Judge Learned Hand Quotes

All right," said Susan. "I'm not stupid. You're saying humans need... fantasies to make life bearable." REALLY? AS IF IT WAS SOME KIND OF PINK PILL? NO. HUMANS NEED FANTASY TO BE HUMAN. TO BE THE PLACE WHERE THE FALLING ANGEL MEETS THE RISING APE. "Tooth fairies? Hogfathers? Little—" YES. AS PRACTICE. YOU HAVE TO START OUT LEARNING TO BELIEVE THE LITTLE LIES. "So we can believe the big ones?" YES. JUSTICE. MERCY. DUTY. THAT SORT OF THING. "They're not the same at all!" YOU THINK SO? THEN TAKE THE UNIVERSE AND GRIND IT DOWN TO THE FINEST POWDER AND SIEVE IT THROUGH THE FINEST SIEVE AND THEN SHOW ME ONE ATOM OF JUSTICE, ONE MOLECULE OF MERCY. AND YET—Death waved a hand. AND YET YOU ACT AS IF THERE IS SOME IDEAL ORDER IN THE WORLD, AS IF THERE IS SOME...SOME RIGHTNESS IN THE UNIVERSE BY WHICH IT MAY BE JUDGED. "Yes, but people have got to believe that, or what's the point—" MY POINT EXACTLY.

Oh,you may not think I'm pretty, But don't judge on what you see, I'll eat myself if you can find A smarter hat than me. You can keep your bowlers black, Your tops hats sleek and tall, For I'm the Hogwarts Sorting Hat And I can cap them all. There's nothing hidden in your head The Sorting Hat can't see, So try me on and I will tell you Where you ought to be. Y ou might belong in Gryffindor, Where dwell brave of heart, Their daring, nerve, and chivalry Set Gryffindors apart; You might belong in Hufflepuff, Where they are just and loyal, Those patient Hufflepuffs are true And unafraid of toil; Or yet wise old Ravenclaw, If you've a ready mind, Where those of wit and learning, Will always find their kind; Or perhaps in Slytherin You'll make your real friends, Those cunning folk use any means To achive their ends. So put me on! Don't be afraid! And you won't get in a flap! You're safe in my hands(though I have none) For I'm a Thinking Cap!!

Beggin' your pardon, miss, but I was told you be the one to help me cross on to the next world." "Who told you this?" His eyes widen. "A fearsome creature with a head full of snakes!" "You musn't fear her," I say, taking the man's hand and leading his toward the river. "She's as tame as a pussycat. She'd probably lick your hand given the chance." "Didn't seem harmless," he whispers, shuddering. "Yes, well, things are not always as they appear, sir, and we must learn to judge for ourselves.

Judging others and being quick to criticize just pollutes your life. Learning how to open your hand is the best thing you can possibly learn.

I learned that one person hurting another really is like a hand curling into a fist to smash the foot. And that all that really matters is family and other people. And that the purpose of life is to find the Light of God, but not the light from some old guy with a beard sitting up there judging us. The light is the love we give each other on our way back home. And that God wouldn’t mind if we spent a little less time telling him how great he is and a little more time loving each other, and not just the people we’re supposed to love, but everyone.

One of the most important things in life is what Judge Learned Hand described as 'that ever-gnawing inner doubt as to whether you're right.' If you don't have that, if you think you've got an inside track to absolute truth, you become doctrinaire, humorless and intellectually constipated. The greatest crimes in history have been perpetrated by such religious and political and racial fanatics, from the persecutions of the Inquisition on down to Communist purges and Nazi genocide

All right,” said Susan. “I’m not stupid. You’re saying humans need…fantasies to make life bearable.” REALLY? AS IF IT WAS SOME KIND OF PINK PILL? NO. HUMANS NEED FANTASY TO BE HUMAN. TO BE THE PLACE WHERE THE FALLING ANGEL MEETS THE RISING APE. “Tooth fairies? Hogfathers? Little—” YES. AS PRACTICE. YOU HAVE TO START OUT LEARNING TO BELIEVE THE LITTLE LIES. “So we can believe the big ones?” YES. JUSTICE. MERCY. DUTY. THAT SORT OF THING. “They’re not the same at all!” YOU THINK SO? THEN TAKE THE UNIVERSE AND GRIND IT DOWN TO THE FINEST POWDER AND SIEVE IT THROUGH THE FINEST SIEVE AND THEN SHOW ME ONE ATOM OF JUSTICE, ONE MOLECULE OF MERCY. AND YET—Death waved a hand. AND YET YOU ACT AS IF THERE IS SOME IDEAL ORDER IN THE WORLD, AS IF THERE IS SOME…SOME RIGHTNESS IN THE UNIVERSE BY WHICH IT MAY BE JUDGED. “Yes, but people have got to believe that, or what’s the point—” MY POINT EXACTLY. She tried to assemble her thoughts. THERE IS A PLACE WHERE TWO GALAXIES HAVE BEEN COLLIDING FOR A MILLION YEARS, said Death, apropos of nothing. DON’T TRY TO TELL ME THAT’S RIGHT. “Yes, but people don’t think about that,” said Susan. “Somewhere there was a bed…” CORRECT. STARS EXPLODE, WORLDS COLLIDE, THERE’S HARDLY ANYWHERE IN THE UNIVERSE WHERE HUMANS CAN LIVE WITHOUT BEING FROZEN OR FRIED, AND YET YOU BELIEVE THAT A…A BED IS A NORMAL THING. IT IS THE MOST AMAZING TALENT. “Talent?” OH, YES. A VERY SPECIAL KIND OF STUPIDITY. YOU THINK THE WHOLE UNIVERSE IS INSIDE YOUR HEADS. “You make us sound mad,” said Susan. A nice warm bed… NO. YOU NEED TO BELIEVE IN THINGS THAT AREN’T TRUE. HOW ELSE CAN THEY BECOME? said Death

Be still, and lay aside all thoughts of what you are and what God is; all concepts you have learned about the world; all images you hold about yourself. Empty your mind of everything it thinks is either true or false, or good or bad, of every thought it judges worthy, and all the ideas of which it is ashamed. Hold onto nothing Do not bring with you one thought the past has taught, nor one belief you ever learned before from anything. Forget this world, forget this course, and come with wholly empty hands unto your God.

On Pleasure Pleasure is a freedom-song, But it is not freedom. It is the blossoming of your desires, But it is not their fruit. It is a depth calling unto a height, But it is not the deep nor the high. It is the caged taking wing, But it is not space encompassed. Aye, in very truth, pleasure is a freedom-song. And I fain would have you sing it with fullness of heart; yet I would not have you lose your hearts in the singing. Some of your youth seek pleasure as if it were all, and they are judged and rebuked. I would not judge nor rebuke them. I would have them seek. For they shall find pleasure, but not her alone; Seven are her sisters, and the least of them is more beautiful than pleasure. Have you not heard of the man who was digging in the earth for roots and found a treasure? And some of your elders remember pleasures with regret like wrongs committed in drunkenness. But regret is the beclouding of the mind and not its chastisement. They should remember their pleasures with gratitude, as they would the harvest of a summer. Yet if it comforts them to regret, let them be comforted. And there are among you those who are neither young to seek nor old to remember; And in their fear of seeking and remembering they shun all pleasures, lest they neglect the spirit or offend against it. But even in their foregoing is their pleasure. And thus they too find a treasure though they dig for roots with quivering hands. But tell me, who is he that can offend the spirit? Shall the nightingale offend the stillness of the night, or the firefly the stars? And shall your flame or your smoke burden the wind? Think you the spirit is a still pool which you can trouble with a staff? Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being. Who knows but that which seems omitted today, waits for tomorrow? Even your body knows its heritage and its rightful need and will not be deceived. And your body is the harp of your soul, And it is yours to bring forth sweet music from it or confused sounds. And now you ask in your heart, “How shall we distinguish that which is good in pleasure from that which is not good?” Go to your fields and your gardens, and you shall learn that it is the pleasure of the bee to gather honey of the flower, But it is also the pleasure of the flower to yield its honey to the bee. For to the bee a flower is a fountain of life, And to the flower a bee is a messenger of love, And to both, bee and flower, the giving and the receiving of pleasure is a need and an ecstasy.

You were in business making meth? Do you have any idea what that drug does to people?" We weren't givin' it away," Concise snaps. "If someone was fool enough to mess himself up, that was his problem." I shake my head, disgusted. "If you build it, they will come." If you build it," Concise says, "you cover your rent. If you build it, you pay off the loan sharks. If you build it, you put shoes on your kid's feet and food in his belly and maybe even show up every now and then with a toy that every other goddamn kid in the school already has." He looks up at me. "If you build it, maybe your son don't have to, when he grow up." It is amazing -- the secrets you can keep, even when you are living in close quarters. "You didn't tell me." Concise gets up and braces his hands against the upper bunk. "His mama OD'd. He lives with her sister, who can't always be bothered to take care of him. I try to send money so that I know he's eatin' breakfast and gettin' school lunch tickets. I got a little bank account for him, too. Jus' in case he don't want to be part of a street gang, you know? Jus' in case he want to be an astronaut or a football player or somethin'." He digs out a small notebook from his bunk. "I'm writin' him. A diary, like. So he know who his daddy is, by the time he learn to read." It is always easier to judge someone than to figure out what might have pushed him to the point where he might do something illegal or morally reprehensible, because he honestly believes he'll be better off. The police will dismiss Wilton Reynolds as a drug dealer and celebrate one more criminal permanently removed from society. A middle-class father who meets Concise on the street, with his tough talk and his shaved head, will steer clear of him, never guessing that he, to, has a little boy waiting for him at home. The people who read about me in the paper, stealing my daughter during a custody visit, will assume I am the worst sort of nightmare.

The Truth loves. It does not judge. It holds a big sword in its hands and can ruthlessly discern what is false and what is true, but it does not hold grudges. If you are not telling the truth to yourself, you will suffer. If it was not ruthless, there would be no learning. Truth doesn’t spoon feed you.

She's a pit bull," I told them, making sure to say it as matterof-factly as I could. But no matter how I said the words, the parents always took the children by the hand and led them away. People hear about pit bulls, but often they have no idea what they really are-that they used to be considered nanny dogs, trusted members of the family. Or that even when they do have issues, it's not with people but with other dogs. The breed may attract a higher number of dubious owners, but the breed itself should be judged on its own.

He was perfectly astonished with the historical account gave him of our affairs during the last century; protesting “it was only a heap of conspiracies, rebellions, murders, massacres, revolutions, banishments, the very worst effects that avarice, faction, hypocrisy, perfidiousness, cruelty, rage, madness, hatred, envy, lust, malice, and ambition, could produce.” His majesty, in another audience, was at the pains to recapitulate the sum of all I had spoken; compared the questions he made with the answers I had given; then taking me into his hands, and stroking me gently, delivered himself in these words, which I shall never forget, nor the manner he spoke them in: “My little friend Grildrig, you have made a most admirable panegyric upon your country; you have clearly proved, that ignorance, idleness, and vice, are the proper ingredients for qualifying a legislator; that laws are best explained, interpreted, and applied, by those whose interest and abilities lie in perverting, confounding, and eluding them. I observe among you some lines of an institution, which, in its original, might have been tolerable, but these half erased, and the rest wholly blurred and blotted by corruptions. It does not appear, from all you have said, how any one perfection is required toward the procurement of any one station among you; much less, that men are ennobled on account of their virtue; that priests are advanced for their piety or learning; soldiers, for their conduct or valour; judges, for their integrity; senators, for the love of their country; or counsellors for their wisdom. As for yourself,” continued the king, “who have spent the greatest part of your life in travelling, I am well disposed to hope you may hitherto have escaped many vices of your country. But by what I have gathered from your own relation, and the answers I have with much pains wrung and extorted from you, I cannot but conclude the bulk of your natives to be the most pernicious race of little odious vermin that nature ever suffered to crawl upon the surface of the earth.

Simply do this: be still and lay aside all thoughts of what you are and what God is, all concepts you have learned about the world, all images you hold about yourself. Empty your mind of everything it thinks is either true or false or good or bad, of every thought it judges worthy and all the ideas of which it is ashamed. Hold onto nothing. Do not bring with you one thought the past has taught nor one belief you ever learned before from anything. Forget this world, forget this course, and come with wholly empty hands unto your God. 8

Self-criticism, on the other hand, is anathema to self-compassion. Once we learn to stop judging ourselves, we can look upon our lesser talents with compassion.

Beware of first-hand ideas!” exclaimed one of the most advanced of them. “First-hand ideas do not really exist. They are but the physical impressions produced by love and fear, and on this gross foundation who could erect a philosophy? Let your ideas be second-hand, and if possible tenth-hand, for then they will be far removed from that disturbing element — direct observation. Do not learn anything about this subject of mine — the French Revolution.Learn instead what I think that Enicharmon thought Urizen thought Gutch thought Ho-Yung thought Chi-Bo-Sing thought Lafcadio Hearn thought Carlyle thought Mirabeau said about the French Revolution. Through the medium of these ten great minds, the blood that was shed at Paris and the windows that were broken at Versailles will be clarified to an idea which you may employ most profitably in your daily lives. But be sure that the intermediates are many and varied, for in history one authority exists to counteract another. Urizen must counteract the scepticism of Ho-Yung and Enicharmon, I must myself counteract the impetuosity of Gutch. You who listen to me are in a better position to judge about the French Revolution than I am. Your descendants will be even in a better position than you, for they will learn what you think I think, and yet another intermediate will be added to the chain. And in time” — his voice rose — “there will come a generation that had got beyond facts, beyond impressions, a generation absolutely colourless, a generation ‘seraphically free From taint of personality,’ which will see the French Revolution not as it happened, nor as they would like it to have happened, but as it would have happened, had it taken place in the days of the Machine.

