Indirect Quotes

Nothing is more deceitful," said Darcy, "than the appearance of humility. It is often only carelessness of opinion, and sometimes an indirect boast.

Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.

It really boils down to this: that all life is interrelated. We are all caught in an inescapable network of mutuality, tired into a single garment of destiny. Whatever affects one destiny, affects all indirectly.

A man wants his virility regarded. A woman wants her femininity appreciated, however indirect and subtle the indications of regard and appreciation. [Here] one is respected and judged only as a human being. It is an appalling experience.

It doesn't take a rocket scientist to figure out that if you tell kids they're stupid--directly or indirectly--sooner or later they start to believe it.

In battle, there are not more than two methods of attack--the direct and the indirect; yet these two in combination give rise to an endless series of maneuvers.

Physiologists should think before putting down the instinct of self-preservation as the cardinal instinct of an organic being. A living thing seeks above all to discharge its strength--life itself is will to power; self-preservation is only one of the indirect and most frequent results.

All the papers that matter live off their advertisements, and the advertisers exercise an indirect censorship over news.

In a real sense all life is inter-related. All men are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. I can never be what I ought to be until you are what you ought to be, and you can never be what you ought to be until I am what I ought to be... This is the inter-related structure of reality.

Language is a skin: I rub my language against the other. It is as if I had words instead of fingers, or fingers at the tip of my words. My language trembles with desire. The emotion derives from a double contact: on the one hand, a whole activity of discourse discreetly, indirectly focuses upon a single signified, which is "I desire you," and releases, nourishes, ramifies it to the point of explosion (language experiences orgasm upon touching itself); on the other hand, I enwrap the other in my words, I caress, brush against, talk up this contact, I extend myself to make the commentary to which I submit the relation endure.

I call people sometimes hoping not only that they’ll verify the fact that I’m alive but that they’ll also, however indirectly, convince me that being alive is an appropriate state for me to be in. Because sometimes I don’t think it’s such a bright idea. Is it worth the trouble it takes trying to live life so that someday you get something worthwhile out of it, instead of it almost always taking worthwhile things out of you?

Government has no wealth, and when a politician promises to give you something for nothing, he must first confiscate that wealth from you -- either by direct taxes, or by the cruelly indirect tax of inflation.

A particular train of thought persisted in, be it good or bad, cannot fail to produce its results on the character and circumstances. A man cannot directly choose his circumstances, but he can choose his thoughts, and so indirectly, yet surely, shape his circumstances.

To sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious.

The paraphrase of Gödel's Theorem says that for any record player, there are records which it cannot play because they will cause its indirect self-destruction.

Actions seems to follow feeling, but really actions and feeling go together; and by regulating the action, which is under the more direct control of the will, we can indirectly regulate the feeling, which is not. Thus the sovereign voluntary path to cheerfulness, if our cheerfulness be lost, is to sit up cheerfully and to act and speak as if cheerfulness were already there.

Action seems to follow feeling, but really action and feeling go together; and by regulating the action, which is under the more direct control of the will, we can indirectly regulate the feeling, which is not.

The fossil record implies trial and error, the inability to anticipate the future, features inconsistent with a Great Designer (though not a Designer of a more remote and indirect temperament.)

I believe in an America where the separation of church and state is absolute - where no Catholic prelate would tell the President (should he be Catholic) how to act, and no Protestant minister would tell his parishioners for whom to vote - where no church or church school is granted any public funds or political preference - and where no man is denied public office merely because his religion differs from the President who might appoint him or the people who might elect him. I believe in an America that is officially neither Catholic, Protestant nor Jewish - where no public official either requests or accepts instructions on public policy from the Pope, the National Council of Churches or any other ecclesiastical source - where no religious body seeks to impose its will directly or indirectly upon the general populace or the public acts of its officials - and where religious liberty is so indivisible that an act against one church is treated as an act against all. [Remarks to the Greater Houston Ministerial Association, September 12 1960]

Never look directly at the sun. Instead, look at the sunflower.

It was not that ladies were inferior to men; it was that they were different. Their mission was to inspire others to achievement rather than to achieve themselves. Indirectly, by means of tact and a spotless name, a lady could accomplish much. But if she rushed into the fray herself she would be first censured, then despised, and finally ignored.

There is always competition. It can be direct, or it can be indirect, and you should always be prepared with a plan to fight it.

We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.

Do not try any of this at home. The author of this book is an Internet cartoonist, not a health or safety expert. He likes it when things catch fire or explode, which means he does not have your best interests in mind. The publisher and the author disclaim responsibility for any adverse effects resulting, directly or indirectly, from information contained in this book.

Whatever affects one directly, affects all indirectly. I can never be what I ought to be until you are what you ought to be. This is the interrelated structure of reality.

Too many people in the U.S. support death and destruction without being aware of it. They indirectly support the killing our people without ever having to look at the corpses

Invalidating someone else is not merely disagreeing with something that the other person said. It is a process in which individuals communicate to another that the opinions and emotions of the target are invalid, irrational, selfish, uncaring, stupid, most likely insane, and wrong, wrong, wrong. Invalidators let it be known directly or indirectly that their targets views and feelings do not count for anything to anybody at any time or in any way.

