Law Library Quotes

In my fool hardy youth, when my friends were dreaming of heroic deeds in the realms of engineering and law, finance and national politics, I dreamt of becoming a librarian.

Your question is the most difficult in the world. It is not a question I can answer simply with yes or no. I am not an Atheist. I do not know if I can define myself as a Pantheist. The problem involved is too vast for our limited minds. May I not reply with a parable? The human mind, no matter how highly trained, cannot grasp the universe. We are in the position of a little child, entering a huge library whose walls are covered to the ceiling with books in many different tongues. The child knows that someone must have written those books. It does not know who or how. It does not understand the languages in which they are written. The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvelously arranged, obeying certain laws, but we understand the laws only dimly. Our limited minds cannot grasp the mysterious force that sways the constellations. I am fascinated by Spinoza's Pantheism. I admire even more his contributions to modern thought. Spinoza is the greatest of modern philosophers, because he is the first philosopher who deals with the soul and the body as one, not as two separate things.

Sir, the fact that the book is in a public library brings no comfort.Books are the one element in which I am personally and nakedly acquisitive. If it weren't for the law I would steal them. If it weren't for my purse I would buy them.

The only advice, indeed, that one person can give another about reading is to take no advice, to follow your own instincts, to use your own reason, to come to your own conclusions. If this is agreed between us, then I feel at liberty to put forward a few ideas and suggestions because you will not allow them to fetter that independence which is the most important quality that a reader can possess. After all, what laws can be laid down about books? The battle of Waterloo was certainly fought on a certain day; but is Hamlet a better play than Lear? Nobody can say. Each must decide that question for himself. To admit authorities, however heavily furred and gowned, into our libraries and let them tell us how to read, what to read, what value to place upon what we read, is to destroy the spirit of freedom which is the breath of those sanctuaries. Everywhere else we may be bound by laws and conventions-there we have none.

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

I long ago became convinced that the most reliable source for arcane and obscure and seemingly unobtainable information does not lie with the government or law enforcement agencies. Apparently neither the CIA nor the military intelligence apparatus inside the Pentagon had even a slight inkling of the Soviet Union's impending collapse, right up to the moment the Kremlin's leaders were trying to cut deals for their memoirs with New York publishers. Or, if a person really wishes a lesson in the subjective nature of official information, he can always call the IRS and ask for help with his tax forms, then call back a half hour later and ask the same questions to a different representative. So where do you go to find a researcher who is intelligent, imaginative, skilled in the use of computers, devoted to discovering the truth, and knowledgeable about science, technology, history, and literature, and who usually works for dirt and gets credit for nothing? After lunch I drove to the city library on Main and asked the reference librarian to find what she could on Junior Crudup.

Aren’t you violating the building codes? Or the laws of physics?

To admit authorities, however heavily furred and gowned, into our libraries and let them tell us how to read, what to read, what value to place upon what we read, is to destroy the spirit of freedom which is the breath of those sanctuaries. Everywhere else we may be bound by laws and conventions—there we have none.

The vanity extended most of all to his library, arguably the real love of Cicero's life. It is difficult to name anything in which he took more pleasure, aside possibly evasion of the sumptuary laws. Cicero liked to believe himself wealthy. He prided himself on his books. He needed no further reason to dislike Cleopatra: intelligent women who had better libraries than he did offended him on three counts.

Every reader his or her book. Every book its reader.

Once Jesus arrived on the scene, all those Old Testament laws no longer applied. The New Testament tells us we’re supposed to follow Christ, not the old ways. And as far as I know, Jesus never said a damn thing about gay folks or barbecue. But he sure did talk a lot about love.

...The sublime feeling is not mere pleasure as taste is – it is a mixture of pleasure and pain... Confronted with objects that are too big according to their magnitude or too violent according to their power, the mind experiences its own limitations.

We are in the position of a little child, entering a huge library whose walls are covered to the ceiling with books in many different tongues. The child knows that someone must have written those books. It does not know who or how. It does not understand the languages in which they are written. The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvelously arranged, obeying certain laws, but we understand the laws only dimly. Our limited minds cannot grasp the mysterious force that sways the constellations.

The time would be easy to know, for then mankind would have become as the Great Old Ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. Then the liberated Old Ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom.

In a library we are surrounded by many hundreds of dear friends, but they are imprisoned by an enchanter in these paper and leathern boxes; and though they know us, and have been waiting two, ten, or twenty centuries for us,—some of them,—and are eager to give us a sign and unbosom themselves, it is the law of their limbo that they must not speak until spoken to; and as the enchanter has dressed them, like battalions of infantry, in coat and jacket of one cut, by the thousand and ten thousand, your chance of hitting on the right one is to be computed by the arithmetical rule of Permutation and Combination,—not a choice out of three caskets, but out of half a million caskets, all alike.

Our civilization has decided, and very justly decided, that determining the guilt or innocence of men is a thing too important to be trusted to trained men. It wishes for light upon that awful matter, it asks men who know no more law than I know, but who can feel the thing that I felt in that jury box. When it wants a library catalogued, or the solar system discovered, or any trifle of that kind, it uses up its specialists. But when it wishes anything done which is really serious, it collects twelve of the ordinary men standing round. The same thing was done, if I remember right, by the Founder of Christianity.

Build your house on granite. By granite I mean your nature that you are torturing to death, the love in your child's body, your wife's dream of love, your own dream of life when you were sixteen. Exchange your illusions for a bit of truth. Throw out your politicians and diplomats! Take your destiny into your own hands and build your life on rock. Forget about your neighbor and look inside yourself! Your neighbor, too, will be grateful. Tell you're fellow workers all over the world that you're no longer willing to work for death but only for life. Instead of flocking to executions and shouting hurrah, hurrah, make a law for the protection of human life and its blessings. Such a law will be part of the granite foundation your house rests on. Protect your small children's love against the assaults of lascivious, frustrated men and women. Stop the mouth of the malignant old maid; expose her publicly or send her to a reform school instead of young people who are longing for love. Don;t try to outdo your exploiter in exploitation if you have a chance to become a boss. Throw away your swallowtails and top hat, and stop applying for a license to embrace your woman. Join forces with your kind in all countries; they are like you, for better or worse. Let your child grow up as nature (or 'God') intended. Don't try to improve on nature. Learn to understand it and protect it. Go to the library instead of the prize fight, go to foreign countries rather than to Coney Island. And first and foremost, think straight, trust the quiet inner voice inside you that tells you what to do. You hold your life in your hands, don't entrust it to anyone else, least of all to your chosen leaders. BE YOURSELF! Any number of great men have told you that.

Giving, not trading or selling, is the basis of success. The most rewarding thing you can do is just to give the world something good. And ultimately you will be paid so much more for that gift than it you had tried to trade it for something else.

To exist is to defy all that threatens you. To be a rebel is not to accumulate a library of subversive books or to dream of fantastic conspiracies or of taking to the hills. It is to make yourself your own law. To find in yourself what counts. To make sure that you’re never “cured” of your youth. To prefer to put everyone up against the wall rather than to remain supine. To pillage whatever can be converted to your law, without concern for appearance.

My experience with public libraries is that the first volume of the book I inquire for is out, unless I happen to want the second, when that is out.

No U.S. president can “fix” education, no law can systematize inspiration, and no amount of funding, policy or resources can structure passion.

[W]hen I put Jorge in the library I did not yet know he was the murderer. He acted on his own, so to speak. And it must not be thought that this is an 'idealistic' position, as if I were saying that the characters have an autonomous life and the author, in a kind of trance, makes them behave as they themselves direct him. That kind of nonsense belongs in term papers. The fact is that the characters are obliged to act according to the laws of the world in which they live. In other words, the narrator is the prisoner of his own premises.

There is the buried language and there is the individual vocabulary, and the process of poetry is one of excavation and of self-discovery. Tonally the individual voice is a dialect; it shapes its own accent, its own vocabulary and melody in defiance of an imperial concept of language, the language of Ozymandias, libraries and dictionaries, law courts and critics, and churches, universities, political dogma, the diction of institutions. Poetry is an island that breaks away from the main.

[Telzey] took out a pocket edition law library and sat down at the table. She clicked on the library's viewscreen, tapped the clearing and index buttons. Behind the screen, one of the multiple rows of pinhead tapes shifted slightly as the index was flicked into reading position.

