Introduction Quotes

My name is Percy Jackson. I'm twelve years old. Until a few months ago, I was a boarding student at Yancy Academy, a private school for troubled kids in upstate New York. Am I a troubled kid? Yeah. You could say that.

My name is Herondale," the boy said cheerfully. "William Herondale, but everyone calls me Will. Is this really your room? Not very nice, is it?" He wandered toward the window, pausing to examine the stacks of books on her bedside table, and then the bed itself. He waved a hand at the ropes. "Do you often sleep tied to the bed?

Feelings come and go like clouds in a windy sky. Conscious breathing is my anchor.

My name is Katniss Everdeen. I am seventeen years old. My home is District 12. I was in the Hunger Games. I escaped. The Capitol hates me........

My name is Sherlock Holmes. It is my business to know what other people do not know.

I'm a kind of paranoiac in reverse. I suspect people of plotting to make me happy.

So perhaps the best thing to do is to stop writing Introductions and get on with the book.

Because never in my entire childhood did I feel like a child. I felt like a person all along―the same person that I am today.

As a reader I loathe introductions...Introductions inhibit pleasure, they kill the joy of anticipation, they frustrate curiosity.

People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don't even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child—our own two eyes. All is a miracle.

Where there is power, there is resistance.

I think that most of us, anyway, read these stories that we know are not "true" because we're hungry for another kind of truth: the mythic truth about human nature in general, the particular truth about those life-communities that define our own identity, and the most specific truth of all: our own self-story. Fiction, because it is not about someone who lived in the real world, always has the possibility of being about oneself. --From the Introduction

The question is not, "Can they reason?" nor, "Can they talk?" but "Can they suffer?

When a man loves cats, I am his friend and comrade, without further introduction.

If ignorance is bliss, there should be more happy people.

I have scars on my hands from touching certain people…Certain heads, certain colours and textures of human hair leave permanent marks on me.

You think these recent events are everything. You think Aaron fell in love with your friend of several months, a rebel girl named Juliette. You don't know. You don't know. You don't know that Aaron has been in love with Ella for the better part of his entire life. They've known each other since childhood...…..The reason he had to keep wiping their memories was because it didn't matter how many times he reset the story or remade the introductions - Aaron always fell in love with her. Every time. - Delalieu

The reason he had to keep wiping their memories was because it didn’t matter how many times he reset the story or remade the introductions— Aaron always fell in love with her. Every time.

Call me Ishmael.

Close your mouth, block off your senses, blunt your sharpness, untie your knots, soften your glare, settle your dust. This is the primal identity.

The riddles of God are more satisfying than the solutions of man.

It was only then I realized I didn't know the name of Elodin's class. I leafed through the ledger until I spotted Elodin's name, then ran my finger back to where the title of the class was listed in fresh dark ink: "Introduction to Not Being a Stupid Jackass." I sighed and penned my name in the single blank space beneath.

I privately say to you, old friend... please accept from me this unpretentious bouquet of early-blooming parentheses: (((()))).

A writer who says that there are no truths, or that all truth is ‘merely relative,’ is asking you not to believe him. So don’t.

Kitten, this is my best mate, Charles, but you can call him Spade. Charles, this is Cat, the woman I’ve been telling you about. You can see for yourself that everything I’ve said is…an understatement.

One can begin so many things with a new person! - even begin to be a better man.

Will you buckle in? It’s bad enough we kidnapped you.

Not everything that can be counted counts. Not everything that counts can be counted.

Why are there beings at all, instead of Nothing?

I don't really deeply feel that anyone needs an airtight reason for quoting from the works of the writers he loves, but it's always nice, I'll grant you, if he has one.

There were many versions of Gansey, but this one had been rare since the introduction of Adam's taming presence. It was also Ronan's favorite. It was the opposite of Gansey's most public face, which was pure control enclosed in a paper-thin wrapper of academia. But this version of Gansey was Gansey the boy. This was the Gansey who bought the Camaro, the Gansey who asked Ronan to teach him to fight, the Gansey who contained every wild spark so that it wouldn't show up in other versions. Was it the shield beneath the lake that had unleashed it? Orla's orange bikini? The bashed-up remains of his rebuilt Henrietta and the fake IDs they'd returned to? Ronan didn't really care. All that mattered was that something had struck the match, and Gansey was burning.

