stage in every revolutionary movement: reformers must expect to be disowned by those who are only too happy to enjoy what has been won for them.

Oh! you are a great deal too apt you know, to like people in general. You never see a fault in any body. All the world are good and agreeable in your eyes. I never heard you speak ill of a human being in my life.” “I would wish not to be hasty in censuring any one; but I always speak what I think.” “I know you do; and it is that which makes the wonder. With your good sense, to be so honestly blind to the follies and nonsense of others! Affectation of candour is common enough;—one meets it every where. But to be candid without ostentation or design—to take the good of every body’s character and make it still better, and say nothing of the bad—belongs to you alone. And so, you like this man’s sisters too, do you? Their manners are not equal to his.

But why bother with guests at all? The virtual community is larger and less trouble than the relatives and friends upon whom self-fundraisers had been drawing. The pioneers in using the Internet to ask strangers for money patterned themselves on the causes of reputable charity—such as donating toward education or helping the ill—except for designating themselves the sole beneficiaries. A breakthrough was achieved when it was discovered that asking for money for luxuries also brought results. These practices are no less vulgar for having become commonplace. There is no polite way to tell people to give you money or objects, and no polite way to entertain people at their expense. Begging is the last resort of the desperate, not a social form requiring others to help people live beyond their means.

Today it is considered bad manners to point to any Soviet source of American anti-Americanism. But throughout their history, Americans had never before been anti-American. They voluntarily came to the US. They were always a proud and independent people who loved their country. Ares is the Greek god of war. He was usually accompanied in battle by his sister Eris ( goddess of discord ) and by his 2 sons, Deimos ( fear ) and Phobos ( terror ). Khrushchev and Ceausescu. Both men rose to lead their countries without ever having earned a single penny in any productive job. Neither man had the slightest idea about what made an economy work and each passionately believed that stealing from the rich was the magic wand that would cure all his country's economic ills. Both were leading formerly free countries, transformed into Marxist dictatorships through massive wealth redistribution, which eventually made the government the mother and father of everything. Disinformation has become the bubonic plague of our contemporary life. Marx used disinformation to depict money as an odious instrument of capitalist exploitation. Lenin's disinformation brought Marx's utopian communism to life. Hitler resorted to disinformation to portray the Jews as an inferior and loathsome race so as to rationalize his Holocaust. Disinformation was the tool used by Stalin to dispossess a third of the world and to transform it into a string of gulags. Khrushchev's disinformation widened the gap between Christianity and Judaism. Andropov's disinformation turned the Islamic world against the US and ignited the international terrorism that threatens us today. Disinformation has also generated worldwide disrespect and even contempt for the US and its leaders.

One should wait, and gather meaning and sweetness a whole life long, a long life if possible, and then, at the very end, one might perhaps be able to write ten good lines. For verses are not feelings, as people imagine – those one has early enough; they are experiences. In order to write a single line, one must see a great many cities, people and things, have an understanding of animals, sense how it is to be a bird in flight, and know the manner in which the little flowers open every morning. In one's mind there must be regions unknown, meetings unexpected and long-anticipated partings, to which one can cast back one's thoughts – childhood days that still retain their mystery, parents inevitably hurt when one failed to grasp the pleasure they offered (and which another would have taken pleasure in), childhood illnesses beginning so strangely with so many profound and intractable transformations, days in peacefully secluded rooms and mornings beside the sea, and the sea itself, seas, nights on journeys that swept by on high and flew past filled with stars – and still it is not enough to be able to bring all this to mind. One must have memories of many nights of love, no two alike; of the screams of women in labour; and of pale, white, sleeping women in childbed, closing again. But one must also have been with the dying, have sat in a room with the dead with the window open and noises coming in at random. And it is not yet enough to have memories. One has to be able to forget them, if there are a great many, and one must have great patience, to wait for their return. For it is not the memories in themselves that are of consequence. Only when they are become the very blood within us, our every look and gesture, nameless and no longer distinguishable from our inmost self, only then, in the rarest of hours, can the first word of a poem arise in their midst and go out from among them. 

The power of format creates opportunities for manipulation, which people with an axe to grind know how to exploit. Slovic and his colleagues cite an article that states that “approximately 1,000 homicides a year are committed nationwide by seriously mentally ill individuals who are not taking their medication.” Another way of expressing the same fact is that “1,000 out of 273,000,000 Americans will die in this manner each year.” Another is that “the annual likelihood of being killed by such an individual is approximately 0.00036%.” Still another: “1,000 Americans will die in this manner each year, or less than one-thirtieth the number who will die of suicide and about one-fourth the number who will die of laryngeal cancer.” Slovic points out that “these advocates are quite open about their motivation: they want to frighten the general public about violence by people with mental disorder, in the hope that this fear will translate into increased funding for mental health services.

You think this is a game?” I snap, pointing at Stanwin’s body. “A puzzle, with disposable pieces. Solve it and we get to go home.” He frowns at me, as if I’m a stranger who’s asked directions to a place that doesn’t exist. “I don’t understand your concern.” “If we solve Evelyn’s murder in the manner you’re suggesting, we don’t deserve to go home! Can’t you see? These masks we wear betray us. They reveal us.” “You’re babbling,” he says, searching Stanwin’s pockets. “We are never more ourselves than when we think people aren’t watching. Don’t you realize that? It doesn’t matter if Stanwin’s alive tomorrow; you murdered him today. You murdered a man in cold blood, and that will blot your soul for the rest of your life. I don’t know why we’re here, Daniel, or why this is happening to us, but we should be proving that it’s an injustice, not making ourselves worthy of it.” “You’re misguided,” he says, contempt creeping into his voice. “We can no more mistreat these people than we could their shadow cast upon the wall. I don’t understand what you’re asking of me.” “That we hold ourselves to a higher standard,” I say, my voice rising. “That we be better men than our hosts! Murdering Stanwin was Daniel Coleridge’s solution, but it shouldn’t be yours. You’re a good man. You can’t lose sight of that.” “A good man,” he scoffs. “Avoiding unpleasant acts doesn’t make a man good. Look at where we are, what’s been done to us. Escaping this place requires that we do what is necessary, even if our nature compels us otherwise. I know this makes you squeamish, that you don’t have the stomach for it. I was the same, but I no longer have the time to tiptoe around my ethics. I can end this tonight and I mean to, so don’t measure me by how tightly I cling to my goodness, measure me by what I’m willing to sacrifice that you might cling to yours. If I fail, you can always try another way.” “And how will you live with yourself when you’re done?” I demand. “I’ll look at the faces of my family and know that what I lost in this place was not nearly as important as my reward for leaving it.” “You can’t believe that,” I say. “I do, and so will you after a few more days in this place,

The social function of court life is to enlist the support and adherence of the public for the ruling house. The Renaissance princes want to delude not only the people, they also want to make an impression o the nobility and bind it to the court. But they are not dependent on either its services or its company; they can use anyone, of whatever descent, provided he is useful. Consequently, the Italian courts of Renaissance differ from the medieval courts in their very constitution; they accept into their circle upstart adventurers and merchants who have made money, plebeian humanists and ill-bred artists - entirely as if they had all the traditional social qualifications. In contrast to the exclusive moral community of court chivalry, a comparatively free, fundamentally intellectual type of salon life develops at these courts which is, on the one hand the continuation of the aesthetic social culture of middle-class circles, such as described in the Decamerone and in the Paradiso degli Alberti, and represents, on the other, the preparatory stage in the development of those literary salons which play such an important part in the intellectual life of Europe in the seventeenth and eighteenth centuries.

