Journalists Best Quotes

We are living in a time when sensitivities are at the surface, often vented with cutting words. Philosophically, you can believe anything so as you do not claim it a better way. Religiously, you can hold to anything, so long as you do not bring Jesus Christ into it. If a spiritual idea is eastern, it is granted critical immunity; if western, it is thoroughly criticized. Thus, a journalist can walk into a church and mock its carryings on, but he or she dare not do the same if the ceremony is from eastern fold. Such is the mood at the end of the twentieth century. A mood can be a dangerous state of mind, because it can crush reason under the weight of feeling. But that is precisely what I believe postmodernism best represents - a mood.

Why is it so important to have fun? Because if you love your work (or your activism or your family time), then you’ll want to do more of it. You’ll think about it before you go to sleep and as soon as you wake up; your mind is always in gear. When you’re that engaged, you’ll run circles around other people even if they are more naturally talented. From what we’ve seen personally, the best predictor of success among young economists and journalists is whether they absolutely love what they do. If they approach their job like—well, a job—they aren’t likely to thrive. But if they’ve somehow convinced themselves that running regressions or interviewing strangers is the funnest thing in the world, you know they have a shot.

Philip himself asked desperately what was the use of living at all. It all seemed inane. It was the same with Cronshaw: it was quite unimportant that he had lived; he was dead and forgotten; his life seemed to have served nothing except to give a pushing journalist occasion to write an article in a review. And Philip cried out in his soul: 'What is the use of it?' The effort was so incommensurate with the result. The bright hopes of youth had to be paid for at such a bitter price of disillusionment. Pain and disease and unhappiness weighed down the scale so heavily. What did it all mean? He thought of his own life, the high hopes with which he had entered upon it, the limitations which his body forced upon him, his friendlessness, and the lack of affection which had surrounded his youth. He did not know that he had ever done anything but what seemed best to do, and what a cropper he had come! Other men, with no more advantages than he, succeeded, and others again, with many more, failed. It seemed pure chance. The rain fell alike upon the just and upon the unjust, and for nothing was there a why and a wherefore.

Bosch counted twenty-two names and it made him miss the old Los Angeles Times. In 1993 it was big and strong, its editions fat with ads and stories produced by a staff of some of the best and brightest journalists in their field. Now the paper looked like somebody who had been through chemo—thin, unsteady, and knowing the inevitable could only be held off for so long.

[...] grew up here, in what show business people, which now includes our best-known politicians and so-called journalists, often call 'flyover country.' We are somewhere between television cameras in Washington DC, and New York, and Los Angeles. Please join me in saying to the undersides of their airplanes, 'Go to hell.

Up to then there had been something of a gentleman’s agreement among those who might be called The Good Journalists of Washington that the Kennedy Administration was one of excellence, that it was for good things and against bad things, and that when it did lesser things it was only in self-defense, and in order that it might do other good things.

If we forget that the newspapers are footnotes to Scripture and not the other way around, we will finally be afraid to get out of bed in the morning. Too many of us spend far too much time with the editorial page and not nearly enough with the prophetic vision. We get our interpretation of politics and economics and morals from journalists when we should be getting only information; the meaning of the world is most accurately given to us by God’s Word.

I imagined it was far better to be optimistic, to proceed assuming wherever you could that you had cared enough, that you'd made a difference, that you would again. Dwelling on the worst was no way to live.

Write what you know best. If you can't survive a cross-examination from a lawyer on the subject, you won't survive an interview with a journalist or anchorperson." Linda Radke, President of Five Star Publications.

Journalists obsess about their leads. Don Wycliff, a winner of prizes for editorial writing, says, “I’ve always been a believer that if I’ve got two hours in which to write a story, the best investment I can make is to spend the first hour and forty-five minutes of it getting a good lead, because after that everything will come easily.

The byline is a replacement for many other things, not the least of them money. If someone ever does a great psychological profile of journalism as a profession, what will be apparent will be the need for gratification—if not instant, then certainly relatively immediate. Reporters take sustenance from their bylines; they are a reflection of who you are, what you do, and why, to an uncommon degree, you exist. ... A journalist always wonders: If my byline disappears, have I disappeared as well?

No one has expressed what is needed better than Abdel Rahman al-Rashed, the general manager of the London-based al-Arabiya news channel. One of the best-known and most respected Arab journalists working today, he wrote the following, in Al-Sharq Al-Awsat (September 6, 2004), after a series of violent incidents involving Muslim extremist groups from Chechnya to Saudi Arabia to Iraq: "Self-cure starts with self-realization and confession. We should then run after our terrorist sons, in the full knowledge that they are the sour grapes of a deformed culture... The mosque used to be a haven, and the voice of religion used to be that of peace and reconciliation. Religious sermons were warm behests for a moral order and an ethical life. Then came the neo-Muslims. An innocent and benevolent religion, whose verses prohibit the felling of trees in the absence of urgent necessity, that calls murder the most heinous of crimes, that says explicitly that if you kill one person you have killed humanity as a whole, has been turned into a global message of hate and a universal war cry... We cannot clear our names unless we own up to the shameful fact that terrorism has become an Islamic enterprise; an almost exclusive monopoly, implemented by Muslim men and women. We cannot redeem our extremist youth, who commit all these heinous crimes, without confronting the Sheikhs who thought it ennobling to reinvent themselves as revolutionary ideologues, sending other people's sons and daughters to certain death, while sending their own children to European and American schools and colleges.

She had to admit this journalist was one of her trickier customers, and his interviews nearly always ended with the same argument, since he seemed to take such a long time to get round to asking a question and when he did, discovered that he himself had the best answer for it.

He has demonstrated how the very worst thing that has ever happened in the history of the world ended up resulting in the very best thing that has ever happened in the history of the world.” “What do you mean? “I’m referring to dei-cide,” he replied. “The death of God himself on the cross. At the time, nobody saw how anything good could ever result from this tragedy. And yet God foresaw that the result would be the opening of heaven to human beings. So the worst tragedy in history brought about the most glorious event in history. And if it happened there—if the ultimate evil can result in the ultimate good—it can happen elsewhere, even in our own individual lives. Here, God lifts the curtain and lets us see it. Elsewhere he simply says, ‘Trust me.

It is woefully hard to find good, or even merely literate, writers, and they laugh at me when I say that sloppy, go-as-you-please writing carries less authority than decent prose. You must remember our public, they say. And indeed that is what I do, and I think the public is fully able to deal with the best they can produce. Patronizing the public, and assuming that it hangs, breathless, upon what it reads in the papers, is almost the worst of journalistic sins.

You sorta lose the fear of failure when everyone thinks you already gave it your best shot and blew it.

He was a lawyer and he knew that it would be best to trust his journalist friend, but not to tell his own lawyer

Most journalists are impatient to get their legwork done and to start the actual writing

In 1987, under President Ronald Reagan, the Federal Communications Commission (FCC) abolished the Fairness Doctrine. In place since 1949, it had stipulated equal airtime for differing points of view. In this environment where media outlets felt less compelled to present balanced political debate, AM radio stations in particular started to switch to a lucrative form of programming best exemplified by Rush Limbaugh—right-wing talk radio. For hours on end, Limbaugh, and others who followed his lead, would present their view of the world without rebuttal, fact-checking, or any of the other standards in place at most journalistic outlets. Often their commentary included bashing any media coverage that conflicted with the talk-radio narrative.

As a rule there is one thing you can always count on in our job — popularity. There are plenty of disadvantages I grant you, but you are liked and respected. Ring people up any hour of the day or night, butt into their houses uninvited make them answer a string of damn fool questions when they want to do something else — they like it. Always a smile and the best of everything for the gentlemen of the Press.

Deconstruction, in fact, is deeply nihilistic, implying that the efforts of journalists and historians—to ascertain the best available truths through the careful gathering and weighing of evidence—are futile.

The point is to obscure the fact that the decisions being made are decisions at all. It’s best if newsworthiness feels like a quality external to journalistic judgment, as if it were a weight attached to each story and measurable with proper instrumentation. Because of that, judgments of newsworthiness are often contagious; nothing obscures the fact that a decision is being made quite like everyone else making it, too.

[Soho] is all things to all men, catering comprehensively for those needs which money can buy. You see it as you wish. An agreeable place to dine; a cosmopolitan village tucked away behind Piccadilly with its own mysterious village life, one of the best shopping centres for food in London, the nastiest and most sordid nursery of crime in Europe. Even the travel journalists, obsessed by its ambiguities, can't make up their minds.

At the time that the telegraph brought the news of his death, I was on the Pacific coast. I was a fresh new journalist, and needed a nom de guerre; so I confiscated the ancient mariner's discarded one, and have done my best to make it remain what it was in his hands—a sign and symbol and warrant that whatever is found in its company may be gambled on as being the petrified truth; how I have succeeded, it would not be modest in me to say.