Even a purely moral act that has no hope of any immediate and visible political effect can gradually and indirectly, over time, gain in political significance.

The destruction of Black males now is indirect, so that the Black male victims themselves can be led to participate in - and then be blamed for- their own mass deaths.

Poetry begins in trivial metaphors, pretty metaphors, "grace" metaphors, and goes on to the profoundest thinking that we have. Poetry provides the one permissible way of saying one thing and meaning another. People say, "Why don’t you say what you mean?" We never do that, do we, being all of us too much poets. We like to talk in parables and in hints and in indirections — whether from diffidence or some other instinct.

Action seems to follow feeling, but really action and feeling go together; and by regulating the action, which is under the more direct control of the will, we can indirectly regulate the feeling, which is not.

Ah." He set down his backpack and pulled out their notebook. "You're working on your final project?" "Indirectly," Cath said. "What does that mean?" "Have you ever heard sculptors say that they don't actually sculpt an object; they sculpt away everything that isn't the object?" "No." He sat down. "Well, I'm writing everything that isn't my final project, so that when I actually sit down to write it, that's all that will be left in my mind.

A book, a true book, is the writer's confessional. For, whether he would have it so or not, he is betrayed, directly or indirectly, by his characters, into presenting publicly his innermost feelings.

Plea Against the Death Penalty Look, examine, reflect. You hold capital punishment up as an example. Why? Because of what it teaches. And just what is it that you wish to teach by means of this example? That thou shalt not kill. And how do you teach that "thou shalt not kill"? By killing. I have examined the death penalty under each of its two aspects: as a direct action, and as an indirect one. What does it come down to? Nothing but something horrible and useless, nothing but a way of shedding blood that is called a crime when an individual commits it, but is (sadly) called "justice" when society brings it about. Make no mistake, you lawmakers and judges, in the eyes of God as in those of conscience, what is a crime when individuals do it is no less an offense when society commits the deed.

When a child receives the message, even subtly or indirectly, that his emotions don't matter, he will grow up feeling, somewhere deep inside, that he himself doesn't matter.

Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality tied in a single garment of destiny. Whatever affects one directly affects all indirectly.

fruit of passive-aggressive people. These people resist demands by indirect tactics. They will not take responsibility for their own choices; instead, they turn around and blame someone else for making them do it. Or they will agree to do things that they don’t really want to do, and then gripe about the person behind her back.

Even revolution, which transforms a concrete situation of oppression by establishing the process of liberation, must confront this phenomenon. Many of the oppressed who directly or indirectly participate in revolution intend - conditioned by the myths of the old order - to make it their private revolution. The shadow of their former oppressor is still cast over them.

It is always hazardous to express what one has to say indirectly and allusively.

You playing small doesn't serve the world. There's nothing enlightening about shrinking so others won't feel insecure around you. As you let your own light shine, you indirectly give others permission to do the same.

In an ideal world, as connectivity progresses, each human of our world would function the way a cell functions in a human body. We would see each other in the context of our individuality but realise how our individual actions both directly and indirectly affect the greater Earth. It would be as if our Atmans (our individual spirits) could merge into a Brahmin (a cosmic unity)

If I appeal to you for emotional connection and you respond intellectually to a problem, rather than directly to me, on an attachment level I will experience that as “no response.” This is one of the reasons that the research on social support uniformly states that people want “indirect” support, that is, emotional confirmation and caring from their partners, rather than advice.

I can pretty much guarantee that you will at some point find yourself doing something that at one point you swore you'd never do. You'll do it for the sake of getting high, either directly or indirectly. Trust me. It will happen. You might think you know yourself better than anyone, but you have yet to become acquainted with your addiction. It will introduce itself in ways that you never thought were possible.

Everything a baptized person does every day should be directly or indirectly related to the Corporal and Spiritual Works of Mercy.

Science is opposed to theological dogmas because science is founded on fact. To me, the universe is simply a great machine which never came into being and never will end. The human being is no exception to the natural order. Man, like the universe, is a machine. Nothing enters our minds or determines our actions which is not directly or indirectly a response to stimuli beating upon our sense organs from without. Owing to the similarity of our construction and the sameness of our environment, we respond in like manner to similar stimuli, and from the concordance of our reactions, understanding is born. In the course of ages, mechanisms of infinite complexity are developed, but what we call 'soul' or 'spirit,' is nothing more than the sum of the functionings of the body. When this functioning ceases, the 'soul' or the 'spirit' ceases likewise. I expressed these ideas long before the behaviorists, led by Pavlov in Russia and by Watson in the United States, proclaimed their new psychology. This apparently mechanistic conception is not antagonistic to an ethical conception of life.