A few years ago, Ed and I were exploring the dunes on Cumberland Island, one of the barrier islands between the Atlantic Ocean and the mainland of south Georgia. He was looking for the fossilized teeth of long-dead sharks. I was looking for sand spurs so that I did not step on one. This meant that neither of us was looking very far past our own feet, so the huge loggerhead turtle took us both by surprise. She was still alive but just barely, her shell hot to the touch from the noonday sun. We both knew what had happened. She had come ashore during the night to lay her eggs, and when she had finished, she had looked around for the brightest horizon to lead her back to the sea. Mistaking the distant lights on the mainland for the sky reflected on the ocean, she went the wrong way. Judging by her tracks, she had dragged herself through the sand until her flippers were buried and she could go no farther. We found her where she had given up, half cooked by the sun but still able to turn one eye up to look at us when we bent over her. I buried her in cool sand while Ed ran to the ranger station. An hour later she was on her back with tire chains around her front legs, being dragged behind a park service Jeep back toward the ocean. The dunes were so deep that her mouth filled with sand as she went. Her head bent so far underneath her that I feared her neck would break. Finally the Jeep stopped at the edge of the water. Ed and I helped the ranger unchain her and flip her back over. Then all three of us watched as she lay motionless in the surf. Every wave brought her life back to her, washing the sand from her eyes and making her shell shine again. When a particularly large one broke over her, she lifted her head and tried her back legs. The next wave made her light enough to find a foothold, and she pushed off, back into the water that was her home. Watching her swim slowly away after her nightmare ride through the dunes, I noted that it is sometimes hard to tell whether you are being killed or saved by the hands that turn your life upside down.

Over the years, a number of judges, among them the great Learned Hand, had attempted, tongues not always quite firmly in cheek, to sort out these fine and crucial distinctions. A legal definition of the term “superhero” had even been arrived at.

He'd [Cork] learned early not to invest a lot of emotion in thinking about the truth in a crime. As a cop, he'd gathered evidfence that had been used to guess at the truth, but in the end responsibility for assembling the pieces and nailing truth to the wall was in the hands of others - lawyers, judges, and juries. Truth became a democratic process, the will of twelve. He'd been burned when he cared too deeply. As a result, he'd trained himself to remain a little distant in his emotional involvement on a case. In the end, the outcome was out of his hands, and to allow himself to believe too strongly in the absoluteness of a thing he couldn't control was useless. He felt different now. Desperate in a way. This time he had to hold the truth in his own hands like a beating heart.

In order to survive in the church, you have to live on the surface. Every action is filtered and judged as good or bad and the depth of the reality is lost in the process. If you are vulnerable. you will have hands laid on you. People saying, "I'll put you in my prayers," because there is something wrong with you. There is something wrong with you having those thoughts. There is something wrong with you being real with yourself. This forms a hard-surfaced layer, the only layer you can show. And you learn to live from it

He told me it was for men of desperate fortunes on one hand, or of aspiring, superior fortune on the other, who when abroad upon adventures, to rise by enterprize, and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me, or to far below me; that mine was the middle state, or what might be called the upper station of low life, which he had found by long experience was the best state in the world, the most suited to human happiness, not exposed to the miseries of hardships, the labour and sufferings of the mechanick part of mankind, and not embarrassed with the pride, luxury, ambition, and envy of the upper part of mankind. He told me I might judge of the happiness of this state by this one thing, viz. that this was the state of life which all other people envied, that kings had frequently lamented the miserable consequences of being born to great things, and wished they had been placed in the middle of the two extremes, between the mean and the great; that the wise man gave his testimony to this as the just standard of true felicity, when he prayed to have neither poverty or riches. He bid me observe it, and I should always find, that the calamities of life were shared among the upper and lower part of mankind; but that the middle station had the fewest disasters, and was not exposed to so many vicissitudes as the higher or lower part of mankind; nay, they were so subjected to so many distempers and uneasiness, either of body or mind, as those were who, by vicious living, luxury, and extravagancies on one hand, and by hard labour, want of necessaries, and mean or insufficient diet on the other hand, bring distempers upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kinds of vertues and all kinds of enjoyments; that peace and plenty were the hand-maids of a middle fortune; that temperance, moderation, quietness, health, society, all agreeable diversion, and all desirable pleasures, were the blessing attending the middle station of life; that this way men went silently and smoothly thro’ the world, and comfortably out of it, not embarrassed with the labour of their hands or of the head, not sold to the life of slavery for daily bread, or harrast with perplexed circumstances, which rob the soul of peace and the body of rest; not enraged with the passion of envy, or secret burning lust of ambition for great things; but in easy circumstances sliding gently thro’ the world, and sensibly tasting the sweets of living without the bitter, feeling that they are happy and learning by every day’s experience to know it more sensibly.

My Song So many memories, and I'm still young. So many dreams, my song's just begun. Sometimes I hear my private melody grow, then the sound vanishes, but returns, I now know. I've heard my heart break; wounded, I've felt alone, but slowly I learned to thrive on my own. I want to keep learning, to depend my song; in whatever I work may my best self grow strong. It's still the morning, the green spring of my life. i'm starting my journey, family and friends at my side, my song inside, and love as my guide. My family wonders where I will go. I wonder too. I long to discover how to protect the earth, our home, hear world sisters and brothers, who feel so alone. Hearts and hands open to those close and those far, a great family circle with peace our lodestar. No child should be hungry. All children should read, be healthy and safe, feel hope, learn to lead. It's still the morning, the spring of my life I'm starting my journey, family and friends at my side, my song inside, and love as my guide. I'm take wrong turns and again lose my way. I'll search for wise answers, listen, study and pray. So many memories, and I'm still young. So many dreams; my own song has begun. I'll resist judging others by their accents and skin, confront my life challenges, improve myself within. Heeding my song- for life's not easy or fair- I'll persist, be a light resist the snare of despair. Mysteriously, I've grown to feel strong. I'm preparing to lead. I'm composing my song. It's still the morning, the spring of my life. I'm starting my journey, family and friends at my side, my song inside, and love as my guide.

What I’ve learned the more time I’ve spent following Jesus is that God delights in answering our impossible prayers. The kind of prayers made in a dark cell by someone holding unwashed hands. Prayers asking for the things we couldn’t possibly think could happen for us or someone else. Ones we might even feel a little bad saying, as if it’s just asking God for too much. But what I forget is that we’re talking to a God who knows that what we need the most is to return to Him, to return to our lives. And like the judge, God knows that we can’t fully return until we know we’ve been forgiven.

Separating from Family Issues: January 4 We can draw a healthy line, a healthy boundary, between ourselves and our nuclear family. We can separate ourselves from their issues. Some of us may have family members who are addicted to alcohol and other drugs and who are not in recovery from their addiction. Some of us may have family members who have unresolved codependency issues. Family members may be addicted to misery, pain, suffering, martyrdom, and victimization. We may have family members who have unresolved abuse issues or unresolved family of origin issues. We may have family members who are addicted to work, eating, or sex. Our family may be completely enmeshed, or we may have a disconnected family in which the members have little contact. We may be like our family. We may love our family. But we are separate human beings with individual rights and issues. One of our primary rights is to begin feeling better and recovering, whether or not others in the family choose to do the same. We do not have to feel guilty about finding happiness and a life that works. And we do not have to take on our family’s issues as our own to be loyal and to show we love them. Often when we begin taking care of ourselves, family members will reverberate with overt and covert attempts to pull us back into the old system and roles. We do not have to go. Their attempts to pull us back are their issues. Taking care of ourselves and becoming healthy and happy does not mean we do not love them. It means we’re addressing our issues. We do not have to judge them because they have issues; nor do we have to allow them to do anything they would like to us just because they are family. We are free now, free to take care of ourselves with family members. Our freedom starts when we stop denying their issues, and politely, but assertively, hand their stuff back to them—where it belongs—and deal with our own issues. Today, I will separate myself from family members. I am a separate human being, even though I belong to a unit called a family. I have a right to my own issues and growth; my family members have a right to their issues and a right to choose where and when they will deal with these issues. I can learn to detach in love from my family members and their issues. I am willing to work through all necessary feelings in order to accomplish this.

That community is already in the process of dissolution where each man begins to eye his neighbor as a possible enemy, where non-conformity with the accepted creed, political as well as religious, becomes a mark of disaffection; where denunciation, without specification or backing, takes the place of evidence; where orthodoxy chokes freedom of dissent.

When you grow up Indian, you quickly learn that the so-called American Dream isn't for you. For you that dream's a nightmare. Ask any Indian kid: you're out just walking across the street of some little off-reservation town and there's this white cop suddenly comes up to you, grabs you by your long hair, pushes you up against a car, frisks you, gives you a couple good jabs in the ribs with his nightstick, then sends you off with a warning sneer: "Watch yourself, Tonto!" He doesn't do that to white kids, just Indians. You can hear him chuckling with delight as you limp off, clutching your bruised ribs. If you talk smart when they hassle you, off to the slammer you go. Keep these Injuns in their place, you know. Truth is, they actually need us. Who else would they fill up their jails and prisons with in places like the Dakotas and New Mexico if they didn't have Indians? Think of all the cops and judges and guards and lawyers who'd be out of work if they didn't have Indians to oppress! We keep the system going. We help give the American system of injustice the criminals it needs. At least being prison fodder is some kind of reason for being. Prison's the only university, the only finishing school many young Indian brothers ever see. Same for blacks and Latinos. So-called Latinos, of course, are what white man calls Indians who live south of the Rio Grande. White man's books will tell you there are only 2.5 million or so of us Indians here in America. But there are more than 200 million of us right here in this Western Hemisphere, in the Americas, and hundreds of millions more indigenous peoples around this Mother Earth. We are the Original People. We are one of the fingers on the hand of humankind. Why is it we are unrepresented in our own lands, and without a seat — or many seats — in the United Nations? Why is it we're allowed to send our delegates only to prisons and to cemeteries?

Amisha offered the unyielding woman a smile. “I will also advise that when they travel in their stories, they respect the people they meet and the values they hold. Their way of life is not for us to judge but our opportunity to learn.” She ignored the widening of the teacher’s eyes and ended with, “And to never forget that when you offer a hand of respect, you will in turn be welcomed.

She locked herself in her room. She needed time to get used to her maimed consciousness, her poor lopped life, before she could walk steadily to the place allotted her. A new searching light had fallen on her husband's character, and she could not judge him leniently: the twenty years in which she had believed in him and venerated him by virtue of his concealments came back with particulars that made them seem an odious deceit. He had married her with that bad past life hidden behind him, and she had no faith left to protest his innocence of the worst that was imputed to him. Her honest ostentatious nature made the sharing of a merited dishonor as bitter as it could be to any mortal. But this imperfectly taught woman, whose phrases and habits were an odd patchwork, had a loyal spirit within her. The man whose prosperity she had shared through nearly half a life, and who had unvaryingly cherished her—now that punishment had befallen him it was not possible to her in any sense to forsake him. There is a forsaking which still sits at the same board and lies on the same couch with the forsaken soul, withering it the more by unloving proximity. She knew, when she locked her door, that she should unlock it ready to go down to her unhappy husband and espouse his sorrow, and say of his guilt, I will mourn and not reproach. But she needed time to gather up her strength; she needed to sob out her farewell to all the gladness and pride of her life. When she had resolved to go down, she prepared herself by some little acts which might seem mere folly to a hard onlooker; they were her way of expressing to all spectators visible or invisible that she had begun a new life in which she embraced humiliation. She took off all her ornaments and put on a plain black gown, and instead of wearing her much-adorned cap and large bows of hair, she brushed her hair down and put on a plain bonnet-cap, which made her look suddenly like an early Methodist. Bulstrode, who knew that his wife had been out and had come in saying that she was not well, had spent the time in an agitation equal to hers. He had looked forward to her learning the truth from others, and had acquiesced in that probability, as something easier to him than any confession. But now that he imagined the moment of her knowledge come, he awaited the result in anguish. His daughters had been obliged to consent to leave him, and though he had allowed some food to be brought to him, he had not touched it. He felt himself perishing slowly in unpitied misery. Perhaps he should never see his wife's face with affection in it again. And if he turned to God there seemed to be no answer but the pressure of retribution. It was eight o'clock in the evening before the door opened and his wife entered. He dared not look up at her. He sat with his eyes bent down, and as she went towards him she thought he looked smaller—he seemed so withered and shrunken. A movement of new compassion and old tenderness went through her like a great wave, and putting one hand on his which rested on the arm of the chair, and the other on his shoulder, she said, solemnly but kindly— "Look up, Nicholas." He raised his eyes with a little start and looked at her half amazed for a moment: her pale face, her changed, mourning dress, the trembling about her mouth, all said, "I know;" and her hands and eyes rested gently on him. He burst out crying and they cried together, she sitting at his side. They could not yet speak to each other of the shame which she was bearing with him, or of the acts which had brought it down on them. His confession was silent, and her promise of faithfulness was silent. Open-minded as she was, she nevertheless shrank from the words which would have expressed their mutual consciousness, as she would have shrunk from flakes of fire. She could not say, "How much is only slander and false suspicion?" and he did not say, "I am innocent.

Every single parent is doing the best he or she can. Never judge an angry parent who screams at their child, or judge any parent for any behavior. You don’t know them, you don’t know their story, you don’t know about their silent struggles or childhood traumas, you don’t know how hard it is for them, you don’t know anything about anyone. you don’t know what you would do if you were in their shoes. Viktor Frankl said, “No man should judge unless he asks himself in absolute honesty whether, in a similar situation, he might not have done the same.” We all do the best we can. It is hands down the hardest never-ending but fulfilling job on this planet. It isn’t easy to create, shape, and raise another human being when most of us aren’t raised, shaped, or grown up. So, one of the biggest lessons I also learned is to stay in my lane, don’t judge any parent, to never say never, and be compassionate toward myself and others. Of course, if you see a parent spanking a child, you have to stop them, if you know a child is in an unsafe environment, you have to change it and help any child in need, but try as hard as you can not to judge them and just let go of your thoughts when they arise. At the end of the day, we all do the best we can with the tools we have.

It is often the case that people of noble character and great mental gifts betray a strange lack of worldly wisdom and a deficiency in the knowledge of men, more especially when they are young; with the result that it is easy to deceive or mislead them; and that, on the other hand, natures of the commoner sort are more ready and successful in making their way in the world. The reason of this is that, when a man has little or no experience, he must judge by his own antecedent notions; and in matters demanding judgment, an antecedent notion is never on the same level as experience. For, with the commoner sort of people, an antecedent notion means just their own selfish point of view. This is not the case with those whose mind and character are above the ordinary; for it is precisely in this respect — their unselfishness — that they differ from the rest of mankind; and as they judge other people's thoughts and actions by their own high standard, the result does not always tally with their calculation. But if, in the end, a man of noble character comes to see, as the effect of his own experience, or by the lessons he learns from others, what it is that may be expected of men in general, — namely, that five-sixths of them are morally and intellectually so constituted that, if circumstances do not place you in relation with them, you had better get out of their way and keep as far as possible from having anything to do with them, — still, he will scarcely ever attain an adequate notion of their wretchedly mean and shabby nature: all his life long he will have to be extending and adding to the inferior estimate he forms of them; and in the meantime he will commit a great many mistakes and do himself harm.