The knight is a man of blood and iron, a man familiar with the sight of smashed faces and the ragged stumps of lopped-off limbs; he is also a demure, almost a maidenlike, guest in hall, a gentle, modest, unobtrusive man. He is not a compromise or happy mean between ferocity and meekness; he is fierce to the nth and meek to the nth. When Launcelot heard himself pronounced the best knight in the world, ‘he wept as he had been a child that had been beaten’.2

When it comes to green energy investigations, I conclude that the internal opposition I face has its origins in the personal beliefs of those who decide which stories go on the air and which are kept off. The purpose of the stories I propose isn’t to examine the general merits or shortfalls of the technology, ideology, or movement. They’re financial stories delving into possible waste, abuse, and questionable spending of tax dollars. What I didn’t anticipate is that some colleagues and managers, unable to disconnect their personal viewpoints from their duty as journalists, would view this line of reporting as damaging to a cause about which they hold deep-rooted beliefs. Fearful that the stories would discourage rather than promote green energy, they want to prevent the public from seeing them at all. It’s a paternalistic attitude that results in de facto censorship. Simply put: they decide that it’s best for you to not hear a story at all rather than run the risk that you might see it and form the “wrong” opinion. (By that, I mean an opinion that differs from theirs.)

It's not only children who grow. Parents do too. As much as we watch to see what our children do with their lives, they are watching us to see what we do with ours. I can't tell my children to reach for the sun. All I can do is reach for it, myself. —Joyce Maynard, American novelist and journalist

Today, as young French and Dutch Muslims wander through Upper Manhattan and Chicago’s South Side, it’s not uncommon to see European politicians, journalists, and activists in those same urban areas, visiting mosques and community centers trying to identify “best practices” they can take back home.

I thought to do something good by giving an interview to People, which was exceedingly foolish of me. I asked Aaron [Asher] to tell you that the Good Intentions Paving Company had fucked up again. The young interviewer turned my opinions inside out, cut out the praises and made it all sound like disavowal, denunciation and excommunication. Well, we're both used to this kind of thing, and beyond shock. In agreeing to take the call, and make a statement I was simply muddle-headed. But if I had been interviewed by an angel for the Seraphim and Cherubim Weekly I'd have said, as I actually did say to the crooked little slut, that you were one of our very best and most interesting writers. I would have added that I was greatly stimulated and entertained by your last novel, and that of course after three decades I understood perfectly well what you were saying about the writer's trade - how could I not understand, or miss suffering the same pains. Still our diagrams are different, and the briefest description of the differences would be that you seem to have accepted the Freudian explanation: A writer is motivated by his desire for fame, money and sexual opportunities. Whereas I have never taken this trinity of motives seriously. But this is an explanatory note and I don't intend to make a rabbinic occasion of it. Please accept my regrets and apologies, also my best wishes. I'm afraid there's nothing we can do about the journalists; we can only hope that they will die off as the deerflies do towards the end of August.

Nothing is more likely to destroy a species or a nation than a determination to survive at all costs. Those who care for something else more than civilisation are the only people by whom civilisation is at all likely to be preserved. Those who want Heaven most have served Earth best. Those who love Man less than God do most for Man.

I genuinely expect the best from people. And because I know there are people who will not live up to that expectation, I find it hard to interact with people whose intentions I can't decipher, which is a lot of people—not all of whom are ill-intentioned. This makes it hard for me to be social. It makes it hard to be a lot of things, really.

Universities are the most anti-Israel mainstream institutions in America. And Westerns journalists nearly always use militant or gunman to describe Islamist terrorists. For Reuters, BBC, the Associated Press, CNN, and nearly all newspapers, it violates moral neutrality to label even a man attempting to smash a bomb-laden car into a nightclub a terrorist.

Eat food. Not too much. Mostly plants.” It’s a catchy maxim. It’s simple. On first glance it makes sense. The phrase was coined by Michael Pollan, renowned professor, journalist, and best-selling author of In Defense of Food, who was instructing his readers on how to navigate the “incredibly complicated and confusing question of what we humans should eat in order to be maximally healthy.

The result, as the journalist Elizabeth Drew noted in the Atlantic Monthly, was “an unabashed act to protect private industry from government regulation.” Politicians were far more protective of the narrow interests of tobacco than of the broad interest of public health. Tobacco makers need not have bothered inventing protective filters, Drew wrote drily: Congress had turned out to be “the best filter yet.

And now it’s really over. I finally realized that I must do my schoolwork to keep from being ignorant, to get on in life, to become a journalist, because that’s what I want! I know I can write. A few of my stories are good, my descriptions of the Secret Annex are humorous, much of my diary is vivid and alive, but … it remains to be seen whether I really have talent. “Eva’s Dream” is my best fairy tale, and the odd thing is that I don’t have the faintest idea where it came from. Parts of “Cady’s Life” are also good, but as a whole it’s nothing special. I’m my best and harshest critic. I know what’s good and what isn’t. Unless you write yourself, you can’t know how wonderful it is; I always used to bemoan the fact that I couldn’t draw, but now I’m overjoyed that at least I can write. And if I don’t have the talent to write books or newspaper articles, I can always write for myself. But I want to achieve more than that. I can’t imagine having to live like Mother, Mrs. van Daan and all the women who go about their work and are then forgotten. I need to have something besides a husband and children to devote myself to! I don’t want to have lived in vain like most people. I want to be useful or bring enjoyment to all people, even those I’ve never met. I want to go on living even after my death! And that’s why I’m so grateful to God for having given me this gift, which I can use to develop myself and to express all that’s inside me! When I write I can shake off all my cares. My sorrow disappears, my spirits are revived! But, and that’s a big question, will I ever be able to write something great, will I ever become a journalist or a writer? I hope so, oh, I hope so very much, because writing allows me to record everything, all my thoughts, ideals and fantasies. I haven’t worked on “Cady’s Life” for ages. In my mind I’ve worked out exactly what happens next, but the story doesn’t seem to be coming along very well. I might never finish it, and it’ll wind up in the wastepaper basket or the stove. That’s a horrible thought, but then I say to myself, “At the age of fourteen and with so little experience, you can’t write about philosophy.” So onward and upward, with renewed spirits. It’ll all work out, because I’m determined to write!

Commenting acidly on a writer whom I perhaps too naively admired, my old classics teacher put on his best sneer to ask: 'Wouldn't you say, Hitchens, that his writing was somewhat journalistic?' This lofty schoolmaster employed my name sarcastically, and stressed the last term as if he meant it to sting, and it rankled even more than he had intended. Later on in life, I found that I still used to mutter and improve my long-meditated reply. Émile Zola—a journalist. Charles Dickens—a journalist. Thomas Paine—another journalist. Mark Twain. Rudyard Kipling. George Orwell—a journalist par excellence. Somewhere in my cortex was the idea to which Orwell himself once gave explicit shape: the idea that 'mere' writing of this sort could aspire to become an art, and that the word 'journalist'—like the ironic modern English usage of the word 'hack'—could lose its association with the trivial and the evanescent.

To haste as a cause of confusion must be added distraction. Normally, except for those who work in the early hours of the morning, or who live up a long country lane, it is almost impossible to avoid being disturbed by incidental noises of traffic, industry, schools, and the wireless, or by the telephone, or by callers. Few people can immediately switch their minds from one complicated subject to another, and presently switch back again, without losing something in the process. Most business men and journalists claim that they are accustomed to noise and can ‘work through anything’. But this does not mean that they are not affected by noise: part of the brain must be employed in sorting out the noises and discounting them. The intense concentration achieved when one writes in complete silence, security and leisure, with the mental senses cognizant of every possible aspect of the theme as it develops—this was always rare and is now rarer than ever. Modern conditions of living encourage habitual distraction and, though there are still opportunities for comparative quiet, most people feel that they are not really alive unless they are in close touch with their fellow men—and close touch involves constant disturbance. Hart Crane, a leading American poet of the Nineteen-Twenties, decided that he could not write his best except with a radio or victrola playing jazz at him and street-noises coming up through the open window. He considered that distraction was the chief principle of modern living; he cultivated it, distractedly, and committed suicide in his early thirties.

Most people who haven’t had direct contact with the leadership of their own and other countries form their views based on what they learn in the media, and become quite naive and inappropriately opinionated as a result. That’s because dramatic stories and gossip draw more readers and viewers than does clinical objectivity. Also, in some cases “journalists” have their own ideological biases that they are trying to advance. As a result, most people who see the world through the lens of the media tend to look for who is good and who is evil rather than what the vested interests and relative powers are and how they are being played out. For example, people tend to embrace stories about how their own country is moral and the rival country is not, when most of the time these countries have different interests that they are trying to maximize. The best behaviors one can hope for come from leaders who can weigh the benefits of cooperation, and who have long enough time frames that they can see how the gifts they give this year may bring them benefits in the future.