Writing, like life itself, is a voyage of discovery. The adventure is a metaphysical one: it is a way of approaching life indirectly, of acquiring a total rather than a partial view of the universe. The writer lives between the upper and lower worlds: he takes the path in order eventually to become that path himself. ”I began in absolute chaos and darkness, in a bog or swamp of ideas and emotions and experiences. Even now I do not consider myself a writer, in the ordinary sense of the word. I am a man telling the story of his life, a process which appears more and more inexhaustible as I go on. Like the world-evolution, it is endless. It is a turning inside out, a voyaging through X dimensions, with the result that somewhere along the way one discovers that what one has to tell is not nearly so important as the telling itself. It is this quality about all art which gives it a metaphysical hue, which lifts it out of time and space and centers or integrates it to the whole cosmic process. It is this about art which is ‘therapeutic’: significance, purposefulness, infinitude. ”From the very beginning almost I was deeply aware that there is no goal. I never hope to embrace the whole, but merely to give in each separate fragment, each work, the feeling of the whole as I go on, because I am digging deeper and deeper into life, digging deeper and deeper into past and future. With the endless burrowing a certitude develops which is greater than faith or belief. I become more and more indifferent to my fate, as writer, and more and more certain of my destiny as a man.

All this is simply to say that all life is interrelated. We are caught in an inescapable network of mutuality; tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. As long as there is poverty in this world, no man can be totally rich even if he has a billion dollars. As long as diseases are rampant and millions of people cannot expect to live more than twenty or thirty years, no man can be totally healthy, even if he just got a clean bill of health from the finest clinic in America. Strangely enough, I can never be what I ought to be until you are what you ought to be. You can never be what you ought to be until I am what I ought to be.

It is often mild distraction that moves imagination forward, not uninterrupted concentration. Thinking then works by indirection, sauntering in a roundabout way to places it cannot reach directly.

By giving too much importance to fine actions one may end by paying an indirect but powerful tribute to evil, because in so doing one implies that such fine actions are only valuable because they are rare, and that malice or indifference are far more common motives in the actions of men.

Believing in brainpower indirectly means believing in your own self.

To allow only the kind of art that the average man understands is the worst small-mindedness and the murder of mind and spirit. It is my conviction that the intellect can be certain that in doing what most disconcerts the crowd, in pursuing the most daring, unconventional advances and explorations, it will in some highly indirect fashion serve man - and in the long run, all men.

Nix: I’m actively involved in steering the lives of thousands of beings. Which directly affects hundreds of thousands, which indirectly affects millions, with a ripple effect reaching billions. If someone said, ‘It ain’t easy being Nïxie,’ I wouldn’t cal him a liar.

The end of the race is just a temporary marker without much significance. It’s the same with our lives. Just because there’s an end doesn’t mean existence has meaning. An end point is simply set up as a temporary marker, or perhaps as an indirect metaphor for the fleeting nature of existence.

The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as all serious endeavor in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all that there is.

Just because there's an end doesn't mean existence has meaning. An end point is simply set up as a temporary marker or perhaps as an indirect metaphor for the fleeting nature of existence.

We were enemies to the core, more so now than ever, but my loss was his. When I suffered, he suffered. It was the way we were built, and even the death that he had indirectly caused couldn't breach that or shatter what lay between us. Nothing could.

The principles underlying propaganda are extremely simple. Find some common desire, some widespread unconscious fear or anxiety; think out some way to relate this wish or fear to the product you have to sell; then build a bridge of verbal or pictorial symbols over which your customer can pass from fact to compensatory dream, and from the dream to the illusion that your product, when purchased, will make the dream come true. They are selling hope. We no longer buy oranges, we buy vitality. We do not just buy an auto, we buy prestige. And so with all the rest. In toothpaste, for example, we buy not a mere cleanser and antiseptic, but release from the fear of being sexually repulsive. In vodka and whisky we are not buying a protoplasmic poison which in small doses, may depress the nervous system in a psychologically valuable way; we are buying friendliness and good fellowship, the warmth of Dingley Dell and the brilliance of the Mermaid Tavern. With our laxatives we buy the health of a Greek god. With the monthly best seller we acquire culture, the envy of our less literate neighbors and the respect of the sophisticated. In every case the motivation analyst has found some deep-seated wish or fear, whose energy can be used to move the customer to part with cash and so, indirectly, to turn the wheels of industry.

Was there to be any end to the gradual improvement in the techniques and artifices used by the replicators to ensure their own continuation in the world? There would be plenty of time for improvement. What weird engines of self-preservation would the millennia bring forth? Four thousand million years on, what was to be the fate of the ancient replicators? They did not die out, for they are past masters of the survival arts. But do not look for them floating loose in the sea; they gave up that cavalier freedom long ago. Now they swarm in huge colonies, safe inside gigantic lumbering robots, sealed off from the outside world, communicating with it by tortuous indirect routes, manipulating it by remote control. They are in you and in me; they created us, body and mind; and their preservation is the ultimate rationale for our existence. They have come a long way, those replicators. Now they go by the name of genes, and we are their survival machines.

Is God somehow responsible for the suffering of this world? In this indirect way, yes. But giving a child a pair of ice skates, knowing that he may fall, is a very different matter from knocking him down on the ice.

It bothers me a lot that I don’t seem to own any real feelings anymore, but always have to pretend that I do by copying other people’s reactions. It’s as if I’m only moved by things that come to me indirectly. I can cry when I see a picture in the newspaper of an unfortunate family that’s been evicted, but when I see the same ordinary sight in reality, it doesn’t touch me. I’m moved by poetry and lyrical prose, now as always – but the things that are described leave me completely cold. I don’t think very much of reality.