In residency, I studied in a bookstore’s coffee shop, which was where a clutch of women gathered monthly for book club. They would set their library books and blueberry scones on the table. I started eavesdropping and realized that the books they read were just an excuse to talk about their own lives. Every character, every broken heart, every twist of fate inspired a story about an unruly mother-in-law, a philandering father, or the cousin who came out to his unforgiving parents. Sometimes it sounded more like a therapy session than a book discussion. I could never join a book club.

He was in his first year of law school when his life began appearing to him as memories. He would be doing something everyday—cooking dinner, filing books at the library, frosting a cake at Batter, looking up an article for Harold—and suddenly, a scene would appear before him, a dumb show meant only for him. In those years, the memories were tableaux, not narratives, and he would see a single one repeatedly for days:

By April 1999, the plain was nearly filled, all the way to the foothills. But the fiercely independent residents refused to incorporate. A new town would only impose new rules and new taxes. The 100,000 new arrivals filled one continuous suburb with no town center: no main street, no town hall, town library, or town name. No one was sure what to call it. Littleton is a quiet suburb south of Denver where the massacre did not actually occur. Although the name would grow synonymous with the tragedy, Columbine lies several miles west, across the South Platte River, in a different county with separate schools and law enforcement. The postal system slapped “Littleton” onto a vast tract of seven hundred square miles, stretching way up into the foothills.

Every law has a mirror. The reflection of primitive law is religion, But the reflection of divine law is literature.

I don't know which is worse, going to the library or stealing and breaking the laws of Shabbat, but I know what the prophet's talking about when he says one sin begets another.

Marriage: for better or worse, and however loony the in-laws are,

There are many, many types of books in the world, which makes good sense, because there are many, many types of people, and everybody wants to read something diferent. For instance, people who hate stories in which terrible things happen to small children should put this book down immediately. But one type of book that practically no one likes to read is a book about the law. Books about the law are notorious for being very long, very dull, and very difficult to read. This is one reason many lawyers make heaps of money. The money is an incentive - the word "incentive" here means "an offered reward to persuade you to do something you don't want to do" - to read long, dull, and difficult books. The Baudelaire children had a slightly different incentive for reading these books, of course. Their incentive was not heaps of money, but preventing Count Olaf from doing something horrible to them in order to get heaps of money. But even with this incentive, getting through the law books in Justice Strauss's private library was a very, very, very hard task. "Goodness," Justice Strauss said, when she came into the library and saw what they were reading. [...] "I thought you were interested in mechanical engineering, animals of North America, and teeth. Are you sure you want to read those enormous law books? Even I don't like reading them, and I work in law.

They’re only the record of one woman’s meticulous daily life. But those pages were preserved and passed to Dolly (Ballard) Lambard. She gave them to her daughter Sarah, who passed them on to Dr. Mary Hobart, who donated them to the Maine State Library, where they sat until they were organized and bound by Lucy (Lambard) Fessenden. Many years later, law librarian Edith L. Hary made those pages available to the public. And finally, Cynthia McCausland translated all six million bytes of text so that the full transcript could be published by Picton Press.

An isolated system or a system in a uniform environment (which for the present consideration we do best to include as a part of the system we contemplate) increases its entropy and more or less rapidly approaches the inert state of maximum entropy. We now recognize this fundamental law of physics to be just the natural tendency of things to approach the chaotic state (the same tendency that the books of a library or the piles of papers and manuscripts on a writing desk display) unless we obviate it. (The analogue of irregular heat motion, in this case, is our handling those objects now and again without troubling to put them back in their proper places.)

Is it possible that the Pentateuch could not have been written by uninspired men? that the assistance of God was necessary to produce these books? Is it possible that Galilei ascertained the mechanical principles of 'Virtual Velocity,' the laws of falling bodies and of all motion; that Copernicus ascertained the true position of the earth and accounted for all celestial phenomena; that Kepler discovered his three laws—discoveries of such importance that the 8th of May, 1618, may be called the birth-day of modern science; that Newton gave to the world the Method of Fluxions, the Theory of Universal Gravitation, and the Decomposition of Light; that Euclid, Cavalieri, Descartes, and Leibniz, almost completed the science of mathematics; that all the discoveries in optics, hydrostatics, pneumatics and chemistry, the experiments, discoveries, and inventions of Galvani, Volta, Franklin and Morse, of Trevithick, Watt and Fulton and of all the pioneers of progress—that all this was accomplished by uninspired men, while the writer of the Pentateuch was directed and inspired by an infinite God? Is it possible that the codes of China, India, Egypt, Greece and Rome were made by man, and that the laws recorded in the Pentateuch were alone given by God? Is it possible that Æschylus and Shakespeare, Burns, and Beranger, Goethe and Schiller, and all the poets of the world, and all their wondrous tragedies and songs are but the work of men, while no intelligence except the infinite God could be the author of the Pentateuch? Is it possible that of all the books that crowd the libraries of the world, the books of science, fiction, history and song, that all save only one, have been produced by man? Is it possible that of all these, the bible only is the work of God?

Fighting the forces of evil – whether Black, gay, feminist, or fabulous – would take drastic measures, the hate-mongers told their followers. Books would need to be banned and laws broken. Some parts of the Constitution might no longer apply to everyone. And there were sections of the Bible they'd have to ignore, starting with love thy neighbor.

How did Kirchmann understand the worthlessness of jurisprudence ? The answer lies in the aphorism: "Three revisions by the legislator and whole libraries became wastepaper." With a sharp alteration this answer became a slogan:"A stroke of the legislator's pen and whole libraries became wastepaper." Another aphorism in the same vein made the point even more brusquely and less politely: "Positive law turns the jurist into a worm in rotten wood." Kirchmann meant that jurisprudence could never catch up with legislation. Thus our predicament becomes immediately obvious. What remains of a science reduced to annotating and interpreting constantly changing regulations issued by state agencies presumed to be in the best position to know and articulate their true intent?

U. S. A. is the slice of a continent. U. S. A. is a group of holding companies, some aggregations of trade unions, a set of laws bound in calf, a radio network, a chain of moving picture theatres, a column of stockquotations rubbed out and written in by a Western Union boy on a blackboard, a public-library full of old newspapers and dogeared historybooks with protests scrawled on the margins in pencil. U. S. A. is the world’s greatest rivervalley fringed with mountains and hills, U. S. A. is a set of bigmouthed officials with too many bankaccounts. U. S. A. is a lot of men buried in their uniforms in Arlington Cemetery. U. S. A. is the letters at the end of an address when you

There is another human defect which the Law of Natural Selection has yet to remedy: When people of today have full bellies, they are exactly like their ancestors of a million years ago: very slow to acknowledge any awful troubles they may be in. [...] This was a particularly tragic flaw a million years ago, since the people who were best informed about the state of the planet [...] and rich and powerful enough to slow down all the waste and destruction going on, were by definition well fed. So everything was always just fine as far as they were concerned. For all the computers and measuring instruments and news gatherers and evaluators and memory banks and libraries and experts on this and that at their disposal, their deaf and blind bellies remained the final judges of how urgent this or that problem, such as the destruction of North America’s and Europe’s forests by acid rain, say, might really be. And here was the sort of advice a full belly gave and still gives [...]: “Be patient. Smile. Be confident. Everything will turn out for the best somehow.

These wild things, I admit, had little human value until mechanization assured us of a good breakfast, and until science disclosed the drama of where they come from and how they live. The whole conflict thus boils down to a question of degree. We of the minority see a law of diminishing returns in progress; our opponents do not.

No one can defeat destiny, But everyone can make peace with it. At the same length: No one can outsmart destiny, But everyone can reason with it.

The intelligent man should see to it that his friends are immortal, his enemies mortal.

Now the memories of love are no exception to the general laws of memory, which in turn are governed by the still more general laws of Habit.

Whit’s biggest problem is how to actually avoid graduating from Harvard Law, and Marigold thinks expensive tattoos make her street.

The library was destroyed years back. My father-in-law used to say nothing burned so well on a cold winter's night as a good book.

She thinks of her former job in a Hobart law firm. Right now, the thought of being in her quiet-as-a-library, air-conditioned, plush-carpeted city office, with a takeout coffee on the desk next to her and a tricky clause to unravel, is like remembering a glorious tropical holiday. She sees now that she didn’t just enjoy work, she loved it. She is a person whose brain requires certainty and control, rules and procedures, perhaps more than the average person, but motherhood has none of that and some days she is bored out of her freaking mind.