When the Professor is told by the Polynesian that once there was nothing except a great feathered serpent, unless the learned man feels a thrill and a half temptation to wish it were true, he is no judge of such things at all. When he is assured, on the best Red Indian authority, that a primitive hero carried the sun and moon and stars in a box, unless he clasps his hands and almost kicks his legs as a child would at such a charming fancy, he knows nothing about the matter.

But on the other hand, not being able to read a lot and learning by listening and asking questions means that I need to simplify issues to their basics. And that is very powerful, because in trial cases, judges and jurors -- neither of them have the time or the ability to become an expert in the subject. One of my strengths is presenting a case that they can understand." His opponents tend to be scholarly types, who have read every conceivable analysis of the issue at hand. Time and again, they get bogged down in excessive detail. Boies doesn't.

When Holmes emerged as a consistent judicial defender of economic reform and of free speech, he became a hero to progressives and civil libertarians—to people like Louis Brandeis, Learned Hand, Walter Lippmann, and Herbert Croly. Holmes did not share the politics of these people, but he did not think it was his business as a judge to have a politics, and he did nothing to discourage their admiration. It suited his conception of heroic disinterestedness to serve as their Abbott—privately denouncing the stupidity of the views he strove, often boldly and alone, to defend.

... You become responsible forever for what you’ve tamed. You’re responsible for your rose. ----- I have lived a great deal among grown-ups. I have seen them intimately, close at hand. And that has not much improved my opinion of them. ---- I am who I am and I have the need to be. ---- It is far more difficult to judge oneself than to judge others. If you succeed in judging yourself correctly, then you are truly a man of wisdom. ----- Straight ahead you can not go very far. ----- Grown-ups love figures... When you tell them you've made a new friend they never ask you any questions about essential matters. They never say to you "What does his voice sound like? What games does he love best? Does he collect butterflies? " Instead they demand "How old is he? How much does he weigh? How much money does his father make? " Only from these figures do they think they have learned anything about him. If you say to the grown-ups: 'I've seen a lovely house made of pink brick, with geraniums in the windows and doves on the rood', they are unable to picture such a house. You must say: I saw a house that come a hundred thousand francs.' Then they cry out: 'How pretty!' ---- One runs the risk of crying a bit if one allows oneself to be tamed.

We are engaged in a world war of stories—a war between incompatible versions of reality—and we need to learn how to fight it. A tyrant has arisen in Russia and brutality engulfs Ukraine, whose people, led by a satirist turned hero, offer heroic resistance, and are already creating a legend of freedom. The tyrant creates false narratives to justify his assault—the Ukrainians are Nazis, and Russia is menaced by Western conspiracies. He seeks to brainwash his own citizens with such lying stories. Meanwhile, America is sliding back towards the Middle Ages, as white supremacy exerts itself not only over Black bodies, but over women’s bodies too. False narratives rooted in antiquated religiosity and bigoted ideas from hundreds of years ago are used to justify this, and find willing audiences and believers. In India, religious sectarianism and political authoritarianism go hand in hand, and violence grows as democracy dies. Once again, false narratives of Indian history are in play, narratives that privilege the majority and oppress minorities; and these narratives, let it be said, are popular, just as the Russian tyrant’s lies are believed. This, now, is the ugly dailiness of the world. How should we respond? It has been said, I have said it myself, that the powerful may own the present, but writers own the future, for it is through our work, or the best of it at least, the work which endures into that future, that the present misdeeds of the powerful will be judged. But how can we think of the future when the present screams for our attention, and what, if we turn away from posterity and pay attention to this dreadful moment, can we usefully or effectively do? A poem will not stop a bullet. A novel cannot defuse a bomb. Not all our satirists are heroes. But we are not helpless. Even after Orpheus was torn to pieces, his severed head, floating down the river Hebrus, went on singing, reminding us that the song is stronger than death. We can sing the truth and name the liars, we can join in solidarity with our fellows on the front lines and magnify their voices by adding our own to them. Above all, we must understand that stories are at the heart of what’s happening, and the dishonest narratives of oppressors have proved attractive to many. So we must work to overturn the false narratives of tyrants, populists, and fools by telling better stories than they do, stories within which people want to live. The battleground is not only on the battlefield. The stories we live in are contested territories too. Perhaps we can seek to emulate Joyce’s Dedalus, who sought to forge, in the smithy of his soul, the uncreated conscience of his race. We can emulate Orpheus and sing on in the face of horror, and not stop singing until the tide turns, and a better day begins.

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

said Susan. “I’m not stupid. You’re saying humans need…fantasies to make life bearable.” REALLY? AS IF IT WAS SOME KIND OF PINK PILL? NO. HUMANS NEED FANTASY TO BE HUMAN. TO BE THE PLACE WHERE THE FALLING ANGEL MEETS THE RISING APE. “Tooth fairies? Hogfathers? Little—” YES. AS PRACTICE. YOU HAVE TO START OUT LEARNING TO BELIEVE THE LITTLE LIES. “So we can believe the big ones?” YES. JUSTICE. MERCY. DUTY. THAT SORT OF THING. “They’re not the same at all!” YOU THINK SO? THEN TAKE THE UNIVERSE AND GRIND IT DOWN TO THE FINEST POWDER AND SIEVE IT THROUGH THE FINEST SIEVE AND THEN SHOW ME ONE ATOM OF JUSTICE, ONE MOLECULE OF MERCY. AND YET—Death waved a hand. AND YET YOU ACT AS IF THERE IS SOME IDEAL ORDER IN THE WORLD, AS IF THERE IS SOME…SOME RIGHTNESS IN THE UNIVERSE BY WHICH IT MAY BE JUDGED. “Yes, but people have got to believe that, or what’s the point—” MY POINT EXACTLY. She

This conditioning of children to fear nonconformity and blindly obey ensures continued obedience as adults. The difficult task of learning how to make moral choices, how to accept personal responsibility, how to deal with the chaos of human life is handed over to God-like authority figures. The process makes possible a perpetuation of childhood. It allows the adult to bask in the warm glow and magic of divine protection. It masks from them and from others the array of human weaknesses, including our deepest dreads, our fear of irrelevance and death, our vulnerability and uncertainty. It also makes it difficult, if not impossible, to build mature, loving relationships, for the believer is told it is all about them, about their needs, their desires, and above all, their protection and advancement. Relationships, even within families, splinter and fracture. Those who adopt the belief system, who find in the dictates of the church and its male leaders a binary world of right and wrong, build an exclusive and intolerant comradeship that subtly or overtly shuns and condemns the “unsaved.” People are no longer judged by their intrinsic qualities, by their actions or capacity for self-sacrifice and compassion, but by the rigidity of their obedience. This defines the good and the bad, the Christian and the infidel. And this obedience is a blunt and effective weapon against the possibility of a love that could overpower the dictates of the hierarchy. In many ways it is love the leaders fear most, for it is love that unleashes passions and bonds that defy the carefully constructed edifices that keep followers trapped and enclosed. And while they speak often about love, as they do about family, it is the cohesive bonds created by family and love they war against.

Jack coughed slightly and offered his hand. “Hi, uh. I’m Jack.” Kim took it. “Jack what?” “Huh?” “Your last name, silly.” “Jackson.” She blinked at him. “Your name is Jack Jackson?” He blushed. “No, uh, my first name’s Rhett, but I hate it, so…” He gestured to the chair and she sat. Her dress rode up several inches, exposing pleasing long lines of creamy skin. “Well, Jack, what’s your field of study?” “Biological Engineering, Genetics, and Microbiology. Post-doc. I’m working on a research project at the institute.” “Really? Oh, uh, my apple martini’s getting a little low.” “I’ve got that, one second.” He scurried to the bar and bought her a fresh one. She sipped and managed to make it look not only seductive but graceful as well. “What do you want to do after you’re done with the project?” Kim continued. “Depends on what I find.” She sent him a simmering smile. “What are you looking for?” Immediately, Jack’s eyes lit up and his posture straightened. “I started the project with the intention of learning how to increase the reproduction of certain endangered species. I had interest in the idea of cloning, but it proved too difficult based on the research I compiled, so I went into animal genetics and cellular biology. It turns out the animals with the best potential to combine genes were reptiles because their ability to lay eggs was a smoother transition into combining the cells to create a new species, or one with a similar ancestry that could hopefully lead to rebuilding extinct animals via surrogate birth or in-vitro fertilization. We’re on the edge of breaking that code, and if we do, it would mean that we could engineer all kinds of life and reverse what damage we’ve done to the planet’s ecosystem.” Kim stared. “Right. Would you excuse me for a second?” She wiggled off back to her pack of friends by the bar. Judging by the sniggering and the disgusted glances he was getting, she wasn’t coming back. Jack sighed and finished off his beer, massaging his forehead. “Yes, brilliant move. You blinded her with science. Genius, Jack.” He ordered a second one and finished it before he felt smallish hands on his shoulders and a pair of soft lips on his cheek. He turned to find Kamala had returned, her smile unnaturally bright in the black lights glowing over the room. “So…how did it go with Kim?” He shot her a flat look. “You notice the chair is empty.” Kamala groaned. “You talked about the research project, didn’t you?” “No!” She glared at him. “…maybe…” “You’re so useless, Jack.” She paused and then tousled his hair a bit. “Cheer up. The night’s still young. I’m not giving up on you.” He smiled in spite of himself. “Yet.” Her brown eyes flashed. “Never.

Alas, great is my sorrow. Your name is Ah Chen, and when you were born I was not truly pleased. I am a farmer, and a farmer needs strong sons to help with his work, but before a year had passed you had stolen my heart. You grew more teeth, and you grew daily in wisdom, and you said 'Mommy' and 'Daddy' and your pronunciation was perfect. When you were three you would knock at the door and then you would run back and ask, 'Who is it?' When you were four your uncle came to visit and you played the host. Lifting your cup, you said, 'Ching!' and we roared with laughter and you blushed and covered your face with your hands, but I know that you thought yourself very clever. Now they tell me that I must try to forget you, but it is hard to forget you. "You carried a toy basket. You sat at a low stool to eat porridge. You repeated the Great Learning and bowed to Buddha. You played at guessing games, and romped around the house. You were very brave, and when you fell and cut your knee you did not cry because you did not think it was right. When you picked up fruit or rice, you always looked at people's faces to see if it was all right before putting it in your mouth, and you were careful not to tear your clothes. "Ah Chen, do you remember how worried we were when the flood broke our dikes and the sickness killed our pigs? Then the Duke of Ch'in raised our taxes and I was sent to plead with him, and I made him believe that we could not pay out taxes. Peasants who cannot pay taxes are useless to dukes, so he sent his soldiers to destroy our village, and thus it was the foolishness of your father that led to your death. Now you have gone to Hell to be judged, and I know that you must be very frightened, but you must try not to cry or make loud noises because it is not like being at home with your own people. "Ah Chen, do you remember Auntie Yang, the midwife? She was also killed, and she was very fond of you. She had no little girls of her own, so it is alright for you to try and find her, and to offer her your hand and ask her to take care of you. When you come before the Yama Kings, you should clasp your hands together and plead to them: 'I am young and I am innocent. I was born in a poor family, and I was content with scanty meals. I was never wilfully careless of my shoes and my clothing, and I never wasted a grain of rice. If evil spirits bully me, may thou protect me.' You should put it just that way, and I am sure that the Yama Kings will protect you. "Ah Chen, I have soup for you and I will burn paper money for you to use, and the priest is writing down this prayer that I will send to you. If you hear my prayer, will you come to see me in your dreams? If fate so wills that you must yet lead an earthly life, I pray that you will come again to your mother's womb. Meanwhile I will cry, 'Ah Chen, your father is here!' I can but weep for you, and call your name.

Yesterday while I was on the side of the mat next to some wrestlers who were warming up for their next match, I found myself standing side by side next to an extraordinary wrestler. He was warming up and he had that look of desperation on his face that wrestlers get when their match is about to start and their coach is across the gym coaching on another mat in a match that is already in progress. “Hey do you have a coach.” I asked him. “He's not here right now.” He quietly answered me ready to take on the task of wrestling his opponent alone. “Would you mind if I coached you?” His face tilted up at me with a slight smile and said. “That would be great.” Through the sounds of whistles and yelling fans I heard him ask me what my name was. “My name is John.” I replied. “Hi John, I am Nishan” he said while extending his hand for a handshake. He paused for a second and then he said to me: “John I am going to lose this match”. He said that as if he was preparing me so I wouldn’t get hurt when my coaching skills didn’t work magic with him today. I just said, “Nishan - No score of a match will ever make you a winner. You are already a winner by stepping onto that mat.” With that he just smiled and slowly ran on to the mat, ready for battle, but half knowing what the probable outcome would be. When you first see Nishan you will notice that his legs are frail - very frail. So frail that they have to be supported by custom made, form fitted braces to help support and straighten his limbs. Braces that I recognize all to well. Some would say Nishan has a handicap. I say that he has a gift. To me the word handicap is a word that describes what one “can’t do”. That doesn’t describe Nishan. Nishan is doing. The word “gift” is a word that describes something of value that you give to others. And without knowing it, Nishan is giving us all a gift. I believe Nishan’s gift is inspiration. The ability to look the odds in the eye and say “You don’t pertain to me.” The ability to keep moving forward. Perseverance. A “Whatever it takes” attitude. As he predicted, the outcome of his match wasn’t great. That is, if the only thing you judge a wrestling match by is the actual score. Nishan tried as hard as he could, but he couldn’t overcome the twenty-six pound weight difference that he was giving up to his opponent on this day in order to compete. You see, Nishan weighs only 80 pounds and the lowest weight class in this tournament was 106. Nishan knew he was spotting his opponent 26 pounds going into every match on this day. He wrestled anyway. I never did get the chance to ask him why he wrestles, but if I had to guess I would say, after watching him all day long, that Nishan wrestles for the same reasons that we all wrestle for. We wrestle to feel alive, to push ourselves to our mental, physical and emotional limits - levels we never knew we could reach. We wrestle to learn to use 100% of what we have today in hopes that our maximum today will be our minimum tomorrow. We wrestle to measure where we started from, to know where we are now, and to plan on getting where we want to be in the future. We wrestle to look the seemingly insurmountable opponent right in the eye and say, “Bring it on. - I can take whatever you can dish out.” Sometimes life is your opponent and just showing up is a victory. You don't need to score more points than your opponent in order to accomplish that. No Nishan didn’t score more points than any of his opponents on this day, that would have been nice, but I don’t believe that was the most important thing to Nishan. Without knowing for sure - the most important thing to him on this day was to walk with pride like a wrestler up to a thirty two foot circle, have all eyes from the crowd on him, to watch him compete one on one against his opponent - giving it all that he had. That is what competition is all about. Most of the times in wrestlin

Recently, a judge of the prestigious 2014 British Forward Prize for Poetry was moved to observe that “there is an awful lot of very powerful, lyrical, and readable poetry being written today,” but we need education, because “we have lost the sense that poetry sits halfway between prose and music—that you can’t expect to read it like a novel.” A few years ago, the New York Times published an op-ed of mine, about learning poetry by heart. The response to it confirmed that people of all ages think about poetry as a kind of inspired music, embodying beauty and insight. On one hand, poetry has always flowed from music, as rap and hip-hop remind us big-time. Rappers know how poetry walks and talks. So we have music, or deeply felt recitations of poems that belong to collective memory. On the other hand, we have overly instructive prose poems, as well as the experiments of certain critical ideologies, or conceptual performance art. These aspects seem to represent the public, Janus face of poetry.