The ninety-nine cent price of a fast-food hamburger simply doesn't take account of that meal's true cost--to soil, oil, public health, the public purse, etc., costs which are never charged directly to the consumer but, indirectly and invisibly, to the taxpayer (in the form of subsidies), the health care system (in the form of food-borne illnesses and obesity), and the environment (in the form of pollution), not to mention the welfare of the workers in the feedlot and the slaughterhouse and the welfare of the animals themselves.

It was perhaps relief and confidence stemming from the opportunity to tempt you into being my accomplice, however indirectly, in the lonely work of producing the mask. For me, whatever you may say, you are the most important "other person." No, I do not mean it in a negative sense. I meant that the one who must first restore the roadway, the one whose name I had to write on the first letter, was first on my list of "others." (Under any circumstances, I simply did not want to lose you. To lose you would be symbolic of losing the world.)

It’s a long and complicated story. But suffice it to say, you’ve just never been my type.” The way he said it, I knew he was trying to tell me something. Harry wasn’t interested in girls like me. Harry wasn’t interested in girls at all. “You’re my best friend in the world, Harry,” I said. “Do you know that?” He smiled. I got the impression he did so because he was charmed and because he was relieved. He’d revealed himself, however vaguely. And I was meeting him with acceptance, however indirectly.

The son of Poseidon frowned across at us. 'All right, who unleashed he giant bronze guy? Apollo, did you do this?' 'I am offended!' I cried. 'I am only indirectly responsible for this! Also, I have a plan to fix it.' 'Oh, yeah?' Percy glanced back at the destroyed dinning pavilion. 'How's that going?

Not all Muslims become involved in acts of violence. Yet all might be held culpable. THis is because that section of Muslim--in fact, the majority--who are not personally involved, neither disown those members of their community who are engaged in violence, nor even condemn them. In such a case, according to the Islamic Shariah itself, if the involved Muslims are directly responsible, the uninvolved Muslims are also indirectly responsible. (p. 91)

Every line of serious work that I have written since 1936 has been written, directly or indirectly, against totalitarianism and for democratic socialism, as I understand it. It seems to me nonsense, in a period like our own, to think that one can avoid writing of such subjects. Everyone writes of them in one guise or another. It is simply a question of which side one takes and what approach one follows. And the more one is conscious of one's political bias, the more chance one has of acting politically without sacrificing one's aesthetic and intellectual integrity.

Most of my friends like words too well. They set them under the blinding light of the poem and try to extract every possible connotation from each of them, every temporary pun, every direct or indirect connection - as if a word could become an object by mere addition of consequences. Others pick up words from the streets, from their bars, from their offices and display them proudly in their poems as if they were shouting, "See what I have collected from the American language. Look at my butterflies, my stamps, my old shoes!" What does one do with all this crap?

Goethe wisely wrote, however, that ‘we are, and ought to be, obscure to ourselves, turned outwards, and working upon the world which surrounds us.’13 We see ourselves, and therefore come to know ourselves, only indirectly, through our engagement with the world at large.

I was sorry, though, that our intimacy, like many things that are and will be, had to die with a dying fall. I do not greatly mind endings, for my life is made up of them, but sometimes they come too soon or too late, and sometimes they leave feeling of regret as of an old mistake or an indirect futility.

When I talk about free indirect style I am really talking about point of view, and when I talk about point of view I am really talking about the perception of detail, and when I talk about detail I'm really talking about character, and when I talk about character I am really talking about the real, which is at the bottom of my inquiries.

a woman who contributes to the life of mankind by the occupation of motherhood is taking as high a place in the division of human labor as anyone else could take. If she is interested in the lives of her children and is paving the way for them to become fellow men, if she is spreading their interests and training them to cooperate, her work is so valuable that it can never be rightly rewarded. In our own culture the work of a mother is undervalued and often regarded as a not very attractive or estimable occupation. It is paid only indirectly and a woman who makes it her main occupation is generally placed in a position of economic dependence. The success of the family, however, rests equally upon the work of the mother and the work of the father. Whether the mother keeps house or works independently, her work as a mother does not play a lower role than the work of her husband.

A skillful literary artist has constructed a tale. If wise, he has not fashioned his thoughts to accommodate his incidents; but having conceived, with deliberate care, a certain unique or single effect to be wrought out, he then invents as may best aid him in establishing this preconceived effect. If his very initial sentence tend not to the outbringing of this effect, then he has failed in his first step. In the whole composition there should be no words written, of which the tendency, direct or indirect, is not to the one pre-established design. And by such means, with such care and skill, a picture is at length painted which leaves in the mind of him who contemplates it with a kindred art, a sense of the fullest satisfaction. The idea of the tale has been presented unblemished because undisturbed: and this is an end unattainable by the novel. Undue brevity is just as exceptionable here as in the poem; but undue length is yet more to be avoided.