Extreme justice can turn out to be extreme injustice, not just in terms of the severity of punishment for an infraction, but also in terms of how consistently and thoroughly the law is applied and prosecuted. Nearly every large and long-lived society is full of unwritten laws that everyone is expected to follow, along with vast libraries of written laws that no one is expected to follow, or even know about.

In the wars it had been different. Men dropped from the columns all the time on the long marches, in the cold months. First they fell to the back, then they fell behind, then they fell over. The cold, the sick, the wounded. Logen shivered and hunched his shoulders. At first he’d tried to help them. Then he became grateful he wasn’t one of them. Then he stepped over the corpses and hardly noticed them. You learn to tell when someone isn’t getting up again. He looked at Malacus Quai. One more death in the wild was nothing to remark upon. You have to be realistic, after all. The apprentice started from his fitful sleep and tried to push himself up. His hands were shaking bad. He looked up at Logen, eyes glittering bright. “I can’t get up,” he croaked. “I know. I’m surprised you made it this far.” It didn’t matter so much now. Logen knew the way. If he could find that track he might make twenty miles a day. “If you leave me some of the food… perhaps… after you get to the library… someone…” “No,” said Logen, setting his jaw. “I need the food.” Quai made a strange sound, somewhere between a cough and a sob. Logen leaned down and set his right shoulder in Quai’s stomach, pushed his arm under his back. “I can’t carry you forty miles without it.

The law of conservation of energy, reborn as the law of conservation of mass/energy, has established itself as one of the few unshakable theoretical guideposts in the wilderness of the world of our sense experiences. In scope and generality it surpasses Newton's laws of motion, Maxwell's equations for electricity and magnetism, and even Einstein's potent little E=mc². It comes as close to an absolute truth as our uncertain age will permit.

Bingley prowled his library like a caged animal. The rain separating him from Jane imprisoned him in the house, creating his own personal hell. His sisters worked themselves into a frenzy over the ball, his brother-in-law consoled himself with increasing amounts of drink, and Darcy stared into space with a small smile on his lips. He wondered if the world had turned upside down if Darcy was the besotted man, smiling too much while he grumbled over every detail.

December 31 YOUR DEDICATION The way of Love, upon which you may step at any moment—at this moment if you like—requires no formal permit, has no entrance fee, and no conditions whatever. You need no expensive laboratory in which to train, because your own daily life, and your ordinary daily surroundings, are your laboratory. You need no reference library, no professional training; no external acts of any kind. All you need is to begin steadfastly to reject from your mentality everything that is contrary to the law of love. You must build up by faithful daily exercise the true Love Consciousness. Love will heal you. Love will comfort you. Love will guide you. Love will illumine you. Love will redeem you from sin, sickness, and death, and lead you into your promised land. Say to yourself: “My mind is made up; I have counted the cost; and I am resolved to attain the Goal by the path of Love. Others may pursue knowledge, or organize great enterprises for the benefit of humanity, or scale the austere heights of asceticism; but I have chosen the path of Love. My own heart is to be my workshop, my laboratory, my great enterprise, and love is to be my contribution to humanity.

There are those who are unarmed. But who has weapons, fights. There is no God who fights for those who are not in arms. The law requires that victory in war is to the brave, not to those who pray. It is just that the cowardly are dominated by the wicked.

You did the right thing, in the cosmic order of things. There is no rejection, there is only redirection. You know, I’ve been thinking a lot. About the cosmos. I’ve been tuning in. And the cosmos has been telling me I need to get my shit together. It’s balance, man. What we had was too intense and our lives are too intense and it’s like Darwin’s third law of motion. About an action leading to a reaction. Something had to give. And you were the one who saw that and now we are just particles floating in the universe that may reconnect one day at the Chateau Marmont

Our eyes are holden that we cannot see things that stare us in the face, until the hour arrives when the mind is ripened; then we behold them, and the time when we saw them not is like a dream. — Ralph Waldo Emerson, from “Spiritual Laws,” Essays and Lectures. (Library of America November 15, 1983)

There was the goal of all those con men of library and classroom, who sold their revelations as reason, their “instincts” as science, their cravings as knowledge, the goal of all the savages of the non-objective, the non-absolute, the relative, the tentative, the probable—the savages who, seeing a farmer gather a harvest, can consider it only as a mystic phenomenon unbound by the law of causality and created by the farmers’ omnipotent whim, who then proceed to seize the farmer, to chain him, to deprive him of tools, of seeds, of water, of soil, to push him out on a barren rock and to command: “Now grow a harvest and feed us!

In the West he’d spent a third of his time in the poolhall, a third in jail, and a third in the public library. They’d seen him rushing eagerly down the winter streets, bareheaded, carrying books to the poolhall, or climbing trees to get into the attics of buddies where he spent days reading or hiding from the law.

Yet what moved Our Blessed Lord to invective was not badness but just such self-righteousness as this…He said that the harlots and the Quislings would enter the Kingdom of Heaven before the self-righteous and the smug. Concerning all those who endowed hospitals and libraries and public works, in order to have their names graven in stone before their fellow men, He said, “Amen I say to you, they have received their reward” (Matt. 6:2). They wanted no more than human glory, and they got it. Never once is Our Blessed Lord indignant against those who are already, in the eyes of society, below the level of law and respectability. He attacked only the sham indignation of those who dwelt more on the sin than the sinner and who felt pleasantly virtuous, because they had found someone more vicious than they. He would not condemn those whom society condemned; his severe words were for those who had sinned and had not been found out…He would not add His burden of accusation to those that had already been hurled against the winebibbers and the thieves, the cheap revolutionists, the streetwalkers, and the traitors. They were everybody’s target, and everybody knew that they were wrong…And the people who chose to make war against Our Lord were never those whom society had labeled as sinners. Of those who sentenced Him to death, none had ever had a record in the police court, had ever been arrested, was ever commonly known to be fallen or weak. But among his friends, who sorrowed at His death, were coverts drawn from thieves and from prostitutes. Those who were aligned against Him were the nice people who stood high in the community—the worldly, prosperous people, the men of big business, the judges of law courts who governed by expediency, the “civic-minded” individuals whose true selfishness was veneered over with public generosity. Such men as these opposed him and sent Him to His death.

Joshua said nothing, for his mind was even now limning the vacancy. Lincoln would no more be seated on the far side of the dining table. He would no more ride his horse into town or let his huge hands rove through the library of stroll past the hemp house or listen to Eliza gabble or applaud Mary's nocturnes or argue some abstruse point of law with James or scratch behind Growler's ears as the dog lay stretched around his feet. From henceforth, there would be only space where Lincoln used to be. And in Joshua's mind, that space began to expand and deepen until it became a vast nullity, blanketing everything around him until it seemed the night itself had been swallowed up by it.

In a library we are surrounded by many hundreds of dear friends, but they are imprisoned by an enchanter in these paper and leathern boxes; and though they know us, and have been waiting two, ten, or twenty centuries for us, — some of them, — and are eager to give us a sign and unbosom themselves, it is the law of their limbo that they must not speak until spoken to;

Derived from the Greek word anarchos, "without authority," anarchism denies law and considers property to be tyranny. Anarchists believe that human corruption results when differences are enforced through the maintenance of property and authority. Anarchists do not oppose or deny governance as long as it exists without coercion and the threat of violence. They oppose and deny the authority of the centralized state and propose governance through collaboration, deliberation, consensus, and common coordination. Justice can emerge from a sense of common purpose and practices of mutual aid, not the monopoly on violence that the state demands. While anarchism is commonly associated with bloody violence and rage, anarchists believe deeply in an ideology of love.