It isn’t the height that scares me—the height makes me feel alive with energy, every organ and vessel and muscle in my body singing at the same pitch. Then I realize what it is. It’s him. Something about him makes me feel like I am about to fall. Or turn to liquid. Or burst into flames. My hand almost misses the next rung. “Now tell me…,” he says through a bursting breath, “what do you think learning strategy has to do with…bravery?” The question reminds me that he is my instructor, and I am supposed to learn something from this. A cloud passes over the moon, and the light shifts across my hands. “It…it prepares you to act,” I say finally. “You learn strategy so you can use it.” I hear him breathing behind me, loud and fast. “Are you all right, Four?” “Are you human, Tris? Being up this high…” He gulps for air. “It doesn’t scare you at all?” I look over my shoulder at the ground. If I fall now, I will die. But I don’t think I will fall. A gust of air presses against my left side, throwing my body weight to the right. I gasp and cling to the rungs, my balance shifting. Four’s cold hand clamps around one of my hips, one of his fingers finding a strip of bare skin just under the hem of my T-shirt. He squeezes, steadying me and pushing me gently to the left, restoring my balance. Now I can’t breathe. I pause, staring at my hands, my mouth dry. I feel the ghost of where his hand was, his fingers long and narrow. “You okay?” he asks quietly. “Yes,” I say, my voice strained. I keep climbing, silently, until I reach the platform. Judging by the blunted ends of metal rods, it used to have railings, but it doesn’t anymore. I sit down and scoot to the end of it so Four has somewhere to sit. Without thinking, I put my legs over the side. Four, however, crouches and presses his back to the metal support, breathing heavily. “You’re afraid of heights,” I say. “How do you survive in the Dauntless compound?” “I ignore my fear,” he says. “When I make decisions, I pretend it doesn’t exist.” I stare at him for a second. I can’t help it. To me there’s a

There was however one real romance in his [J. Gresham Machen's] life, though unhappily it was not destined to blossom into marriage. One would never have learned of it from the files of his personal letters since it seems that he did not trust himself to write on the subject, extraordinary though that may seem when one considers how fully he confided in his mother. He did tell his brother Arthur about it, and in a conference concerning the projected biography in March, 1944, the elder brother told me that the story to be complete would have to include a reference to Gresham's one love affair. He identified the lady by name, as a resident of Boston, and as "intelligent, beautiful, exquisite." He further stated that apparently they were utterly devoted to each other for a time, but that the devotion never developed into an engagement to be married because she was a Unitarian. Miss S., as she may be designated, made a real effort to believe, but could not bring her mind and heart to the point where she could share his faith. On the other hand, as Arthur Machen hardly needed to add, Gresham Machen could not possibly think of uniting his life with one who could not come to basic agreement with him with regard to the Christian faith. . . . Machen had been advising her with respect to study of the Bible. He must have counseled her to read the Gospels through consecutively. He had a copy of his course of Bible study prepared for the Board of Christian education especially bound for her. He sent her copies of his books as they appeared. He had copies of Dr. Erdman's little commentaries and other books sent to her. On her part she indicated an interest in these things, but evidently it was stimulated more by the desire to please Machen than by an earnest agitation of spirit. At any rate her mind was set awhirl as she read some of the books and she was forced to come to the conclusion that, judged by his views as set forth for example in Christianity and Liberalism, published in 1923, if she was a Christian at all, she was a pretty feeble one. How tragic an ending to Machen's one real romance or approach to it! It does serve to underscore once again, however, how utterly devoted he was to his Lord. He could be counted upon in the public and conspicuous arenas of conflict but also in the utterly private relations of life to be true to his dearly-bought convictions.

There is much shallowness and levity among us. Prophets and psalmists would probably say of us that ‘there is no fear of God before their eyes’. In public worship our habit is to slouch or squat; we do not kneel nowadays, let alone prostrate ourselves in humility before God. It is more characteristic of us to clap our hands with joy than to blush with shame or tears. We saunter up to God to claim his patronage and friendship; it does not occur to us that he might send us away. We need to hear again the apostle Peter’s sobering words: ‘Since you call on a Father who judges each man’s work impartially, live your lives...in reverent fear.’39 In other words, if we dare to call our Judge our Father, we must beware of presuming on him. It must even be said that our evangelical emphasis on the atonement is dangerous if we come to it too quickly. We learn to appreciate the access to God which Christ has won for us only after we have first seen God’s inaccessibility to sinners. We can cry ‘Hallelujah’ with authenticity only after we have first cried ‘Woe is me, for I am lost’. In Dale’s words, ‘it is partly because sin does not provoke our own wrath, that we do not believe that sin provokes the wrath of God’.40

... You become responsible forever for what you’ve tamed. You’re responsible for your rose. ----- I have lived a great deal among grown-ups. I have seen them intimately, close at hand. And that has not much improved my opinion of them. ---- I am who I am and I have the need to be. ---- It is far more difficult to judge oneself than to judge others. If you succeed in judging yourself correctly, then you are truly a man of wisdom. ----- Straight ahead you can not go very far. ----- Grown-ups love figures... When you tell them you've made a new friend they never ask you any questions about essential matters. They never say to you "What does his voice sound like? What games does he love best? Does he collect butterflies? " Instead they demand "How old is he? How much does he weigh? How much money does his father make? " Only from these figures do they think they have learned anything about him. If you say to the grown-ups: 'I've seen a lovely house made of pink brick, with geraniums in the windows and doves on the rood', they are unable to picture such a house. You must say: I saw a house that come a hundred thousand francs.' Then they cry out: 'How pretty!' ---- One runs the risk of crying a bit if one allows oneself to be tamed.

But the church of this country is not only indifferent to the wrongs of the slave, it actually takes sides with the oppressors. It has made itself the bulwark of American slavery, and the shield of American slave-hunters. Many of its most eloquent Divines. who stand as the very lights of the church, have shamelessly given the sanction of religion and the Bible to the whole slave system. They have taught that man may, properly, be a slave; that the relation of master and slave is ordained of God; that to send back an escaped bondman to his master is clearly the duty of all the followers of the Lord Jesus Christ; and this horrible blasphemy is palmed off upon the world for Christianity. For my part, I would say, welcome infidelity! welcome atheism! welcome anything! in preference to the gospel, as preached by those Divines! They convert the very name of religion into an engine of tyranny, and barbarous cruelty, and serve to confirm more infidels, in this age, than all the infidel writings of Thomas Paine, Voltaire, and Bolingbroke, put together, have done! These ministers make religion a cold and flintyhearted thing, having neither principles of right action, nor bowels of compassion. They strip the love of God of its beauty, and leave the throng of religion a huge, horrible, repulsive form. It is a religion for oppressors, tyrants, man-stealers, and thugs. It is not that "pure and undefiled religion" which is from above, and which is "first pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." But a religion which favors the rich against the poor; which exalts the proud above the humble; which divides mankind into two classes, tyrants and slaves; which says to the man in chains, stay there; and to the oppressor, oppress on; it is a religion which may be professed and enjoyed by all the robbers and enslavers of mankind; it makes God a respecter of persons, denies his fatherhood of the race, and tramples in the dust the great truth of the brotherhood of man. All this we affirm to be true of the popular church, and the popular worship of our land and nation - a religion, a church, and a worship which, on the authority of inspired wisdom, we pronounce to be an abomination in the sight of God. In the language of Isaiah, the American church might be well addressed, "Bring no more vain ablations; incense is an abomination unto me: the new moons and Sabbaths, the calling of assemblies, I cannot away with; it is iniquity even the solemn meeting…. Yea! when ye make many prayers, I will not hear. YOUR HANDS ARE FULL OF BLOOD; cease to do evil, learn to do well; seek judgment; relieve the oppressed; judge for the fatherless; plead for the widow.

[At the beginning of modern science], a light dawned on all those who study nature. They comprehended that reason has insight only into what it itself produces according to its own design; that it must take the lead with principles for its judgments according to constant laws and compel nature to answer its questions, rather than letting nature guide its movements by keeping reason, as it were, in leading-strings; for otherwise accidental observations, made according to no previously designed plan, can never connect up into a necessary law, which is yet what reason seeks and requires. Reason, in order to be taught by nature, must approach nature with its principles in one hand, according to which alone the agreement among appearances can count as laws, and, in the other hand, the experiments thought in accordance with these principles - yet in order to be instructed by nature not like a pupil, who has recited to him whatever the teacher wants to say, but like an appointed judge who compels witnesses to answer the questions he puts to them. Thus even physics owes the advantageous revolution in its way of thinking to the inspiration that what reason would not be able to know of itself and has to learn from nature, it has to seek in the latter (though not merely ascribe to it) in accordance with what reason itself puts into nature. This is how natural science was first brought to the secure course of a science after groping about for so many centuries.

How is he, Amelia?” she finally brought herself to whisper. There was no need for Amelia to ask who “he” was. “Merripen has changed,” she said cautiously, “nearly as much as you and Leo. Cam says what Merripen has accomplished with the estate is no less than astounding. It requires a broad array of skills to direct builders, craftsmen, and groundsmen, and also to repair the tenant farms. And Merripen has done it all. When necessary, he’ll strip off his coat and lend his own back to a task. He’s earned the respect of the workers—they never dare to question his authority.” “I’m not surprised, of course,” Win said, while a bittersweet feeling came over her. “He has always been a very capable man. But when you say he has changed, what do you mean?” “He has become rather … hard.” “Hard-hearted? Stubborn?” “Yes, and remote. He seems to take no satisfaction in his success, nor does he exhibit any real pleasure in life. Oh, he has learned a great deal, and he wields authority effectively, and he dresses better to befit his new position. But oddly, he seems less civilized than ever. I think …” An uncomfortable pause. “Perhaps it may help him to see you again. You were always a good influence.” Win eased her hands away and glowered down at her own lap. “I doubt that. I doubt I have any influence on Merripen whatsoever. He has made his lack of interest very clear.” “Lack of interest?” Amelia repeated, and gave a strange little laugh. “No, Win, I wouldn’t say that at all. Any mention of you earns his closest attention.” “One may judge a man’s feelings by his actions.” Win sighed and rubbed her weary eyes. “At first I was hurt by the way he ignored my letters. Then I was angry. Now I merely feel foolish.

Amy, listen to me.  Listen to me.  Don't you ever let them tell you you're ugly!  Don't ever let them tell you you're dirty.  You're a beautiful person, inside and out, thoughtful, sensitive and kind.  I don't care what Sylvanus says, or what anyone else thinks.  You'll find yourself a nice man to marry someday, and if your family's trying to convince you otherwise, it's only because they have an unpaid servant in you and they don't want to lose you." He heard what sounded like a gulp, then a sniffle. "Amy?" "I — I'm sorry, Ch-Charles.  No one's ever said anything like that to me before, and . . . and I j-just don't know what to make of it —" "Oh, God, don't cry.  I don't know how to deal with tearful females, truly I don't." "I c-can't help it, you're being so nice to me, saying that I'm beautiful when really, I'm not, and — "You are beautiful, Amy, and don't you ever forget it." "You can't say that, you've never even seen me!" "Come here." "I am here." "Come closer, then, and let me judge the issue for myself." She did. "Now, place my hands on your face." Sniffling, she took his hands within her own.  Or tried to, given that hers were half the size of his and dainty as a bird's foot. And then she raised them to her face, placing one on each hot, tearstained cheek. The minute he felt her flesh beneath his, Charles knew this was a mistake.  A big mistake.  But to stop now would crush her. "Ah, Amy.  How can you think you're ugly?  Your skin is so soft that it feels like roses after a morning rain." "It's too dark.  Bronzy.  Not at all the color of Ophelia's and Mildred's." "And who says skin has to be milk-white to be beautiful?" "Well . . . no one, I guess." He gently pressed his thumbs against her cheeks, noting that they were hot with blush, soft as thistledown, and that the delicate bones beneath were high and prominent.  "And look at these cheekbones!  I know women — aristocratic women, mind you — who'd kill for cheekbones like these.  High cheekbones are a mark of great beauty, you know." "High cheekbones are a mark of Indian blood." "Amy." "Yes?" "Stop it." "I'm sorry." He continued on, now tracing the curve of her brow, and the bridge of her nose.  He had lost his eyesight, but it was amazing what his hands could see. "You have a lovely nose," he said. "It's too strong." "No it isn't.  Close your eyes." She did.  He could feel the fragile veneer of her eyelids, trembling faintly beneath his fingertips, and long, long lashes that brushed those cheekbones he had so admired. "What color are your eyes, Amy?" "Brown." "What color brown?  Brown like conkers?  Brown like nutmeg?  Brown like black?" "Brown like mud." "Can you think of a more flattering word?" "No." His hands moved out over her face, learning its shape, before touching the plaited, pinned-up mass of her hair.  It was straight, he could tell that much.  Shiny like glass, as soft as a fern.  He wished it was down. Good God, man, whatever are you thinking?! "My hair's brown, too," Amy said, her voice now a tremulous, barely audible whisper. "Brown like mud?" he cajoled. "No.  Brown like black.  And when the sun comes out, it's got reddish undertones." "It sounds very pretty." "It's not, really.  It's just hair." "Just hair.  Do you ever wear it down?" "No." "Why not?" "It gets in the way of things." "Don't you think that someday, a man will wish to drag his fingers through all this hair?" "No . . . no respectable man." He shook his head, his heart aching for her.  "Oh, Amy." He

To sum up: history is written by the experienced and superior man. He who has not experienced greater and more exalted things than others will not know how to interpret the great and exalted things of the past.When the past speaks it always speaks as an oracle: only if you are an architect of the future and know the present will you understand it. The extraordinary degree and extent of the influence exercised by Delphi is nowadays explained principally by the fact that the Delphic priests had an exact knowledge of the past; now it would be right to say that only he who constructs the future has a right to judge the past. If you look ahead and set yourself a great goal, you at the same time restrain that rank analytical impulse which makes the present into a desert and all tranquillity, all peaceful growth and maturing almost impossible. Draw about yourself the fence of a great and comprehensive hope, of a hope-filled striving. Form within yourself an image to which the future shall correspond, and forget the superstition that you are epigones. You will have enough to ponder and to invent when you reflect on the life of the future; but do not ask of history that it should show you the How? and the Wherewith? to this life. If, on the other hand, you acquire a living knowledge of the history of great men, you will learn from it a supreme commandment: to become mature and to flee from that paralyzing upbringing of the present age which sees its advantage in preventing your growth so as to rule and exploit you to the full while you are still immature. And if you want biographies, do not desire those which bear the legend ‘Herr So-and-So and his age’, but those upon whose title-page there would stand ‘a fighter against his age’.