You could have knocked the Paladin down with a feather. He seemed to actually turn pale. He worked his lips a moment without getting anything out; then it came: 'I didn’t know that, nor the half of it; how could I? I’ve been an idiot. I see it now—I’ve been an idiot. I met them this morning, and sung out hello to them just as I would to anybody. I didn’t mean to be ill-mannered, but I didn’t know the half of this that you’ve been telling. I’ve been an ass. Yes, that is all there is to it—I’ve been an ass.' Noel Rainguesson said, in a kind of weary way: 'Yes, that is likely enough; but I don’t see why you should seem surprised at it.' 'You don’t, don’t you? Well, why don’t you?' 'Because I don’t see any novelty about it. With some people it is a condition which is present all the time. Now you take a condition which is present all the time, and the results of that condition will be uniform; this uniformity of result will in time become monotonous; monotonousness, by the law of its being, is fatiguing. If you had manifested fatigue upon noticing that you had been an ass, that would have been logical, that would have been rational; whereas it seems to me that to manifest surprise was to be again an ass, because the condition of intellect that can enable a person to be surprised and stirred by inert monotonousness is a—

As a child, Callum never sympathized much with storybook villains, who were always clinging to some sort of broad, unspecified drive. It wasn’t the depravity that unnerved him, but the desperation of it all; the need, the compulsion, which always destroyed them in the end. That was the distasteful thing about villains, really. Not the manner in which they went about their business, which was certainly gruesome and morally corrupt, but the fact that they desired things so intensely. The heroes were always reluctant, always pushed into their roles, martyring themselves. Callum didn’t like that, either, but at least it made sense. Villains were far too proactive. Must they participate in the drudgery of it all for some interminable cause? Taking over the world was a mostly nonsensical agenda. Have control of these puppets, with their empty heads and their pitchforked mobs? Why? Wanting anything—beauty, love, omnipotence, absolution—was the natural flaw in being human, but the choice to waste away for anything made the whole indigestible. A waste. Simple choices were what registered to Callum as most honestly, the truest truths: fairy-tale peasants need money for dying child, accepts whatever consequence follow. The rest of the story—about rewards of choosing good or the ill-fated outcomes of desperation and vice—we’re always too lofty, a pretty but undeniable lie. Cosmic justice wasn’t real. Betrayal was all too common. For better or worse, people did not get what they deserved.

Albert?" The barking became more passionate, with cries and whimpers breaking in. Slowly Beatrix lowered to the ground and sat with her back against the shed. "Calm yourself, Albert," she said. "I'll let you out as soon as you're quiet." The terrier growled and pawed at the door. Having consulted several books on the subject of dogs, one on rough terriers in particular, Beatrix was fairly certain that training Albert with techniques involving dominance or punishment would not be at all effective. In fact, they would probably make his behavior worse. Terriers, the book had said, frequently tried to outsmart humans. The only method left was to reward his good behavior with praise and food and kindness. "Of course you're unhappy, poor boy. He's gone away, and your place is by his side. But I've come to collect you, and while he's gone, we'll work on your manners. Perhaps we can't turn you into a perfect lapdog... but I'll help you learn how to get on with others." She paused before adding with a reflective grin. "Of course, I can't manage to behave properly in polite society. I've always thought there's a fair amount of dishonesty involved in politeness. There, you're quiet now." She stood and pulled at the latch. "Here is your first rule, Albert: it's very rude to maul people." Albert burst out and jumped on her. Had she not been holding on to the support of the shed's frame, she would have been knocked over. Whining and wagging his tail, Albert stood on his hind legs and dove his face against her.

Nothing is more certain than that a general profligacy and corruption of manners make a people ripe for destruction. A good form of government may hold the rotten materials together for some time, but beyond a certain pitch, even the best constitution will be ineffectual, and slavery must ensue. On the other hand, when the manners of a nation are pure, when true religion and internal principles maintain their vigour, the attempts of the most powerful enemies to oppress them are commonly baffled and disappointed. . . . [H]e is the best friend to American liberty, who is most sincere and active in promoting true and undefiled religion, and who sets himself with the greatest firmness to bear down profanity and immorality of every kind. Whoever is an avowed enemy to God, I scruple not to call him an enemy to his country. Do not suppose, my brethren, that I mean to recommend a furious and angry zeal for the circumstantials of religion, or the contentions of one sect with another about their peculiar distinctions. I do not wish you to oppose any body’s religion, but every body’s wickedness. Perhaps there are few surer marks of the reality of religion, than when a man feels himself more joined in spirit to a true holy person of a different denomination, than to an irregular liver of his own. It is therefore your duty in this important and critical season to exert yourselves, every one in his proper sphere, to stem the tide of prevailing vice, to promote the knowledge of God, the reverence of his name and worship, and obedience to his laws. . . . Many from a real or pretended fear of the imputation of hypocrisy, banish from their conversation and carriage every appearance of respect and submission to the living God. What a weakness and meanness of spirit does it discover, for a man to be ashamed in the presence of his fellow sinners, to profess that reverence to almighty God which he inwardly feels: The truth is, he makes himself truly liable to the accusation which he means to avoid. It is as genuine and perhaps a more culpable hypocrisy to appear to have less religion than you really have, than to appear to have more. . . . There is a scripture precept delivered in very singular terms, to which I beg your attention; “Thou shalt not hate thy brother in thy heart, but shalt in any wise rebuke him, and not suffer sin upon him.” How prone are many to represent reproof as flowing from ill nature and surliness of temper? The spirit of God, on the contrary, considers it as the effect of inward hatred, or want of genuine love, to forbear reproof, when it is necessary or may be useful. I am sensible there may in some cases be a restraint from prudence, agreeably to that caution of our Saviour, “Cast not your pearls before swine, lest they trample them under their feet, and turn again and rent you.” Of this every man must judge as well as he can for himself; but certainly, either by open reproof, or expressive silence, or speedy departure from such society, we ought to guard against being partakers of other men’s sins.

THE INSTRUCTION OF PTAHHOTEP Part IV If you are mighty, gain respect through knowledge And through gentleness of speech. Don’t command except as is fitting, He who provokes gets into trouble. Don't be haughty, lest you be humbled, Don’t be mute, lest you be chided. When you answer one who is fuming, Avert your face, control yourself. The flame of the hot-heart sweeps across. He who steps gently, his path is paved. He who frets all day has no happy moment, He who’s gay all day can’t keep house. Don’t oppose a great man’s action. Don’t vex the heart of one who is burdened; If he gets angry at him who foils him, The ka will part from him who loves him. Yet he is the provider along with the god, What he wishes should be done for him. When he turns his face back to you after raging, There will be peace from his ka; As ill will comes from opposition,. So goodwill increases love. Teach the great what is useful to him, Be his aid before the people; If you Set his knowledge impress his lord, Your sustenance will come from his ka As the favorite's belly is filled. So your back will be clothed by it, And his help will be there sustain you. For your superior whom you love And who lives by it, He in turn will give you good support. Thus will love of you endure In the belly of those who love you, He is a ka who loves to listen. If you are a magistrate of standing. Commissioned to satisfy the many, Hew a straight line, When you speak don't lean to one side. Beware lest one complain: “Judges, he distorts the matter!” And your deed turns into a judgment (of you). If you are angered by misdeed. Lean toward a man account of his rightness; Pass it over, don’t recall it, Since he was silent to you the first day If you are great after having been humble, Have gained wealth after having been poor In the past, in a town which you know, Knowing your former condition. Do not put trust in your wealth, Which came to you as gift of god; So that you will not fall behind one like you, To whom the same has happened, Bend your back to your superior, Your overseer from the palace; Then your house will endure in its wealth. Your rewards in their right place. Wretched is he who opposes a superior, One lives as long as he is mild, Baring the arm does not hurt it Do not plunder a neighbor’s house, Do not steal the goods of one near you, Lest he denounce you before you are heard A quarreler is a mindless person, If he is known as an aggressor The hostile man will have trouble in the neighborhood. This maxim is an injunction against illicit sexual intercourse. It is very obscure and has been omitted here. If you probe the character of a friend, Don’t inquire, but approach him, Deal with him alone, So as not to suffer from his manner. Dispute with him after a time, Test his heart in conversation; If what he has seen escapes him, If he does a thing that annoys you, Be yet friendly with him, don’t attack; Be restrained, don’t let fly, Don’t answer with hostility, Neither part from him nor attack him; His time does not fail to come, One does not escape what is fated Be generous as long as you live, What leaves the storehouse does not return; It is the food to be shared which is coveted. One whose belly is empty is an accuser; One deprived becomes an opponent, Don’t have him for a neighbor. Kindness is a man’s memorial For the years after the function.

I know when to stop asking,' she said. 'See, the alethiometer’s like a person, almost. I sort of know when it’s going to be cross or when there’s things it doesn’t want me to know. I kind of feel it. But when you come out of nowhere yesterday, I had to ask it who you were, or I might not have been safe. I had to. And it said …' She lowered her voice even more. 'It said you was a murderer, and I thought, Good, that’s all right, he’s someone I can trust. But I didn’t ask more than that till just now, and if you don’t want me to ask any more, I promise I won’t. This en’t like a private peep show. If I done nothing but spy on people, it’d stop working. I know that as well as I know my own Oxford.' 'You could have asked me instead of that thing. Did it say whether my father was alive or dead?' 'No, because I didn’t ask.' They were both sitting by this time. Will put his head in his hands with weariness. 'Well,' he said finally, 'I suppose we’ll have to trust each other.' 'That’s all right. I trust you.' Will nodded grimly. He was so tired, and there was not the slightest possibility of sleep in this world. Lyra wasn’t usually so perceptive, but something in his manner made her think: He’s afraid, but he’s mastering his fear, like Iorek Byrnison said we had to do; like I did by the fish house at the frozen lake. 'And, Will,' she added, 'I won’t give you away, not to anyone. I promise.' 'Good.' 'I done that before. I betrayed someone. And it was the worst thing I ever did. I thought I was saving his life actually, only I was taking him right to the most dangerous place there could be. I hated myself for that, for being so stupid. So I’ll try very hard not to be careless or forget and betray you.