This is the history of governments, - one man does something which is to bind another. A man who cannot be acquainted with me, taxes me; looking from afar at me, ordains that a part of my labour shall go to this or that whimsical end, not as I, but as he happens to fancy. Behold the consequence. Of all debts, men are least willing to pay the taxes. What a satire is this on government! Everywhere they think they get their money's worth, except for these. Hence, the less government we have, the better, - the fewer laws, and the less confided power. The antidote to this abuse of formal Government, is, the influence of private character, the growth of the Individual; the appearance of the principal to supersede the proxy; the appearance of the wise man, of whom the existing government, is, it must be owned, but a shabby imitation. That which all things tend to educe, which freedom, cultivation, intercourse, revolutions, go to form and deliver, is character; that is the end of nature, to reach unto this coronation of her king. To educate the wise man, the State exists; and with the appearance of the wise man, the State expires. The appearance of character makes the State unnecessary. The wise man is the State. He needs no army, fort, or navy, - he loves men too well; no bribe, or feast, or palace, to draw friends to him; no vantage ground, no favourable circumstance. He needs no library, for he has not done thinking; no church, for he is a prophet; no statute book, for he has the lawgiver; no money, for he is value; no road, for he is at home where he is; no experience, for the life of the creator shoots through him, and looks from his eyes. He has no personal friends, for he who has the spell to draw the prayer and piety of all men unto him, needs not husband and educate a few, to share with him a select and poetic life. His relation to men is angelic; his memory is myrrh to them; his presence, frankincense and flowers.

Many people, even those who view themselves as liberals on other issues, tend to grow indignant, even rather agitated, if invited to look closely at these inequalities. “Life isn’t fair,” one parent in Winnetka answered flatly when I pressed the matter. “Wealthy children also go to summer camp. All summer. Poor kids maybe not at all. Or maybe, if they’re lucky, for two weeks. Wealthy children have the chance to go to Europe and they have the access to good libraries, encyclopedias, computers, better doctors, nicer homes. Some of my neighbors send their kids to schools like Exeter and Groton. Is government supposed to equalize these things as well?” But government, of course, does not assign us to our homes, our summer camps, our doctors—or to Exeter. It does assign us to our public schools. Indeed, it forces us to go to them. Unless we have the wealth to pay for private education, we are compelled by law to go to public school—and to the public school in our district. Thus the state, by requiring attendance but refusing to require equity, effectively requires inequality. Compulsory inequity, perpetuated by state law, too frequently condemns our children to unequal lives.

Whether is was Uncle Monty's library of reptile books, or Aunt Josephine's library of grammar books, or Justice Strauss's library of law books, or, best of all their parents' library of all kinds of books - all burn up now, alas - libraries always made them feel a little better. Just knowing that they could read made the Baudelaire orphans feel as if their wretched lives could be a little brighter.

Revolutionary law number one," someone said. "Capitalism has cheated us. Books are not to be bought, they are to be repossessed." "This is robbery," I said. "Let's not kid ourselves. And don't do that to me again. You scared me to death." "It's not robbery. Books are ideas. They should be able to circulate freely within society. At no price at all, or for pennies. Knowledge is universal. It belongs to all of us.

The Aftermath When the fierce pure pleasure has clawed through, ripped open my tent of separateness, I lay in my lover's arms, weeping and exposed. I can't help seeing my sister, new widow whose heart hangs heavy, a side of beef in the ice box of her chest. I imagine her entering a bedroom like this, maples flaming beyond the window against a perfectly useless blue sky. And then my mother-in-law stops at the library on the way home from her husband’s funeral, picks up the book they've been holding. It sits in the passenger seat while she stares at the windshield, stunned, a bird flown into glass. Even my friend whose wife hasn’t died yet appears in this sex-drenched air. Tears pool in the shallows under his eyes. If his soul were a tin can, it would be sliced, the thick soup leaking out. The night is soaked with suffering. My dumb body, sprung open, can’t tell the difference between this blaze of pleasure and the sorrow it drags in. As I gaze out into the gathering darkness it seems I almost comprehend the mystery, glimpse the water of life pouring through my form into theirs, theirs back to mine, misery and ecstasy swirled like the blue white planet seen from space, but it lasts less than a moment-- the arms of my own dear one haul me back into my body, her flesh so ostentatiously alive.

The dismantling of S0-27 had some peculiar and unforeseen consequences, not least the legalizing of lethal force within libraries “for the maintenance of the collections and public order.” Originally intended as a deterrent to thieves, the legislation quickly became known as the “Shush Law,” when overenthusiastic librarians invoked a “violent intervention” for loud talking. Libraries have never been quieter, and theft and vandalism dropped by 72 percent.

It was in the library that he and May had always discussed the future of the children: the studies of Dallas and his young brother Bill, Mary's incurable indifference to "accomplishments," and passion for sport and philanthropy, and the vague leanings toward "art" which had finally landed the restless and curious Dallas in the office of a rising New York architect. The young men nowadays were emancipating themselves from the law and business and taking up all sorts of new things. If they were not absorbed in state politics or municipal reform, the chances were that they were going in for Central American archaeology, for architecture or landscape-engineering; taking a keen and learned interest in the prerevolutionary buildings of their own country, studying and adapting Georgian types, and protesting at the meaningless use of the word "Colonial." Nobody nowadays had "Colonial" houses except the millionaire grocers of the suburbs.

She opened the book. “Don’t,” said Arin. “Please.” But she had already seen the inscription. For Arin, it read, from Amma and Etta, with love. This was Arin’s home. This house had been his, this library his, this book his, dedicated to him by his parents, some ten years ago. Kestrel breathed slowly. Her fingers rested on the page, just below the black line of writing. She lifted her gaze to meet Irex’s smirk. Her mind chilled. She assessed the situation as her father would a battle. She knew her objective. She knew her opponent’s. She understood what she could afford to lose, and what she could not. Kestrel closed the book, set it on a table, and turned her back to Arin. “Lord Irex,” she said, her voice warm. “It is but a book.” “It is my book,” Irex said. There was a choked sound behind her. Without looking, Kestrel said in Herrani, “Do you wish to be removed from the room?” Arin’s answer was low. “No.” “Then be silent.” She smiled at Irex. In their language, she said, “This is clearly not a case of theft. Who would dare steal from you? I’m certain he meant only to look at it. You can’t blame him for being curious about the luxuries your house holds.” “He shouldn’t have even been inside the library, let alone touching its contents. Besides, there were witnesses. A judge will rule in my favor. This is my property, so I will decide the number of lashes.” “Yes, your property. Let us not forget that we are also discussing my property.” “He will be returned to you.” “So the law says, but in what condition? I am not eager to see him damaged. He holds more value than a book in a language no one has any interest in reading.” Irex’s dark eyes flicked to look behind Kestrel, then returned to her. They grew sly. “You take a decided interest in your slave’s well-being. I wonder to what lengths you will go to prevent a punishment that is rightfully mine to give.” He rested a hand on her arm. “Perhaps we can settle the matter between us.” Kestrel heard Arin inhale as he understood Irex’s suggestion. She was angry, suddenly, at the way her mind snagged on the sound of that sharp breath. She was angry at herself, for feeling vulnerable because Arin was vulnerable, and at Irex for his knowing smile. “Yes.” Kestrel decided to twist Irex’s words into something else. “This is between us, and fate.” Having uttered the formal words of a challenge to a duel, Kestrel stepped back from Irex’s touch, drew her dagger, and held it sideways at the level of her chest like a line drawn between him and her. “Kestrel,” Irex said. “That isn’t what I had in mind when I said we might solve the matter.” “I think we’ll enjoy this method more.” “A challenge.” He tsked. “I’ll let you take it back. Just this one.” “I cannot take it back.” At that, Irex drew his dagger and imitated Kestrel’s gesture. They stood still, then sheathed their blades. “I’ll even let you choose the weapons,” Irex said. “Needles. Now it is to you to choose the time and place.” “My grounds. Tomorrow, two hours from sunset. That will give me time to gather the death-price.” This gave Kestrel pause. But she nodded, and finally turned to Arin. He looked nauseated. He sagged in the senators’ grip. It seemed they weren’t restraining him, but holding him up. “You can let go,” Kestrel told the senators, and when they did, she ordered Arin to follow her. As they left the library, Arin said, “Kestrel--” “Not a word. Don’t speak until we are in the carriage.