This is an empirical claim: Look closely enough at your own mind in the present moment, and you will discover that the self is an illusion. The problem with a claim of this kind, however, is that one can’t borrow another person’s contemplative tools to test it. To see how the feeling of “I” is a product of thought—indeed, to even appreciate how distracted by thought you tend to be in the first place—you have to build your own contemplative tools. Unfortunately, this leads many people to dismiss the project out of hand: They look inside, notice nothing of interest, and conclude that introspection is a dead end. But just imagine where astronomy would be if, centuries after Galileo, a person were still obliged to build his own telescope before he could even judge whether astronomy was a legitimate field of inquiry. It wouldn’t make the sky any less worthy of investigation, but astronomy’s development as a science would become immensely more difficult. A few pharmacological shortcuts exist—and I discuss some of them in a later chapter—but generally speaking, we must build our own telescopes to judge the empirical claims of contemplatives. Judging their metaphysical claims is another matter; many of them can be dismissed as bad science or bad philosophy after merely thinking about them. But to determine whether certain experiences are possible—and if possible, desirable—and to see how these states of mind relate to the conventional sense of self, we have to be able to use our attention in the requisite ways. Primarily, that means learning to recognize thoughts as thoughts—as transient appearances in consciousness—and to no longer be distracted by them, if only for short periods of time. This may sound simple enough, but actually accomplishing it can take a lot of work. Unfortunately, it is not work that the Western intellectual tradition knows much about. LOST

This book consists not only of my stories of mistakes, rather it’s all our stories of mistakes and heart aches. It’s the plight of all of us who were rebelling, and kicking against the social messes we found ourselves in. Yet there are so many others who are not alive today, and I feel obligated in not allowing the lessons of their mistakes to lie in the grave with them. It was the United States Senator, Al Franken, who stated, “Mistakes are a part of being human. Precious life lessons that can only be learned the hard way unless it's a fatal mistake, which, at least, others can learn from.” I’m revealing all of those mistakes and more, sadly a lot of them are fatal. In an attempt to have these real life lessons obtained in blood, prevent the blood-shedding of so many others. These stories are ones that young people can understand and identify with. While at the same time empowering them, to make better decisions about their choice of friends, the proper use of their time and how one wrong move can be fatal. I guess the major question that we all have to ask ourselves at the end of the day would be: how could I and so many others have been prevented from becoming monsters? You be the judge. I now extend my hand to you, and personally invite you to take a journey with me into the heartlands of innocence to menacing, from a youngster to a monster, and the making of a predator. I will safely walk you down the deserted and darkened street corners which were once my world of crime, gang violence and senseless murders. It’s a different world unto itself, one which could only be observed up close by invitation only. Together we will learn the motivation behind hard-core gangsters, and explore the minds of cold-blooded murderers. You will discover the way they think about their own lives, and why they are so remorseless about the taking of another’s life. So, if you will, please journey with me as we discover together how the fight of our lives were wrapped up in our fathers.

Was this luck, or was it more than that? Proving skill is difficult in venture investing because, as we have seen, it hinges on subjective judgment calls rather than objective or quantifiable metrics. If a distressed-debt hedge fund hires analysts and lawyers to scrutinize a bankrupt firm, it can learn precisely which bond is backed by which piece of collateral, and it can foresee how the bankruptcy judge is likely to rule; its profits are not lucky. Likewise, if an algorithmic hedge fund hires astrophysicists to look for patterns in markets, it may discover statistical signals that are reliably profitable. But when Perkins backed Tandem and Genentech, or when Valentine backed Atari, they could not muster the same certainty. They were investing in human founders with human combinations of brilliance and weakness. They were dealing with products and manufacturing processes that were untested and complex; they faced competitors whose behaviors could not be forecast; they were investing over long horizons. In consequence, quantifiable risks were multiplied by unquantifiable uncertainties; there were known unknowns and unknown unknowns; the bracing unpredictability of life could not be masked by neat financial models. Of course, in this environment, luck played its part. Kleiner Perkins lost money on six of the fourteen investments in its first fund. Its methods were not as fail-safe as Tandem’s computers. But Perkins and Valentine were not merely lucky. Just as Arthur Rock embraced methods and attitudes that put him ahead of ARD and the Small Business Investment Companies in the 1960s, so the leading figures of the 1970s had an edge over their competitors. Perkins and Valentine had been managers at leading Valley companies; they knew how to be hands-on; and their contributions to the success of their portfolio companies were obvious. It was Perkins who brought in the early consultants to eliminate the white-hot risks at Tandem, and Perkins who pressed Swanson to contract Genentech’s research out to existing laboratories. Similarly, it was Valentine who drove Atari to focus on Home Pong and to ally itself with Sears, and Valentine who arranged for Warner Communications to buy the company. Early risk elimination plus stage-by-stage financing worked wonders for all three companies. Skeptical observers have sometimes asked whether venture capitalists create innovation or whether they merely show up for it. In the case of Don Valentine and Tom Perkins, there was not much passive showing up. By force of character and intellect, they stamped their will on their portfolio companies.

Keynes was a voracious reader. He had what he called ‘one of the best of all gifts – the eye which can pick up the print effortlessly’. If one was to be a good reader, that is to read as easily as one breathed, practice was needed. ‘I read the newspapers because they’re mostly trash,’ he said in 1936. ‘Newspapers are good practice in learning how to skip; and, if he is not to lose his time, every serious reader must have this art.’ Travelling by train from New York to Washington in 1943, Keynes awed his fellow passengers by the speed with which he devoured newspapers and periodicals as well as discussing modern art, the desolate American landscape and the absence of birds compared with English countryside.54 ‘As a general rule,’ Keynes propounded as an undergraduate, ‘I hate books that end badly; I always want the characters to be happy.’ Thirty years later he deplored contemporary novels as ‘heavy-going’, with ‘such misunderstood, mishandled, misshapen, such muddled handling of human hopes’. Self-indulgent regrets, defeatism, railing against fate, gloom about future prospects: all these were anathema to Keynes in literature as in life. The modern classic he recommended in 1936 was Forster’s A Room with a View, which had been published nearly thirty years earlier. He was, however, grateful for the ‘perfect relaxation’ provided by those ‘unpretending, workmanlike, ingenious, abundant, delightful heaven-sent entertainers’, Agatha Christie, Edgar Wallace and P. G. Wodehouse. ‘There is a great purity in these writers, a remarkable absence of falsity and fudge, so that they live and move, serene, Olympian and aloof, free from any pretended contact with the realities of life.’ Keynes preferred memoirs as ‘more agreeable and amusing, so much more touching, bringing so much more of the pattern of life, than … the daydreams of a nervous wreck, which is the average modern novel’. He loved good theatre, settling into his seat at the first night of a production of Turgenev’s A Month in the Country with a blissful sigh and the words, ‘Ah! this is the loveliest play in all the world.’55 Rather as Keynes was a grabby eater, with table-manners that offended Norton and other Bloomsbury groupers, so he could be impatient to reach the end of books. In the inter-war period publishers used to have a ‘gathering’ of eight or sixteen pages at the back of their volumes to publicize their other books-in-print. He excised these advertisements while reading a book, so that as he turned a page he could always see how far he must go before finishing. A reader, said Keynes, should approach books ‘with all his senses; he should know their touch and their smell. He should learn how to take them in his hands, rustle their pages and reach in a few seconds a first intuitive impression of what they contain. He should … have touched many thousands, at least ten times as many as he reads. He should cast an eye over books as a shepherd over sheep, and judge them with the rapid, searching glance with which a cattle-dealer eyes cattle.’ Keynes in 1927 reproached his fellow countrymen for their low expenditure in bookshops. ‘How many people spend even £10 a year on books? How many spend 1 per cent of their incomes? To buy a book ought to be felt not as an extravagance, but as a good deed, a social duty which blesses him who does it.’ He wished to muster ‘a mighty army … of Bookworms, pledged to spend £10 a year on books, and, in the higher ranks of the Brotherhood, to buy a book a week’. Keynes was a votary of good bookshops, whether their stock was new or second-hand. ‘A bookshop is not like a railway booking-office which one approaches knowing what one wants. One should enter it vaguely, almost in a dream, and allow what is there freely to attract and influence the eye. To walk the rounds of the bookshops, dipping in as curiosity dictates, should be an afternoon’s entertainment.

PART 1-Introduction I:1 A theoretical foundation such as the text is necessary as a background to make these exercises meaningful. Yet it is the exercises which will make the goal possible. An untrained mind can accomplish nothing. It is the purpose of these exercises to train the mind to think along the lines which the course sets forth. 2 The exercises are very simple. They do not require more than a few minutes, and it does not matter where or when you do them. They need no preparation. They are numbered, running from 1 to 365. The training period is one year. Do not undertake more than one exercise a day. 3 The purpose of these exercises is to train the mind to a different perception of everything in the world. The workbook is divided into two sections, the first dealing with the undoing of what you see now and the second with the restoration of sight. It is recommended that each exercise be repeated several times a day, preferably in a different place each time and, if possible, in every situation in which you spend any long period of time. The purpose is to train the mind to generalize the lessons, so that you will understand that each of them is as applicable to one situation as it is to another. 4 Unless specified to the contrary, the exercise should be practiced with the eyes open, since the aim is to learn how to see. The only rule that should be followed throughout is to practice the exercises with great specificity. Each one applies to every situation in which you find yourself and to everything you see in it. Each day’s exercises are planned around one central idea, the exercises themselves consisting of applying that idea to as many specifics as possible. Be sure that you do not decide that there are some things you see to which the idea for the day is inapplicable. The aim of the exercises will always be to increase the application of the idea to everything. This will not require effort. Only be sure that you make no exceptions in applying the idea. 5 Some of the ideas you will find hard to believe, and others will seem quite startling. It does not matter. You are merely asked to apply them to what you see. You are not asked to judge them nor even to believe them. You are asked only to use them. It is their use which will give them meaning to you and show you they are true. Remember only this—you need not believe them, you need not accept them, and you need not welcome them. Some of them you may actively resist. None of this will matter nor decrease their efficacy. But allow yourself to make no exceptions in applying the ideas the exercises contain. Whatever your reactions to the ideas may be, use them. Nothing more than this is required.   Lesson 1 - Nothing I see in this room [on this street, from this window, in this place] means anything. 1 Now look slowly around you, and practice applying this idea very specifically to whatever you see: 2 This table does not mean anything. This chair does not mean anything. This hand does not mean anything. This foot does not mean anything. This pen does not mean anything. 3 Then look farther away from your immediate area, and apply the idea to a wider range: 4 That door does not mean anything. That body does not mean anything. That lamp does not mean anything. That sign does not mean anything. That shadow does not mean anything. 5 Notice that these statements are not arranged in any order, and make no allowance for differences in the kinds of things to which they are applied. That is the purpose of the exercise. The statement is merely applied to anything you see. As you practice applying the idea for the day, use it totally indiscriminately. Do not attempt to apply it to everything you see, for these exercises should not become ritualistic. Only be sure that nothing you see is specifically excluded. One thing is like another as far as the application of the idea is concerned.

secretly still considers Pittsburgh home. In college, she majored in English literature with concentrations in creative writing poetry and medieval literature and was stunned, upon graduation, to learn that there's not exactly a job market for such a degree. After working as an editor for several years, she returned to school to earn a law degree. She was that annoying girl who loved class and always raised her hand. She practiced law for fifteen years, including a stint as a clerk for a federal judge, nearly a decade as an attorney at major international law firms, and several years running a two-person law firm with her lawyer husband. Now, powered by coffee, she writes

To what shall I compare my literary pursuits in India? Suppose Greek literature to be known in modern Greece only, and there to be in the hands of priests and philosophers; and suppose them to be still worshippers of Jupiter and Apollo; suppose Greece to have been conquered successively by Goths, Huns, Vandals, Tartars, and lastly by the English; then suppose a court of judicature to be established by the British parliament, at Athens, and an inquisitive Englishman to be one of the judges; suppose him to learn Greek there, which none of his countrymen knew, and to read Homer, Pindar, Plato, which no other Europeans had even heard of. Such am I in this country: substituting Sanscrit for Greek, the Brahmans, for the priests of Jupiter, and Vālmic, Vyāsa, Cālīdāsa, for Homer, Plato, Pindar. William Jones

Frida Kahlo once told her class of painting students that there is not one single teacher in the world capable of teaching art. The truth in these words comes to mind in every art class I teach. I believe you can teach technique and theory, but it is up to the individual to do the art part. For the student, this means giving yourself permission to work your way, whatever way that is. Once you accept that permission, you can incorporate foundation skills. This is no longer the Renaissance, and artists are no longer judged (or compensated) solely for realism and representation. There was a time when painting and drawing, coiling a clay pot, or fashioning a bucket to draw water from a well was part of daily life. Now we peck at keyboards, buy Tupperware, and drink from plastic bottles. By not using our hands, we lose our senses. I see this in my students. Proficient on the computer, they click out sophisticated graphics. But they are baffled by and fumble with a brush, frustrated at the time it takes to manually create what they can Photoshop in a flash. I’ve taught art for a quarter of a century and rely on sound lesson plans and discipline as well as creative freedom. Still, during each drawing, painting, and ceramic class I teach, I remind myself how I felt when I scratched out my first drawings, brushed paint on a surface, or learned to center porcelain on a wheel—how it felt to tame and be liberated by the media. And, how it felt to become discouraged by an instructor’s insistence on controlling a pencil, paintbrush, or lump of clay her or his way. For most of my Kuwaiti students, a class taken with me will be their first and last studio arts class. I work at creating a learning environment both structured and free, one that cultivates an atmosphere where one learns to give herself permission to see.