I saw a meme the other day with a picture of Marilyn Manson and Robin Williams. It said about the former, this isn’t the face of depression, and about the latter, this is. This really struck a chord and it’s been on my mind since then. As someone who has continuously dipped in and out of chronic depression and anxiety for close to three decades now, and I’ve never previously spoken about the subject, I finally thought it was time I did. These days it’s trendy for people to think they’re cool and understanding about mental illness, posting memes and such to indicate so. But the reality is far different to that. It seems most people think if they publicly display such understanding then perhaps a friend will come to them, open up, and calmly discuss their problems. This will not happen. For someone in that seemingly hopeless void of depression and anxiety the last thing they are likely to do is acknowledge it, let alone talk about it. Even if broached by a friend they will probably deny there is a problem and feel even more distanced from the rest of the world. So nobody can do anything to help, right? No. If right now you suspect one of your friends is suffering like this then you’re probably right. If right now you think that none of your friends are suffering like this then you’re probably wrong. By all means make your public affirmations of understanding, but at least take on board that an attempt to connect on this subject by someone you care about could well be cryptic and indirect. When we hear of celebrities who suffered and finally took their own lives the message tends to be that so many close friends had no idea. This is woeful, but it’s also great, right? Because by not knowing there was a problem there is no burden of responsibility on anyone else. This is another huge misconception, that by acknowledging an indirect attempt to connect on such a complex issue that somehow you are accepting responsibility to fix it. This is not the case. You don’t have to find a solution. Maybe just listen. Many times over the years I’ve seen people recoil when they suspect that perhaps that is the direct a conversation is about to turn, and they desperately scramble for anything that can immediately change the subject. By acknowledging you’ve heard and understood doesn’t mean you are picking up their burden and carrying it for them. Anyway, I’ve said my piece. And please don’t think this is me reaching out for help. If this was my current mindset the last thing I’d ever do is write something like this, let alone share it.

Superman comics are a fable, not of strength, but of disintegration. They appeal to the preadolescent, (sic) mind not because they reiterate grandiose delusions, but because they reiterate a very deep cry for help. Superman's two personalities can be integrated only in one thing: only in death. Only Kryptonite cuts through the disguises of both wimp and hero, and affects the man below the disguises. And what is Kryptonite? Kryptonite is all that remains of his childhood home. It is the remnants of that destroyed childhood home, and the fear of those remnants, which rule Superman's life. The possibility that the shards of that destroyed home might surface prevents him from being intimate- they prevent him from sharing the knowledge that the wimp and the hero are one. The fear of his childhood home prevents him from having pleasure. He fears that to reveal his weakness, and confusion, is, perhaps indirectly, but certainly inevitably, to receive death from the person who received that information. [...] Far from being invulnerable, Superman is the most vulnerable of beings, because his childhood was destroyed. He can never reintegrate himself by returning to that home- it is gone. It is gone and he is living among aliens to whom he cannot even reveal his rightful name.

Before I began research for this book I was not consciously aware that women were aggressive in indirect ways, that they gossiped and ostracized each other incessantly, and did not acknowledge their own envious and competitive feelings. I now understand that, in order to survive as a woman, among women, one must speak carefully, cautiously, neutrally, indirectly; one must pay careful attention to what more socially powerful women have to say before one speaks; one must learn how to flatter, manipulate, aree with, and appease them. And, if one is hurt or offended by another woman, one does not say so outright; one expresses it indirectly, by turning others against her. Of course, I refuse to learn these "girlish" lessons.

Learn all you can.... Get to know their families, clans and tribes, friends and enemies, wells, hills and roads. Do all this by listening and by indirect inquiry. ... Get to speak their dialect ... not yours. Until you can understand their allusions, avoid getting deep into conversation or you will drop bricks. ~ T.E. Lawrence, from "The Arab Bulletin," 20 August 1917

I consider telling my brother, asking him for help. But tell him what exactly? I have no black eyes, no bloody noses to report: Cordelia does nothing physical. If it was boys, chasing or teasing, he would know what to do, but I don’t suffer from boys in this way. Against girls and their indirectness, their whisperings, he would be helpless.

In a situation of manipulation, the Left is almost always tempted by a “quick return to power,” forgets the necessity of joining with the oppressed to forge an organization, and strays into an impossible “dialogue” with the dominant elites. It ends by being manipulated by these elites, and not infrequently itself falls in an elitist game, which it calls “realism.” Manipulation, like the conquest whose objectives it serves, attempts to anesthetize the people so they will not think. For if the people join to their presence in the historical process critical thinking about that process, the threat of their emergence materializes in revolution…One of the methods of manipulation is to inoculate individuals with the bourgeois appetite for personal success. This manipulation is sometimes carried out directly by the elites and sometimes indirectly, through populist leaders.

In both jokes and dreams, Freud observed, meanings are condensed and displaced, things are represented indirectly or by their opposites, fallacious reasoning trumps logic. Jokes often arise involuntarily, like dreams, and tend to be swiftly forgotten. From these similarities Freud inferred that jokes and dreams share a common origin in the unconscious. Both are essentially means of outwitting our inner "censor.

I learned two important things about the sound I was searching for: that it had to be indirect, refracted or muffled in some way; and that the sound had to give the impression that it would continue forever- the sound of someone practicing piano heard faintly from an unknown direction, or the sound of gentle rain outside a window, punctuated by drops falling on the casement.