What a revolution! In less than a century the persecuted church had become a persecuting church. Its enemies, the “heretics” (those who “selected” from the totality of the Catholic faith), were now also the enemies of the empire and were punished accordingly. For the first time now Christians killed other Christians because of differences in their views of the faith. This is what happened in Trier in 385: despite many objections, the ascetic and enthusiastic Spanish lay preacher Priscillian was executed for heresy together with six companions. People soon became quite accustomed to this idea. Above all the Jews came under pressure. The proud Roman Hellenistic state church hardly remembered its own Jewish roots anymore. A specifically Christian ecclesiastical anti-Judaism developed out of the pagan state anti-Judaism that already existed. There were many reasons for this: the breaking off of conversations between the church and the synagogue and mutual isolation; the church’s exclusive claim to the Hebrew Bible; the crucifixion of Jesus, which was now generally attributed to the Jews; the dispersion of Israel, which was seen as God’s just curse on a damned people who were alleged to have broken the covenant with God . . . Almost exactly a century after Constantine’s death, by special state-church laws under Theodosius II, Judaism was removed from the sacral sphere, to which one had access only through the sacraments (that is, through baptism). The first repressive measures

Since intelligence is primarily defined as one's capacity to grasp the truth of things, it follows that what a culture means by intelligence is derived from the character of its important forms of communication. In a purely oral culture, intelligence is often associated with aphoristic ingenuity, that is, the power to invent compact sayings of wide applicability. the wise Solomon, we are told in First Kings, knew three thousand proverbs. In a print culture, people with such a talent are thought to be quaint at best, more likely pompous bores. In a purely oral culture, a high value is always placed on the power to memorize, for where there are no written words, the human mind must function as a mobile library. To forget how something is to be said or done is a danger to the community and a' gross form of stupidity. In a print culture, the memorization of a poem, a menu, a law or most anything else is merely charming. It is almost always functionally irrelevant and certainly not considered a sign of high intelligence.

Truman repeatedly stressed the unique nature of the American presidency. He called it the greatest office ever created by the mind of man. In the Truman Presidential Library, only a few blocks from his house, he had ordered an inscription to be prominently displayed, listing the six tasks of the president. He was commander-in-chief of the armed forces, leader of his political party, initiator of legislation, maker of foreign policy, the head of state and the chief executive, responsible for seeing that the laws passed by Congress were respected and obeyed.

We decided to attend to our community instead of asking our community to attend the church.” His staff started showing up at local community events such as sports contests and town hall meetings. They entered a float in the local Christmas parade. They rented a football field and inaugurated a Free Movie Night on summer Fridays, complete with popcorn machines and a giant screen. They opened a burger joint, which soon became a hangout for local youth; it gives free meals to those who can’t afford to pay. When they found out how difficult it was for immigrants to get a driver’s license, they formed a drivers school and set their fees at half the going rate. My own church in Colorado started a ministry called Hands of the Carpenter, recruiting volunteers to do painting, carpentry, and house repairs for widows and single mothers. Soon they learned of another need and opened Hands Automotive to offer free oil changes, inspections, and car washes to the same constituency. They fund the work by charging normal rates to those who can afford it. I heard from a church in Minneapolis that monitors parking meters. Volunteers patrol the streets, add money to the meters with expired time, and put cards on the windshields that read, “Your meter looked hungry so we fed it. If we can help you in any other way, please give us a call.” In Cincinnati, college students sign up every Christmas to wrap presents at a local mall — ​no charge. “People just could not understand why I would want to wrap their presents,” one wrote me. “I tell them, ‘We just want to show God’s love in a practical way.’ ” In one of the boldest ventures in creative grace, a pastor started a community called Miracle Village in which half the residents are registered sex offenders. Florida’s state laws require sex offenders to live more than a thousand feet from a school, day care center, park, or playground, and some municipalities have lengthened the distance to half a mile and added swimming pools, bus stops, and libraries to the list. As a result, sex offenders, one of the most despised categories of criminals, are pushed out of cities and have few places to live. A pastor named Dick Witherow opened Miracle Village as part of his Matthew 25 Ministries. Staff members closely supervise the residents, many of them on parole, and conduct services in the church at the heart of Miracle Village. The ministry also provides anger-management and Bible study classes.

For all the allure of speciously stress-free suburbs, for all the grinding of city life, cities endure. And when all those diverse energies are harnessed, and those choices, private and public, cohere, and all the bargains made in a million ways every day hold up, then a city flourishes and is the most stimulating center for life, and the most precious artifact, a culture can create. Think of great cities large and small (size, as with any work of art, does not necessarily determine value) and, in addition to nodes of government, commerce, law, hospitals, libraries, and newspapers will come to mind, as will restaurants and theaters and houses of worship and museums and opera houses and galleries and universities. And so will stadia and arenas and parks. In short, once finds not simply commerce but culture, not simply work but leisure, not only negotium but otium, not simply that which ennobles but also that which perfects us. Such has forever been the ultimate purpose of a city, to mirror our higher state, not simply to shelter us from wind and rain. As with leisure, so with the city: It is the setting to make us not the best that Nature can make us, but to manifest the best we, humankind, adding Art to Nature, can make us.

I’m not an atheist. The problem involved is too vast for our limited minds. We are in the position of a little child entering a huge library filled with books in many languages. The child knows someone must have written those books. It does not know how. It does not understand the languages in which they are written. The child dimly suspects a mysterious order in the arrangement of the books but doesn’t know what it is. That, it seems to me, is the attitude of even the most intelligent human being toward God. We see the universe marvelously arranged and obeying certain laws but only dimly understand these laws.” Is

I'm not an atheist, and I don't think I can call myself a pantheist. We are in the position of a little child entering a huge library filled with books in many languages. The child knows someone must have written those books. It does not know how. It does not understand the languages in which they are written. The child dimly suspects a mysterious order in the arrangement of the books but doesn't know what it is. That, it seems to me, is the attitude of even the most intelligent human being toward God. We see the universe marvelously arranged and obeying certain laws but only dimly understand these laws. ― Albert Einstein

His mother has told him not to let me read any more library books, as if my illicit glimpses into their pages were the cause of all our problems. If I ever want to read again, I must revert to the wiles of my childhood, and the thought of such deception now tires me. I am too old to fight for these small freedoms. It was never supposed to be like this. I have to get rid of all my books. I used to be so excited by the way they lay nakedly on the table near the sofa, by the way I lived in my own home and no longer had to hide the evidence of my preferred pastime. Now I can’t afford for anyone to see them and report back to my mother-in-law. I put them all into a big plastic garbage bag that Eli will take to the Dumpster outside his office.

The human mind, no matter how highly trained, cannot grasp the universe. We are in the position of a little child, entering a huge library whose walls are covered to the ceiling with books in many different tongues. The child knows that someone must have written those books. It does not know who or how. It does not understand the languages in which they are written. The child notes a definite plan in the arrangement of the books, a mysterious order, which it does not comprehend, but only dimly suspects. That, it seems to me, is the attitude of the human mind, even the greatest and most cultured, toward God. We see a universe marvelously arranged, obeying certain laws, but we understand the laws only dimly. Our limited minds cannot grasp the mysterious force that sways the constellations.

She has confided to her Aunt Daisy, for instance, that she can understand the genealogical phenomenon that as burst forth all around her. She finds it moving, she says to see men and women - though, oddly, they mostly women - tramping through cemeteries or else huddled over library tables in the university's records room, turning over the pages of county histories, copying names and dates into small spiral notebooks and imagining, hoping, that their unselfish labors will open up into a fabric of substance and comity. all they want is for their to be revealed as simple, honest, law-abiding folks, quiet in their accomplishments, faithful in their vows, cheerful, solvent, and well intentioned, and that their robustly rounded lives will push up against, and perhaps pardon, the contemporary plagues of displacement and disaffection.

There is no natural safeguard in the English language against the faults of haste, distraction, timidity, dividedness of mind, modesty. English does not run on its own rails, like French, with a simply managed mechanism of knobs and levers, so that any army officer or provincial mayor can always, at a minute’s notice, glide into a graceful speech in celebration of any local or national event, however unexpected. The fact is that English has altogether too many resources for the ordinary person, and nobody holds it against him if he speaks or writes badly. The only English dictionary with any pretension to completeness as a collection of literary precedents, the Oxford English Dictionary, is of the size and price of an encyclopedia; and pocket-dictionaries do not distinguish sufficiently between shades of meaning in closely associated words: for example, between the adjectives ‘silvery’, ‘silvern’, ‘silver’, ‘silvered’, ‘argent’, ‘argentine’, ‘argentic’, ‘argentous’. Just as all practising lawyers have ready access to a complete legal library, so all professional writers (and every other writer who can afford it) should possess or have ready access to the big Oxford English Dictionary. But how many trouble about the real meanings of words? Most of them are content to rub along with a Thesaurus—which lumps words together in groups of so-called synonyms, without definitions—and an octavo dictionary. One would not expect a barrister to prepare a complicated insurance or testamentary case with only Everyman’s Handy Guide to the Law to help him; and there are very few books which one can write decently without consulting at every few pages a dictionary of at least two quarto volumes—Webster’s, or the shorter Oxford English Dictionary—to make sure of a word’s antecedents and meaning.