People tend to wear the mask that shows them off in the best possible light - humble, confident, diligent. They say the right things, smile, and seem interested in our ideas. They learn to conceal their insecurities and envy. [...] People continually leak out their true feelings and unconscious desires in the nonverbal cues they cannot completely control--facial expressions, vocal inflections, tension in the body, and nervous gestures. [...] On the other hand, since appearances are what people judge you by, you must learn how to present the best front and play your role to maximum effect.

Anyone may so arrange his affairs that his taxes shall be as low as possible: he is not bound to choose that pattern which will best pay the Treasury; there is not even a patriotic duty to increase one’s taxes. (Federal Judge Learned Hand,Helvering v. Gregory , 69 F.2d 809 (2d Circ. 1934))

The solution should be simple if you just S.T.O.P.: Settle. Think. Organize. Present. As a true EMS leader, when confronted with any possible, potential, or perceived difficulty: S.T.O.P. before you impose any long-term action or do any irreversible damage. Settle Let the dust settle before taking long-term action. For some reason – maybe it’s the age of instant everything – any brief pause in our action causes anxiety and consternation that we are not responding properly. Get over it. Take the time necessary and available to see each situation for the facts, not the perception. Learn the truth and get the whole story in context first. That is the only way you can actually fix any situation before you exacerbate it; it’s what will prevent you from trying to extinguish a grease fire with water. Think Take the time necessary and available to process the facts as they are, not as they are perceived to be by the public or you. Certain perceptions may be ugly in the moment, but at the end of the day (sorry for the cliché), the public will judge your operation and you on how the story ends. Organize With a clear view of the facts in context, and after careful consideration of them, take the time necessary and available to organize a plan for solving, resolving, fixing, or preventing whatever issue is at hand. Cogitate on the rationality of your response, the cause and effect of that which you are trying to manage. Does your proposed response actually answer the question, or are you simply painting over cracks to make someone else feel better? Present Take the time necessary and available to present the question in proper context, the answer in proper context, and the rationale to those who will be charged with carrying it out. Including the rationale with the conclusion is what professionals do. When you include the “why” with the “what,” you will be far more likely to see success in the implementation of progress and where there is progress, EMS takes another step closer to being professional. In the end, nothing good or productive has ever come from a knee-jerk reaction in EMS or anywhere else. As they say, “Somehow, there’s never enough time to do it right, but there’s always enough time to do it over.

Simply do this: Be still, and lay aside all thoughts of what you are and what God is; all concepts you have learned about the world; all images you hold about yourself. Empty your mind of everything it thinks is either true or false, or good or bad, of every thought it judges worthy, and all the ideas of which it is ashamed. Hold onto nothing. Do not bring with you one thought the past has taught, nor one belief you ever learned from anything. Forget this world, forget this course, and come with wholly empty hands unto your God." (13)

Boys evaluate themselves and feel ‘less’ that what they want to be; but it is not the comparison to others that is the problem here — it is the belief that they cannot be as developed, skilful, athletic, intelligent, mature and strong as they would like to be: this is what ‘breaks’ the boy as he looks upon those who are ‘more’ than him in some way. The comparison to others only exposes a desire in them, to be more, just as those others have become more in their way; but the trauma of the realisation that they would never be that, is what shatters the inner self. It is the death of hope — the hope all children are born with — that shatters the boy’s inner self into pieces which he then spends a lifetime trying to collect and organise in hope of putting up a facade that would somehow make life easier and worth living. ‘It’s just who I am’, such a heart-broken boy would say to himself as he comes face-to-face with his own limitations. Having been deprived of what was needed to help him become the man he would have liked to be, having then been judged for being something he wouldn’t particularly have chosen to be, he then judges himself and believes that this is the hand he had been dealt by fate... Then, disappointed by his own self and lacking a strong, wise presence to direct him away from making unhealthy agreements that would shape his future personality and life, he has only one choice: to look at himself as he currently is, and make a judgement based on what he sees. What follows is always tragic... Not fully possessing the 'natural' feelings of self worth, confidence and boyish wonder, (which only come as that ‘seed’ is nurtured with much love and physical affection, first by the mother, later by the father) the boy does not feel whole, strong, and 'good enough' to think that he is indeed a man, that he does have the seed of manhood within himself... Therefore, instead of being fully open and eager to receive more and learn more, he shuts down, covering what he sees as emptiness in him, with falsehood, pretending the empty places have been filled, that he is indeed a strong, confident man. He learns to feel scorn for the ‘needy’ little boy within and he ‘moves on’ into adulthood without him. From that moment on, a part of him — that little boy; that particular aspect of himself he has been disappointed in — is pushed out of reach, out of sight, and out of his conscious life.

The judge wants you to hide and apologize for being onstage. I want you to bust onstage through the door with a smile on your face and drink in your hand. What I learned was not that you won't have any doubts, not that you will never be nervous, but that you have to acknowledge that fear and proceed with courage.

Ah,” said Susan dully. “Trickery with words. I would have thought you’d have been more literal-minded than that.” I AM NOTHING IF NOT LITERAL-MINDED. TRICKERY WITH WORDS IS WHERE HUMANS LIVE. “All right,” said Susan. “I’m not stupid. You’re saying humans need . . . fantasies to make life bearable.” REALLY? AS IF IT WAS SOME KIND OF PINK PILL? NO. HUMANS NEED FANTASY TO BE HUMAN. TO BE THE PLACE WHERE THE FALLING ANGEL MEETS THE RISING APE. “Tooth fairies? Hogfathers? Little—” YES. AS PRACTICE. YOU HAVE TO START OUT LEARNING TO BELIEVE THE LITTLE LIES. “So we can believe the big ones?” YES. JUSTICE. MERCY. DUTY. THAT SORT OF THING. “They’re not the same at all!” YOU THINK SO? THEN TAKE THE UNIVERSE AND GRIND IT DOWN TO THE FINEST POWDER AND SIEVE IT THROUGH THE FINEST SIEVE AND THEN SHOW ME ONE ATOM OF JUSTICE, ONE MOLECULE OF MERCY. AND YET—Death waved a hand. AND YET YOU ACT AS IF THERE IS SOME IDEAL ORDER IN THE WORLD, AS IF THERE IS SOME . . . SOME RIGHTNESS IN THE UNIVERSE BY WHICH IT MAY BE JUDGED. “Yes, but people have got to believe that, or what’s the point—” MY POINT EXACTLY.

YOU HAVE TO START OUT LEARNING TO BELIEVE THE LITTLE LIES. “So we can believe the big ones?” YES. JUSTICE. MERCY. DUTY. THAT SORT OF THING. “They’re not the same at all!” YOU THINK SO? THEN TAKE THE UNIVERSE AND GRIND IT DOWN TO THE FINEST POWDER AND SIEVE IT THROUGH THE FINEST SIEVE AND THEN SHOW ME ONE ATOM OF JUSTICE, ONE MOLECULE OF MERCY. AND YET—Death waved a hand. AND YET YOU ACT AS IF THERE IS SOME IDEAL ORDER IN THE WORLD, AS IF THERE IS SOME . . . SOME RIGHTNESS IN THE UNIVERSE BY WHICH IT MAY BE JUDGED.

Readers can hold complex thoughts, contradictions and moral oppositions in their minds, quite comfortably. It’s one of the skills that we learn from words on a page. You can root for Emma Bovary while at the same time seeing that she is selfish and unkind. And you probably shouted ‘no!’ at the novel in your hands when she does . . . (no spoilers) quite a few of the things she does. You can feel wistful for both Henry Crawford and Edmund Bertram as you read Mansfield Park. Katniss Everdeen might annoy you but you would sharpen her arrows for her if you could. So here is a contradiction for you: you can love books, and you can also decide not to finish a book. Yes you can. Books don’t judge you.

I didn’t have a mother in Cokyri.” “You’re far too well-mannered not to have had a mother growing up.” Her blue eyes were twinkling, unthreatening. Again, she was teasing him, and although I expected him to simply sidestep her a third time, he did not. “To the extent I had a mother, she was the High Priestess.” I looked incredulously back and forth between the two of them, for in half an hour, my mother had enticed Narian to divulge as much to her as I had gleaned in two years. Though I was now bursting to speak, I refrained, and she pressed him further. “You’re close to her then?” This was more a statement than a question. “At one time we were very close. She cared for me, when I was young. I grew apart from her over time, and then, when I found out that I was born Hytanican…” “Yes?” “She lied to me. Had been lying for years--my entire life.” He was not letting himself feel the words, but there was an ache underlying them. I thought back to when Narian and I had first met--he had fascinated me, but I had never considered what he must have been enduring. At sixteen years of age, he’d run away, and not just from home, but from his country, into the land of his enemy. His anger and feelings of betrayal must have been overwhelming, and he had to have been scared, though he never showed it. And now my mother had him talking about it. “The difficulty at this point,” she said, nodding sympathetically, “is learning that you cannot judge the world by the actions of one person.” “Yes, I can,” he responded, promptly enough that even my mother was surprised. “You can’t object to me evaluating the world based on Alera’s example.” She laughed, while I sat quietly by, feeling my face grow hot. Narian was not one to give compliments, though I knew he noticed many things. I glanced to him, highly appreciative of his words, and laid my hand upon his forearm. “Quite right,” my mother concurred, smiling at us both.

This fear of the upheld mirror in the hand of genius extends to the teaching profession and perhaps to the primary and secondary school teacher most of all. The teacher occupies a particularly anomalous and exposed position in a society subject to rapid change or threatened by exterior enemies. Society is never totally sure of what it wants of its educators. It wants, first of all, the inculcation of custom, tradition, and all that socializes the child into the good citizen. In the lower grades the demand for conformity is likely to be intense. The child himself, as well as the teacher, is frequently under the surveillance of critical, if not opinionated, parents. Secondly, however, society wants the child to absorb new learning which will simultaneously benefit that society and enhance the individual's prospects of success. Thus the teacher, in some degree, stands as interpreter and disseminator of the cultural mutations introduced by the individual genius into society. Some of the fear, the projected guilt feelings, of those who do not wish to look into the mirrors held up to them by men of the Hawthorne stamp of genius, falls upon us. Moving among innovators of ideas as we do, sifting and judging them daily, something of the suspicion with which the mass of mankind still tends to regard its own cultural creators falls upon the teacher who plays a role of great significance in this process of cultural diffusion. He is, to a degree, placed in a paradoxical position. He is expected both to be the guardian of stability and the exponent of societal change. Since all persons do not accept new ideas at the same rate, it is impossible for the educator to please the entire society even if he remains abjectly servile. This is particularly true in a dynamic and rapidly changing era like the present. Moreover, the true teacher has another allegiance than that to parents alone. More than any other class· in society, teachers mold the future in the minds of the young. They transmit to them the aspirations of great thinkers of which their parents may have only the faintest notions. The teacher is often the first to discover the talented and unusual scholar. How he handles and encourages, or discourages, such a child may make all the difference in the world to that child's future- and to the world. Perhaps he can induce in stubborn parents the conviction that their child is unusual and should be encouraged in his studies. If the teacher is sufficiently judicious, he may even be able to help a child over the teetering planks of a broken home and a bad neighborhood. It is just here, however--in our search for what we might call the able, all-purpose, success-modeled student--that I feel it so necessary not to lose sight of those darker, more uncertain, late-maturing, sometimes painfully abstracted youths who may represent the Darwins, Thoreaus, and Hawthornes of the next generation.

Peter had asked when the legions of heavenly host would join them, and Jesus said, “When you see the Son of Man seated at the right hand of power, coming on the clouds of heaven.” That made everyone more confused. “Coming on the clouds” was a common poetic phrase that indicated an earthly judgment of cities or nations. On earth as it is in heaven. Canaanites had used the term “cloud-rider” of their god, Ba’al. But Ezekiel had used it of Yahweh when he judged Egypt, Nahum used it of Yahweh when he judged Nineveh, and Isaiah had used it when Yahweh judged Edom and even Israel. Simon, being learned in the scrolls from Qumran, asked Jesus if he was referring to the prophecy of Joel that had yet to be fulfilled.   Blow a trumpet in Zion; sound an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the Day of the Lord is coming; it is near, A day of darkness and gloom, a day of clouds and thick darkness.   Jesus simply said, “Yes,” but offered no more.