For us hunting wasn’t a sport. It was a way to be intimate with nature, that intimacy providing us with wild unprocessed food free from pesticides and hormones and with the bonus of having been produced without the addition of great quantities of fossil fuel. In addition, hunting provided us with an ever scarcer relationship in a world of cities, factory farms, and agribusiness, direct responsibility for taking the lives that sustained us. Lives that even vegans indirectly take as the growing and harvesting of organic produce kills deer, birds, snakes, rodents, and insects. We lived close to the animals we ate. We knew their habits and that knowledge deepened our thanks to them and the land that made them.

Everybody wants attention and admiration. Nobody wants to be criticized. The sweetest sound in the English language is the sound of a person’s own name. The only way to get the best of an argument is to avoid it. If you are wrong, admit it quickly and emphatically. Ask questions instead of giving direct orders. Give the other person a fine reputation to live up to. Call attention to people’s mistakes indirectly. Let the other person save face.

he rated it as a gain in coming to America, that here you could get tea, and coffee, and meat every day. But the only true America is that country where you are at liberty to pursue such a mode of life as may enable you to do without these, and where the state does not endeavor to compel you to sustain the slavery and war and other superfluous expenses which directly or indirectly result from the use of such things.

Sex is, directly or indirectly, the most powerful weapon in the armoury of the Magician; and precisely because there is no moral guide, it is indescribably dangerous. I have given a great many hints, especially in Magick , and The Book of Thoth —some of the cards are almost blatantly revealing; so I have been rapped rather severely over the knuckles for giving children matches for playthings. My excuse has been that they have already got the matches, that my explanations have been directed to add conscious precautions to the existing automatic safeguards.

Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.

The bad economist sees only what immediately strikes the eye; the good economist also looks beyond. The bad economist sees only the direct consequences of a proposed course; the good economist looks also at the longer and indirect consequences. The bad economist sees only what the effect of a given policy has been or will be on one particular group; the good economist inquires also what the effect of the policy will be on all groups.

I figure... ...that the people are now more deeply conscious than ever before in history of the existence and functioning principles of universal, inexorable physical laws; of the pervading, quietly counseling truth within each and every one of us; of the power of love; and--each man by himself--of his own developing, dynamic relationship with his own conception of the Almightiness of the All-Knowing. ...that our contemporaries just don't wear their faith on their sleeves anymore. ...that people have removed faith from their sleeves because they found out for themselves that faith is much too important for careless display. Now they are willing to wait out the days and years for the truthful events, encouraged individually from within; and the more frequently the dramatic phrases advertising love, patriotism, fervent belief, morals, and good fellowship are plagiarized, appropriated and exhibited in the show windows of the world by the propaganda whips for indirect and ulterior motives, no matter how meager the compromise--the more do people withdraw within themselves and shun taking issue with the nauseating perversions, though eternally exhibiting quiet indifference, nonchalance or even cultivating seemingly ignorant acceptance.

Antidemocracy, executive predominance, and elite rule are basic elements of inverted totalitarianism. Antidemocracy does not take the form of overt attacks upon the idea of government by the people. Instead, politically it means encouraging what I have earlier dubbed “civic demobilization,” conditioning an electorate to being aroused for a brief spell, controlling its attention span, and then encouraging distraction or apathy. The intense pace of work and the extended working day, combined with job insecurity, is a formula for political demobilization, for privatizing the citizenry. It works indirectly. Citizens are encouraged to distrust their government and politicians; to concentrate upon their own interests; to begrudge their taxes; and to exchange active involvement for symbolic gratifications of patriotism, collective self-righteousness, and military prowess. Above all, depoliticization is promoted through society’s being enveloped in an atmosphere of collective fear and of individual powerlessness: fear of terrorists, loss of jobs, the uncertainties of pension plans, soaring health costs, and rising educational expenses.

Rich loved taking care of women. He would swoop in like Tarzan swinging on a vine, rescue them from whatever situation they found themselves in, and be their hero. He would make all the decisions, and he would be strong and dependable. "What a catch!" they would feel. But they did not see his inability to allow them to disagree or have an opinion. He could not yield to another person. He could not show weakness or vulnerability. He would make up for that inflexibility by being a very attractive "strong man" to women who would want to be swept off their feet more than they wanted a real person. So, they would be a perfect match—until he would see the other side of a passive, compliant woman. She would be sneaky and not tell him exactly what was going on. Then, lo and behold, one day she would really "mess up" and have a wish contrary to somthing he wanted or valued. Then, from his perspective, she had "changed" and had become "selfish." "She used to be nice, and now look!" But in reality, this is not what had happened. She had not changed. When they first met, she showed only half of who she was, hiding the other half, which would come out in sneaky, indirect ways. After a while, it came out directly, such as when she disagreed with him. Then he would cry, "Foul." So they both got what they asked for. In her compliance, she attracted a controller. In his control he attracted an adaptive person who had a secret side and was indirect. They were co-conspirators, and it always blew up.