As they left the library, Arin said, “Kestrel--” “Not a word. Don’t speak until we are in the carriage.” They walked swiftly down the halls--Arin’s halls--and when Kestrel stole sidelong looks at him he still seemed stunned and dizzy. Kestrel had been seasick before, at the beginning of her sailing lessons, and she wondered if this was how Arin felt, surrounded by his home--like when the eyes can pinpoint the horizon but the stomach cannot. Their silence broke when the carriage door closed them in. “You are mad.” Arin’s voice was furious, desperate. “It was my book. My doing. You had no right to interfere. Did you think I couldn’t bear the punishment for being caught?” “Arin.” Fear trembled through her as she finally realized what she had done. She strove to sound calm. “A duel is simply a ritual.” “It’s not yours to fight.” “You know you cannot. Irex would never accept, and if you drew a blade on him, every Valorian in the vicinity would cut you down. Irex won’t kill me.” He gave her a cynical look. “Do you deny that he is the superior fighter?” “So he will draw first blood. He will be satisfied, and we will both walk away with honor.” “He said something about a death-price.” That was the law’s penalty for a duel to the death. The victor paid a high sum to the dead duelist’s family. Kestrel dismissed this. “It will cost Irex more than gold to kill General Trajan’s daughter.” Arin dropped his face into his hands. He began to swear, to recite every insult against the Valorian’s the Herrani had invented, to curse them by every god. “Really, Arin.” His hands fell away. “You, too. What a stupid thing for you to do. Why did you do that? Why would you do such a stupid thing?” She thought of his claim that Enai could never have loved her, or if she had, it was a forced love. “You might not think of me as your friend,” Kestrel told Arin, “but I think of you as mine.

I was delighted to hear that a number of people returned to see Orphée (as much as five or six times), to the amazement of the managements. This is significant, for the cinema is usually regarded as a place where one drops in for a little entertainment as one would for a glass of beer. This is why film societies, those Courts of Appeal, have so important a part to play, and why they deserve all the support we can give them. This is why I accepted nomination as President of the fédération des Cinéclubs. But, alas, even film societies are sometimes unable to retrieve old films, which the industrial squall sweeps away in order to clear a space for new ones. We had imagined that great actresses like Greta Garbo would be granted the privilege which was denied to a Rachel or a Sarah Bernhardt. But we were wrong. Today it is impossible to show Garbo in The lady of the Camelias for instance, to the young people who could not see the film when it came out, for all the copies have been meticulously destroyed. The lady of the Camelias is to be remade with new stars and new methods, using all the latest technical inventions, colour, three dimensions, and what not. It is a real disaster. Mrs B., the head of the new York Film Library, finds herself confronted with the same difficulties as Langlois of the Cinémathèque française whenever she endeavours to save a film from oblivion. She finds that she cannot obtain a single copy. Chaplin alone escapes that terrible destruction, because he is his own firm and consequently would not fall victim to the perpetual clearing. It is none the less true that fabulous sums are demanded for the showing of any one of his films, and if his very early films are still available it is because the present destructive legislation had not come into force when they were made. This is why René Clair demands the passing of a law of copyright deposit.

Macrinus was a Moor by birth, from [Mauretania] Caesarea, and the son of most obscure parents, so that he was very appropriately likened to the ass that was led up to the palace by the spirit; in particular, one of his ears had been bored in accordance with the custom followed by most of the Moors. But his integrity threw even this drawback into the shade. As for his attitude toward law and precedent, his knowledge of them was not so accurate as his observance of them was faithful. It was thanks to this latter quality, as displayed in his advocacy of a friend's cause, that he had become known to Plautianus, whose steward he then became for a time. Later he came near perishing with his patron, but was unexpectedly saved by the intercession of Cilo, and was appointed by Severus as superintendent of traffic along the Flaminian Way. From Antoninus he first received some brief appointments as procurator, than was made prefect, and discharged the duties of this office in a most satisfactory and just manner, in so far as he was free to follow his own judgment. Book 79 - 11

A lot of us don’t see ourselves in our bookshelves, our libraries, or our bookstores. Our bookshelves tend to be disproportionately white and disproportionately male and do not represent who we are in this country or who we are becoming. Long histories of bias, racism, and exclusion created and perpetuate these dismal inequalities. And none of this will change unless we work actively, mindfully, and collectively to dismantle the often-obscure structures of power that exist both within us and without. Our bookshelves need to look like the future and not the past; they should be brimming with writers of color, women of color writers, indigenous writers, immigrant writers, women writers, LGBTQIA writers. If the Law of the Old Bookshelf was cruel exclusion, the Law of the New Bookshelf should be Radical Joyous Inclusion. This is what we mean when we say “decolonize our bookshelves.” The only thing decolonizing seeks to exclude are the forces, systems and habits that have excluded so many of us for so long—forces, systems and habits that continue to have too much power in this world, and in our hearts.

The Poet" The riches of the poet are equal to his poetry His power is his left hand It is idle weak and precious His poverty is his wealth, a wealth which may destroy him like Midas Because it is that laziness which is a form of impatience And this he may be destroyed by the gold of the light which never was On land or sea. He may be drunken to death, draining the casks of excess That extreme form of success. He may suffer Narcissus' destiny Unable to live except with the image which is infatuation Love, blind, adoring, overflowing Unable to respond to anything which does not bring love quickly or immediately. ...The poet must be innocent and ignorant But he cannot be innocent since stupidity is not his strong point Therefore Cocteau said, "What would I not give To have the poems of my youth withdrawn from existence? I would give to Satan my immortal soul." This metaphor is wrong, for it is his immortal soul which he wished to redeem, Lifting it and sifting it, free and white, from the actuality of youth's banality, vulgarity, pomp and affectation of his early works of poetry. So too in the same way a Famous American Poet When fame at last had come to him sought out the fifty copies of his first book of poems which had been privately printed by himself at his own expense. He succeeded in securing 48 of the 50 copies, burned them And learned then how the last copies were extant, As the law of the land required, stashed away in the national capital, at the Library of Congress. Therefore he went to Washington, therefore he took out the last two copies Placed them in his pocket, planned to depart Only to be halted and apprehended. Since he was the author, Since they were his books and his property he was reproached But forgiven. But the two copies were taken away from him Thus setting a national precedent. For neither amnesty nor forgiveness is bestowed upon poets, poetry and poems, For William James, the lovable genius of Harvard spoke the terrifying truth: "Your friends may forget, God may forgive you, But the brain cells record your acts for the rest of eternity." What a terrifying thing to say! This is the endless doom, without remedy, of poetry. This is also the joy everlasting of poetry. Delmore Schwartz

Then, in 1950, Andy became something more than a model prisoner. In 1950, he became a valuable commodity, a murderer who did tax-returns better than H & R Block. He gave gratis estate-planning advice, set up tax-shelters, filled out loan applications (sometimes creatively). I can remember him sitting behind his desk in the library, patiently going over a car-loan agreement paragraph by paragraph with a screwhead who wanted to buy a used DeSoto, telling the guy what was good about the agreement and what was bad about it, explaining to him that it was possible to shop for a loan and not get hit quite so bad, steering him away from the finance companies, which in those days were sometimes little better than legal loan-sharks. When he’d finished, the screwhead started to put out his hand . . . and then drew it back to himself quickly. He’d forgotten for a moment, you see, that he was dealing with a mascot, not a man. Andy kept up on the tax laws and the changes in the stock market, and so his usefulness didn’t end after he’d been in cold storage for awhile, as it might have done. He began to get his library money, his running war with the sisters had ended, and nobody tossed his cell very hard. He was a good nigger.