Watching the way an invisible force always guided the compass needle north had convinced Einstein that “something deeply hidden had to be behind things.” He spent the rest of his life trying to find it. My father, too, had offered me my first clue that reality is not what it seems. Only in my case the clue wasn’t an object but an idea, and instead of turning out to be Einstein I grew up to be a counterfeit journalist with more questions than answers. Still, it occurred to me now that the best gift a parent can give a child is a mystery.

Norman Cousins, an American journalist and author, asserts that “the human potential is the most magical but also most elusive fact of life. Men suffer less from hunger or dread than from living under their moral capacity. The atrophy of spirit that most men [and women] know and all men [and women] fear is tied not so much to deprivation or abuse as it is to their inability to make real the best that lies within them. Defeat begins more with a blur in the vision of what is humanly possible than with the appearance of ogres in the path.”11

The novels of Daniel Defoe are fundamental to eighteenth-century ways of thinking. They range from the quasi-factual A Journal of the Plague Year, an almost journalistic (but fictional) account of London between 1664 and 1665 (when the author was a very young child), to Robinson Crusoe, one of the most enduring fables of Western culture. If the philosophy of the time asserted that life was, in Hobbes's words, 'solitary, poor, nasty, brutish, and short', novels showed ways of coping with 'brutish' reality (the plague; solitude on a desert island) and making the best of it. There was no questioning of authority as there had been throughout the Renaissance. Instead, there was an interest in establishing and accepting authority, and in the ways of 'society' as a newly ordered whole. Thus, Defoe's best-known heroine, Moll Flanders, can titillate her readers with her first-person narration of a dissolute life as thief, prostitute, and incestuous wife, all the time telling her story from the vantage point of one who has been accepted back into society and improved her behaviour.

adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their own personal feelings. If in the Middle Ages two men confessed to a priest that they were in love with one another, and that they had never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their lack of guilt would only have worsened the situation. Today, in contrast, if two men are in love, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.’ Interestingly enough, today even religious zealots adopt this humanistic discourse when they want to influence public opinion. For example, every year for the past decade the Israeli LGBT community has held a gay pride parade in the streets of Jerusalem. It’s a unique day of harmony in this conflict-riven city, because it is the one occasion when religious Jews, Muslims and Christians suddenly find a common cause – they all fume in accord against the gay parade. What’s really interesting, though, is the argument they use. They don’t say, ‘These sinners shouldn’t hold a gay parade because God forbids homosexuality.’ Rather, they explain to every available microphone and TV camera that ‘seeing a gay parade passing through the holy city of Jerusalem hurts our feelings. Just as gay people want us to respect their feelings, they should respect ours.’ On 7 January 2015 Muslim fanatics massacred several staff members of the French magazine Charlie Hebdo, because the magazine published caricatures of the prophet Muhammad. In the following days, many Muslim organisations condemned the attack, yet some could not resist adding a ‘but’ clause. For example, the Egyptian Journalists Syndicate denounced the terrorists for their use of violence, but in the same breath denounced the magazine for ‘hurting the feelings of millions of Muslims across the world’.2 Note that the Syndicate did not blame the magazine for disobeying God’s will. That’s what we call progress.

the Christian Science Monitor and the AP. I wrote to the photo desk of the New York Times several times, offering myself up as a stringer, and each time my e-mail went unanswered. I wrote directly to the New York Times correspondents based in India and asked if I could shoot anything for them. They told me they took their own pictures while on assignment. I would keep trying. I felt that if I could only shoot for the New York Times—to me, the newspaper that most influenced American foreign policy and that employed the world’s best journalists—I would reach the pinnacle of my career.

The true soldier fights not because he hates what is in front of him, but because he loves what is behind him.” –G. K. Chesterton English philosopher known as the “prince of paradox” “All happiness depends on a leisurely breakfast.” –John Gunther American journalist, author of Death Be Not Proud “The acquisition of riches has been for many men, not an end, but a change, of troubles.” –Epicurus Ancient Greek philosopher, founder of the school of Epicureanism “To handle yourself, use your head; to handle others, use your heart.” –Eleanor Roosevelt Longest-serving First Lady of the United States, diplomat, and activist

Ten years ago a book appeared in France called D'Une foi l'autre, les conversions a l'Islam en Occident. The authors, both career journalists, carried out extensive interviews with new Muslims in Europe and America. Their conclusions are clear. Almost all educated converts to Islam come in through the door of Islamic spirituality. In the middle ages, the Sufi tariqas were the only effective engine of Islamisation in Muslim minority areas like Central Asia, India, black Africa and Java; and that pattern is maintained today. Why should this be the case? Well, any new Muslim can tell you the answer. Westerners are in the first instance seeking not a moral path, or a political ideology, or a sense of special identity - these being the three commodities on offer among the established Islamic movements. They lack one thing, and they know it - the spiritual life. Thus, handing the average educated Westerner a book by Sayyid Qutb, for instance, or Mawdudi, is likely to have no effect, and may even provoke a revulsion. But hand him or her a collection of Islamic spiritual poetry, and the reaction will be immediately more positive. It is an extraordinary fact that the best-selling religious poet in modern America is our very own Jalal al-Din Rumi. Despite the immeasurably different time and place of his origin, he outsells every Christian religious poet. Islam and the New Millennium

When countries negotiate with one another, they typically operate as if they are opponents in a chess match or merchants in a bazaar in which maximizing one’s own benefit is the sole objective. Smart leaders know their own countries’ vulnerabilities, take advantage of others’ vulnerabilities, and expect the other countries’ leaders to do the same. Most people who haven’t had direct contact with the leadership of their own and other countries form their views based on what they learn in the media, and become quite naive and inappropriately opinionated as a result. That’s because dramatic stories and gossip draw more readers and viewers than does clinical objectivity. Also, in some cases “journalists” have their own ideological biases that they are trying to advance. As a result, most people who see the world through the lens of the media tend to look for who is good and who is evil rather than what the vested interests and relative powers are and how they are being played out. For example, people tend to embrace stories about how their own country is moral and the rival country is not, when most of the time these countries have different interests that they are trying to maximize. The best behaviors one can hope for come from leaders who can weigh the benefits of cooperation, and who have long enough time frames that they can see how the gifts they give this year may bring them benefits in the future.

What we are faced with in our culture is the post-Christian version of the doctrine of original sin: all human endeavor is radically flawed, and the journalists who take delight in pointing this out are simply telling over and over again the story of Genesis 3 as applied to today’s leaders, politicians, royalty and rock stars. And our task, as image-bearing, God-loving, Christshaped, Spirit-filled Christians, following Christ and shaping our world, is to announce redemption to the world that has discovered its fallenness, to announce healing to the world that has discovered its brokenness, to proclaim love and trust to the world that knows only exploitation, fear and suspicion. So the key I propose for translating Jesus’ unique message to the Israel of his day into our message to our contemporaries is to grasp the parallel, which is woven deeply into both Testaments, between the human call to bear God’s image and Israel’s call to be the light of the world. Humans were made to reflect God’s creative stewardship into the world. Israel was made to bring God’s rescuing love to bear upon the world. Jesus came as the true Israel, the world’s true light, and as the true image of the invisible God. He was the true Jew, the true human. He has laid the foundation, and we must build upon it. We are to be the bearers both of his redeeming love and of his creative stewardship: to celebrate it, to model it, to proclaim it, to dance to it. “As the Father sent me, so I send you; receive the Holy Spirit; forgive sins and they are forgiven, retain them and they are retained.” That last double command belongs exactly at this point. We are to go out into the world with the divine authority to forgive and retain sins. When Jesus forgave sins, they said he was blaspheming; how then can we imagine such a thing for ourselves? Answer: because of the gift of the Holy Spirit. God intends to do through us for the wider world that for which the foundation was laid in Jesus. We are to live and tell the story of the prodigal and the older brother; to announce God’s glad, exuberant, richly healing welcome for sinners, and at the same time God’s sorrowful but implacable opposition to those who persist in arrogance, oppression and greed. Following Christ in the power of the Spirit means bringing to our world the shape of the gospel: forgiveness, the best news that anyone can ever hear, for all who yearn for it, and judgment for all who insist on dehumanizing themselves and others by their continuing pride, injustice and greed.

Also, even if technocrats provide reasonable estimates of a risk, which itself is an iffy enterprise, they cannot dictate what level of risk people ought to accept. People might object to a nuclear power plant that has a minuscule risk of a meltdown not because they overestimate the risk, but because they feel that the cost of a catastrophe, no matter how remote, are too dreadful. And of course any of these trade-offs may be unacceptable if people perceive that the benefits would go to the wealthy and powerful while they themselves absorb the risks. Nonetheless, understanding the difference between our best science and our ancient ways of thinking can only make our individual and collective decisions better informed. It can help scientists and journalists explain a new technology in the face of the most common misunderstandings. And it can help all of us understand the technology so that we can accept or reject it on grounds that we can justify to ourselves and to others.