You may admire a girl's curves on the first introduction, but the second meeting shows up new angles.

Breath is the bridge which connects life to consciousness, which unites your body to your thoughts. Whenever your mind becomes scattered, use your breath as the means to take hold of your mind again.

Truth is neither ojectivity nor the balanced view; truth is a selfless subjectivity.

Give me a story that just makes me unreasonably vigilant. Keep me up till five only because all your stars are out, and for no other reason.

A socialist is just someone who is unable to get over his or her astonishment that most people who have lived and died have spent lives of wretched, fruitless, unremitting toil.

The connection was so bad, and I couldn’t talk at all during most of the call. How terrible it is when you say I love you and the person at the other end shouts back ‘What?

To think in terms of either pessimism or optimism oversimplifies the truth. The problem is to see reality as it is.

We are like books. Most people only see our cover, the minority read only the introduction, many people believe the critics. Few will know our content.

In mindfulness one is not only restful and happy, but alert and awake. Meditation is not evasion; it is a serene encounter with reality.

Loneliness and darkness have just robbed me of my valuables.

With introductions out of the way, Erick got down to the business of having abducted me. "Why were you asking Fink about the priest?" "I have some sins to confess," I said. "For ruining the life of the last man to kidnap me.

Introduction to Poetry I ask them to take a poem and hold it up to the light like a color slide or press an ear against its hive. I say drop a mouse into a poem and watch him probe his way out, or walk inside the poem's room and feel the walls for a light switch. I want them to waterski across the surface of a poem waving at the author's name on the shore. But all they want to do is tie the poem to a chair with rope and torture a confession out of it. They begin beating it with a hose to find out what it really means.

Throughout history many nations have suffered a physical defeat, but that has never marked the end of a nation. But when a nation has become the victim of a psychological defeat, then that marks the end of a nation.

Difference of opinion is advantageous in religion. The several sects perform the office of a Censor morum over each other. Is uniformity attainable? Millions of innocent men, women, and children, since the introduction of Christianity, have been burnt, tortured, fined, imprisoned; yet we have not advanced one inch towards uniformity. What has been the effect of coercion? To make one half the world fools, and the other half hypocrites. To support roguery and error all over the earth. Let us reflect that it is inhabited by a thousand millions of people. That these profess probably a thousand different systems of religion. That ours is but one of that thousand. That if there be but one right, and ours that one, we should wish to see the 999 wandering sects gathered into the fold of truth. But against such a majority we cannot effect this by force. Reason and persuasion are the only practicable instruments. To make way for these, free enquiry must be indulged; and how can we wish others to indulge it while we refuse it ourselves.

Feelings, whether of compassion or irritation, should be welcomed, recognized, and treated on an absolutely equal basis; because both are ourselves. The tangerine I am eating is me. The mustard greens I am planting are me. I plant with all my heart and mind. I clean this teapot with the kind of attention I would have were I giving the baby Buddha or Jesus a bath. Nothing should be treated more carefully than anything else. In mindfulness, compassion, irritation, mustard green plant, and teapot are all sacred.

Books let us into their souls and lay open to us the secrets of our own." [The Sick Chamber (The New Monthly Magazine , August 1830)]

I live alone (but catless, I'd like everybody to know)....

Those who are without compassion cannot see what is seen with the eyes of compassion.

Do you know what I was smiling at? You wrote down that you were a writer by profession. It sounded to me like the loveliest euphemism I had ever heard. When was writing ever your profession? It's never been anything but your religion.

Maybe I'd always been broken and dark inside. Maybe someone who've been born whole and good would have put down the ash dagger and embraced death rather than what lay before me.

I have so much I want to tell you, and nowhere to begin.

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

She worries over the way her love for me comes and goes, appears and disappears. She doubts its reality simply because it isn't as steadily pleasurable as a kitten. God knows it is sad. The human voice conspires to desecrate everything on earth.

Hugo is a raven,and, as such he knows many things. I, meanwhile, am Hodge Starkweathe, a professor of history, as such, I do not know nearly enough.

When we asked Pooh what the opposite of an Introduction was, he said "The what of a what?" which didn't help us as much as we had hoped, but luckily Owl kept his head and told us that the Opposite of an Introduction, my dear Pooh, was a Contradiction; and, as he is very good at long words, I am sure that that's what it is.