I started studying law, but this I could stand just for one semester. I couldn't stand more. Then I studied languages and literature for two years. After two years I passed an examination with the result I have a teaching certificate for Latin and Hungarian for the lower classes of the gymnasium, for kids from 10 to 14. I never made use of this teaching certificate. And then I came to philosophy, physics, and mathematics. In fact, I came to mathematics indirectly. I was really more interested in physics and philosophy and thought about those. It is a little shortened but not quite wrong to say: I thought I am not good enough for physics and I am too good for philosophy. Mathematics is in between.

If a person leads an ‘active’ life, as Wiggs had, if a person has goals, ideals, a cause to fight for, then that person is distracted, temporarily, from paying a whole lot of attention to the heavy scimitar that hangs by a mouse hair just about his or her head. We, each of us, have a ticket to ride, and if the trip be interesting (if it’s dull, we have only ourselves to blame), then we relish the landscape (how quickly it whizzes by!), interact with our fellow travelers, pay frequent visits to the washrooms and concession stands, and hardly ever hold up the ticket to the light where we can read its plainly stated destination: The Abyss. Yet, ignore it though we might in our daily toss and tussle, the fact of our impending death is always there, just behind the draperies, or, more accurately, inside our sock, like a burr that we can never quite extract. If one has a religious life, one can rationalize one’s slide into the abyss; if one has a sense of humor (and a sense of humor, properly developed, is superior to any religion so far devised), one can minimalize it through irony and wit. Ah, but the specter is there, night and day, day in and day out, coloring with its chalk of gray almost everything we do. And a lot of what we do is done, subconsciously, indirectly, to avoid the thought of death, or to make ourselves so unexpendable through our accomplishments that death will hesitate to take us, or, when the scimitar finally falls, to insure that we ‘live on’ in the memory of the lucky ones still kicking.

But what is [the] quality of originality? It is very hard to define or specify. Indeed, to define originality would in itself be a contradiction, since whatever action can be defined in this way must evidently henceforth be unoriginal. Perhaps, then, it will be best to hint at it obliquely and by indirection, rather than to try to assert positively what it is. One prerequisite for originality is clearly that a person shall not be inclined to impose his preconceptions on the fact as he sees it. Rather, he must be able to learn something new, even if this means that the ideas and notions that are comfortable or dear to him may be overturned. But the ability to learn in this way is a principle common to the whole of humanity. Thus it is well known that a child learns to walk, to talk, and to know his way around the world just by trying something out and seeing what happens, then modifying what he does (or thinks) in accordance with what has actually happened. In this way, he spends his first few years in a wonderfully creative way, discovering all sorts of things that are new to him, and this leads people to look back on childhood as a kind of lost paradise. As the child grows older, however, learning takes on a narrower meaning. In school, he learns by repetition to accumulate knowledge, so as to please the teacher and pass examinations. At work, he learns in a similar way, so as to make a living, or for some other utilitarian purpose, and not mainly for the love of the action of learning itself. So his ability to see something new and original gradually dies away. And without it there is evidently no ground from which anything can grow.

Another aspect of the emotional pain that is an intrinsic part of the egoic mind is a deep-seated sense of lack or incompleteness, of not being whole. In some people, this is conscious, in others unconscious. If it is conscious, it manifests as the unsettling and constant feeling of not being worthy or good enough. If it is unconscious, it will only be felt indirectly as an intense craving, wanting and needing. In either case, people will often enter into a compulsive pursuit of ego-gratification and things to identify with in order to fill this hole they feel within. So they strive after possessions, money, success, power, recognition, or a special relationship, basically so that they can feel better about themselves, feel more complete. But even when they attain all these things, they soon find that the hole is still there, that it is bottomless. Then they are really in trouble, because they cannot delude themselves anymore. Well, they can and do, but it gets more difficult.

One night the library started closing just as he reached the passage in Emma when it seems like Mr Knightley is going to marry Harriet, and he had to close the book and walk home in a state of strange emotional agitation. He’s amused at himself, getting wrapped up in the drama of novels like that. It feels intellectually unserious to concern himself with fictional people marrying one another. But there it is: literature moves him. One of his professors calls it ‘the pleasure of being touched by great art’. In those words it almost sounds sexual. And in a way, the feeling provoked in Connell when Mr Knightley kisses Emma’s hand is not completely asexual, though its relation to sexuality is indirect. It suggests to Connell that the same imagination he uses as a reader is necessary to understand real people also, and to be intimate with them.

The diagram in the ashes had two epicenters; one he called “reason,” the other, “will.” “Reason” was interconnected directly with a point he called “talking.” Through “talking,” “reason” was indirectly connected to three other points, “feeling,” “dreaming,” and “seeing.” The other epicenter, “will,” was directly connected to “feeling,” “dreaming,” and “seeing”; but only indirectly to “reason” and “talking.” I remarked that the diagram was different from the one I had recorded years before. “The outer form is of no importance,” he said. “These points represent a human being and can be drawn in any way you want.” “Do they represent the body of a human being?” I asked. “Don’t call it the body” he said. “These are eight points on the fibers of a luminous being. A sorcerer says, as you can see in the diagram, that a human being is, first of all, will, because will is directly connected to three points, feeling, dreaming, and seeing; then next, a human being is reason. This is properly a center that is smaller than will; it is connected only with talking.” “What are the other two points, don Juan?” He looked at me and smiled.