We need to talk. Alone. And we may not have the chance once we’re aboard the Kestrel. I’ll be busy.” “Then I’ll thank you now.” “For what?” “For Captain Mallory.” “For hitting him, you mean?” He shook his head, looking off toward the horizon. “Save your thanks. I felt like hitting someone. He was convenient.” “Oh.” Sophia searched the opposite horizon. Tears welled in her eyes again, much to her frustration. “Jesus.” He pulled hard on the oars. “I never hit people. Look what you’ve done to me. This was supposed to be the voyage I go respectable. Instead, I’m throwing fists, seizing ships, defiling virgins…” Wincing at his harsh tone, Sophia sniffed and shifted sideways on the plank. Abruptly, he dropped the oars and began to wrestle with his coat. “Why are you doing this?” Despite her bruised feelings, she caught the edge of one coat sleeve and held it as his arm slid loose. “Easier to row with no coat.” He wriggled free of the other sleeve. “Gray.” She waited for him to meet her eyes. “You know that’s how what I mean.” He folded the coat and handed it to her. “Here.” She stared at the bundle of wool. “What am I to do with it?” “Sit on it,” he said, thrusting it toward her. “You must be…tender.” His gaze dropped briefly to her lap. Sophia’s face burned. She was indeed tender, and the wooden plank was torture beneath her thin skirts, but the presumptive manner of his gesture piqued her pride. She crossed her arms and glared at the proferred coat. “I might have been a virgin, Gray, but I’ve never been a fool. I knew it would hurt, but I wanted it anyway.” She lifted her chin. “I knew you would hurt me.” Hus face hardened to stone. “Did you now?” He dropped the coat and reached for the oars, “Tell me,” he asked in a vigorous pull, “did you pause to consider those you would hurt?

As a child, Callum never sympathized much with storybook villains, who were always clinging to some sort of broad, unspecified drive. It wasn’t the depravity that unnerved him, but the desperation of it all; the need, the compulsion, which always destroyed them in the end. That was the distasteful thing about villains, really. Not the manner in which they went about their business, which was certainly gruesome and morally corrupt, but the fact that they desired things so intensely. The heroes were always reluctant, always pushed into their roles, martyring themselves. Callum didn’t like that, either, but at least it made sense. Villains were far too proactive. Must they participate in the drudgery of it all for some interminable cause? Taking over the world was a mostly nonsensical agenda. Have control of these puppets, with their empty heads and their pitchforked mobs? Why? Wanting anything—beauty, love, omnipotence, absolution—was the natural flaw in being human, but the choice to waste away for anything made the whole indigestible. A waste. Simple choices were what registered to Callum as most honestly, the truest truths: fairy-tale peasants need money for dying child, accepts whatever consequence follow. The rest of the story—about rewards of choosing good or the ill-fated outcomes of desperation and vice—we’re always too lofty, a pretty but undeniable lie. Cosmic justice wasn’t real. Betrayal was all too common. For better or worse, people did not get what they deserved. Callum had always tended toward the assassins in the stories, the dutiful soldiers, those driven by personal reaction rather than on some larger moral cause. Perhaps it was a small role to serve on the whole, but at least it was rational, comprehensible beyond fatalistic. Take the huntsman who failed to kill Snow White, for example. An assassin acting on his own internal compass. Whether humanity as a whole won or lost as a result of his choice? Unimportant. He didn’t raise an army, didn’t fight for good, didn’t interfere much with the queen’s other evils. It wasn’t the whole world at stake; it was never about destiny. Callum admired that, the ability to take a moral stance and hold it. It was only about whether the huntsman could live with his decision—because however miserable or dull or uninspired, life was the only thing that mattered in the end. The truest truths: Mortal lifetimes were short, inconsequential. Convictions were death sentences. Money couldn’t buy happiness, but nothing could buy happiness, so at least money could buy everything else. In terms of finding satisfaction, all a person was capable of controlling was himself.

First experiences in life are very important. I never analyzed you, I always saw you. I never judged you, I always grasped you. When I left, I became lost. I was working, living, performing but you were missing, I don’t know why? I seriously don't understand why you are impacting so much on me? Can you clear in future if you have answer? We never talked too much but why this pain of departure is there? I have tried to forget you a lot, tried to delete the contact, tried to full concentrate on my life, sometime cried but there was not a single day when I didn't think about you. Am I really over thinker? I failed in your case, I failed. I have to accept the reality that to be good with you is the only solution which can make me happy & stable. Wherever I'll be in life, but this connectivity is necessary now. It is a part of life. I have so many questions for you. Have you ever missed me like I do? Everyday? I felt it, was that true? Do you really like to hear me? Or you are also in me? Or you are trying to suggest me some future planning? Are you shy? Less talker? You always tried to be open up with me? I always maintained safe distance? Was I too reserved? Was I egoistic? Yes, I was, but only in your case. Whatever you did for me that all was unsaid, pure, clear, fair. You were always nice to me? You never scold me, is this your part of nature? I heard so many cases of your temper? I never asked about you to people, they used to tell me about you by their own. Can I suggest you something? You are smart thinker but be careful from the people. Never be too kind to anyone, not all people have value of it. People never learn from the mistakes; they don’t want to create; they want to copy. I would say, don’t kind to me too, I have said so many things to you. I never seen so calm person. How? Do you have emotions? neutral? You never think on the things? Are you so productive? Are you innocent (in case of people)? Why can’t you understand that people makes show off in front of you only? Why are you giving so much importance to commerce people? Are they intelligent than engineers? Do you think so? Am I asking you so many questions? I really care for you & your selection of people. What are you actually see in the people? Obviously it’s your choice to answer it or not? At least I can ask my questions. Did I make a mistake according to you? For me, I was right, but I never asked you about you. As you said, I never gave you chance. For me, you are the chance giver & I am chance taker. I was scared by you. Did I hurt you? Hope I never made loss of you in any manner. I want to clear you one thing that apart from all my shit thinking, if you need any kind of assistance then please feel free to share. So what I have confess my love to you? It’s fine? Right? It’s natural, I had tried to control it a lot. Now I am more transparent, shameless & confident. I can face you in any condition. This change has changed my life.

Chris smiled at me, showing two ridiculously cute dimples and a few feet away a waitress dropped an empty cup she had cleared from a table. Blushing, she muttered an apology and hurried inside. I scowled at him, refusing to be swayed by his charm. “I see,” he murmured, nodding slightly as if he had just solved a puzzle. “See what?” Ignoring my question, he pulled out a cell phone, hit a number and held the phone out to me. I hesitated for a few seconds then took the phone and put it to my ear. “What’s up, Chris?” said a familiar deep voice on the other end. “Good question,” I responded tersely. “I told Chris you’d recognize him if he got too close.” Was that amusement in his tone? “Great. You won the bet. Buy him a beer or whatever.” I glanced at Chris, saw that he looked amused now, too and I grew even more agitated. “I thought we had an understanding when you left here last week.” “And what understanding would that be?” I gritted my teeth. “The one where you go your way and I go mine and we all live happily ever after.” “I don’t recall that particular arrangement,” he replied in his infuriatingly easy manner. “I believe I told you I’d be seeing you again.” I opened my mouth but words would not come out. People say ‘I’ll be seeing you’ all the time when they say good bye. It doesn’t mean anything. It certainly doesn’t mean they will send their friends to stalk you. “Sara?” “What do you want from me, Nikolas? I told you I just want to be left alone.” There was a brief silence then a quiet sigh on the other end. “We got word of increased activity in Portland and we have reason to believe the vampire might be searching for you.” It felt like an icy breath touched the back of my neck. Eli’s face flashed through my mind and my knees wobbled. Roland stepped close to me. “What’s wrong, Sara? What is he saying to you?” I smiled weakly at Roland and put up a hand to let him know I’d fill him in when I got off the phone. “I don’t know anyone in Portland so there is no way he can trace me here, right?” “There is more than one way to track someone.” Nikolas’s voice hardened. “Don’t worry, we will keep you safe. Chris will stay close by until we handle this situation.” Great, I was the ‘situation’ again. “I don’t need a babysitter. I’m not a child.” “No you’re not,” he replied gruffly and warmth unfurled in my stomach. “But you are not a warrior either. It is our duty to protect you even if you don’t want it.” I felt like stomping my feet like a two year old. Didn’t I get any choice in this? My eyes fell on Chris as I spoke. “How close is he planning to stay? He’s kind of conspicuous and I can’t have my uncle or anyone else asking questions.” Chris peered in confusion down at his form-fitting blue jeans and black sweater as Nikolas said, “Conspicuous?” I looked heavenward. “If you guys wanted to blend in you shouldn’t have sent Dimples here. The way some of the women are staring at him, I might end up having to protect him instead.” There was a cough on the other end and Nikolas sounded like he was grinning when he said, “Ah, I’m sure Chris can take care of himself. He will be in town in case we suspect any trouble is coming that way.