It is a predisposition of human nature to consider an unpleasant idea untrue, and then it is easy to find arguments against it.

If, when stung by slander or ill-nature, we wax proud and swell with anger, it is a proof that our gentleness and humility are unreal, and mere artificial show.

Prayer without study would be empty. Study without prayer would be blind.

To my wife Marganit and my children Ella Rose and Daniel Adam without whom this book would have been completed two years earlier.

To identify with others is to see something of yourself in them and to see something of them in yourself--even if the only thing you identify with is the desire to be free from suffering.

Seymour once said that all we do our whole lives is go from one little piece of Holy Ground to the next. Is he ever wrong?

Will you stop being cute? Your nose is smudging the window. My god, you’re worse than a puppy,

It ought to be remembered that there is nothing more difficult to take in hand, more perilous to conduct, or more uncertain in its success, than to take the lead in the introduction of a new order of things. Because the innovator has for enemies all those who have done well under the old conditions, and lukewarm defenders in those who may do well under the new. This coolness arises partly from fear of the opponents, who have the laws on their side, and partly from the incredulity of men, who do not readily believe in new things until they have had a long experience of them.

When they reached a maintenance closet, Iko ushered the escort-droid inside. “I want you to know that I hold nothing against you,” she said, by way of introduction. “I understand that it isn’t your fault your programmer had so little imagination.” The escort-droid held her gaze with empty eyes. “In another life, we could have been sisters, and I feel it’s important to acknowledge that.” A blank stare. A blink, every six seconds. “But as it stands, I’m a part of an important mission right now, and I cannot be swayed from my goal by my sympathy for androids who are less advanced than myself.” Nothing. “All right then.” Iko held out her hands. “I need your clothes.

I was born wandering between two worlds, one dead, the other powerless to be born, and have made, in a curious way, the worst of both.

Be who you are and be that well.

People become concerned with being more humble than other people.

Keep me up till five because all your stars are out, and for no other reason…Oh dare to do it Buddy! Trust your heart. You’re a deserving craftsman. It would never betray you. Good night. I’m feeling very much over-excited now, and a little dramatic, but I think I’d give almost anything on earth to see you writing a something, an anything, a poem, a tree, that was really and truly after your own heart.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

He who has truth at his heart need never fear the want of persuasion on his tongue.

Just go to bed, now. Quickly. Quickly and slowly.

I’m not going to bed after all. Somebody around here hath murdered sleep. Good for him.

The world is not a solid continent of facts sprinkled by a few lakes of uncertainties, but a vast ocean of uncertainties speckled by a few islands of calibrated and stabilized forms

The ideas of the ruling class are in every epoch the ruling ideas, i.e. the class which is the ruling material force of society, is at the same time its ruling intellectual force. The class which has the means of material production at its disposal, has control at the same time over the means of mental production, so that thereby, generally speaking, the ideas of those who lack the means of mental production are subject to it. The ruling ideas are nothing more than the ideal expression of the dominant material relationships, the dominant material relationships grasped as ideas.

There is not one but many silences, and they are an integral part of the strategies that underlie and permeate discourses.

Practice giving things away, not just things you don't care about, but things you do like. Remember, it is not the size of a gift, it is its quality and the amount of mental attachment you overcome that count. So don't bankrupt yourself on a momentary positive impulse, only to regret it later. Give thought to giving. Give small things, carefully, and observe the mental processes going along with the act of releasing the little thing you liked. (53) (Quote is actually Robert A F Thurman but Huston Smith, who only wrote the introduction to my edition, seems to be given full credit for this text.)

Often, vegan advocates assume that a person's defensiveness is the result of selfishness or apathy, when in fact it is much more likely the result of systematic and intensive social conditioning.

Just as in the body, eye and ear develop as organs of perception, as senses for bodily processes, so does a man develop in himself soul and spiritual organs of perception through which the soul and spiritual worlds are opened to him. For those who do not have such higher senses, these worlds are dark and silent, just as the bodily world is dark and silent for a being without eyes and ears.