For the past 25 years, the idea of the Congo has been closely linked in the Western imagination to the 1998 book King Leopold’s Ghost by the American journalist Adam Hochschild. The book is widely assigned in high schools and colleges, and it regularly tops best-seller lists in colonial, African, and Western history. Hochschild has become a sort of king of the Congo, or at least of its history. The book is reflexively cited by reputable scholars in their footnotes any time they wish to assert that it is “well known” and “beyond doubt” that sinister men in Europe wrought havoc in Africa over a century ago. Any discussion of the Congo, or of European colonialism more generally, invariably begins with the question: “Have you read King Leopold’s Ghost?” I have read it. And I can declare that it is a vast hoax, full of distortions and errors both numerous and grave. Some people might view “King Hochschild’s Hoax,” as we might call it, as an empowering fable for modern Africans at the expense of the white man.

One night, Abby, who knows I understand life best through metaphors, said this: “Glennon, I want us to think of our love as an island. On our island is you, me, the kids—and real love. The kind of love novels are written about and people spend lifetimes trying to find. The holy grail. The most precious thing. The thing. We have it. It’s still young and new, so we’re going to protect it. Imagine that we’ve surrounded our island with a moat filled with alligators. We will not lower the drawbridge to let anyone’s fear onto our island. On our island is only us and love. Leave anything else on the other side of the moat. Over there, it can’t hurt us. We’re here, happy on our island. Let them scream fear or hate, whatever. We can’t even hear it. Too much music. Only love in, babe.” Every time an internet troll, journalist, or fundamentalist minister shared self-righteous judgment, I’d smile and imagine his tomato-red face screaming on the other side of the moat, while Abby, the kids, and I kept dancing on our island. None of it could touch us.

Trump's view of the United States is dark. Among his favorite mantras are that U.S. courts are biased, the FBI is corrupt, the press almost always lies, and elections are rigged. The domestic impact of these condemnations is to demoralize and divide. Americans have never heard a president speak with such persistent scorn about U.S. institutions. But Trump’s audience is a global one. Instead of encouraging others to respect and follow the example of the United States, he invites the opposite. That reversal has a harmful effect, particularly in countries where there are few practical checks on executive power. In such places, the lives of investigative reporters, independent jurists, and others who pursue truth are at risk under the best of circumstances. The danger intensifies when the occupant of the White House ridicules the credibility of their professions. This is not to say that journalists and judges should be beyond criticism, but Trump’s allegations are so thoughtless and broad that they can be—and are—used to discredit entire callings that are essential to democracy.

Taki As a prolific author and journalist, Taki has written for many top-rated publications, including the Spectator, the London Sunday Times, Vanity Fair, National Review, and many others. Greek-born and American-educated, Taki is a well-known international personality and a respected social critic all over the world. In June 1987, I was an usher at the wedding of Harry Somerset, Marquis of Worcester, to Tracy Ward. The wedding and ensuing ball took place in the grand Ward country house, attended by a large portion of British society, including the Prince and Princess of Wales. Late in the evening, while I was in my cups, a friend, Nicky Haslam, grabbed my arm and introduced me to Diana, who was coming off the dance floor. We exchanged pleasantries, me slurring my words to the extent that she suddenly took my hand, looked at me straight in the face, and articulated, “T-a-k-e y-o-u-r t-i-m-e.” She mistook my drunken state for a severe speech impediment and went into her queen-of-hearts routine. Nicky, of course, ruined it all by pulling her away and saying, “Oh, let him be, ma’am; he’s drunk as usual.

Scrubby evergreen bushes released a strong scent of resin and honey; forests of pine gave way to gentle south-facing vineyards disturbed only by the ululation of early summer cicadas. Sitting up tall on the seat, she craned around eagerly to see what plants thrived naturally. It was a wild and romantic place, Laurent de Fayols had written, the whole island once bought as a wedding gift to his wife by a man who had made his fortune in the silver mines of Mexico. One of three small specks in the Mediterranean known as the Golden Isles, after the oranges, lemons, and grapefruit that glowed like lamps in their citrus groves. There were few reference works in English that offered information beyond superficial facts about the island, and those she had managed to find were old. The best had been published in 1880, by a journalist called Adolphe Smith. Ellie had been struck by the loveliness of his "description of the most Southern Point of the French Riviera": 'The island is divided into seven ranges of small hills, and in the numerous valleys thus created are walks sheltered from every wind, where the umbrella pines throw their deep shade over the path and mingle their balsamic odor with the scent of the thyme, myrtle and the tamarisk.

Indians have made some contribution to science in this century; but - with a few notable exceptions - their work has been done abroad. And this is more than a matter of equipment and facilities. It is a cause of concern to the Indian scientific community - which feels itself vulnerable in India - that many of those men who are so daring and original abroad should, when they are lured back to India, collapse into ordinariness and yet remain content, become people who seem unaware of their former worth, and seem to have been brilliant by accident. They have been claimed by the lesser civilization, the lesser idea of dharma and self-fulfillment. In a civilization reduced to its forms, they no longer have to strive intellectually to gain spiritual merit in their own eyes; that same merit is now to be had by religious right behaviour, correctness. India grieved for the scientist Har Gobind Khorana, who, as an American citizen, won a Nobel Prize in medicine for the United States a few years ago. India invited him back and fêted him; but what was most important about him was ignored. 'We could do everything for Khorana,' one of India's best journalists said, 'except do him the honour of discussing his work.' The work, the labour, the assessment of labour: it was expected that somehow that would occur elsewhere, outside India.

[THE DAILY BREATH] Blaise Pascal, the famous mathematician, once said: "To those who wish to see, God gives them sufficient light. To those who doesn't wish to see, God gives them sufficient darkness." Seeing the Truth is a choice. Listening to my words is a choice. Healing is a choice. If want scientific evidence about the existence of God, there is a wealth of data to support it. Dr. Jeffrey Long, M.D. used the best scientific techniques available today to study more than 4,000 people who had near-death experiences and found themselves face to face with our Heavenly Father. Read the book "God and the Afterlife" and you will find it. If you want scientific evidence about Jesus being the Son of God, Lee Strobel, an atheist investigative journalist discovered it. Read the book "The Case for Christ" and you will find it. If you want scientific evidence about Jesus still healing today, study the ministries of Dr. Charles Ndifon, T.L. Osborn, Kathryn Kuhlman among others, and you will find it. But most importantly, if you want to fill the emptiness within you, and experience the perfect love, mercy and forgiveness, if you want to live in the peace of our Heavenly Father, give your body, your mind and your heart to Christ. Give your life to Jesus. The empty place you feel in your heart is reserved only for the spirit of Christ and nothing from this world will fill it. Look up to heaven, behold Jesus and Live.

Those reporters, writers, photographers, and editors are the best Americans I know. They cherish the ideals of their imperfect profession and of the Republic whose freedoms, equally imperfect in practice have so often made those ideals real. They want desperately to do good, honorable work. In spite of long hours and low pay, they are insistently professional. They are also brave. I can't ever forget that in Indochina 65 journalists were killed in the course of recording the truth about that war. . . .Reporters and photographers did not stop dying when Vietnam was over. They have been killed in Lebanon and Nicaragua, in Bosnia and Peru, and in a lot of other places where hard rain falls. I can't believe that these good men and women died for nothing. I know they didn't. They died because they were the people chosen by the tribe to carry the torch to the back of the cave and tell the others what is there in the darkness. They died because they were serious about the craft they practiced. They died because they believed in the fundamental social need for what they did with a pen, a notebook, a typewriter, or a camera. They didn't die to increase profits for the stockholders. They didn't die to obtain an invitation to some White House dinner for a social-climbing publisher. They died for us. As readers or journalists, we honor them when we remember that their dying was not part of a plan to make the world cheaper, baser, or dumber. They died to bring us the truth.

So, are you going to tell her?” Mark asked. He was, and still is, a persistent person. Good question, I thought as I stared blankly into space. Am I going to march up to Martina Elizabeth and tell her that I love her? I pondered the question carefully as though it was part of some unscheduled final exam. Instead of answers, however, all I could come up with was a series of dilemmas. I noticed that Mark was still staring at me with a quizzical look on his face. “What?” I yelped. “You haven’t answered my question, man,” I looked down, inhaled deeply, looked up and exhaled very slowly. “I, uh, don’t know.” I turned my gaze to my lunch tray, the other tables, and the clock on the wall. Anything to avoid my best friend’s inquisitive gaze. “I’ll take that as a resounding ‘no,’” Mark said. “I didn’t say that.” “No,” Mark said, “but it’s what you meant to say.” “I – I can’t tell her. Not now.” “Why the fuck not?” Mark asked, his voice rising in pitch and volume. A group of student journalists from The Serpent’s Tale – Alan Goode, Francisco Vargas, Juan Calderon and Roger Lawrence – looked at us with bemused expressions from one of the neighboring tables. Mark noticed, cleared his throat and lowered his voice to a half-whisper. “Why don’t you tell her, you dumbass?” “I can’t,” I repeated, shaking my head emphatically. “What are you so afraid of?” Another good question. “Nothing…everything,” I replied. “What, pray tell, do you mean?” Mark asked. “Are you more afraid that she doesn’t like you, or that she does?