That girl could make friends with the meanest croc alive with little more than a smile and a laugh. You, on the other hand, made her work for it.” “Did you just compare me to a mean old croc?” Kerry asked, the thread of amusement back in her tone. “If the tough hide fits,” he said, but not unkindly. Kerry nodded, gave him a considering look. “True that,” she said. She picked her way over a tricky stretch of kelp-covered rock, then added, “Maybe I was trying to save her from her own friendly nature.” She looked back as Cooper hopped his way over the last pile, his heavy-booted feet sinking into a narrow stretch of sand before starting over the next rock bed. “I knew I was going to leave. You all did. No point in breaking hearts.” She held his gaze more directly now, turning back slightly to look at him full on. “I might be a tough old croc, but I’m not heartless.” “I didn’t say--” “You didn’t have to.” She opened her mouth, closed it again, then took in a slow, steadying breath, letting the deep salt tang tickle the back of her throat and the tart brine of the sea fill her senses. Anything to keep his scent from doing that instead. “As a rule, I don’t do good-byes well. I know that about myself. I also know that I have the attention span of a sand fly. A well-intentioned sand fly,” she added, trying to inject a bit of humor, mostly failing judging by the unwavering look in his eyes. “So, given my wanderlusting, gypsy life, I learned early on to keep things friendly and light. Easy, breezy. I’ve made friends all over the world, but none so close that--” “That missing them causes a pang,” he added, “Here maybe,” he said, pointing at his own head. “But not here.” He pointed at her chest, more specifically at her heart. This was how they were, how they’d been from the start. Finishing each other’s sentences, following each other’s train of thought, even when the exchange of words was a bare minimum. She glanced up into his steady gaze and thought, or when there’d been no words at all. That was why they’d worked so well together. And also why she’d had a tough time keeping her feelings for him strictly professional…She’d forgotten how threatening it felt, to have someone read her so easily. Most folks never look past the surface. Cooper--hell, the entire Jax family--hadn’t even blinked at surface Kerry before barreling right on past all of her well-honed, automatically erected barriers. “Like I said,” she went on, “I don’t do good-byes well.” She continued walking down the beach then, knowing she was avoiding continued eye contact, but it was unnerving enough that he was here, in her personal orbit, in her world. Her home world. Wasn’t that invasive enough? “Would a postcard or two have killed you?” he finally asked her retreating back. “Not for me; I never expected one.” She didn’t glance back at that, but just as he knew her too well, she knew him the same way. She’d heard that little hint of disappointment, of long-held hope. Of course the very fact that he was there, on her beach, was proof enough that he’d had hopes where she was concerned. And in that moment, she thought, the hell with this, and stopped. Running halfway around the world apparently hadn’t been far enough to leave him and all of what had transpired between her and the entire Jax family behind. So why did she think she could escape it along the span of one low-tide beach?

U.S. Appeals Court Judge Learned Hand once observed, “There are two systems of taxation in our country—one for the informed and one for the uninformed.” I agree. When it comes to taxes, there are two kinds of people: consumers and investors. One group avoids planning for taxes, and the other plans for avoiding taxes. One sees doing their taxes as a painful chore that costs them money, and the other views their tax work as a necessary task that saves them money. Consumers think of tax refunds as found money they didn’t have. Investors see tax refunds as evidence of money they overpaid. When you connect tax work to the money you save versus the money you pay, thinking about and working on your taxes cease being so painful. It’s still work, but it doesn’t have to be your work. Accountants will do it for you, because they’re the only ones who think tax work is fun. In

Twenty-three years later Friendly rejected literalism and formalism (which gives a minor, or no, role to the facts of social life)31 and heeded Learned Hand’s remark that he was fond of quoting: “There is no surer way to misread any document than to read it literally.

There were reactions. Some people found the balloon 'interesting'. As a response this seemed inadequate to the immensity of the balloon, the suddenness of its appearance over the city; on the other hand, in the absence of hysteria or other societally-induced anxiety, it must be judged a calm, 'mature' one. There was a certain amount of initial argumentation about the 'meaning' of the balloon; this subsided, because we have learned not to insist on meanings, and they are rarely even looked for now, except in cases involving the simplest, safest phenomena. It was agreed that since the meaning of the balloon could never be known absolutely, extended discussion was pointless, or at least less purposeful than the activities of those who, for example, hung green and blue paper lanterns from the warm gray underside, in certain streets, or seized the occasion to write messages on the surface, announcing their availability for the performance of unnatural acts, or the availability of acquaintances.

Diego Rodriguez (who also teaches at Stanford and writes the blog Metacool) asks bosses who want more creativity: ‘Where is your place for failing?’ I adore this question because creativity requires generating many ideas – most of which are bad. It requires judging ideas honestly and openly and then discarding most. In the hands of a bad boss, this process embarrasses and stifles people who develop ideas that don’t make the cut – and degrades the quality of those that are selected, developed, and thrown into the marketplace.

Oh, you may not think I’m pretty, But don’t judge on what you see, I’ll eat myself if you can find A smarter hat than me. You can keep your bowlers black, Your top hats sleek and tall, For I’m the Hogwarts Sorting Hat And I can cap them all. There’s nothing hidden in your head The Sorting Hat can’t see, So try me on and I will tell you Where you ought to be. You might belong in Gryffindor, Where dwell the brave at heart, Their daring, nerve, and chivalry Set Gryffindors apart; You might belong in Hufflepuff, Where they are just and loyal, Those patient Hufflepuffs are true And unafraid of toil; Or yet in wise old Ravenclaw, If you’ve a ready mind, Where those of wit and learning, Will always find their kind; Or perhaps in Slytherin You’ll make your real friends, Those cunning folk use any means To achieve their ends. So put me on! Don’t be afraid! And don’t get in a flap! You’re in safe hands (though I have none) For I’m a Thinking Cap!

Two weeks before trial there’s something called a trial readiness conference; a meeting between judge, prosecutor, and defense to ensure they are ready. While this is happening, the victim is off somewhere, lying on her bed, peeling string cheese into limp shreds. No readiness conference exists for her; the witnesses do not gather into a room for a pep talk, putting hands into a pile, to yell out a team cheer. I was not allowed to attend other witnesses’ testimonies, which meant that for the next few weeks I’d spend most days waiting aimlessly at home. I would later learn eighteen people testified, but I had no idea most of them existed. We were like horses, lined up in separate stalls with our blinders on, unaware of those in our periphery. When you heard the bang, felt the smack, you ran for your life.

¶LET a student enter the school with this advice: No matter how good the school is, his education is in his own hands. All education must be self-education. Let him realize the truth of this, and no school will be a danger to him. The school is a thing of the period. It has the faults and the virtues of the period. It either uses the student for its own success or the self-educating student uses it for his success. This is generally true of all schools and students of our time. It is up to the student whether he becomes a school-made man or whether he uses the school as a place of experience where there are both good and bad advices, where there are strengths and weaknesses, where there are facilities, and much information to be had from the instructors, and much to be gained by association with the other students. He may learn equally from the strong and the weak students. There are models to work from and a place to work in. The self-educator judges his own course, judges advices, judges the evidences about him. He realizes that he is no longer an infant. He is already a man: has his own development in process. No one can lead him. Many can give advices, but the greatest artist in the world cannot point his course for he is a new man. Just what he should know, just how he should proceed can only be guessed at. A school should be an offering of opportunity, not a direction, and the student should know that the school will be good for him only to the degree that he makes it good. It is a field for activity where he will see much, hear much and where he must be a judge, selecting for his special need, and daily discovering his need.

Alexis de Tocqueville was the first to master the grammar of print and typography. He was thus able to read off the message of coming change in France and America as if he were reading aloud from a text that had been handed to him. In fact, the nineteenth century in France and in America was just such an open book to de Tocqueville because he had learned the grammar of print. So he, also, knew when that grammar did not apply. He was asked why he did not write a book on England, since he knew and admired England. He replied: One would have to have an unusual degree of philosophical folly to believe oneself able to judge England in six months. A year always seemed to me too short a time in which to appreciate the United States properly, and it is much easier to acquire clear and precise notions about the American Union than about Great Britain. In America all laws derive in a sense from the same line of thought. The whole of society, so to speak, is founded upon a single fact; everything springs from a simple principle. One could compare America to a forest pierced by a multitude of straight roads all converging on the same point. One has only to find the center and everything is revealed at a glance. But in England the paths run criss-cross, and it is only by travelling down each one of them that one can build up a picture of the whole.

As another example, if, through deceit and lies, you caused someone to go to jail unjustly, you may find yourself at some future point imprisoned for a crime that you did not commit. If you then accept what is happening and learn all you can from the experience, you will balance and clear the karmic debt. But if you go into hate, anger, and revenge, you will perpetuate your karma and get to experience it again and again until you learn to bring yourself into balance with it. You might not experience imprisonment as a physical prison experience, but perhaps you might find yourself “trapped” in a job you cannot stand and unable, for some reason, to change that situation. You might find yourself “trapped” in a family situation or in a marriage. There are a lot of ways to be imprisoned. When something happens that appears to hurt you, rather than resisting it and pushing it away, you will embrace it. You will expand your consciousness to encompass the changes and the new situation and to find what new freedoms are available to you. When you begin to understand karma, you can begin to realize that some actions that appear to be “bad” may be actions of fulfilling karma and, therefore, right and proper within that framework. For example, in a previous lifetime, a mother abandons her child and leaves it in the hands of people who do not really care for the child. Because the mother refused to accept and handle her responsibility for the child, the child grew up unloved, abused, misused, and leading a very unhappy, embittered life. The child reembodies at some point, grows up, and has a child of her own, who happens to be her mother from the previous life. She may feel no love for her baby and may abandon it, giving it the opportunity to have the same experience and learn what it is like to be abandoned and unloved. People who observe this might be apt to judge this mother for abandoning the child, when she is actually only fulfilling the karma and bringing to the other consciousness the experience that is necessary to free it from the karma it had created in that other lifetime. So unless you can read the karmic records and see what is within each person’s heart, it is best not to judge actions that appear to be unusual or cruel. It may be an action fulfilling a karmic debt.

what do they do? They try to escape. They get drunk because they don’t like themselves. They don’t like their life. There are many ways that we hurt ourselves when we don’t like who we are. On the other hand, if you take action just for the sake of doing it, without expecting a reward, you will find that you enjoy every action you do. Rewards will come, but you are not attached to the reward. You can even get more than you would have imagined for yourself without expecting a reward. If we like what we do, if we always do our best, then we are really enjoying life. We are having fun, we don’t get bored, we don’t have frustrations. When you do your best, you don’t give the Judge the opportunity to find you guilty or to blame you. If you have done your best and the Judge tries to judge you according to your Book of Law, you’ve got the answer: “I did my best.” There are no regrets. That is why we always do our best. It is not an easy agreement to keep, but this agreement is really going to set you free. When you do your best you learn to accept yourself. But you have to be aware and learn from your mistakes. Learning from your mistakes means you practice, look honestly at the results, and keep practicing. This increases your awareness. Doing your best really doesn’t feel like work because you enjoy whatever you are doing. You know you’re doing your best when you are enjoying the action or doing it in a way that will not have negative repercussions for you. You do your best because you want to do it, not because you have to do it, not because you are trying to please the Judge, and not because you are trying to please other people. If you take action because you have to, then there is no way you are going to do your best. Then it is better not to do it. No, you do your best because doing your best all the time makes you so happy. When you are doing your best just for the pleasure of doing it, you are taking action because you enjoy the action. Action is about living fully. Inaction is the way that we deny life. Inaction is sitting in front of the television every day for years because you are afraid to be alive and to take the risk of expressing what you are. Expressing what you are is taking action.

The basic rule of learning machines is one we’ve already seen: turn on the juice to components which have a grip on the problem at hand and turn off the power to those components which just can’t seem to understand. Inner-judges help decide whether the components in which they reside will be enriched or will be denied, then they aid in carrying out the sentence.

HUMANS NEED FANTASY TO BE HUMAN. TO BE THE PLACE WHERE THE FALLING ANGEL MEETS THE RISING APE. “Tooth fairies? Hogfathers? Little—” YES. AS PRACTICE. YOU HAVE TO START OUT LEARNING TO BELIEVE THE LITTLE LIES. “So we can believe the big ones?” YES. JUSTICE. MERCY. DUTY. THAT SORT OF THING. “They’re not the same at all!” YOU THINK SO? THEN TAKE THE UNIVERSE AND GRIND IT DOWN TO THE FINEST POWDER AND SIEVE IT THROUGH THE FINEST SIEVE AND THEN SHOW ME ONE ATOM OF JUSTICE, ONE MOLECULE OF MERCY. AND YET—Death waved a hand. AND YET YOU ACT AS IF THERE IS SOME IDEAL ORDER IN THE WORLD, AS IF THERE IS SOME . . . SOME RIGHTNESS IN THE UNIVERSE BY WHICH IT MAY BE JUDGED. “Yes, but people have got to believe that, or what’s the point—” MY POINT EXACTLY.

the more aggressive cultures in the world, all Western societies included, stem from an original social organization that divided people into two classes, the impulsive and tough warriors and kings on the one hand and the more thoughtful, learned priests, judges, and royal advisors on the other. I also said that the balance of these two classes is important to the survival of such cultures and that most HSPs naturally gravitate to the royal advisor class.

A white vintage A-line dress brushed just below her knees. Soft tendrils escaped her honey-colored bun, a grandmother's antique brooch the only accent. She clasped a loose pink bouquet in one hand, his hand in the other as they stood solemnly before the judge. Lush, wild clusters of pink peonies and white hydrangeas interspersed with soft dusty miller lined the aisle of simple white folding chairs. Two larger arrangements in antique silver urns flanked the couple. A single cellist sat in the corner of the room. All simple, but stunningly elegant. She couldn't stop smiling, and I realized I'd never seen her so at ease. They quietly said vows they wrote themselves. Our small crowd watched in happy silence. I tried not to shift too loudly, every movement echoing on the cold marble tiles. Someone sniffled. The sound reverberated in the cavernous space. The groom's mother caught me staring and winked at me across the room. This bride had sent me on quite a journey, forcing me to finally reckon with my past and my future. With my identity, even. It hadn't been easy, but I was grateful. I had no right to be here, but here I was. How I ended up here remained a bit of a mystery to me. Her forgiveness was simply a gift, one of the type I was gradually learning to receive. Maybe, just maybe, that could be me someday.

Fast Times at Ridgemont High (1982)—Not bad. It may fall into the general category of youth-exploitation movies, but it isn’t assaultive. The young director, Amy Heckerling, making her feature-film début, has a light hand. If the film has a theme, it’s sexual embarrassment, but there are no big crises; the story follows the course of several kids’ lives by means of vignettes and gags, and when the scenes miss they don’t thud. In this movie, a gag’s working or not working hardly matters—everything has a quick, makeshift feeling. If you’re eating a bowl of Rice Krispies and some of them don’t pop, that’s O.K., because the bowlful has a nice, poppy feeling. The friendship of the two girls—Jennifer Jason Leigh as the 15-year-old Stacy who is eager to learn about sex and Phoebe Cates as the jaded Valley Girl Linda who shares what she knows—has a lovely matter-of-factness. With Sean Penn as the surfer-doper Spicoli—the most amiable stoned kid imaginable. Penn inhabits the role totally; the part isn’t big but he comes across as a star. Also with Robert Romanus, Judge Reinhold, Brian Backer, and Ray Walston. The script, by Cameron Crowe, was adapted from his book about the year he spent at a California high school, impersonating an adolescent. The music—a collection of some 19 pop songs—doesn’t underline things; it’s just always there when it’s needed. Universal. color (See Taking It All In.)