If, therefore, from the settlement of the Saxons, to the introduction of Christianity among them, that system of religion could not be a part of the common law, because they were not yet Christians; and if, having their laws from that period to the close of the common law, we are able to find among them no such act of adoption; we may safely affirm (though contradicted by all the judges and writers on earth) that Christianity neither is, nor ever was, a part of the common law. ['Whether Christianity is Part of the Common Law?', letter to Dr. Thomas Cooper, from Monticello, February 10, 1814]

But guilt is guilt. It doesn't go away. It can't be nullified. It can't even be fully understood, I'm certain - it's roots run too deep into private and long-standing karma. About the only thing that saves my neck when I get to feeling this way is that guilt is an imperfect form of knowledge. Just because it isn't perfect doesn't mean that it can't be used. The hard thing to do is to put it to practical use, before it gets around to paralyzing you.

The secret of a full life is to live and relate to others as if they might not be there tomorrow, as if you might not be there tomorrow. It eliminates the vice of procrastination, the sin of postponement, failed communications, failed communions. This thought has made me more and more attentive to all encounters. meetings, introductions, which might contain the seed of depth that might be carelessly overlooked. This feeling has become a rarity, and rarer every day now that we have reached a hastier and more superficial rhythm, now that we believe we are in touch with a greater amount of people, more people, more countries. This is the illusion which might cheat us of being in touch deeply with the one breathing next to us. The dangerous time when mechanical voices, radios, telephones, take the place of human intimacies, and the concept of being in touch with millions brings a greater and greater poverty in intimacy and human vision.

Man is always inclined to regard the small circle in which he lives as the center of the world and to make his particular, private life the standard of the universe and to make his particular, private life the standard of the universe. But he must give up this vain pretense, this petty provincial way of thinking and judging.

I was astonished, bewildered. This was America, a country where, whatever its faults, people could speak, write, assemble, demonstrate without fear. It was in the Constitution, the Bill of Rights. We were a democracy... But I knew it wasn't a dream; there was a painful lump on the side of my head... The state and its police were not neutral referees in a society of contending interests. They were on the side of the rich and powerful. Free speech? Try it and the police will be there with their horses, their clubs, their guns, to stop you. From that moment on, I was no longer a liberal, a believer in the self-correcting character of American democracy. I was a radical, believing that something fundamental was wrong in this country--not just the existence of poverty amidst great wealth, not just the horrible treatment of black people, but something rotten at the root. The situation required not just a new president or new laws, but an uprooting of the old order, the introduction of a new kind of society--cooperative, peaceful, egalitarian.

If only you’d remember before ever you sit down to write that you’ve been a reader long before you were ever a writer. You simply fix that fact in your mind, then sit very still and ask yourself, as a reader, what piece of writing in all the world Buddy Glass would most want to read if he had his heart’s choice. The next step is terrible, but so simple I can hardly believe it as I write it. You just sit down shamelessly and write the thing yourself. I won’t even underline that. It’s too important to be underlined.

For as soon as the distribution of labour comes into being, each man has a particular, exclusive sphere of activity, which is forced upon him and from which he cannot escape. He is a hunter, a fisherman, a herdsman, or a critical critic, and must remain so if he does not want to lose his means of livelihood; while in communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind, without ever becoming hunter, fisherman, herdsman or critic.

Think about it: virtually every atrocity in the history of humankind was enabled by a populace that turned away from a reality that seemed too painful to face, while virtually every revolution for peace and justice has been made possibly by a group of people who chose to bear witness and demanded that others bear witness as well.

when somebody plays music, you listen. you just follow those sounds, and eventually you understand the music. the point can't be explained in words because music is not words, but after listening for a while, you understand the point of it, and that point is the music itself. in exactly the same way, you can listen to all experiences.

On the other hand, it will be equally forgotten that the vigor of government is essential to the security of liberty; that, in the contemplation of a sound and well-informed judgment, their interest can never be separated; and that a dangerous ambition more often lurks behind the specious mask of zeal for the rights of the people than under the forbidden appearance of zeal for the firmness and efficiency of government. History will teach us that the former has been found a much more certain road to the introduction of despotism than the latter, and that of those men who have overturned the liberties of republics, the greatest number have begun their career by paying an obsequious court to the people; commencing demagogues, and ending tyrants.