The best time to write about one’s childhood is in the early thirties, when the contrast between early forced passivity and later freedom is marked; and when one’s energy is in full flood. Later, not only have the juices dried up, and the energy ceased to be abundant, but the retracing of the scene of earliest youth has become a task filled with boredom and dismay. The figures that surrounded one have now turned their full face toward us; we understand them perhaps still partially, but we know them only too well. They have ceased to be background to our own terribly important selves; they have irremediably taken on the look of figures in a tragi-comedy; for we know their end, although they themselves do not yet know it. And now—in the middle-fifties—we have traced and retraced their tragedy so often that, in spire of the understanding we have, it bores and offends us. There is a final antidote we must learn: to love and forgive them. This attitude comes hard and must be reached with anguish. For if one is to deal with people in the past—of one’s past—at all, one must feel neither anger nor bitterness. We are not here to expose each other, like journalists writing gossip, or children blaming others for their own bad behavior. And open confession, for certain temperaments (certainly my own), is not good for the soul, in any direct way. To confess is to ask for pardon; and the whole confusing process brings out too much self-pity and too many small emotions in general. For people like myself to look back is a task. It is like re-entering a trap, or a labyrinth, from which one has only too lately, and too narrowly, escaped.

Still, the appeal of regressive ideas is perennial, and the case for reason, science, humanism, and progress always has to be made. When we fail to acknowledge our hard-won progress, we may come to believe that perfect order and universal prosperity are the natural state of affairs, and that every problem is an outrage that calls for blaming evildoers, wrecking institutions, and empowering a leader who will restore the country to its rightful greatness. I have made my own best case for progress and the ideals that made it possible, and have dropped hints on how journalists, intellectuals, and other thoughtful people (including the readers of this book) might avoid contributing to the widespread heedlessness of the gifts of the Enlightenment. Remember your math: an anecdote is not a trend. Remember your history: the fact that something is bad today doesn’t mean it was better in the past. Remember your philosophy: one cannot reason that there’s no such thing as reason, or that something is true or good because God said it is. And remember your psychology: much of what we know isn’t so, especially when our comrades know it too. Keep some perspective. Not every problem is a Crisis, Plague, Epidemic, or Existential Threat, and not every change is the End of This, the Death of That, or the Dawn of a Post-Something Era. Don’t confuse pessimism with profundity: problems are inevitable, but problems are solvable, and diagnosing every setback as a symptom of a sick society is a cheap grab for gravitas. Finally, drop the Nietzsche. His ideas may seem edgy, authentic, baaad, while humanism seems sappy, unhip, uncool. But what’s so funny about peace, love, and understanding?

Support for Miller’s concerns came from an unlikely source in the person of Matt Taibbi, a veteran journalist who had written two best-selling anti-Trump books. In an article published five days after Miller’s interview and titled “We’re in a Permanent Coup,” he warned of the threat to America’s democratic order posed by the deep-state conspiracy: “The Trump presidency is the first to reveal a full-blown schism between the intelligence community and the White House. Senior figures in the CIA, NSA, FBI and other agencies made an open break from their would-be boss before Trump’s inauguration, commencing a public war of leaks that has not stopped. “My discomfort in the last few years, first with Russiagate and now with Ukrainegate and impeachment, stems from the belief that the people pushing hardest for Trump’s early removal are more dangerous than Trump. Many Americans don’t see this because they’re not used to waking up in a country where you’re not sure who the president will be by nightfall. They don’t understand that this predicament is worse than having a bad president.”213 This warning from Taibbi was echoed by another liberal critic of Trump—Harvard law professor Alan Dershowitz. In a talk show appearance on New York’s AM 970 radio on Sunday, November 10, 2019, Dershowitz said, “Whether you’re a Democrat or a Republican, whether you’re from New York or the middle of the country, you should be frightened by efforts to try to create crimes out of nothing. . . . It reminds me of what Lavrentiy Beria, the head of the KGB, said to Stalin. He said, ‘Show me the man, and I’ll find you the crime,’ by which he really meant, ‘I’ll make up the crime.’ And so the Democrats are now making up crimes.

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development. The name Palo Mayombe is a reference to the forest and nature of the Mayombe district in the upper parts of the deltas of the Kongo River, what used to be the Kingdom of Loango. For the European merchants, whether sent by the Church to convert the people or by a king greedy for land and natural resources, everything south of present day Nigeria to the beginning of the Kalahari was simply Kongo. This un-nuanced perception was caused by the linguistic similarities and of course the prejudice towards these ‘savages’ and their ‘primitive’ cultures. To write a book about Palo Mayombe is a delicate endeavor as such a presentation must be sensitive both to the social as well as the emotional memory inherited by the religion. I also consider it important to be true to the fundamental metaphysical principles of the faith if a truthful presentation of the nature of Palo Mayombe is to be given. The few attempts at presenting Palo Mayombe outside ethnographic and anthropological dissertations have not been very successful. They have been rather fragmented attempts demonstrating a lack of sensitivity not only towards the cult itself, but also its roots. Consequently a poor understanding of Palo Mayombe has been offered, often borrowing ideas and concepts from Santeria and Lucumi to explain what is a quite different spirituality. I am of the opinion that Palo Mayombe should not be explained on the basis of the theological principles of Santeria. Santeria is Yoruba inspired and not Kongo inspired and thus one will often risk imposing concepts on Palo Mayombe that distort a truthful understanding of the cult. To get down to the marrow; Santeria is a Christianized form of a Yoruba inspired faith – something that should make the great differences between Santeria and Palo Mayombe plain. Instead, Santeria is read into Palo Mayombe and the cult ends up being presented at best in a distorted form. I will accordingly refrain from this form of syncretism and rather present Palo Mayombe as a Kongo inspired cult of Creole Sorcery that is quite capable

We said that if you don't quench those flames at once, they will spread all over the world; you thought we were maniacs. At present we have the mania of trying to tell you about the killing, by hot steam, mass-electrocution and live burial of the total Jewish population of Europe. So far three million have died. It is the greatest mass-killing in recorded history; and it goes on daily, hourly, as regularly as the ticking of your watch. I have photographs before me on the desk while I am writing this, and that accounts for my emotion and bitterness. People died to smuggle them out of Poland; they thought it was worth while. The facts have been published in pamphlets, White Books, newspapers, magazines and what not. But the other day I met one of the best-known American journalists over here. He told me that in the course of some recent public opinion survey nine out of ten average American citizens, when asked whether they believed that the Nazis commit atrocities, answered that it was all propaganda lies, and that they didn't believe a word of it. As to this country, I have been lecturing now for three years to the troops and their attitude is the same. They don't believe in concentration camps, they don't believe in the starved children of Greece, in the shot hostages of France, in the mass-graves of Poland; they have never heard of Lidice, Treblinka or Belzec; you can convince them for an hour, then they shake themselves, their mental self-defence begins to work and in a week the shrug of incredulity has returned like a reflex temporarily weakened by a shock. Clearly all this is becoming a mania with me and my like. Clearly we must suffer from some morbid obsession, whereas the others are healthy and normal. But the characteristic symptom of maniacs is that they lose contact with reality and live in a phantasy world. So, perhaps, it is the other way round: perhaps it is we, the screamers, who react in a sound and healthy way to the reality which surrounds us, whereas you are the neurotics who totter about in a screened phantasy world because you lack the faculty to face the facts. Were it not so, this war would have been avoided, and those murdered within sight of your day-dreaming eyes would still be alive.

The culture generated by peer-orientation is sterile in the strict sense of that word: it is unable to reproduce itself or to transmit values that can serve future generations. There are very few third generation hippies. Whatever its nostalgic appeal, that culture did not have much staying power. Peer culture is momentary, transient, and created daily, a “culture du jour,” as it were. The content of peer culture resonates with the psychology of our peer-oriented children and adults who are arrested in their own development. In one sense it is fortunate that peer culture cannot be passed on to future generations, since its only redeeming aspect is that it is fresh every decade. It does not edify or nurture or even remotely evoke the best in us or in our children. The peer culture, concerned only with what is fashionable at the moment, lacks any sense of tradition or history. As peer orientation rises, young people's appreciation of history wanes, even of recent history. For them, present and future exist in a vacuum with no connection to the past. The implications are alarming for the prospects of any informed political and social decision-making flowing from such ignorance. A current example is South Africa today, where the end of apartheid has brought not only political freedom but, on the negative side, rapid and rampant Westernization and the advent of globalized peer culture. The tension between the generations is already intensifying. “Our parents are trying to educate us about the past,” one South African teenager told a Canadian newspaper reporter. “We're forced to hear about racists and politics…” For his part, Steve Mokwena, a thirty-six year-old historian and a veteran of the anti-apartheid struggle, is described by the journalist as being “from a different world than the young people he now works with.” “They're being force-fed on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch.on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch. You might argue that peer orientation, perhaps, can bring us to the genuine globalization of culture, of a universal civilization that no longer divides the world into “us and them.” Didn't the MTV broadcaster brag that children all over television's world resembled one another more than their parents and grandparents? Could this not be the way to the future, a way to transcend the cultures that divide us and to establish a worldwide culture of connection and peace? We think not.