If marriage is the great mystery of the City, the image of the Coinherence - if we do indeed become members one of another in it - then there is obviously going to be a fundamental need in marriage for two people to be able to get along with each other and with themselves. And that is precisely what the rules of human behavior are about. They are concerned with the mortaring of the joints of the City, with the strengthening of the ligatures of the Body. The moral laws are not just a collection of arbitrary parking regulations invented by God to make life complicated; they are the only way for human nature to be natural. For example, I am told not to lie because in the long run lying destroys my own, and my neighbor's nature. And the same goes for murder and envy, obviously; for gluttony and sloth, not quite so obviously; and for lust and pride not very obviously at all, but just as truly. Marriage is natural, and it demands the fullness of nature if it is to be itself. But human nature. And human nature in one piece, not in twenty-three self-frustrating fragments. A man and a woman schooled in pride cannot simply sit down together and start caring. It takes humility to look wide-eyed at somebody else, to praise, to cherish, to honor. They will have to acquire some before they can succeed. For as long as it lasts, of course, the first throes of romantic love will usually exhort it from them, but when the initial wonder fades and familiarity begins to hobble biology, it's going to take virtue to bring it off. Again, a husband and a wife cannot long exist as one flesh, if they are habitually unkind, rude, or untruthful. Every sin breaks down the body of the Mystery, puts asunder what God and nature have joined. The marriage rite is aware of this; it binds us to loving, to honoring, to cherishing, for just that reason. This is all obvious in the extreme, but it needs saying loudly and often. The only available candidates for matrimony are, every last one of them, sinners. As sinners, they are in a fair way to wreck themselves and anyone else who gets within arm's length of them. Without virtue, therefore, no marriage will make it. The first of all vocations, the ground line of the walls of the New Jerusalem is made of stuff like truthfulness, patience, love and liberality; of prudence, justice, temperance and courage; and of all their adjuncts and circumstances: manners, consideration, fair speech and the ability to keep one's mouth shut and one's heart open, as needed. And since this is all so utterly necessary and so highly likely to be in short supply at the crucial moments, it isn't going to be enough to deliver earnest exhortations to uprightness and stalwartness. The parties to matrimony should be prepared for its being, on numerous occasions, no party at all; they should be instructed that they will need both forgiveness and forgivingness if they are to survive the festivities. Neither virtue, nor the ability to forgive the absence of virtue are about to force their presence on us, and therefore we ought to be loudly and frequently forewarned that only the grace of God is sufficient to keep nature from coming unstuck. Fallen man does not rise by his own efforts; there is no balm in Gilead. Our domestic ills demand an imported remedy.

As I have mentioned how the people were brought into a condition to despair of life and abandon themselves, so this very thing had a strange effect among us for three or four weeks; that is, it made them bold and venturous, they were no more shy of one another, or restrained within doors, but went anywhere and everywhere, and began to converse. One would say to another, “I do not ask how you are, or say how I am; it is certain we shall all go; so ’tis no matter who is sick or who is sound;” and so they ran desperately into any place or any company. As it brought the people into publick company, so it was surprizing how it brought them to crowd into the churches. They enquired no more into who, they sat near to or far from, what offensive smells they met with, or what condition the people seemed to be in, but looking upon themselves all as so many dead corpses, they came to the churches without the least caution, and crowded together, as if their lives were of no consequence compared to the work which they came about there. Indeed, the zeal which they shewed in coming, and the earnestness and affection they shewed in their attention to what they heard, made it manifest what a value people would all put upon the worship of God if they thought every day they attended at the church that it would be their last. Nor was it without other strange effects, for it took away all manner of prejudice or of scruple about the person who they found in the pulpit when they came to the churches. It cannot be doubted but that many of the ministers of the parish churches were cut off, among others, in so common and dreadful a calamity; and others had courage enough to stand it, but removed into the country as they found means for escape. As then some parish churches were quite vacant and forsaken, the people made no scruple of desiring such Dissenters as had been a few years before deprived of their livings by virtue of the Act of Parliament called the Act of Uniformity to preach in the churches; nor did the church ministers in that case make any difficulty of accepting their assistance; so that many of those who they called silenced ministers had their mouths opened on the occasion and preached publickly to the people. Here we may observe, and I hope it will not be amiss to take notice of it, that a near view of death would soon reconcile men of good principles one to another, and that it is chiefly owing to our easy situation in life and our putting these things far from us that our breaches are fomented, ill blood continued, prejudices, breach of charity and of Christian union so much kept and far carried on among us as it is. Another plague year would reconcile all these differences; a close conversing with death, or with diseases that threaten death, would off the gall from our tempers, remove the animosities among us, and bring us to see with differing eyes than those which we looked on things with before. As the people who had been used to join with the Church were reconciled at this time with the admitting the Dissenters to preach to them, so the Dissenters, who with an uncommon prejudice had broken off from the communion of the Church of England, were now content to come to their parish churches, and to conform to the worship which they did not approve of before; but as the terror of the infection abated, those things all returned again to their less desirable channel, and to the course they were in before.

And indeed at the hotel where I was to meet Saint-Loup and his friends the beginning of the festive season was attracting a great many people from near and far; as I hastened across the courtyard with its glimpses of glowing kitchens in which chickens were turning on spits, pigs were roasting, and lobsters were being flung alive into what the landlord called the ‘everlasting fire’, I discovered an influx of new arrivals (worthy of some Census of the People at Bethlehem such as the Old Flemish Masters painted), gathering there in groups, asking the landlord or one of his staff (who, if they did not like the look of them; would recommend accommodation elsewhere in the town) for board and lodging, while a kitchen-boy passed by holding a struggling fowl by its neck. Similarly, in the big dining-room, which I had passed through on my first day here on my way to the small room where my friend awaited me, one was again reminded of some Biblical feast, portrayed with the naïvety of former times and with Flemish exaggeration, because of the quantity of fish, chickens, grouse, woodcock, pigeons, brought in garnished and piping hot by breathless waiters who slid along the floor in their haste to set them down on the huge sideboard where they were carved immediately, but where – for many of the diners were finishing their meal as I arrived – they piled up untouched; it was as if their profusion and the haste of those who carried them in were prompted far less by the demands of those eating than by respect for the sacred text, scrupulously followed to the letter but naïvely illustrated by real details taken from local custom, and by a concern, both aesthetic and devotional, to make visible the splendour of the feast through the profusion of its victuals and the bustling attentiveness of those who served it. One of them stood lost in thought by a sideboard at the end of the room; and in order to find out from him, who alone appeared calm enough to give me an answer, where our table had been laid, I made my way forward through the various chafing-dishes that had been lit to keep warm the plates of latecomers (which did not prevent the desserts, in the centre of the room, from being displayed in the hands of a huge mannikin, sometimes supported on the wings of a duck, apparently made of crystal but actually of ice, carved each day with a hot iron by a sculptor-cook, in a truly Flemish manner), and, at the risk of being knocked down by the other waiters, went straight towards the calm one in whom I seemed to recognize a character traditionally present in these sacred subjects, since he reproduced with scrupulous accuracy the snub-nosed features, simple and badly drawn, and the dreamy expression of such a figure, already dimly aware of the miracle of a divine presence which the others have not yet begun to suspect. In addition, and doubtless in view of the approaching festive season, the tableau was reinforced by a celestial element recruited entirely from a personnel of cherubim and seraphim. A young angel musician, his fair hair framing a fourteen-year-old face, was not playing any instrument, it is true, but stood dreaming in front of a gong or a stack of plates, while less infantile angels were dancing attendance through the boundless expanse of the room, beating the air with the ceaseless flutter of the napkins, which hung from their bodies like the wings in primitive paintings, with pointed ends. Taking flight from these ill-defined regions, screened by a curtain of palms, from which the angelic waiters looked, from a distance, as if they had descended from the empyrean, I squeezed my way through to the small dining-room and to Saint-Loup’s table.

