Lazy Fellow Quotes

The indolence I love is not that of a lazy fellow who sits with his arms across in total inaction, and thinks no more than he acts, but that of a child which is incessantly in motion doing nothing, and that of a dotard who wanders from his subject. I love to amuse myself with trifles, by beginning a hundred things and never finishing one of them, by going or coming as I take either into my head, by changing my project at every instant, by following a fly through all its windings, in wishing to overturn a rock to see what is under it, by undertaking with ardor the work of ten years, and abandoning it without regret at the end of ten minutes; finally, in musing from morning until night without order or coherence, and in following in everything the caprice of a moment.

Also, on account of the odd relationship between time and space, the people who do manage to time-jump sometimes space-jump at the same time and end up in places where they simply don't belong. Over there, for example," he said as a raucous DeLorean sports car rared into view from nowhere, "is that crazy American professorwho can't seem to stay put in one time, and, I must say, there is an absolute plague of of killer robots from the future being sent to change the past. Sleeping there under that banyan tree is a certain Hank Morgan of Hartford, Connecticut, who was accidentally transported one day back to King Arthur's Court, and stayed there until Merlin put him to sleep for 1300 thirteen hundred years. He was suppsoed to wake up back in his own time, but look at this lazy fellow! He's still snoring away, and has missed his slot.

The indolence I love is not that of a lazy fellow who sits with his arms across in total inaction, and thinks no more than he acts,... ...but that of a child which is incessantly in motion doing nothing, and that of a dotard who wanders from his subject.

Durbeyfield was what was locally called a slack-twisted fellow; he had good strength to work at times; but the times could not be relied on to coincide with the hours of requirement; and, having been unaccustomed to the regular toil of the day-labourer, he was not particularly persistent when they did so coincide.

explained Conway, “is a slang word meaning a lazy fellow, a good-for-nothing.

I hate a fellow whom pride or cowardice or laziness drives into a corner, and who does nothing when he is there but sit and growl. Let him come out as I do, and bark." Samuel Johnson (1709-1784)

Well," he said, quite seriously, "it's this way: you work because you're afraid not to. You work becuase you have to drive yourself to such a fury to begin. That part's just plain hell! It's so hard to get started that once you do you're afraid of slipping back. You'd rather do anything than go through all that agony again--so you keep going--you keep going faster all the time--you keep going till you couldn't stop even if you wanted to. You forget to eat, to shave, to put on a clean shirt when you have one. You almost forget to sleep, and when you do try to you can't--because the avalanche has started, and it keeps going night and day. And people say: 'Why don't you stop sometime? Why don't you forget about it now and then? Why don't you take a few days off?' And you don't do it because you can't--you can't stop yourself--and even if you could you'd be afraid to because there'd be all that hell to go through getting started up again. Then people say you're a glutton for work, but it isn't so. It's laziness--just plain, damned, simple laziness, that's all...Napoleon--and--and Balzac--and Thomas Edison--these fellows who never sleep more than an hour or two at a time, and can keep going night and day--why that's not because they love to work! It's because they're really lazy--and afraid not to work because they know they're lazy! Why, hell yes!..I'll bet you anything you like if you could really find out what's going on in old Edison's mind, you'd find that he wished he could stay in bed every day until two o'clock in the afternoon! And then get up and scratch himself! And then lie around in the sun for awhile! And hang around with the boys down at the village store, talking about politics, and who's going to win the World Series next fall!

in his land, owing to the absence of settees and sofas of all sorts, the king, chiefs, and great people generally, were in the custom of fattening some of the lower orders for ottomans; and to furnish a house comfortably in that respect, you had only to buy up eight or ten lazy fellows, and lay them round in the piers and alcoves. Besides, it was very convenient on an excursion; much better than those garden-chairs which are convertible into walking-sticks; upon occasion, a chief calling his attendant, and desiring him to make a settee of himself under a spreading tree, perhaps in some damp marshy place.

Slaves in the past were captured by force; today’s slaves surrender themselves. The masters are the same old folk (who are now more civilized) who would not lift a hand against a fellow human being! They have established economic systems that perpetuate their superiority so the poor are blamed either for their laziness or their fate.