If you find yourself in a fair fight, you didn’t plan your mission properly.” –Colonel David Hackworth Former United States Army colonel and prominent military journalist

Journalism at its best is an art practiced against this temptation. It can halt traffic, arrest our attention, say to us: 'here's something you didn't know,' or 'listen to this amazing story,' or 'let's think about that.' Done well, these pieces stop time, allowing us a glimpse of a world made more intelligible--and thus more available to our civic senses.

Though writing in 1917, Mann was reflecting 1914, the year that was to be the German 1789, the establishment of the German idea in history, the enthronement of Kultur, the fulfillment of Germany’s historic mission. In August, sitting at a café in Aachen, a German scientist said to the American journalist Irwin Cobb: “We Germans are the most industrious, the most earnest, the best educated race in Europe.

The last thing the Times needed, I believed, was to have its best journalists distracted from their work by endless meetings with product managers who reported to Thompson. That had become the essence of my job, and I knew my having to spend time in unproductive meetings on tasks I mostly hated left

These things are bad for you: sex, high-rise buildings, chocolate, lack of exercise, dictatorship, racism! No, au contraire! Celibacy damages the brain, high-rise buildings bring us closer to God, tests show that a bar of chocolate a day significantly improves chilren's academic performance, exercise kills, tyranny is just a part of our culture so I'll thank you to keep your cultural-imperialist ideas off my fucking fiefdom, and as for racism, let's not get all preachy about this, it's better out in the open than under some grubby carpet. That extremist is a moderate! That universal right is culturally specific! This circumcised woman is culturally happy! That Aboriginal whistlecockery is culturally barbaric! Pictures don't lie! This image has been faked! Free the press! Ban nosy Journalists! The novel is dead! Honor is dead! God is dead! Aargh, they're all alive and they're coming after us! That star is rising! No, she's falling! We dined at nine! We dined at eight! You were on time! No, you were late! East is West! Up is down! Yes is No! In is Out! Lies are Truth! Hate is Love! Two and two makes five! And everything is for the best, in this best of all possible worlds.

Wiley wrote a daily column for the Sun and probably was the best-known journalist in Miami.

Rarely in history have so many people quoted the United States Constitution and yet seemed deliberately obtuse to its meaning than have the members of the United States Congress. Why that still comes as a surprise probably says more about me than it does about them. Let’s face it. Liberals always have had a love-hate relationship with the Constitution—they love it when they can use it to abort babies or let gay people get married. They hate it when its language gets in the way of their big-government schemes, like censoring conservative media outlets or investigating troublesome, truth-telling journalists. They especially hate the fact that the Constitution explicitly—yes, explicitly—protects gun owners. To get around that inconvenient truth, the left does what it does best: It denies that things say what they actually say, or mean what they actually mean. Or

When you have rejected all the accepted social science methods for understanding the way things work, when you can’t talk straight about social class, when you can’t acknowledge that free-market forces mightn’t always be for the best, when you can’t admit the validity of even the most basic historical truths, all you’re left with are these blunt tools: journalists and sociologists and historians and musicians and photographers do what they do because they are liberals. And liberals lie. Liberals cheat. Liberals do anything, in fact, that promises to advance their larger partisan project, to create more liberals, and thus to “win.” Liberalism is not a product of social forces, backlashers believe, it is a social force, a juggernaut moving according to a logic all its own, as rigid and mechanical as anything dreamed up by the Stalinists of yesterday.

The Germans had done their best to evacuate Majdanek before the Red Army arrived, but in their hurry to leave they had failed to conceal the evidence of what had taken place here. When Soviet troops drove into the compound they discovered a set of gas chambers, six large furnaces with the charred remains of human skeletons scattered around them and, nearby, several enormous mounds of white ash filled with pieces of human bones. The ash mounds overlooked a huge field of vegetables, and the Soviets came to the obvious conclusion: the organizers of Majdanek had been using human remains as fertilizer. ‘This is German food production,’ wrote one Soviet journalist at the time. ‘Kill people; fertilize cabbages.

Children displaced from their families, unconnected to their teachers, and not yet mature enough to relate to one another as separate beings, automatically regroup to satisfy their instinctive drive for attachment. The culture of the group is either invented or borrowed from the peer culture at large. It does not take children very long to know what tribe they belong to, what the rules are, whom they can talk to, and whom they must keep at a distance. Despite our attempts to teach our children respect for individual differences and to instill in them a sense of belonging to a cohesive civilization, we are fragmenting at an alarming rate into tribal chaos. Our very own children are leading the way. The time we as parents and educators spend trying to teach our children social tolerance, acceptance, and etiquette would be much better invested in cultivating a connection with them. Children nurtured in traditional hierarchies of attachment are not nearly as susceptible to the spontaneous forces of tribalization. The social values we wish to inculcate can be transmitted only across existing lines of attachment. The culture created by peer orientation does not mix well with other cultures. Because peer orientation exists unto itself, so does the culture it creates. It operates much more like a cult than a culture. Immature beings who embrace the culture generated by peer orientation become cut off from people of other cultures. Peer-oriented youth actually glory in excluding traditional values and historical connections. People from differing cultures that have been transmitted vertically retain the capacity to relate to one another respectfully, even if in practice that capacity is often overwhelmed by the historical or political conflicts in which human beings become caught up. Beneath the particular cultural expressions they can mutually recognize the universality of human values and cherish the richness of diversity. Peer-oriented kids are, however, inclined to hang out with one another exclusively. They set themselves apart from those not like them. As our peer-oriented children reach adolescence, many parents find themselves feeling as if their very own children are barely recognizable with their tribal music, clothing, language, rituals, and body decorations. “Tattooing and piercing, once shocking, are now merely generational signposts in a culture that constantly redraws the line between acceptable and disallowed behavior,” a Canadian journalist pointed out in 2003. Many of our children are growing up bereft of the universal culture that produced the timeless creations of humankind: The Bhagavad Gita; the writings of Rumi and Dante, Shakespeare and Cervantes and Faulkner, or of the best and most innovative of living authors; the music of Beethoven and Mahler; or even the great translations of the Bible. They know only what is current and popular, appreciate only what they can share with their peers. True universality in the positive sense of mutual respect, curiosity, and shared human values does not require a globalized culture created by peer-orientation. It requires psychological maturity — a maturity that cannot result from didactic education, only from healthy development. Only adults can help children grow up in this way. And only in healthy relationships with adult mentors — parents, teachers, elders, artistic, musical and intellectual creators — can children receive their birthright, the universal and age-honored cultural legacy of humankind. Only in such relationships can they fully develop their own capacities for free and individual and fresh cultural expression.

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development.

It’s no surprise that many later analysts, in judging these and other actions and statements by Diem in the course of 1955, depicted him as a power-hungry and hypocritical autocrat, a reactionary mandarin, a pliant U.S. puppet, and nothing more. But this is insufficient. As recent scholarship has demonstrated, Diem was a modernizer of sorts, a man who had his own vision for Vietnam’s future and who sought to strike a balance between progress and Vietnam’s cultural traditions. “We are not going to go back to a sterile copy of the mandarin past,” Diem told journalist Marguerite Higgins. “We are going to adapt the best of our heritage to the modern situation.”15 Along with his brother and chief adviser Ngo Dinh Nhu, he embraced the ideology of personalism, which was rooted in the efforts of humanist Roman Catholic intellectuals in interwar France to find a third way to economic development, between liberal democracy and Communism. A key figure was philosopher Emmanuel Mounier, who expounded his ideas in books and in the journal Esprit. For Nhu, an intellectual and a graduate of France’s L’École des chartes, personalism’s emphasis on the value of community, rather than individualism, while at the same time avoiding the dehumanizing collectivism of socialism, held tremendous appeal and could complement the traditional concern of Vietnamese culture with social relationships.

When one of the best of these journalists, the American correspondent Edgar Ansel Mowrer, was finally forced out of the country, a Gestapo officer asked him when he might return. “When I can come back with about two million of my countrymen” was Mowrer’s defiant response. The Gestapo man, who got the point, insisted that such a thing was impossible. “Not for the Führer,” said Mowrer. “The Führer can bring anything about.

The Good Journalists of Washington that the Kennedy Administration was one of excellence, that it was for good things and against bad things, and that when it did lesser things it was only in self-defense, and in order that it might do other good things.