Why else do we read fiction, anyway? Not to be impressed by somebody's dazzling language - or at least I hope that's not our reason. I think that most of us read these stories that we know are not 'true' because we're hungry for another kind of truth: The mythic truth about human nature in general, the particular truth about those life-communities that define our own identity, and the most specific truth of all: our own self-story.

If while washing dishes, we think only of the cup of tea that awaits us, thus hurrying to get the dishes out of the way as if they were a nuisance, then we are not “washing the dishes to wash the dishes.” What’s more, we are not alive during the time we are washing the dishes. In fact we are completely incapable of realizing the miracle of life while standing at the sink. If we can’t wash the dishes, the chances are we won’t be able to drink our tea either. While drinking the cup of tea, we will only be thinking of other things, barely aware of the cup in our hands. Thus we are sucked away into the future—and we are incapable of actually living one minute of life.

Your breathing should flow gracefully, like a river, like a watersnake crossing the water, and not like a chain of rugged mountains or the gallop of a horse. To master our breath is to be in control of our bodies and minds. Each time we find ourselves dispersed and find it difficult to gain control of ourselves by different means, the method of watching the breath should always be used.

Every other person who is at the heart of any religion has had his or her beginning either in fancy or in fact. But nevertheless, there is a beginning. Jesus' birth in Bethlehem was a moment preceded by eternity. His being neither originated in time nor came about by the will of humanity. The Author of time, who lived in the eternal, was made incarnate in time that we might live with the eternal in view. In that sense, the message of Christ was not the introduction of a religion, but an introduction to truth about reality as God alone knows it. To deny Jesus' message while pursuing spirituality is to conjure an imaginary religion in an attempt to see heaven while sight is confined to the earth. That is precisely what Jesus challenged when he said, "I have come that [you] may have life" (John 10:10). His life spells living. Your life or my life, apart from Him, spells death.

When the farthest corner of the globe has been conquered technologically and can be exploited economically; when any incident you like, in any place you like, at any time you like, becomes accessible as fast as you like; when you can simultaneously "experience" an assassination attempt against a king in France and a symphony concert in Tokyo; when time is nothing but speed, instantaneity, and simultaneity, and time as history has vanished from all Being of all peoples; when a boxer counts as the great man of a people; when the tallies of millions at mass meetings are a triumph; then, yes then, there still looms like a specter over all this uproar the question: what for? — where to? — and what then?

We can never know in the beginning, in giving ourselves to a person, to a work, to a marriage or to a cause, exactly what kind of love we are involved with. When we demand a certain specific kind of reciprocation before the revelation has flowered completely we find our selves disappointed and bereaved and in that grief may miss the particular form of love that is actually possible but that did not meet our initial and too specific expectations. Feeling bereft we take our identity as one who is disappointed in love, our almost proud disappointment preventing us from seeing the lack of reciprocation from the person or the situation as simply a difficult invitation into a deeper and as yet unrecognizable form of affection. The act of loving itself, always becomes a path of humble apprenticeship, not only in following its difficult way and discovering its different forms of humility and beautiful abasement but strangely, through its fierce introduction to all its many astonishing and different forms, where we are asked continually and against our will, to give in so many different ways, without knowing exactly, or in what way, when or how, the mysterious gift will be returned.

If or when I do start going to an analyst, I hope to God he has the foresight to let a dermatologist sit in on the consultation. A hand specialist. I have scars on my hands from touching certain people... Certain heads, certain colours and textures of human hair leave permanent marks on me. Other things, too. Charlotte once ran away from me, outside the studio, and I grabbed her dress to stop her, to keep her near me. A yellow cotton dress I loved because it was too long for her. I still have a lemon-yellow mark on the palm of my right hand. Oh God, if I'm anything by a clincal name, I'm a kind of paranoiac in reverse. I suspect people of plotting to make me happy.

It's just the way things are. Take a moment to consider this statement. Really think about it. We send one species to the butcher and give our love and kindness to another apparently for no reason other than because it's the way things are. When our attitudes and behaviors towards animals are so inconsistent, and this inconsistency is so unexamined, we can safely say we have been fed absurdities. It is absurd that we eat pigs and love dogs and don't even know why. Many of us spend long minutes in the aisle of the drugstore mulling over what toothpaste to buy. Yet most of don't spend any time at all thinking about what species of animal we eat and why. Our choices as consumers drive an industry that kills ten billion animals per year in the United States alone. If we choose to support this industry and the best reason we can come up with is because it's the way things are, clearly something is amiss. What could cause an entire society of people to check their thinking caps at the door--and to not even realize they're doing so? Though this question is quite complex, the answer is quite simple: carnism.