Each religion makes scores of purportedly factual assertions about everything from the creation of the universe to the afterlife. But on what grounds can believers presume to know that these assertions are true? The reasons they give are various, but the ultimate justification for most religious people’s beliefs is a simple one: we believe what we believe because our holy scriptures say so. But how, then, do we know that our holy scriptures are factually accurate? Because the scriptures themselves say so. Theologians specialize in weaving elaborate webs of verbiage to avoid saying anything quite so bluntly, but this gem of circular reasoning really is the epistemological bottom line on which all 'faith' is grounded. In the words of Pope John Paul II: 'By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.' It goes without saying that this begs the question of whether the texts at issue really were authored or inspired by God, and on what grounds one knows this. 'Faith' is not in fact a rejection of reason, but simply a lazy acceptance of bad reasons. 'Faith' is the pseudo-justification that some people trot out when they want to make claims without the necessary evidence. But of course we never apply these lax standards of evidence to the claims made in the other fellow’s holy scriptures: when it comes to religions other than one’s own, religious people are as rational as everyone else. Only our own religion, whatever it may be, seems to merit some special dispensation from the general standards of evidence. And here, it seems to me, is the crux of the conflict between religion and science. Not the religious rejection of specific scientific theories (be it heliocentrism in the 17th century or evolutionary biology today); over time most religions do find some way to make peace with well-established science. Rather, the scientific worldview and the religious worldview come into conflict over a far more fundamental question: namely, what constitutes evidence. Science relies on publicly reproducible sense experience (that is, experiments and observations) combined with rational reflection on those empirical observations. Religious people acknowledge the validity of that method, but then claim to be in the possession of additional methods for obtaining reliable knowledge of factual matters — methods that go beyond the mere assessment of empirical evidence — such as intuition, revelation, or the reliance on sacred texts. But the trouble is this: What good reason do we have to believe that such methods work, in the sense of steering us systematically (even if not invariably) towards true beliefs rather than towards false ones? At least in the domains where we have been able to test these methods — astronomy, geology and history, for instance — they have not proven terribly reliable. Why should we expect them to work any better when we apply them to problems that are even more difficult, such as the fundamental nature of the universe? Last but not least, these non-empirical methods suffer from an insuperable logical problem: What should we do when different people’s intuitions or revelations conflict? How can we know which of the many purportedly sacred texts — whose assertions frequently contradict one another — are in fact sacred?

Plotting covetousness and deliberate contrivance, in order to compass a selfish end, are nowhere abundant but in the world of the dramatist: they demand too intense a mental action for many of our fellow-parishioners to be guilty of them. It is easy enough to spoil the lives of our neighbors without taking so much trouble; we can do it by lazy acquiescence and lazy omission, by trivial falsities for which we hardly know a reason, by small frauds neutralized by small extravagances, by maladroit flatteries, and clumsily improvised insinuations. We live from hand to mouth, most of us, with a small family of immediate desires; we do little else than snatch a morsel to satisfy the hungry brood, rarely thinking of seed-corn or the next year's crop. Mr.

The term “welfare queen” became a not-so-subtle code for “lazy, greedy, black ghetto mother.” The food stamp program, in turn, was a vehicle to let “some fellow ahead of you buy a T-bone steak,” while “you were standing in a checkout line with your package of hamburger.

Believe me, I know how to respect a man of learning, a man who sits and studies Torah, despite the fact that he doesn’t so much as put his finger into cold water. You think he’s lazy? He’d do anything, poor fellow—but there’s nothing to do. So he sits and studies. Let him keep studying.

Benjamin Franklin, however, wrote: To relieve the misfortunes of our fellow creatures is concurring with the Deity; it is godlike; but, if we provide encouragement for laziness, and supports for folly, may we not be found fighting against the order of God and nature, which perhaps has appointed want and misery as the proper punishments for, and cautions against, as well as necessary consequences of, idleness and extravagance? Whenever we attempt to amend the scheme of Providence, and to interfere with the government of the world, we had need be very circumspect, lest we do more harm than good.

I believe that it is something quite different, and that that something may be described briefly as a desire to shine in the world without too much effort. The young theologue, in brief, is commonly an ambitious but somewhat lazy and incompetent fellow, and he studies theology instead of medicine or law because it offers a quicker and easier route to an assured job and public respect.

Proshka was a man of self-esteem. He considered himself a cut above the rest, and had a degree of personal pride. His spell in prison was a humiliating experience for him. No longer could he strut with pride before his fellows, and his spirits sank at once. Proshka went home from prison embittered not so much against Pyotr Nikolayevich as against the whole world. Everyone said the same thing: after he came out of prison, Proshka went to pieces. He grew too lazy to work, took to drink, and was soon caught stealing clothes from the trademan's wife. Once again he ended up in prison.