The best nonfiction book on the war came out in 1988 by a former war journalist, Neil Sheehan. Titled A Bright Shining Lie,

He pieced together incidents at intercontinental ballistic missile (ICBM) sites across the US, including Malmstrom, Minot, F.E. Warren, Ellsworth, Vandenberg and Walker air force bases. He also found evidence UAPs were taking an interest in nuclear weapons storage areas at the air force’s Wurtsmith and Loring bases, as well as the RAF Bentwaters base in England. ‘It’s clear they’re tampering with the weapons. Now is it because they have our best interests at heart?’ Hastings tells me. ‘Is that what’s going on? Or do they have a need for this planet and they don’t want us to screw it up with radioactivity. Do they plan to invade, and they don’t want to inherit a radioactive husk of a world? I

until I remember Reed’s copy of On Writing is still sitting in my tote. I pull it out during a commercial break and find the whole book, every page, is annotated. Passages are underlined in uneven lines, his small handwriting in black ink leaking through the pages. There’s a little piece of paper inside the front cover with a note: for the best worst sports journalist I know

One immediately thinks of the now common intonation that ‘trans women are women’ or ‘trans men are men’. As journalist Helen Joyce has noted, such expressions fall into the category best encapsulated by psychiatrist Robert Jay Lifton as ‘thought-terminating clichés’, those ‘brief, highly reductive, definitive-sounding phrases’ that ‘become the start and finish of any ideological analysis’.

With the best will in the world, Sam, nobody really cares about journalists getting bumped off in Russia. Your average punter doesn’t have a clue who Peter the Great is. Does he play for Liverpool? Was he knocked out in the final of Britain’s Got Talent?

JUDGING FOR YOURSELF Maybe you too have been basing your spiritual outlook on the evidence you’ve observed around you or gleaned long ago from books, college professors, family members, or friends. But is your conclusion really the best possible explanation for the evidence? If you were to dig deeper—to confront your preconceptions and systematically seek out proof—what would you find? That’s what this book is about. In effect, I’m going to retrace and expand upon the spiritual journey I took for nearly two years. I’ll take you along as I interview thirteen leading scholars and authorities who have impeccable academic credentials.

Dart initially echoed Darwin’s theory that bipedalism freed the hands of early hominins to make and use hunting tools, which in turn selected for big brains, hence better hunting abilities. Then, in a famous 1953 paper, clearly influenced by his war experiences, Dart proposed that the first humans were not just hunters but also murderous predators.18 Dart’s words are so astonishing, you have to read them: The loathsome cruelty of mankind to man forms one of his inescapable characteristics and differentiative features; and it is explicable only in terms of his carnivorous, and cannibalistic origin. The blood-bespattered, slaughter-gutted archives of human history from the earliest Egyptian and Sumerian records to the most recent atrocities of the Second World War accord with early universal cannibalism, with animal and human sacrificial practices of their substitutes in formalized religions and with the world-wide scalping, head-hunting, body-mutilating and necrophilic practices of mankind in proclaiming this common bloodlust differentiator, this predaceous habit, this mark of Cain that separates man dietetically from his anthropoidal relatives and allies him rather with the deadliest of Carnivora. Dart’s killer-ape hypothesis, as it came to be known, was popularized by the journalist Robert Ardrey in a best-selling book, African Genesis, that found a ready audience in a generation disillusioned by two world wars, the Cold War, the Korean and Vietnam Wars, political assassinations, and widespread political unrest.19 The killer-ape hypothesis left an indelible stamp on popular culture including movies like Planet of the Apes, 2001: A Space Odyssey, and A Clockwork Orange. But the Rousseauians weren’t dead yet. Reanalyses of bones in the limestone pits from which fossils like the Taung Baby came showed they were killed by leopards, not early humans.20 Further studies revealed these early hominins were mostly vegetarians. And as a reaction to decades of bellicosity, many scientists in the 1970s embraced evidence for humans’ nicer side, especially gathering, food sharing, and women’s roles. The most widely discussed and audacious hypothesis, proposed by Owen Lovejoy, was that the first hominins were selected to become bipeds to be more cooperative and less aggressive.21 According to Lovejoy, early hominin females favored males who were better at walking upright and thus better able to carry food with which to provision them. To entice these tottering males to keep coming back with food, females encouraged exclusive long-term monogamous relationships by concealing their menstrual cycles and having permanently large breasts (female chimps advertise when they ovulate with eye-catching swellings, and their breasts shrink when they are not nursing). Put crudely, females selected for cooperative males by exchanging sex for food. If so, then selection against reactive aggression and frequent fighting is as old as the hominin lineage.22

Journalism, at its best, provides a necessary check against powerful interests. But what happens when journalists themselves become part of a powerful, elite class?

The word chivalry has meant at different times a good many different things--from heavy cavalry to giving a woman a seat in a train. But if we want to understand chivalry as an ideal distinct from other ideals--if we want to isolate that particular conception of the man, comme il faut (as it should be), which was the special contribution of the Middle Ages to our culture--we cannot do better than turn to the words addressed to the greatest of all the imaginary knights in Malory's Morte D'arthur. 'Thou wert the meekest man', says Sir Ector to the dead Launcelot. 'Thou were the meekest man that ever ate in hall among ladies; and thou were the sternest knight to thy mortal foe that ever put spear in the rest.' The important thing about this ideal is, of course, the double demand it makes on human nature. The knight is a man of blood and iron, a man familiar with the sight of smashed faces and the ragged stumps of lopped-off limbs; he is also a demure, almost a maidenlike, guest in hall, a gentle, modest, unobtrusive man. He is not a compromise or happy mean between ferocity and meekness; he is fierce to the nth and meek to the nth. When Launcelot heard himself pronounced the best knight in the world, 'he wept as he had been a child that had been beaten'...The medieval ideal brought together two things which have no natural tendency to gravitate towards one another. It brought them together for that very reason. It taught humility and forbearance to the great warrior because everyone knew by experience how much he usually needed that lesson. It demanded valour of the urbane and modest man because everyone knew that he was as likely as not to be a milksop. In so doing, the Middle Ages fixed on the one hope of the world. It may or may not be possible to produce by the thousand men who combine the two sides of Launcelot's character. But if it is not possible, then all talk of any lasting happiness or dignity in human society is pure moonshine.

The word chivalry has meant at different times a good many different things, from heavy cavalry to giving a woman a seat in a train. But if we want to understand chivalry as an ideal distinct from other ideals, if we want to isolate that particular conception of the man, comme il faut (as it should be), which was the special contribution of the Middle Ages to our culture--we cannot do better than turn to the words addressed to the greatest of all the imaginary knights in Malory's Morte D'arthur. 'Thou wert the meekest man', says Sir Ector to the dead Launcelot. 'Thou were the meekest man that ever ate in hall among ladies; and thou were the sternest knight to thy mortal foe that ever put spear in the rest.' The important thing about this ideal is, of course, the double demand it makes on human nature. The knight is a man of blood and iron, a man familiar with the sight of smashed faces and the ragged stumps of lopped-off limbs; he is also a demure, almost a maidenlike, guest in hall, a gentle, modest, unobtrusive man. He is not a compromise or happy mean between ferocity and meekness; he is fierce to the nth and meek to the nth. When Launcelot heard himself pronounced the best knight in the world, 'he wept as he had been a child that had been beaten'...The medieval ideal brought together two things which have no natural tendency to gravitate towards one another. It brought them together for that very reason. It taught humility and forbearance to the great warrior because everyone knew by experience how much he usually needed that lesson. It demanded valour of the urbane and modest man because everyone knew that he was as likely as not to be a milksop. In so doing, the Middle Ages fixed on the one hope of the world. It may or may not be possible to produce by the thousand men who combine the two sides of Launcelot's character. But if it is not possible, then all talk of any lasting happiness or dignity in human society is pure moonshine.

The word chivalry has meant at different times a good many different things, from heavy cavalry to giving a woman a seat in a train. But if we want to understand chivalry as an ideal distinct from other ideals, if we want to isolate that particular conception of the man, comme il faut (as it should be), which was the special contribution of the Middle Ages to our culture, we cannot do better than turn to the words addressed to the greatest of all the imaginary knights in Malory's Morte D'arthur. 'Thou wert the meekest man', says Sir Ector to the dead Launcelot. 'Thou were the meekest man that ever ate in hall among ladies; and thou were the sternest knight to thy mortal foe that ever put spear in the rest.' The important thing about this ideal is, of course, the double demand it makes on human nature. The knight is a man of blood and iron, a man familiar with the sight of smashed faces and the ragged stumps of lopped-off limbs; he is also a demure, almost a maidenlike, guest in hall, a gentle, modest, unobtrusive man. He is not a compromise or happy mean between ferocity and meekness; he is fierce to the nth and meek to the nth. When Launcelot heard himself pronounced the best knight in the world, 'he wept as he had been a child that had been beaten'...The medieval ideal brought together two things which have no natural tendency to gravitate towards one another. It brought them together for that very reason. It taught humility and forbearance to the great warrior because everyone knew by experience how much he usually needed that lesson. It demanded valour of the urbane and modest man because everyone knew that he was as likely as not to be a milksop. In so doing, the Middle Ages fixed on the one hope of the world. It may or may not be possible to produce by the thousand men who combine the two sides of Launcelot's character. But if it is not possible, then all talk of any lasting happiness or dignity in human society is pure moonshine.