Treat Your Manager as a Coach Given what we’ve discussed about the role of managers, your own boss should be one of your best sources of learning. But this might not naturally be the case. Maybe he doesn’t see the day-to-day of your work, or he’s busy putting out other fires, or he simply isn’t as proactive about helping to guide your path as you’d like. Regardless, the person most invested in your career isn’t him; it’s you. Your own growth is in your hands, so if you feel you aren’t learning from your manager, ask yourself what you can do to get the relationship that you want. One of the biggest barriers I’ve found is that people shy away from asking their managers for help. I know that feeling well; for years, I held the mental model that my boss—like my teachers and professors of the past—was someone in a position of authority who took note of what I did and passed judgment on it. As such, how I interacted with my manager could be summarized in one neat statement: Don’t mess it up. I considered it a failure if my manager had to get involved in something I was responsible for. It felt to me like the equivalent of a blinking neon sign that read, Warning: employee not competent enough to take care of task on her own. But we know by now that a manager’s job is to help her team get better results. When you do better, by extension, she does better. Hence, your manager is someone who is on your side, who wants you to succeed, and who is usually willing to invest her time and energy into helping you. The key is to treat your manager as a coach, not as a judge. Can you imagine a star athlete trying to hide his weaknesses from his coach? Would you tell a personal trainer, “Oh, I’m pretty fit, I’ve got it under control,” when she asks you how she can help you achieve a better workout? Of course not. That is not how a coaching relationship works. Instead, engage your manager for feedback. Ask, “What skills do you think I should work on in order to have more impact?” Share your personal goals and enlist his help: “I want to learn to become a better presenter, so I’d be grateful if you kept an eye out for opportunities where I can get in front of others.” Tell him your hard problems so he can help you work through them: “I’m making a hiring call between two candidates with different strengths. Can I walk you through my thinking and get your advice?” When I started to see 1:1s with my manager as an opportunity for focused learning, I got so much more out of it. Even when I’m not grappling with a problem, asking open-ended questions like, “How do you decide which meetings to attend?” or “How do you approach selling a candidate?” takes advantage of my manager’s know-how and teaches me something new.

The formula was simple. It was based on one that a judge named Learned Hand—his actual given name—had written in a legal opinion, probably unaware what the implications were. The food industry had run with it. Defects in food—bacterial infections, rot, mold, cross-contamination with allergens, exposure to toxic substances, and everything else that could go wrong—were discovered by manufacturers long before the general public knew. The manufacturer then had a decision to make: do we recall the food or not? Actuaries worked out death tables that predicted how many people would die or become ill because of the defect. They could determine how much money the average person who bought the product earned per year: that person’s earning capacity. Adding up the earning capacity of everyone who could potentially die or get sick because of the defect gave them an estimate of how much settlements would cost. Under the law, a consumer’s value equaled the amount of money that person could have earned in a lifetime, had he or she lived. If the calculation of damages in all the wrongful death lawsuits was greater than the cost of a recall, the manufacturer would recall the product. If the settlements would cost the company less than the recall, then they just ignored the defect. Damages > Profit = Recall

And it speaks of a time when those who ruled, and those under that rule, were judged by color.” She ran her fingers down the golden skin on the back of her hand. “This color would study and rise, would own the land and whatever riches they wished. This color would work the land and pay a portion to the rulers. This color would sew and craft and build. And this color would toil as slaves. So year by year this was law and custom.” She wandered up the curve of stone steps, looked out through an opening. “Then many, of all the colors, said no, no more. We share blood and heart and world and land. There were wars across Largus, and blood shed. Red blood, all the same under the skin. So the laws and customs changed. Some learned and remembered, others never do.

UNION AND CHANGE The third article was union. To those who were small and few against the wilderness, the success of liberty demanded the strength of union. Two centuries of change have made this true again. No longer need capitalist and worker, farmer and clerk, city and countryside, struggle to divide our bounty. By working shoulder to shoulder, together we can increase the bounty of all. We have discovered that every child who learns, every man who finds work, every sick body that is made whole--like a candle added to an altar--brightens the hope of all the faithful. So let us reject any among us who seek to reopen old wounds and to rekindle old hatreds. They stand in the way of a seeking nation. Let us now join reason to faith and action to experience, to transform our unity of interest into a unity of purpose. For the hour and the day and the time are here to achieve progress without strife, to achieve change without hatred--not without difference of opinion, but without the deep and abiding divisions which scar the union for generations. THE AMERICAN BELIEF Under this covenant of justice, liberty, and union we have become a nation--prosperous, great, and mighty. And we have kept our freedom. But we have no promise from God that our greatness will endure. We have been allowed by Him to seek greatness with the sweat of our hands and the strength of our spirit. I do not believe that the Great Society is the ordered, changeless, and sterile battalion of the ants. It is the excitement of becoming--always becoming, trying, probing, falling, resting, and trying again--but always trying and always gaining. In each generation, with toil and tears, we have had to earn our heritage again. If we fail now, we shall have forgotten in abundance what we learned in hardship: that democracy rests on faith, that freedom asks more than it gives, and that the judgment of God is harshest on those who are most favored. If we succeed, it will not be because of what we have, but it will be because of what we are; not because of what we own, but, rather because of what we believe. For we are a nation of believers. Underneath the clamor of building and the rush of our day's pursuits, we are believers in justice and liberty and union, and in our own Union. We believe that every man must someday be free. And we believe in ourselves. Our enemies have always made the same mistake. In my lifetime--in depression and in war--they have awaited our defeat. Each time, from the secret places of the American heart, came forth the faith they could not see or that they could not even imagine. It brought us victory. And it will again. For this is what America is all about. It is the uncrossed desert and the unclimbed ridge. It is the star that is not reached and the harvest sleeping in the unplowed ground. Is our world gone? We say "Farewell." Is a new world coming? We welcome it--and we will bend it to the hopes of man. To these trusted public servants and to my family and those close friends of mine who have followed me down a long, winding road, and to all the people of this Union and the world, I will repeat today what I said on that sorrowful day in November 1963: "I will lead and I will do the best I can." But you must look within your own hearts to the old promises and to the old dream. They will lead you best of all. For myself, I ask only, in the words of an ancient leader: "Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?

My name is Comet Caldwell,” I said, wincing slightly at the way my voice echoed around the room. “I’m seventeen and...this is my poem. “Before you Real life was a blurred Monet, Dripping Tuesday’s pale blue Into Wednesday’s dull gray; All color muted to a lesser hue. It was hot chocolate gone tepid, And a winter with no snow. Sea air somehow turned fetid, Favorite shoes you outgrow. Before you, Real life was without magic, No acts of heroism in sight. Just girl, not savior, not telepathic, No fight of dark against light. There were no wizards or warlocks, Angels and demons didn’t exist. Its only charm was in its boardwalks, Where sand and sea always kissed. Before you, I preferred the dreams I could buy; A plethora of worlds to explore. Lose myself in the beauty of a lie, Have friends who never keep score. Where there’s truth in true romance, And uncool shy girls become heroes. Where days are filled with thrilling happenstance, And people have answers nobody here does. Before you, I judged without truly knowing, Let people slip through my hands. Saw someone flashy and outgoing, And determined they’d never understand. You made me see everyone’s layers, All their secrets and fears. Proving we’re all merely players, Who smile through our tears. Before you, I believed real, true, glorious living Was in adventure, was in the extraordinary. But I’ve learned that time is not so forgiving, And the real beauty of life is in the fragile ordinary

Yea, when ye make many prayers, I will not hear; Your hands are full of blood. 1:16Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil; 1:17Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow. 1:18Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool.

The spirit of liberty is the spirit that is not too sure it is right.

When we thought you were dead, we searched for your body. Months, years even. You were never out of our thoughts. You were my family, Jacques, my friend. It was hard to learn to be completely solitary. Gregori and Mikhail and even Aidan survived the centuries because, as alone as they had to be, they had a bond, an anchor to keep them strong through the bleak centuries. You were mine. Once you were gone, my struggle became immense.” When Jacques remained silently on guard, Shea pushed at his back. Can’t you hear his grief? He’s reaching out to you. Even if you can’t remember him, help him. You do not know if he has turned or not, Jacques reprimanded her. You felt the presence, and here he is. A vampire can give the illusion of purity, of anything he chooses. Stay behind me! “I just wanted to tell you I am glad you are back, and I am happy for you that you found your lifemate. It was wrong of me to be envious. I should have been more cautious about judging what I did not understand.” Byron raked a hand through his dark hair. “I am going away for a while. I must to gain the strength to get through the years.” Jacques nodded slowly. “I am going to the healer to try to repair the damage done to my mind. I have noticed Gregori’s relationship with Mikhail seems to be strong even though Mikhail has a lifemate. I would wish that if all that you say is true, when I am healed, we can resume our friendship.” The wild winds were dying down. The rain beat down in a steady drone, and the air seemed heavily oppressed. Byron nodded tiredly and managed a wan smile that did not light his eyes. “I wish the best for you both, and I hope that you have many children. Try to make them female for my sake.” “When will you return?” Jacques inquired. “When I am able.” Byron’s form began to waver, to fade, so that they could see through the transparent shape.

As we’ve seen earlier, the hallmark of an admirable poker player is that he plays the best regardless of his hands. In the end, not the one with the objectively best cards, but the one who plays his cards the best, wins. You don’t get to choose the hands you’re dealt, only how you want to play them. Your hands in poker as in life are indifferent, learn to accept them equally, without judging. If you can do that, if you can accept rather than resist what happens, then you will no longer be dependent upon things being in a certain way.

Much of our intellectual development is the story of how we learn to sort impressions: self or environment, rocks, trees, clouds, books, cats. It is a story of how we learn to judge and recognize colors, numbers, shapes, and abstract concepts. When we learn a new category, our internal model of the world rotates - often slightly, occasionally more.... Some shifts are emotional: holding a newborn in your hands and understanding just what a rich and varied life will come to this tiny seed of an individual, looking into the eyes of an animal and recognizing a kinship despite having traveled very different evolutionary paths. Some shifts are abstract: learning the crystalline pure beauty of a geometric proof's logic. Fractal geometry also represents a shift, both emotional and abstract...

Well, of course, I agree as far as the facts will allow. Wherever the option between losing truth and gaining it is not momentous, we can throw the chance of gaining truth away, and at any rate save ourselves from any chance of believing falsehood, by not making up our minds at all till objective evidence has come. In scientific questions, this is almost always the case; and even in human affairs in general, the need of acting is seldom so urgent that a false belief to act on is better than no belief at all. Law courts, indeed, have to decide on the best evidence attainable for the moment, because a judge's duty is to make law as well as to ascertain it, and (as a learned judge once said to me) few cases are worth spending much time over: the great thing is to have them decided on any acceptable principle, and got out of the way. But in our dealings with objective nature we obviously are recorders, not makers, of the truth; and decisions for the mere sake of deciding promptly and getting on to the next business would be wholly out of place. Throughout the breadth of physical nature facts are what they are quite independently of us, and seldom is there any such hurry about them that the risks of being duped by believing a premature theory need be faced. The questions here are always trivial options, the hypotheses are hardly living (at any rate not living for us spectators), the choice between believing truth or falsehood is seldom forced. The attitude of skeptical balance is therefore the absolutely wise one if we would escape mistakes. What difference, indeed, does it make to most of us whether we have or have not a theory of the Röntgen rays, whether we believe or not in mind-stuff, or have a conviction about the causality of conscious states? It makes no difference. Such options are not forced on us. On every account it is better not to make them, but still keep weighing reasons pro et contra with an indifferent hand.

A French observer of early America, Alexis de Tocqueville, wrote that the greatness of America lies not in being more enlightened than other nations, but rather in our ability to repair our faults.x Through amendments to our Constitution and court decisions applying those amendments, we abolished slavery, prohibited racial discrimination, and recognized men and women as people of equal citizenship stature. Though we have made huge progress, the work of perfection is scarcely done. Many stains remain in this rich land. Nearly a quarter of our children live in poverty. Nearly half of our citizens do not vote. And we still struggle to achieve greater understanding and appreciation of each other across racial, religious and socio-economic lines. We sing of America, “sweet land of liberty”. Newcomers to our shores . . . came here, from the earliest days of our nation to today, seeking liberty, freedom from oppression, freedom from want, freedom to be you and me. A great American jurist, Judge Learned Hand,xi understood liberty. He explained in 1944 what liberty meant to him when he greeted a large assemblage of new Americans gathered in New York City’s Central Park, to swear allegiance . . . to the United States. These are Judge Hand’s words: Just what is this sacred liberty that must lie in the hearts of men and women? It is not the rootless, unbridled will, it is not freedom to do as one likes. I cannot define the spirit of liberty, I can only tell you my own faith. The spirit of liberty is the spirit which is not too sure that it is right. The spirit of liberty is the spirit which seeks to understand the minds of other men and women. The spirit of liberty is the spirit which weight their interests alongside its own, without bias.10 May the spirit of liberty, as Judge Hand explained it, be your beacon. May you have the conscience and the courage to act in accord with that high ideal, as you play your part in helping to achieve a more perfect union. From “Remarks at the New York Historical Society”, 10 April 2018

People tend to wear the mask that shows them off in the best possible light—humble, confident, diligent. They say the right things, smile, and seem interested in our ideas. They learn to conceal their insecurities and envy. If we take this appearance for reality, we never really know their true feelings, and on occasion we are blindsided by their sudden resistance, hostility, and manipulative actions. Fortunately, the mask has cracks in it. People continually leak out their true feelings and unconscious desires in the nonverbal cues they cannot completely control—facial expressions, vocal inflections, tension in the body, and nervous gestures. You must master this language by transforming yourself into a superior reader of men and women. Armed with this knowledge, you can take the proper defensive measures. On the other hand, since appearances are what people judge you by, you must learn how to present the best front and play your role to maximum effect.