A war always comes to someone else. In Salinas we were aware that the United States was the greatest and most powerful nation in the world. Every American was a rifleman by birth, and one American was worth ten or twenty foreigners in a fight. Pershing’s expedition into Mexico after Villa had exploded one of our myths for a little while. We had truly believed that Mexicans can’t shoot straight and besides were lazy and stupid. When our own Troop C came wearily back from the border they said that none of this was true […] Somehow we didn’t connect Germans with Mexicans. We went right back to our own myths. One American was as good as twenty Germans. This being true, we had only to act in a stern manner to bring the Kaiser to heel. He wouldn’t dare interfere with our trade--but he did. He wouldn’t stick out his neck and and sink our ships--and he did. It was stupid, but he did, and so there was nothing for it but to fight him. The war, at first anyway, was for other people. We, I, my family and friends, had kind of bleacher seats, and it was pretty exciting. And just as war is always for somebody else, so it is also that somebody else always gets killed. And Mother of God! that wasn’t true either. The dreadful telegrams began to sneak sorrowfully in, and it was everybody’s brother. Here we were, over six thousand miles from the anger and the noise, and that didn’t save us […] The draftees wouldn’t look at their mothers. They didn’t dare. We’d never thought the war could happen to us. There were some in Salinas who began to talk softly in the poolrooms and the bars. These had private information from a soldier--we weren’t getting the truth. Our men were being sent in without guns. Troopships were sunk and the government wouldn’t tell us. The German army was so far superior to ours that we didn’t have a chance. That Kaiser was a smart fellow. He was getting ready to invade America. But would Wilson tell us this? He would not. And usually these carrion talkers were the same ones who had said one American was worth twenty Germans in a scrap--the same ones.

Plotting covetousness and deliberate contrivance, in order to compass a selfish end, are nowhere abundant but in the world of the dramatist: they demand too intense a mental action for many of our fellow-parishioners to be guilty of them. It is easy enough to spoil the lives of our neighbors without taking so much trouble; we can do it by lazy acquiescence and lazy omission, by trivial falsities for which we hardly know a reason, by small frauds neutralized by small extravagances, by maladroit flatteries and clumsily improvised insinuations. We live from hand to mouth, most of us, with a small family of immediate desires; we do little else than snatch a morsel to satisfy the hungry brood, rarely thinking of seed-corn or the next year's crop.

In the deep woods of the far North, under feathery leaves of fern, was a great fairyland of merry elves, sometimes called forest brownies. These elves lived joyfully. They had everything at hand and did not need to worry much about living. Berries and nuts grew plentiful in the forest. Rivers and springs provided the elves with crystal water. Flowers prepared them drink from their flavorful juices, which the munchkins loved greatly. At midnight the elves climbed into flower cups and drank drops of their sweet water with much delight. Every elf would tell a wonderful fairy tale to the flower to thank it for the treat. Despite this abundance, the pixies did not sit back and do nothing. They tinkered with their tasks all day long. They cleaned their houses. They swung on tree branches and swam in forested streams. Together with the early birds, they welcomed the sunrise, listened to the thunder growling, the whispering of leaves and blades of grass, and the conversations of the animals. The birds told them about warm countries, sunbeams whispered of distant seas, and the moon spoke of treasures hidden deeply in the earth. In winter, the elves lived in abandoned nests and hollows. Every sunny day they came out of their burrows and made the forest ring with their happy shouts, throwing tiny snowballs in all directions and building snowmen as small as the pinky finger of a little girl. The munchkins thought they were giants five times as large as them. With the first breath of spring, the elves left their winter residences and moved to the cups of the snowdrop flowers. Looking around, they watched the snow as it turned black and melted. They kept an eye on the blossoming of hazel trees while the leaves were still sleeping in their warm buds. They observed squirrels moving their last winter supplies from storage back to their homes. Gnomes welcomed the birds coming back to their old nests, where the elves lived during winters. Little by little, the forest once more grew green. One moonlight night, elves were sitting at an old willow tree and listening to mermaids singing about their underwater kingdom. “Brothers! Where is Murzilka? He has not been around for a long time!” said one of the elves, Father Beardie, who had a long white beard. He was older than others and well respected in his striped stocking cap. “I’m here,” a snotty voice arose, and Murzilka himself, nicknamed Feather Head, jumped from the top of the tree. All the brothers loved Murzilka, but thought he was lazy, as he actually was. Also, he loved to dress in a tailcoat, tall black hat, boots with narrow toes, a cane and a single eyeglass, being very proud of that look. “Do you know where I’m coming from? The very Arctic Ocean!” roared he. Usually, his words were hard to believe. That time, though, his announcement sounded so marvelous that all elves around him were agape with wonder. “You were there, really? Were you? How did you get there?” asked the sprites. “As easy as ABC! I came by the fox one day and caught her packing her things to visit her cousin, a silver fox who lives by the Arctic Ocean. “Take me with you,” I said to the fox. “Oh, no, you’ll freeze there! You know, it’s cold there!” she said. “Come on.” I said. “What are you talking about? What cold? Summer is here.” “Here we have summer, but there they have winter,” she answered. “No,” I thought. “She must be lying because she does not want to give me a ride.” Without telling her a word, I jumped upon her back and hid in her bushy fur, so even Father Frost could not find me. Like it or not, she had to take me with her. We ran for a long time. Another forest followed our woods, and then a boundless plain opened, a swamp covered with lichen and moss. Despite the intense heat, it had not entirely thawed. “This is tundra,” said my fellow traveler. “Tundra? What is tundra?” asked I. “Tundra is a huge, forever frozen wetland covering the entire coast of the Arctic Ocean.