My father had a sister, Mady, who had married badly and ‘ruined her life.’ Her story was a classic. She had fallen in love before the war with an American adventurer, married him against her family’s wishes, and been disinherited by my grandfather. Mady followed her husband romantically across the sea. In America he promptly abandoned her. By the time my parents arrived in America Mady was already a broken woman, sick and prematurely old, living a life two steps removed from destitution. My father, of course, immediately put her on an allowance and made her welcome in his home. But the iron laws of Victorian transgression had been set in motion and it was really all over for Mady. You know what it meant for a woman to have been so disgraced and disinherited in those years? She had the mark of Cain on her. She would live, barely tolerated, on the edge of respectable society for the rest of her life. A year after we arrived in America, I was eleven years old, a cousin of mine was married out of our house. We lived then in a lovely brownstone on New York’s Upper West Side. The entire house had been cleaned and decorated for the wedding. Everything sparkled and shone, from the basement kitchen to the third-floor bedrooms. In a small room on the second floor the women gathered around the bride, preening, fixing their dresses, distributing bouquets of flowers. I was allowed to be there because I was only a child. There was a bunch of long-stemmed roses lying on the bed, blood-red and beautiful, each rose perfection. Mady walked over to them. I remember the other women were wearing magnificent dresses, embroidered and bejeweled. Mady was wearing only a simple white satin blouse and a long black skirt with no ornamentation whatever. She picked up one of the roses, sniffed deeply at it, held it against her face. Then she walked over to a mirror and held the rose against her white blouse. Immediately, the entire look of her plain costume was altered; the rose transferred its color to Mady’s face, brightening her eyes. Suddenly, she looked lovely, and young again. She found a long needle-like pin and began to pin the rose to her blouse. My mother noticed what Mady was doing and walked over to her. Imperiously, she took the rose out of Mady’s hand and said, ‘No, Mady, those flowers are for the bride.’ Mady hastily said, ‘Oh, of course, I’m sorry, how stupid of me not to have realized that,’ and her face instantly assumed its usual mask of patient obligation. “I experienced in that moment an intensity of pain against which I have measured every subsequent pain of life. My heart ached so for Mady I thought I would perish on the spot. Loneliness broke, wave after wave, over my young head and one word burned in my brain. Over and over again, through my tears, I murmured, ‘Unjust! Unjust!’ I knew that if Mady had been one of the ‘ladies’ of the house my mother would never have taken the rose out of her hand in that manner. The memory of what had happened in the bedroom pierced me repeatedly throughout that whole long day, making me feel ill and wounded each time it returned. Mady’s loneliness became mine. I felt connected, as though by an invisible thread, to her alone of all the people in the house. But the odd thing was I never actually went near her all that day. I wanted to comfort her, let her know that I at least loved her and felt for her. But I couldn’t. In fact, I avoided her. In spite of everything, I felt her to be a pariah, and that my attachment to her made me a pariah, also. It was as though we were floating, two pariahs, through the house, among all those relations, related to no one, not even to each other. It was an extraordinary experience, one I can still taste to this day. I was never again able to address myself directly to Mady’s loneliness until I joined the Communist Party. When I joined the Party the stifled memory of that strange wedding day came back to me. . .

Ways to train puppies or pet dogs efficiently? Individuals have to choose the qualified puppy shop in order to get large collection of puppy devices. Various categories of canines for sale in Miami and animal owners can make use of that chance to get high quality young puppies. Focus and concentration of the pet dogs can get enhanced when they train their puppies in a qualified training company. Consumer young puppies will certainly well-adjust with other one only when they get training from certified canine fitness instructor. Responsible and social characters will certainly get established when these puppies attend training in their young duration. If they desire to know dogs for sale in Miami, they have to refer a number of online puppy shops offered on the web. Though they get the puppies in miami from the best dogs for sale in Miami, they need to comprehend the feeding options. Medical therapy and feeding practices plays an essential role in growing puppies in a healthy manner. Getting puppies from online store is a better way for the user because they can avoid the confusing tasks. One can analyze the pros and cons of different kinds of puppies in a steady manner using the internet facility. People have to find the website that offer dogs and dog accessories at reasonable that will certainly convenience their consumer. Handling, socialization and training is essential for dogs in order to improve the capabilities of dogs. Puppies will get easily attached to the relative when it gets correct and efficient training. Number of effective suggestions and suggestions are offered on the web to grow the puppies or dogs without getting impacted from illness. One should get at least small history of the puppies from the stores to know the breeding capability of canines. Husky and poodle young puppies have vast understanding, and it will quickly comprehend the things by offering appropriate training.

Having consulted several books on the subject of dogs, one on rough terriers in particular, Beatrix was fairly certain that training Albert with techniques involving dominance or punishment would not be at all effective. In fact, they would probably make his behavior worse. Terriers, the book had said, frequently tried to outsmart humans. The only method left was to reward his good behavior with praise and food and kindness. "Of course you're unhappy, poor boy. He's gone away, and your place is by his side. But I've come to collect you, and while he's gone, we'll work on your manners. Perhaps we can't turn you into a perfect lapdog... but I'll help you learn how to get on with others." She paused before adding with a reflective grin. "Of course, I can't manage to behave properly in polite society. I've always thought there's a fair amount of dishonesty involved in politeness. There, you're quiet now." She stood and pulled at the latch. "Here is your first rule, Albert: it's very rude to maul people." Albert burst out and jumped on her. Had she not been holding on to the support of the shed's frame, she would have been knocked over. Whining and wagging his tail, Albert stood on his hind legs and dove his face against her.

And Eusebius Pamphilus, writing in 325, had this to say about the Church of his youth: As always happens when there is abundance of liberty, our lives became indolent and careless; we envied one another and did harm to our brethren; any wretched excuse was sufficient to start a war of arms—as it were—with a spearthrust of words; leaders poured ill fame on other leaders; nation rose against nation; pretense and damned hypocrisy seemed to reach the limits of their evil height. . . . Like senseless people we did not trouble to make our God propitious and benevolent toward us but like certain atheists who consider that human affairs are neither guarded nor watched over (by God) we piled wickedness on wickedness. Those who were supposed to be our pastors disdained the paths of divine piety and inflamed their hearts in contests one with another, only adding thus to the quarrels and threats, the rivalry, the envies and hates of the times. They filled their time in striving for position in no different a manner than from the princes of this world.12

Easy.” She heard him laugh softly. “My fault. I shouldn’t have kissed you like that.” “You’re right,” she said, her sense of humor tentatively reasserting itself. “I should give you a set-down . . . slap you or something . . . what is the usual response from ladies you’ve taken liberties with?” “They encourage me to do it again?” Harry suggested in such a helpful manner that Poppy couldn’t help smiling. “No,” she said. “I’m not going to encourage you.” They faced each other in darkness relieved only by the slivers of light shed by upper-floor windows. How capricious life was, Poppy thought. She should have been dancing with Michael tonight. But now she was Michael’s castoff, and she was standing outside the ballroom, in the shadows with a stranger. Interesting, that she could be so in love with one man and yet find another so compelling. But Harry Rutledge was one of the most fascinating people she had ever met, with so many layers of charm and drive and ruthlessness that she couldn’t fathom what kind of man he really was. She wondered what he was like in his private moments. She was almost sorry she would never find out. “Give me a penance,” Harry urged. “I’ll do whatever you ask.” As their gazes caught and held in the shadows, Poppy realized that he actually meant it. “How large a penance?” she asked. Harry tilted his head a little, studying her intently. “Ask for anything.” “What if I wanted a castle?” “Done,” he said promptly. “Actually, I don’t want a castle. Too drafty. What about a diamond tiara?” “Certainly. A modest one suitable for daytime wear, or something more elaborate?” Poppy began to smile, when a few minutes earlier she had thought she would never smile again. She felt a surge of liking and gratitude. She couldn’t think of anyone else who would have been able to console her in these circumstances. But the smile turned bittersweet as she looked up at him once more. “Thank you,” she said. “But I’m afraid no one can give me the one thing I truly want.