What would you have me do? Seek for the patronage of some great man, And like a creeping vine on a tall tree Crawl upward, where I cannot stand alone? No thank you! Dedicate, as others do, Poems to pawnbrokers? Be a buffoon In the vile hope of teasing out a smile On some cold face? No thank you! Eat a toad For breakfast every morning? Make my knees Callous, and cultivate a supple spine,- Wear out my belly grovelling in the dust? No thank you! Scratch the back of any swine That roots up gold for me? Tickle the horns Of Mammon with my left hand, while my right Too proud to know his partner's business, Takes in the fee? No thank you! Use the fire God gave me to burn incense all day long Under the nose of wood and stone? No thank you! Shall I go leaping into ladies' laps And licking fingers?-or-to change the form- Navigating with madrigals for oars, My sails full of the sighs of dowagers? No thank you! Publish verses at my own Expense? No thank you! Be the patron saint Of a small group of literary souls Who dine together every Tuesday? No I thank you! Shall I labor night and day To build a reputation on one song, And never write another? Shall I find True genius only among Geniuses, Palpitate over little paragraphs, And struggle to insinuate my name In the columns of the Mercury? No thank you! Calculate, scheme, be afraid, Love more to make a visit than a poem, Seek introductions, favors, influences?- No thank you! No, I thank you! And again I thank you!-But... To sing, to laugh, to dream To walk in my own way and be alone, Free, with a voice that means manhood-to cock my hat Where I choose-At a word, a Yes, a No, To fight-or write.To travel any road Under the sun, under the stars, nor doubt If fame or fortune lie beyond the bourne- Never to make a line I have not heard In my own heart; yet, with all modesty To say:"My soul, be satisfied with flowers, With fruit, with weeds even; but gather them In the one garden you may call your own." So, when I win some triumph, by some chance, Render no share to Caesar-in a word, I am too proud to be a parasite, And if my nature wants the germ that grows Towering to heaven like the mountain pine, Or like the oak, sheltering multitudes- I stand, not high it may be-but alone!

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

At last, Sturmhond straightened the lapels of his teal frock coat and said, “Well, Brekker, it’s obvious you only deal in half-truths and outright lies, so you’re clearly the man for the job.” “There’s just one thing,” said Kaz, studying the privateer’s broken nose and ruddy hair. “Before we join hands and jump off a cliff together, I want to know exactly who I’m running with.” Sturmhond lifted a brow. “We haven’t been on a road trip or exchanged clothes, but I think our introductions were civilized enough.” “Who are you really, privateer?” “Is this an existential question?” “No proper thief talks the way you do.” “How narrow-minded of you.” “I know the look of a rich man’s son, and I don’t believe a king would send an ordinary privateer to handle business this sensitive.” “Ordinary,” scoffed Sturmhond. “Are you so schooled in politics?” “I know my way around a deal. Who are you? We get the truth or my crew walks.” “Are you so sure that would be possible, Brekker? I know your plans now. I’m accompanied by two of the world’s most legendary Grisha, and I’m not too bad in a fight either.” “And I’m the canal rat who brought Kuwei Yul-Bo out of the Ice Court alive. Let me know how you like your chances.” His crew didn’t have clothes or titles to rival the Ravkans, but Kaz knew where he’d put his money if he had any left. Sturmhond clasped his hands behind his back, and Kaz saw the barest shift in his demeanor. His eyes lost their bemused gleam and took on a surprising weight. No ordinary privateer at all. “Let us say,” said Sturmhond, gaze trained on the Ketterdam street below, “hypothetically, of course, that the Ravkan king has intelligence networks that reach deep within Kerch, Fjerda, and the Shu Han, and that he knows exactly how important Kuwei Yul-Bo could be to the future of his country. Let us say that king would trust no one to negotiate such matters but himself, but that he also knows just how dangerous it is to travel under his own name when his country is in turmoil, when he has no heir and the Lantsov succession is in no way secured.” “So hypothetically,” Kaz said, “you might be addressed as Your Highness.