That tradition is the way our culture gets made. As I explain in the pages that follow, we come from a tradition of "free culture"—not "free" as in "free beer" (to borrow a phrase from the founder of the freesoftware movement[2] ), but "free" as in "free speech," "free markets," "free trade," "free enterprise," "free will," and "free elections." A free culture supports and protects creators and innovators. It does this directly by granting intellectual property rights. But it does so indirectly by limiting the reach of those rights, to guarantee that follow-on creators and innovators remain as free as possible from the control of the past. A free culture is not a culture without property, just as a free market is not a market in which everything is free. The opposite of a free culture is a "permission culture"—a culture in which creators get to create only with the permission of the powerful, or of creators from the past.

Dr. Kevorkian has just unstrapped me from the gurney after yet another controlled near-death experience. I was lucky enough on this trip to interview none other than the late Adolf Hitler. I was gratified to learn that he now feels remorse for any actions of his, however indirectly, which might have had anything to do with the violent deaths suffered by thirty-five million people during World War II. He and his mistress Eva Braun, of course, were among those casualties, along with four million other Germans, six million Jews, eighteen million members of the Soviet Union, and so on. I paid my dues along with everybody else,” he said. It is his hope that a modest monument, possibly a stone cross, since he was a Christian, will be erected somewhere in his memory, possibly on the grounds of the United Nations headquarters in New York. It should be incised, he said, with his name and dates 1889-1945. Underneath should be a two-word sentence in German: “Entschuldigen Sie.” Roughly translated into English, this comes out, “I Beg Your Pardon,” or “Excuse Me.

It is a special blessing to belong among those who can and may devote their best energies to the contemplation and exploration of objective and timeless things. How happy and grateful I am for having been granted this blessing, which bestows upon one a large measure of independence from one's personal fate and from the attitude of one's contemporaries. Yet this independence must not inure us to the awareness of the duties that constantly bind us to the past, present and future of humankind at large. Our situation on this earth seems strange. Every one of us appears here, involuntarily and uninvited, for a short stay, without knowing the why and the wherefore. In our daily lives we feel only that man is here for the sake of others, for those whom we love and for many other beings whose fate is connected with our own. I am often troubled by the thought that my life is based to such a large extent on the work of my fellow human beings, and I am aware of my great indebtedness to them. I do not believe in free will. Schopenhauer's words: 'Man can do what he wants, but he cannot will what he wills,' accompany me in all situations throughout my life and reconcile me with the actions of others, even if they are rather painful to me. This awareness of the lack of free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper. I have never coveted affluence and luxury and even despise them a good deal. My passion for social justice has often brought me into conflict with people, as has my aversion to any obligation and dependence I did not regard as absolutely necessary. [Part 2] I have a high regard for the individual and an insuperable distaste for violence and fanaticism. All these motives have made me a passionate pacifist and antimilitarist. I am against any chauvinism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as does any exaggerated personality cult. I am an adherent of the ideal of democracy, although I know well the weaknesses of the democratic form of government. Social equality and economic protection of the individual have always seemed to me the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice keeps me from feeling isolated. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as of all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all there is.

Let a man radically alter his thoughts, and he will be astonished at the rapid transformation it will effect in the material conditions of his life. Men imagine that thought can be kept secret, but it cannot; it rapidly crystallizes into habit, and habit solidifies into circumstance. Bestial thoughts crystallize into habits of drunkenness and sensuality, which solidify into circumstances of destitution and disease: impure thoughts of every kind crystallize into enervating and confusing habits, which solidify into distracting and adverse circumstances: thoughts of fear, doubt, and indecision crystallize into weak, unmanly, and irresolute habits, which solidify into circumstances of failure, indigence, and slavish dependence: lazy thoughts crystallize into habits of uncleanliness and dishonesty, which solidify into circumstances of foulness and beggary: hateful and condemnatory thoughts crystallize into habits of accusation and violence, which solidify into circumstances of injury and persecution: selfish thoughts of all kinds crystallize into habits of self-seeking, which solidify into circumstances more or less distressing. On the other hand, beautiful thoughts of all kinds crystallize into habits of grace and kindliness, which solidify into genial and sunny circumstances: pure thoughts crystallize into habits of temperance and self-control, which solidify into circumstances of repose and peace: thoughts of courage, self-reliance, and decision crystallize into manly habits, which solidify into circumstances of success, plenty, and freedom: energetic thoughts crystallize into habits of cleanliness and industry, which solidify into circumstances of pleasantness: gentle and forgiving thoughts crystallize into habits of gentleness, which solidify into protective and preservative circumstances: loving and unselfish thoughts crystallize into habits of self-forgetfulness for others, which solidify into circumstances of sure and abiding prosperity and true riches. A particular train of thought persisted in, be it good or bad, cannot fail to produce its results on the character and circumstances. A man cannot directly choose his circumstances, but he can choose his thoughts, and so indirectly, yet surely, shape his circumstances.

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!