Need some help?” He reached for the books in her arms before she could object. “Hey ...” She looked like a viper ready to strike, but then her pupils dilated as she stared up at him. “I’m sorry ... do I know you?” “No.” He offered her a smile, hoping to settle her nerves. He didn’t speak to many women, but when he did, he always got that same staggered expression. “But you looked as though you needed a third hand.” “I don’t think I could manage if I were an octopus.” He laughed. Beautiful and a sense of humor. Most of the women he knew were too serious. “Funny. Are you off to another lecture?” “No ... I’m late for work. I keep telling my boss not to schedule me on Tuesdays and Thursdays, but he doesn’t listen, and then — sorry. TMI. I tend to ramble on, something the professors keep fussing at me about. Thanks. I sent the message, so I can carry my books now. I’m not up on all these new gadgets.” She waved her phone. “This is my first cell phone. I can’t afford it, but I really needed it. ” She smacked her hand over her mouth and reached for her books. “See ... I never shut up.” Derrick couldn’t help but smile. She was so cute. “I’ll walk you to your car. That way if your boss replies, you can respond quickly.” Her eyes narrowed this time, a look he wasn’t accustomed to; the few women he talked to trusted him completely. Even the female professors said he had a wonderful bedside manner. “Umm ... it’s okay. I take the T.” “Would you like a lift, then, so you aren’t late?” She shook her head. “No. Thank you. I appreciate it ... but I don’t even know you.” “Derrick Ashton.” He offered her his hand. The young woman hesitantly extended her slender, creamy-skinned hand. Her hand looked so small and delicate in his larger, olive-skinned hand. “Nice to meet you, Derrick. I’m Janelle Heskin. But still ... ” Derrick released her after a second and lifted his hands in front of him. “I’m harmless, I swear. They wouldn’t have accepted me into medical school if I had a record, and I’m here because I want to help people, and you looked like you needed help.” She

I Do Believe You Ate My Salad Recently, I attended a luncheon at the George Lindsey (Goober of Mayberry fame) Film Festival at my alma mater, the University of North Alabama. Good manners and polite social behavior were at the top of my list, for I know how often business deals get made and people fall in love over meals--my goodness! Seated right next to me was my friend Buddy Killen, a legendary songwriter from Nashville, Tennessee. Everything seemed to be going fine until I looked over and saw that Buddy was eating my salad. I guess he forgot that your salad is always served on the right. Should I have ignored his faux pas? Skipped my salad to avoid making him uncomfortable? What was a Grits girl to do? I’ll tell you what: without a second thought, I turned to Buddy and said straight out, “Excuse me, sir, I do believe you ate my salad!” Never missing a beat, he waved the waiter over and said, “Sir, I’m afraid you forgot Edie’s salad!” With that, I got my salad and all honor was saved. Which just goes to show that being straightforward in a polite manner is never inappropriate. -Edie Hand

Our final challenge is a ranking test: five olive oils of differing degrees of bitterness. This proves a challenge for me, as I would not have described any of them as bitter. All around me, people make sounds like ill-mannered soup-eaters, aerating the oils to free the aromatic gases. I’m doing a mnyeh-mnyeh-mnyeh Bugs Bunny thing with my tongue, but it’s not helping. Well before the test period ends, I stop. I do something I’ve never done in my entire overachieving life. I give up and guess. I do this partly at the behest of my stomach, which is struggling to cope with the unusual delivery of a sizable amount of straight olive oil.

Not at all," persisted Chalmers, unaware that Shea was trying to shush him. "The people of the country have agreed to call magic 'white' when practised for lawful ends by duly authorized agents of the governing authority, and 'black' when practised by unauthorized persons for criminal ends. That is not to say that the principles of the science — or art — are not the same in either event. You should confine such terms as 'black' and 'white' to the objects for which the magic is performed, and not apply it to the science itself, which like all branches of knowledge is morally neutral —" "But," protested Belphebe, "is't not that the spell used to, let us say, kidnap a worthy citizen be different from that used to trap a malefactor?" "Verbally but not structurally," Chalmers went on. After some minutes of wrangling, Chalmers held up the bone of his drumstick. "I think I can, for instance, conjure the parrot back on this bone — or at least fetch another parrot in place of the one we ate. Will you concede, young lady, that that is a harmless manifestation of the art?" "Aye, for the now," said the girl. "Though I know you schoolmen; say 'I admit this; I concede that,' are ere long one finds oneself conceded into a noose." "Therefore it would be 'white' magic. But suppose I desired the parrot for some — uh — illegal purpose —" "What manner of crime for ensample, good sir?" asked Belphebe. "I — uh — can't think just now. Assume that I did. The spell would be the same in either case —" "Ah, but would it?" cried Belphebe. "Let me see you conjure a brace of parrots, one fair, one foul; then truly I'll concede." Chalmers frowned. "Harold, what would be a legal purpose for which to conjure a parrot?" Shea shrugged. "If you really want an answer, no purpose would be as legal as any, unless there's something in gamelaws. Personally I think it's the silliest damned argument —

More recently, physicist Edwin May, who directed the ESP research at SRI after 1986 and then headed the program researching “anomalous cognition” (May’s preferred term) after it was transferred to SAIC, and psychologist Sonali Bhatt Marwaha have also argued that all forms of ESP are likely precognition misinterpreted or misidentified.29 Unlike Feinberg, they do not assume precognition is solely an “inside the head” phenomenon30; but reducing anomalous cognition to precognition is a bold step that may move the field of parapsychology forward by, as they say, “collaps[ing] the problem space”31 of these phenomena. What has always seemed like several small piles of interesting but perhaps not overwhelming data supporting various diverse forms of psi or anomalous cognition may really be a single, impressively large pile of evidence for the much more singular, astonishing, and as I hope to show, physically plausible ability of people to access information arriving from their own future. In Part Two, where I address the possible “nuts and bolts” of this ability, I will be making a case for precognition being something close to Feinberg’s “memory of things future”—an all-in-the-head information storage and retrieval process, but one that is not limited to short-term memory. Evidence from life and laboratory suggests it may be possible, within limits, to “premember” experiences days, months, and years in our future, albeit dimly and obliquely, in a manner not all that different from how we remember experiences in our past. The main qualitative difference would be that, unlike memory for past experiences, we have no context for recognizing information from our future, let alone interpreting or evaluating it, and thus will seldom even notice its existence. We would also have little ability to directly search our memory for things future, the way we can rummage in our mental attic for information we know we acquired earlier in life. Yet things we will learn in our future may “inform” us in many non-conscious ways, and this information may be accessed in dreams and art and tasks like ESP experiments that draw on ill-defined intuitive abilities.

Social Media Is giving everyone power and sometimes that power goes to the wrong people. A mental , unstable or Insane person, who has a lot of followers or fans on social media. Has more power, control and Is believable more than a normal, sane civilize person. That person is setting up standards and principles for normal civilized people In the society and everyone follows , because of majority rules. Nowadays we are not even surprised by people doing crazy things. It is how crazy can you be. That Is why today laws are changed. People are doing weird stuff and are uncultured, ungovernable, ill disciple, reckless, negligent, dangerous, ill mannered and not respectful. It is not doing something right, but It is doing something everyone Is doing.

It is strange living with a long illness,' he explained. "You have to be prepared, ready for the patient to die at any moment, and, at the same time, you have to recognise that they might live for a few more months. It puts you into such a state of apprehension. Your daily routine becomes altogether different. You absent yourself from other people's demands. You cannot quite accept how their lives can continue as normal while yours cannot. But you still have to listen to them, talking away in the usual manner, even though what they are saying no longer matters as much as it once did. It can be disorienting, Monsieur Silbermann. The world is divided between the world of the healthy and the kingdom of the sick. The walls that divide them are very high. You can feel quite set apart." "And yet one must not be downhearted. The pastors are always reminding us that we are dying as long as we live, but we have to fight back, don't you think? We have to remember that the reverse is true. We are living as long as we are dying. We should not continue in dread. No one can thrive in shadows...