The word chivalry has meant at different times a good many different things, from heavy cavalry to giving a woman a seat in a train. But if we want to understand chivalry as an ideal distinct from other ideals, if we want to isolate that particular conception of the man, comme il faut (as it should be), which was the special contribution of the Middle Ages to our culture, we cannot do better than turn to the words addressed to the greatest of all the imaginary knights in Malory's Morte D'arthur. 'Thou wert the meekest man', says Sir Ector to the dead Launcelot. 'Thou were the meekest man that ever ate in hall among ladies; and thou were the sternest knight to thy mortal foe that ever put spear in the rest.' The important thing about this ideal is, of course, the double demand it makes on human nature. The knight is a man of blood and iron, a man familiar with the sight of smashed faces and the ragged stumps of lopped-off limbs; he is also a demure, almost a maidenlike, guest in hall, a gentle, modest, unobtrusive man. He is not a compromise or happy mean between ferocity and meekness; he is fierce to the nth and meek to the nth. When Launcelot heard himself pronounced the best knight in the world, 'he wept as he had been a child that had been beaten'...The medieval ideal brought together two things which have no natural tendency to gravitate towards one another. It brought them together for that very reason. It taught humility and forbearance to the great warrior because everyone knew by experience how much he usually needed that lesson. It demanded valour of the urbane and modest man because everyone knew that he was as likely as not to be a milksop. In so doing, the Middle Ages fixed on the one hope of the world. It may or may not be possible to produce by the thousand men who combine the two sides of Launcelot's character. But if it is not possible, then all talk of any lasting happiness or dignity in human society is pure moonshine.

The word chivalry has meant at different times a good many different things, from heavy cavalry to giving a woman a seat in a train. But if we want to understand chivalry as an ideal distinct from other ideals, if we want to isolate that particular conception of the man, comme il faut (as it should be), which was the special contribution of the Middle Ages to our culture, we cannot do better than turn to the words addressed to the greatest of all the imaginary knights in Malory's Morte D'arthur. 'Thou wert the meekest man', says Sir Ector to the dead Launcelot. 'Thou were the meekest man that ever ate in hall among ladies; and thou were the sternest knight to thy mortal foe that ever put spear in the rest.' The important thing about this ideal is, of course, the double demand it makes on human nature. The knight is a man of blood and iron, a man familiar with the sight of smashed faces and the ragged stumps of lopped-off limbs; he is also a demure, almost a maidenlike, guest in hall, a gentle, modest, unobtrusive man. He is not a compromise or happy mean between ferocity and meekness; he is fierce to the nth and meek to the nth. When Launcelot heard himself pronounced the best knight in the world, 'he wept as he had been a child that had been beaten'...The medieval ideal brought together two things which have no natural tendency to gravitate towards one another. It brought them together for that very reason. It taught humility and forbearance to the great warrior because everyone knew by experience how much he usually needed that lesson. It demanded valour of the urbane and modest man because everyone knew that he was as likely as not to be a milksop. In so doing, the Middle Ages fixed on the one hope of the world. It may or may not be possible to produce by the thousand men who combine the two sides of Launcelot's character. But if it is not possible, then all talk of any lasting happiness or dignity in human society is pure moonshine.

MANY YEARS AGO, I had joined the local news desk of a prominent newspaper in Bengaluru, the sleepy south Indian town that became the country’s Silicon Valley. After trying my hand at crime reporting and general business journalism, I developed an interest in tracking technology. Among other things in the mid noughties, I had half a page in the paper to feature new gadgets every week. Nokia, Blackberry, Samsung and a few other companies were regulars on the page. While I was enjoying my work, my salary needed a boost. (The media industry’s decline was just about beginning, and salaries were as poor then as they are today.) Getting out of the rather difficult circumstances that I found myself in, I moved on to the Economic Times to report on technology. The business daily was India’s largest pink paper by circulation, and I worked with some of the best journalists of the time. My job was mainly to write about technology services companies. Soon I got bored with tracking quarterly results and rehearsed statements. This was around 2012, and India’s start-up ecosystem was in its infancy. I quit the paper to join a start-up blog. I didn’t ask for a raise. I was just happy to be able to write about start-ups and their founders. It was something new, and their excitement was infectious. In those days, ‘start-up’ was not a mainstream beat in India. Only niche blogs wrote about them. On the personal front, there were months when I was flat broke. One evening I sold my old Nokia 5800 for ₹300 at a second-hand electronics shop to buy a packet of biryani. That is still the best biryani I’ve ever had. The two years at the start-up blog were also my best two years ever. As start-ups became the buzzword, I went back to the pink paper to write about them. I was able to upgrade my life a little. I moved into a middle-class apartment with my family. I got some furniture and so on. After selling the Nokia phone, I used a feature phone for a few days. But now I had to upgrade my phone. After much research, I zeroed in on a Micromax handset. Micromax, a Gurgaon-based company that began making handsets in 2008, had some smartphones that were affordable on a young journalist’s salary. It was also a leading brand and had some interesting features such as dual SIM and a great touchscreen display. Going from a phone that ran on Symbian (Nokia’s proprietary operating system that failed) to an Android-based phone was like suddenly being

I found a career where I could perform those acts of translation, and be a liaison, for groups to which I had no personal connection beyond my journalistic interest. My microphone and headset served as a snorkel and mask. When I strapped them on, I could enter colorful

of journalists aspired to was never actually from nowhere.

The journalist Mason Currey, who spent half a decade cataloging the habits of famous thinkers and writers (and from whom I learned the previous two examples), summarized this tendency toward systematization as follows: There is a popular notion that artists work from inspiration—that there is some strike or bolt or bubbling up of creative mojo from who knows where … but I hope [my work] makes clear that waiting for inspiration to strike is a terrible, terrible plan. In fact, perhaps the single best piece of advice I can offer to anyone trying to do creative work is to ignore inspiration. In a New York Times column on the topic, David Brooks summarizes this reality more bluntly: “[Great creative minds] think like artists but work like accountants.

A few days after screening Blair Witch, journalists would come into work and find an unmarked, unofficial-looking envelope waiting on their desks; inside would be one of the film’s creepy stick man figures. Some writers, who’d been spooked by the movie, weren’t amused. “One of them said, ‘I walked right down to the corner and put that motherfucker in the trash can,’ ” remembers Blair Witch publicist Jeremy Walker.

An avid collector of Old West memorabilia, Walter Brennan remained ensconced in a vision of the American frontier and the myth of bootstrap individualism. As early as 1962, he was deploring the image of America that Hollywood sent abroad with pictures such as West Side Story. “Why don’t we make more pictures like How the West Was Won, The Alamo, The Best Years of Our Lives, and The Westerner?” he asked journalist Jean Bosquet of the Los Angeles Herald-Examiner. Brennan did not seem to realize that in his portrayal of Judge Roy Bean, a character whose mentality borders on a kind of homegrown fascism, he had conveyed the impression of a lawless West.

And in conclusion, the entire body of work was propped up by the journalists, editors, and New York publishing machine that adored the man and had the power to make anyone a star. Ernest Hemingway was not a genius. He was, at best, the literary equivalent of a boy band propped up by the adoration of masses of intellectually bankrupt sycophants. He was a fraud.

All the best! You are a local legend in a Brisbane and Australia...you probably don't realise just how much...you will get released from that hell hole...you will come home...and discover your 'celebrity status'...which you will probably find nearly as hard to cope with...a different version of hell...anonymity to global fame...what a remarkable journey your life is. Keep safe...head down...this will pass.

In every set of facts, something essential is hidden. And a good journalist knows that finding it involves exploring those pieces of information and figuring out the relationships between them (and my undergraduate degree was in journalism, so I take this seriously). It means making those relationships and connections explicit. It means constructing the whole from the sum of its parts and understanding how these different pieces come together to matter to anyone. The best journalists do not simply relay information. Their value is in discovering what really matters to people.

After twenty-one chapters in which I have, as best I could, tried to right the wrongs shown in his film, I would like to ask some questions of Hicks. Why did he feel it necessary, after referring to David as “a stray dog” in the film, to further defame people with whom he hasn’t even had the courtesy to speak, by telling a large gathering of journalists that David was “lying and dying on the floor” before he met Gillian? Why did he deny the existence of David’s first wife, Claire, who did so much for David? Why doesn’t his film pay tribute to the Reverend Robert Fairman, who has received parliamentary citations for his tireless work for the mentally ill and the excellent standards he has maintained at his lodges? Why did he not show David’s close friend of eight years, Dot, taking David to concerts, as she often did?