The only word these corporations know is more,” wrote Chris Hedges, former correspondent for the Christian Science Monitor, National Public Radio, and the New York Times. They are disemboweling every last social service program funded by the taxpayers, from education to Social Security, because they want that money themselves. Let the sick die. Let the poor go hungry. Let families be tossed in the street. Let the unemployed rot. Let children in the inner city or rural wastelands learn nothing and live in misery and fear. Let the students finish school with no jobs and no prospects of jobs. Let the prison system, the largest in the industrial world, expand to swallow up all potential dissenters. Let torture continue. Let teachers, police, firefighters, postal employees and social workers join the ranks of the unemployed. Let the roads, bridges, dams, levees, power grids, rail lines, subways, bus services, schools and libraries crumble or close. Let the rising temperatures of the planet, the freak weather patterns, the hurricanes, the droughts, the flooding, the tornadoes, the melting polar ice caps, the poisoned water systems, the polluted air increase until the species dies. There are no excuses left. Either you join the revolt taking place on Wall Street and in the financial districts of other cities across the country or you stand on the wrong side of history. Either you obstruct, in the only form left to us, which is civil disobedience, the plundering by the criminal class on Wall Street and accelerated destruction of the ecosystem that sustains the human species, or become the passive enabler of a monstrous evil. Either you taste, feel and smell the intoxication of freedom and revolt or sink into the miasma of despair and apathy. Either you are a rebel or a slave. To be declared innocent in a country where the rule of law means nothing, where we have undergone a corporate coup, where the poor and working men and women are reduced to joblessness and hunger, where war, financial speculation and internal surveillance are the only real business of the state, where even habeas corpus no longer exists, where you, as a citizen, are nothing more than a commodity to corporate systems of power, one to be used and discarded, is to be complicit in this radical evil. To stand on the sidelines and say “I am innocent” is to bear the mark of Cain; it is to do nothing to reach out and help the weak, the oppressed and the suffering, to save the planet. To be innocent in times like these is to be a criminal.

Google tried to do everything. It proved itself the deepest and fastest of the search engines. It stomped the competition in email. It made a decent showing in image hosting, and a good one in chat. It stumbled on social, but utterly owned maps. It swallowed libraries whole and sent tremors across the copyright laws. It knows where you are right now, and what you’re doing, and what you’ll probably do next. It added an indelible, funny, loose-limbed, and exact verb into the vocabulary: to google. No one “bings” or “yahoos” anything. And it finishes your sen … All of a sudden, one day, a few years ago, there was Google Image Search. Words typed into the search box could deliver pages of images arrayed in a grid. I remember the first time I saw this, and what I felt: fear. I knew then that the monster had taken over. I confessed it, too. “I’m afraid of Google,” I said recently to an employee of the company. “I’m not afraid of Google,” he replied. “Google has a committee that meets over privacy issues before we release any product. I’m afraid of Facebook, of what Facebook can do with what Google has found. We are in a new age of cyberbullying.” I agreed with him about Facebook, but remained unreassured about Google." (from "Known and Strange Things" by Teju Cole)

A challenge.” He tsked. “I’ll let you take it back. Just this one.” “I cannot take it back.” At that, Irex drew his dagger and imitated Kestrel’s gesture. They stood still, then sheathed their blades. “I’ll even let you choose the weapons,” Irex said. “Needles. Now it is to you to choose the time and place.” “My grounds. Tomorrow, two hours from sunset. That will give me time to gather the death-price.” This gave Kestrel pause. But she nodded, and finally turned to Arin. He looked nauseated. He sagged in the senators’ grip. It seemed they weren’t restraining him, but holding him up. “You can let go,” Kestrel told the senators, and when they did, she ordered Arin to follow her. As they left the library, Arin said, “Kestrel--” “Not a word. Don’t speak until we are in the carriage.” They walked swiftly down the halls--Arin’s halls--and when Kestrel stole sidelong looks at him he still seemed stunned and dizzy. Kestrel had been seasick before, at the beginning of her sailing lessons, and she wondered if this was how Arin felt, surrounded by his home--like when the eyes can pinpoint the horizon but the stomach cannot. Their silence broke when the carriage door closed them in. “You are mad.” Arin’s voice was furious, desperate. “It was my book. My doing. You had no right to interfere. Did you think I couldn’t bear the punishment for being caught?” “Arin.” Fear trembled through her as she finally realized what she had done. She strove to sound calm. “A duel is simply a ritual.” “It’s not yours to fight.” “You know you cannot. Irex would never accept, and if you drew a blade on him, every Valorian in the vicinity would cut you down. Irex won’t kill me.” He gave her a cynical look. “Do you deny that he is the superior fighter?” “So he will draw first blood. He will be satisfied, and we will both walk away with honor.” “He said something about a death-price.” That was the law’s penalty for a duel to the death. The victor paid a high sum to the dead duelist’s family. Kestrel dismissed this. “It will cost Irex more than gold to kill General Trajan’s daughter.” Arin dropped his face into his hands. He began to swear, to recite every insult against the Valorian’s the Herrani had invented, to curse them by every god. “Really, Arin.” His hands fell away. “You, too. What a stupid thing for you to do. Why did you do that? Why would you do such a stupid thing?” She thought of his claim that Enai could never have loved her, or if she had, it was a forced love. “You might not think of me as your friend,” Kestrel told Arin, “but I think of you as mine.

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

The people like me, finally, after years and years of agitation, made deeply moving and eloquent speeches against the wrongness of your domination over us, and then finally, after the mutilated bodies of you, your wife, and your children were found in your beautiful and spacious bungalow at the edge of your rubber plantation—found by one of your many house servants (none of it was ever yours; it was never, ever yours)—you say to me, “Well, I wash my hands of all of you, I am leaving now,” and you leave, and from afar you watch as we do to ourselves the very things you used to do to us. And you might feel that there was more to you than that, you might feel that you had understood the meaning of the Age of Enlightenment (though, as far as I can see, it had done you very little good); you loved knowledge, and wherever you went you made sure to build a school, a library (yes, and in both of these places you distorted or erased my history and glorified your own). But then again, perhaps as you observe the debacle in which I now exist, the utter ruin that I say is my life, perhaps you are remembering that you had always felt people like me cannot run things, people like me will never grasp the idea of Gross National Product, people like me will never be able to take command of the thing the most simpleminded among you can master, people like me will never understand the notion of rule by law, people like me cannot really think in abstractions, people like me cannot be objective, we make everything so personal. You will forget your part in the whole setup, that bureaucracy is one of your inventions, that Gross National Product is one of your inventions, and all the laws that you know mysteriously favour you.

Nations disappear, but their effect remains on the way of society, industry and craft. The manner of thinking and the character of literature and art; languages become dead but their words, proverbs, symbols and metaphors enter new languages to become a part of them; the divinity of old beliefs comes to an end, but old idols remain in the sleeve of every new religion and every fold of the turban and tiara; civilisations vanish but the palaces of a new civilisation keep dazzling with their marks and decorations Five thousand years ago such a civilisation arose in the valley of the Tigris and the Euphrates and before the eyes, it spread across the entire East. This civilisation established its authority for 2500 years from the Mediterranean to the Arabia Sea. Then the chants of the worshippers of Zoroaster arose in the fire temples of Persia, and the Achaemenid rulers raised the buildings of Iranian civilization over the rubble of Babylon and Nineveh. The civilisational current of the Tigris and the Euphrates mixed with the Iranian civilisation and neither the religion of the land between the two rivers remained nor the language; but we cannot forget the favour which the inhabitants there have bestowed on the world by introducing man to the knowledge and arts for the first time. The world’s oldest villages have been found in this same land between the two rivers; cultivation became a custom there for the first time indeed; the potter’s wheel was first invented there; the remains of the most ancient cities were found there; city-states were established for the first time in the same valley; and the first code of law was compiled on this very land. But the greatest feat of the ancient inhabitants is the invention of the art of writing. The first schools were also opened on the coasts of the Tigris and the Euphrates. The oldest libraries have also been available there and the oldest epics are also the creation of this area.