I vow I bear no malice against the People I abuse, when I say an ill-natured thing, 'tis out of pure Good Humour—and I take it for granted they deal exactly in the same manner with me

Freedom from resentment and the understanding of the nature of resentment—who knows how very much after all I am indebted to my long illness for these two things? The problem is not exactly simple: a man must have experienced both through his strength and through his weakness, If illness and weakness are to be charged with anything at all, it is with the fact that when they prevail, the very instinct of recovery, which is the instinct of defence and of war in man, becomes decayed. He knows not how to get rid of anything, how to come to terms with anything, and how to cast anything behind him. Everything wounds him. People and things draw importunately near, all experiences strike deep, memory is a gathering wound. To be ill is a sort of resentment in itself. Against this resentment the invalid has only one great remedy—I call it Russian fatalism, that fatalism which is free from revolt, and with which the Russian soldier, to whom a campaign proves unbearable, ultimately lays himself down in the snow. To accept nothing more, to undertake nothing more, to absorb nothing more—to cease entirely from reacting.... The tremendous sagacity of this fatalism, which does not always imply merely the courage for death, but which in the most dangerous cases may actually constitute a self-preservative measure, amounts to a reduction of activity in the vital functions, the slackening down of which is like a sort of will to hibernate. A few steps farther in this direction we find the fakir, who will sleep for weeks in a tomb.... Owing to the fact that one would be used up too quickly if one reacted, one no longer reacts at all: this is the principle. And nothing on earth consumes a man more quickly than the passion of resentment. Mortification, morbid susceptibility, the inability to wreak revenge, the desire and thirst for revenge, the concoction of every sort of poison—this is surely the most injurious manner of reacting which could possibly be conceived by exhausted men. It involves a rapid wasting away of nervous energy, an abnormal increase of detrimental secretions, as, for instance, that of bile into the stomach. To the sick man resentment ought to be more strictly forbidden than anything else—it is his special danger: unfortunately, however, it is also his most natural propensity. This was fully grasped by that profound physiologist Buddha. His "religion," which it would be better to call a system of hygiene, in order to avoid confounding it with a creed so wretched as Christianity, depended for its effect upon the triumph over resentment: to make the soul free therefrom was considered the first step towards recovery. "Not through hostility is hostility put to flight; through friendship does hostility end": this stands at the beginning of Buddha's teaching—this is not a precept of morality, but of physiology. Resentment born of weakness is not more deleterious to anybody than it is to the weak man himself—conversely, in the case of that man whose nature is fundamentally a rich one, resentment is a superfluous feeling, a feeling to remain master of which is almost a proof of riches. Those of my readers who know the earnestness-with which my philosophy wages war against the feelings of revenge and rancour, even to the extent of attacking the doctrine of "free will" (my conflict with Christianity is only a particular instance of it), will understand why I wish to focus attention upon my own personal attitude and the certainty of my practical instincts precisely in this matter. In my moments of decadence I forbade myself the indulgence of the above feelings, because they were harmful; as soon as my life recovered enough riches and pride, however, I regarded them again as forbidden, but this time because they were beneath me.

My mother was waiting for us in the parlor, occupying an armchair across from the sofa, intending to let Narian and I sit next to each other. Once over the threshold, Narian began shooting me looks that I found humorous, as though he regretted being pulled into this and was wondering if he could fake illness to escape. He could lead an army, face down the Overlord and challenge the High Priestess, but apparently he had qualms about spending time with my kind and demure mother. “Alera, Narian, I’m so glad you’re here--both of you. Please, have a seat.” She motioned to the sofa and we complied. “Good afternoon, Queen Elissia,” Narian greeted her, deliberately choosing to address her according to Hytanican custom, for he had a gentleman’s manners. In fact, one of my earliest impressions of him was that he was a chameleon, with a knack for having exactly the effect he wanted on people.

What troubles me most about my vegetarianism is the subtle way it alienates me from other people and, odd as this might sound, from a whole dimension of human experience. Other people now have to accommodate me, and I find this uncomfortable: My new dietary restrictions throw a big wrench into the basic host-guest relationship. As a guest, if I neglect to tell my host in advance that I don’t eat meat, she feels bad, and if I do tell her, she’ll make something special for me, in which case I’ll feel bad. On this matter I’m inclined to agree with the French, who gaze upon any personal dietary prohibition as bad manners. Even if the vegetarian is a more highly evolved human being, it seems to me he has lost something along the way, something I’m not prepared to dismiss as trivial. Healthy and virtuous as I may feel these days, I also feel alienated from traditions I value: cultural traditions like the Thanksgiving turkey, or even franks at the ballpark, and family traditions like my mother’s beef brisket at Passover. These ritual meals link us to our history along multiple lines—family, religion, landscape, nation, and, if you want to go back much further, biology. For although humans no longer need meat in order to survive (now that we can get our B-12 from fermented foods or supplements), we have been meat eaters for most of our time on earth. This fact of evolutionary history is reflected in the design of our teeth, the structure of our digestion, and, quite possibly, in the way my mouth still waters at the sight of a steak cooked medium rare. Meat eating helped make us what we are in a physical as well as a social sense. Under the pressure of the hunt, anthropologists tell us, the human brain grew in size and complexity, and around the hearth where the spoils of the hunt were cooked and then apportioned, human culture first flourished. This isn’t to say we can’t or shouldn’t transcend our inheritance, only that it is our inheritance; whatever else may be gained by giving up meat, this much at least is lost. The notion of granting rights to animals may lift us up from the brutal, amoral world of eater and eaten—of predation—but along the way it will entail the sacrifice, or sublimation, of part of our identity—of our own animality. (This is one of the odder ironies of animal rights: It asks us to acknowledge all we share with animals, and then to act toward them in a most unanimalistic way.) Not that the sacrifice of our animality is necessarily regrettable; no one regrets our giving up raping and pillaging, also part of our inheritance. But we should at least acknowledge that the human desire to eat meat is not, as the animal rightists would have it, a trivial matter, a mere gastronomic preference. By the same token we might call sex—also now technically unnecessary for reproduction—a mere recreational preference. Rather, our meat eating is something very deep indeed.

Kestrel set her cup on its saucer. “I didn’t ask to see you,” she said. “Too bad.” Arin claimed the chair across from her table in the library in a manner unbearably familiar to her. It was as if the chair had always been his. He slouched in his seat, tipped his head back, and looked at her from beneath lowered lids. The morning light fired his profile. “Worried, Lady Kestrel?” He spoke in Valorian, his accent roughening his voice. He always pronounced his r’s too low in his throat, so that when he spoke in her tongue everything came across as a soft growl. “Dreading what I’ll say…or do?” He smiled a grim little smile. “No need. I’ll be the perfect gentleman.” He tugged at his cuffs. It was only then that Kestrel noticed that they came too short on his arms and showed his wrists. It pained her to see his self-consciousness, the way it had suddenly revealed itself. In this light, his gray eyes were too clear. His posture had been confident. His words had had an edge. But his eyes were uncertain. Arin fidgeted again with his cuffs as if there was something wrong with them--with him. No, she would have said. You’re perfect, she wanted to say. She imagined it: how she would reach out to touch Arin’s bare wrist. That could lead nowhere good. She was nervous, she was cold. Her stomach was a flurry of snow. She dropped her hands to her lap. “No one’s here anyway,” Arin said, “and the librarians are in the stacks. You’re safe enough.” It was too early for courtiers to be in the library. Kestrel had counted on this, and on the fact that if anyone did turn up and saw her with the Herrani minister of agriculture, such a meeting would excite little interest. One with Arin, however, was an entirely different story. It was frustrating: his uncanny ability to unsettle her plans--and her very sense of self. She said, “Pressing where you’re not invited seems to be a habit with you.” “And yours is to put people in their place. But people aren’t gaming pieces. You can’t arrange them to suit yourself.” A librarian coughed. “Lower your voice,” Kestrel hissed at Arin. “Stop being so--” “Inconvenient?” “Frankly, yes.” His smile came: quick, true, surprised by itself. Then changing, and slow. “I could be worse.” “I am sure.” “I could tell you how.” “Arin, how is it for you here, in the capital?” He held her gaze. “I would rather talk about what we were talking about.” “Arin, how is it for you here, in the capital?” He held her gaze. “I would rather talk about what we were talking about.” She arranged her fingers along the studs that pinned green leather to the tabletop. She felt each cool, small, hard nail. The silence inside her was like those nails. What it held down was something sheer: a feeling like fragile silk, billowing up at the sound of his voice. If she and Arin were to talk about what they had been talking about, that silk could tear free. It would float up. It would catch the light, and cast a colored shadow. What color would it be, Kestrel wondered, the silk of what she felt? What would it be like to let it go, let it canopy above her?

Mr. Hazlit, won’t you please, please help me find my reticule? It is one of my dearest possessions. I feel horrid for having lost track of it, and I’m too embarrassed to prevail upon anybody else but you to aid me in my hour of need.” She turned her best swain-slaying gaze on him in the moonlight, the look Val had told her never to use on his friends. For good measure, she let a little sincerity into her eyes, because she’d spoken nothing but the truth. “God help me.” Hazlit scrubbed a hand over his face. “Stick to quoting the law with me, please. I might have a prayer of retaining my wits.” She dropped the pleading expression. “You’ll keep our bargain, then?” “I will make an attempt to find this little purse of yours, but there are no guarantees in my work, Miss Windham. Let’s put a limit on the investigation—say, four weeks. If I haven’t found the thing by then, I’ll refund half your money.” “You needn’t.” She rose, relieved to have her business concluded. “I can spare it, and this is important to me.” “Where are you going?” He rose, as well, as manners required. But Maggie had the sense he was also just too… primordial to let a woman go off on her own in the moonlight. “I’m going back to the ballroom. We’ve been out here quite long enough, unless you’re again trying to wiggle out of your obligations?” “No need to be nasty.” He came closer and winged his arm at her. “We’ve had our bit of air, but you’ve yet to tell me anything that would aid me in attaining your goal. What does this reticule look like? Who has seen you with it? Where did you acquire it? When did you last have it?” “All of that?” “That and more if it’s so precious to you,” he said, leading her back toward the more-traveled paths. “That is just a start. I will want to establish who had access to the thing, what valuables it contained, and who might have been motivated to steal it.” “Steal?” She went still, dropping his arm, for this possibility honestly hadn’t occurred to her. She realized, as he replaced her hand on his arm, that she’d held the thought of theft away from her awareness, an unacknowledged fear. “You think somebody would steal a little pin money? People are hung for stealing a few coins, Mr. Hazlit, and transported on those awful ships, and… you think it was a thief?” “You clearly do not.” She was going to let him know in no uncertain terms that no, she could not have been victimized by a thief. She was too careful, too smart. She’d hired only staff with the best references, she seldom had visitors, and such a thing was utterly… “I did not reach that conclusion. I don’t want to.” Voices

Men were draped over men and women of ill repute called out to us for our coin. Our anger burned against Bera. How could he allow his people to live in such a perversed manner? Not a single soul was without sores and lesions. They were all emaciated to the point of being not much more than a bundle of sticks the whole lot of them. Bera’s great hall was open so we had little problem finding his throne room. He was there on his throne surrounded by several naked young boys with ulcers writhing about him. Michael unsheathed his great sword but I held out my hand to keep him at bay.

WHILE I THINK the reasons for postmortems are compelling, I know that most people still resist them. So I want to share some techniques that can help managers get the most out of them. First of all, vary the way you conduct them. By definition, postmortems are supposed to be about lessons learned, so if you repeat the same format, you tend to uncover the same lessons, which isn’t much help to anyone. Even if you come up with a format that works well in one instance, people will know what to expect the next time, and they will game the process. I’ve noticed what might be called a “law of subverting successful approaches,” by which I mean once you’ve hit on something that works, don’t expect it to work again, because attendees will know how to manipulate it the second time around. So try “mid-mortems” or narrow the focus of your postmortem to special topics. At Pixar, we have had groups give courses to others on their approaches. We have occasionally formed task forces to address problems that span several films. Our first task force dramatically altered the way we thought about scheduling. The second one was an utter fiasco. The third one led to a profound change at Pixar, which I’ll discuss in the final chapter. Next, remain aware that, no matter how much you urge them otherwise, your people will be afraid to be critical in such an overt manner. One technique I’ve used to soften the process is to ask everyone in the room to make two lists: the top five things that they would do again and the top five things that they wouldn’t do again. People find it easier to be candid if they balance the negative with the positive, and a good facilitator can make it easier for that balance to be struck. Finally, make use of data. Because we’re a creative organization, people tend to assume that much of what we do can’t be measured or analyzed. That’s wrong. Many of our processes involve activities and deliverables that can be quantified. We keep track of the rates at which things happen, how often something has to be reworked, how long something actually took versus how long we estimated it would take, whether a piece of work was completely finished or not when it was sent to another department, and so on. I like data because it is neutral—there are no value judgments, only facts. That allows people to discuss the issues raised by data less emotionally than they might an anecdotal experience.

to emigrate, God’s people should remember the importance of assembling together with other believers. “Not forsaking the assembling of ourselves together, as the manner of some is.”(Hebrews 10:25). We are commanded to associate with, pray and worship with fellow believers, plus it’s medically indicated. Neuroscientist John Cacioppo concluded that people who don’t associate regularly with other people are more prone to illness, obesity and feelings of helplessness. (Loneliness: Human Nature and the Need for Social Connection).

When prisoners of hope are confronted about their lack of activity and overly optimistic projections, they usually respond in a nonchalant manner. I’ve even heard people say with a straight face, “I’m not worried. I’ll get a bluebird. A deal will fly in; I’ll get lucky and make my numbers. It always works out for me.” Friends, a few moldy deals, passivity, and luck are not a winning formula for developing new business.

Daniel reloaded, tucked away his gun, then took out the satellite phone. The cell stations were out all over the city, but the sat phone worked great. He checked the time, hit the speed dial, then waited for a link. It always took a few seconds. In that time, he stood taller, straightened himself, and resumed his normal manner. When the connection was made, Daniel reported. “Tolliver James is dead. He didn’t provide anything useful.” Daniel listened for a moment before responding. “No, sir, they’re gone. That much is confirmed. James was a good bet, but I don’t believe she told him anything.” He listened again, this time for quite a while. “No, sir, that is not altogether true. There are three or four people here I’d still like to talk to, but the storm has turned this place to shit. They’ve almost certainly evacuated. I just don’t know. It will take me a while to locate them.” More chatter from the other side, but then they were finished. “Yes, sir, I understand. You get yours, I get mine. I won’t let you down.” A last word from the master. “Yes, sir. Thank you. I’ll keep you informed.” Daniel shut the phone and put it away. “Asshole.” He

You guys are quoting and taking advices , teachings , lessons ,recommendation from mental ill people. People who are not mannered and cultured. People who are bitter, angry, vile , jealousy and disrespectful. Then you think your lives will turn out great and normal.

My feeling about social media is that Instagram and Facebook should be sources of pleasure. Use them in ways that suit you, but also know people will be aware of how you use them. Social media is a way we present ourselves to the world. Like dressing, it’s not the most important thing, but it does imply how you see yourself.    Don’t get mad if people don’t engage with every single thing you do. It’s online. It’s not real life.    There are endless things I don’t like on Instagram: pictures of food, of cats, of watches, of cars. There are sites devoted to just those things and people love them. That’s just not for me. I like pictures of travel and architecture, usually without people in them, what my friend calls “boring pictures.” Let people have their cult ramen and I’ll have Scottish coastlines. There’s room for everybody.    However, if you do start sharing your fabulous life people will take your measure by it. So don’t misrepresent things. Naturally Instagram can become a fine edit, but try not to brag. The same way you wouldn’t in your analog life.    Be aware of how your interaction with your phone and Instagram is affecting those around you. Do you want to delay every meal, every course, with your art-directed overhead shot? Get one shot if you must, then put the phone away and enjoy dinner!

For if you suffer your people to be ill-educated, and their manners to be corrupted from their infancy, and then punish them for those crimes to which their first education disposed them, what else is to be concluded from this, but that you first make thieves and then punish them. Sir Thomas More, Utopia Tags: education, manners, politics, punishment, scapegoats, thieves

Not allowing people to choose the time and manner of their own deaths is madness.  It is burning witches.  It is executing people for making scientific discoveries.  It is torturing infidels.  It is absolute, unqualified, inhuman insanity.  There are millions who agree with me and I’ll warn all of you again and again.  Beware!  There could be a horrible fate waiting for you and if you don’t all get together, look each other in the eye, recognize the insanity, and change the laws, you could wake up tomorrow as a head on a corpse with no way out for the next thirty years.

First error: Freud failed to notice that sins of omission contributed to mental illness as much as, or more than, the sins of commission, listed above, that constitute repression. In doing so, he merely thought in the typical manner. People generally believe that actively doing something bad (that is the sin of commission) is, on average, worse than passively not doing something good (that is the sin of omission).

Let us remember that each time people treat us in an ill manner, speak evil of us, or make unreasonable demands of us, they are giving us opportunity to react as Christians.

For if you suffer your people to be ill-educated, and their manners to be corrupted from their infancy, and then punish them for those crimes to which their first education disposed them, what else is to be concluded from this, but that you first make thieves and then punish them.

In the hegemonic and Armed Forces conspiracies era of a political terrorist Imran Khan, the worst liar, mindless and ill-mannered, in the history of Pakistan, who doesn't understand the values of morality, respect, democracy, and Islam has no worth in sensible circles of thinkers. Unfortunately, by and large, the uneducated, ignorant, and uncivilized people follow him; it is the worst tragedy in the Pakistani political system and society.