THE THING THAT ENTRANCED ME about Chicago in the Gilded Age was the city’s willingness to take on the impossible in the name of civic honor, a concept so removed from the modern psyche that two wise readers of early drafts of this book wondered why Chicago was so avid to win the world’s fair in the first place. The juxtaposition of pride and unfathomed evil struck me as offering powerful insights into the nature of men and their ambitions. The more I read about the fair, the more entranced I became. That George Ferris would attempt to build something so big and novel—and that he would succeed on his first try—seems, in this day of liability lawsuits, almost beyond comprehension. A rich seam of information exists about the fair and about Daniel Burnham in the beautifully run archives of the Chicago Historical Society and the Ryerson and Burnham libraries of the Art Institute of Chicago. I acquired a nice base of information from the University of Washington’s Suzallo Library, one of the finest and most efficient libraries I have encountered. I also visited the Library of Congress in Washington, where I spent a good many happy hours immersed in the papers of Frederick Law Olmsted, though my happiness was at times strained by trying to decipher Olmsted’s execrable handwriting. I read—and mined—dozens of books about Burnham, Chicago, the exposition, and the late Victorian era. Several proved consistently valuable: Thomas Hines’s Burnham of Chicago (1974); Laura Wood Roper’s FLO: A Biography of Frederick Law Olmsted (1973); and Witold Rybczynski’s A Clearing in the Distance (1999). One book in particular, City of the Century by Donald L. Miller (1996), became an invaluable companion in my journey through old Chicago. I found four guidebooks to be especially useful: Alice Sinkevitch’s AIA Guide to Chicago (1993); Matt Hucke and Ursula Bielski’s Graveyards of Chicago (1999); John Flinn’s Official Guide to the World’s Columbian Exposition (1893); and Rand, McNally & Co.’ s Handbook to the World’s Columbian Exposition (1893). Hucke and Bielski’s guide led me to pay a visit to Graceland Cemetery, an utterly charming haven where, paradoxically, history comes alive.

For some reason, Jase thought it would be really funny to lock me out of the house, and I was furious. I kept banging on the door, but Jase had turned the music up loud so he wouldn’t hear me. He kicked his feet up on a table and kept yelling, “I can’t hear you. I can’t hear you.” I went to Granny’s house and told Kay what Jase had done. Kay went marching back to our house and was hotter than a catfish fry in July. She started banging on the door, but Jase thought it was still me and just kept blaring the music and enjoying having the house to himself. Kay got so angry that she banged on the glass pane and her fist went right through the window, cutting up her hand pretty badly. This caught Jase’s attention. When he saw her hand, he knew he was in big trouble. “When your dad gets home, he’s going to whip y’all’s butts,” Kay told us. I hadn’t even done anything, but Phil didn’t usually conduct and investigation to find out who was at fault. He just whipped whoever was in the vicinity of the crime. Jase and I ran back to our room and padded up with anything we could find-socks, underwear, and pillowcases. We sat on our bed with our butts padded, waiting for Phil to get home, certain we were in big trouble. Phil came into our house and saw the bandage on Kay’s hand. “What in the world did you do?” Phil asked her. “Look at what these boys did,” Kay told him. “Jase locked Willie out of the house, and I was banging on the door for him to let us in. My hand went right through the window.” “Kay, that’s the dumbest thing I’ve ever heard. Why would you bang on a glass window?” Phil said. Phil walked right by her and took a shower. Jase and I were standing there with padded behind, our mouths wide open with relief. Phil was always in charge of disciplining us, but sometimes Kay tried to take matters into her own hands. Unfortunately for Kay, she was really an uncoordinated disciplinarian. One day when Phil was out fishing, Kay announced that she was going to whip us. She grabbed a belt that had a buckle on one end and told us to line up for a whipping. Now, Kay never liked whipping us and always closed her eyes when she swung because she didn’t want to watch. This time, she reared back and swung and missed, and the buckle flew back and hit her right in the forehead. Jase and I just looked at her, started laughing, and took off running into the backyard. I really don’t know how she survived raising us four boys. Korie: Poor Kay! All that testosterone in one house! Maybe that’s why she is so great to us daughters-in-law. She is thankful we took them off her hands. She has definitely enjoyed all of her granddaughters. She has set up a cute little library and a place for tea parties. They have coloring contests and dress-up parties. She didn’t get to do any of that with her four boys so our daughters have gotten the full “girly” grandma treatment.

Daoist Ordination – Receiving a valid “Lu” 收录 Register Since returning to the US, and living in Los Angeles, many (ie, truly many) people have come to visit my office and library, asking about Daoist "Lu" 录registers, and whether or not they can be purchased from self declared “Daoist Masters” in the United States. The Daoist Lu register and ordination ritual can only be transmitted in Chinese, after 10+ years of study with a master, learning how to chant Zhengyi or Quanzhen music and liturgy, including the Daoist drum, flute, stringed instruments, and mudra, mantra, and visualization of spirits, where they are stored in the body, how they are summoned forth, for which one must be able to use Tang dynasty pronunciation of classical Chinese texts, ie “Tang wen” 唐文, to be effective and truly transmitted. Daoist meditation and ritual 金录醮，黄录斋 must all be a part of one's daily practice before going to Mt Longhu Shan and passing the test, which qualifies a person for one of the 9 grades of ordination (九品) the lowest of which is 9, highest is 1; grades 6 and above are never taught at Longhu Shan, only recognized in a "test", and awarded an appropriate grade ie rank, or title. Orthodox Longhu Shan Daoists may only pass on this knowledge to one offspring, and one chosen disciple, once in a lifetime, after which they must "pass on" (die) or be "wafted to heaven." Longmen Quanzhen Daoists, on the other hand, allow their knowledge to be transmitted and practiced, in classical Chinese, after living in a monastery and daily practice as a monk or nun. “Dao for $$$” low ranking Daoists at Longhu Shan accept money from foreign (mostly USA) commercial groups, and award illegitimate "licenses" for a large fee. Many (ie truly many) who have suffered from the huge price, and wrongful giving of "documents" have asked me this question, and shown me the documents they received. In all such cases, it is best to observe the warning of Confucius, "respect demonic spirits but keep a distance" 敬鬼神而遠之. One can study from holy nuns at Qingcheng shan, and Wudangshan, but it is best to keep safely away from “for profit” people who ask fees for going to Longhu Shan and receiving poorly translated English documents. It is a rule of Daoism, Laozi Ch 67, to respect all, with compassion, and never put oneself above others. The reason why so many Daoist and Buddhist masters do not come to the US is because of this commercial ie “for profit” instead of spiritual use, made from Daoist practices which must never be sold, or money taken for teaching / practicing, in which case true spiritual systems become ineffective. The ordination manual itself states the strict rule that the highly secret talisman, drawn with the tongue on the hard palate of the true Daoist, must never be drawn out in visible writing, or shown to anyone. Many of the phony Longhu Shan documents shown to me break this rule, and are therefore ineffective as well as law breaking. Respectfully submitted, 敬上 3-28-2015

The modern world is ruled by larger and more impersonal forces, from faceless bureaucracies to abstractions such as “inflation,” or “the rule of law.” Where abstract forces take over the work of coercion from the landlord, the executioner, and the overseer, it is not surprising that there should emerge cosmologies ruled by equally abstract forces.

Remember that the law of attraction doesn’t know if you are playing make-believe or if something is real, so when you are pretending you already

Abnegation has fulfilled our need for selfless leaders in government; Candor has provided us with trustworthy and sound leaders in law; Erudite has supplied us with intelligent teachers and researchers; Amity has given us understanding counselors and caretakers; and Dauntless provides us with protection from threats both within and without.

sparking floor fan resulted in the loss of all the books in Temple University’s law library in 1972.

Callimachus divided the scrolls into separate classes, such as poetry, philosophy, and law, and then further subdivided them into a narrower range of subjects or genres.

So you're implying that criminals don't deserve to be protected by the law? The the rules ought to be compromised on a case-by-case basis?

The other component was to build cadres through political education. Republicans sought out wealthy donors to set up foundations and think tanks as safe spaces outside the university for elaborating the Republican catechism, a document that grew from a cocktail napkin to a vast library of popular books and academic policy studies. They set up summer camps where college students could read Aristotle and Alexander Hamilton and Friedrich von Hayek, and learn to connect them. They set up reading groups for professors, who got paid to attend. They funded graduate students and apprenticed them under movement-approved professors. They also funded campus newspapers and national organizations like the Federalist Society, which introduces students to the "originalist" interpretation of constitutional law and acts as an an employment agency for young lawyers looking for clerkships and teaching positions. This one organization has revolutionized the way law is taught and interpreted in this country, and therefore how we are governed. It is the fruit of the conservatives' pedagogical strategy. The movement's fathers and godfathers, some of whom had once been Trotskyites, understood intuitively that to make lasting change the movement would have to build and sustain cadres, and send them out with full backpacks on the long march through the institutions. Marching with the aim of dismantling government by first seizing control of it, thus achieving anti-political ends by political means.