This was reflected in a ruminative letter on human nature he sent to his London friend Peter Collinson. “Whenever we attempt to mend the scheme of providence,” Franklin wrote, “we had need be very circumspect lest we do more harm than good.” Perhaps even welfare for the poor was an example. He asked whether “the laws peculiar to England which compel the rich to maintain the poor have not given the latter a dependence.” It was “godlike” and laudable, he added, “to relieve the misfortunes of our fellow creatures,” but might it not in the end “provide encouragements for laziness”? He added a cautionary tale about the New Englanders who decided to get rid of blackbirds that were eating the corn crop. The result was that the worms the blackbirds used to eat proliferated and destroyed the grass and grain crops.

Rather than encouraging a greater understanding of how these disparities came to be or a framework for compassion for fellow Americans, political discourse has usually reinforced prevailing stereotypes of a lazy, inferior group getting undeserved handouts, a scapegoating that makes the formal barriers all the more unjust and the resentments of white working-class citizens all the more tragic. The subordinate caste was shut out of “the trillions of dollars of wealth accumulated through the appreciation of housing assets secured by federally insured loans between 1932 and 1962,” a major source of current-day wealth, wrote the sociologist George Lipsitz. “Yet they find themselves portrayed as privileged beneficiaries of special preferences by the very people who profit from their exploitation and oppression.” Once labor, housing, and schools finally began to open up to the subordinate caste, many working- and middle-class whites began to perceive themselves to be worse off, by comparison, and to report that they experienced more racism than African-Americans, unable to see the inequities that persist, often in their favor.

One spring day, when the daffodils were blowing on the Ingleside lawn, and the banks of the brook in Rainbow Valley were sweet with white and purple violets, the little, lazy afternoon accommodation train pulled into the Glen station. It was very seldom that passengers for the Glen came by that train, so nobody was there to meet it except the new station agent and a small black-and-yellow dog, who for four and a half years had met every train that had steamed into Glen St. Mary. Thousands of trains had Dog Monday met and never had the boy he waited and watched for returned. Yet still Dog Monday watched on with eyes that never quite lost hope. Perhaps his dog-heart failed him at times; he was growing old and rheumatic; when he walked back to his kennel after each train had gone his gait was very sober now—he never trotted but went slowly with a drooping head and a depressed tail that had quite lost its old saucy uplift. One passenger stepped off the train—a tall fellow in a faded lieutenant’s uniform, who walked with a barely perceptible limp. He had a bronzed face and there were some grey hairs in the ruddy curls that clustered around his forehead. The new station agent looked at him anxiously. He was used to seeing the khaki-clad figures come off the train, some met by a tumultuous crowd, others, who had sent no word of their coming, stepping off quietly like this one. But there was a certain distinction of bearing and features in this soldier that caught his attention and made him wonder a little more interestedly who he was. A black-and-yellow streak shot past the station agent. Dog Monday stiff? Dog Monday rheumatic? Dog Monday old? Never believe it. Dog Monday was a young pup, gone clean mad with rejuvenating joy. He flung himself against the tall soldier, with a bark that choked in his throat from sheer rapture. He flung himself on the ground and writhed in a frenzy of welcome. He tried to climb the soldier’s khaki legs and slipped down and groveled in an ecstasy that seemed as if it must tear his little body in pieces. He licked his boots and when the lieutenant had, with laughter on his lips and tears in his eyes, succeeded in gathering the little creature up in his arms Dog Monday laid his head on the khaki shoulder and licked the sunburned neck, making queer sounds between barks and sobs. The station agent had heard the story of Dog Monday. He knew now who the returned soldier was. Dog Monday’s long vigil was ended. Jem Blythe had come home.

I can’t help thinking,” she confided when he finished answering her questions about women in India who covered their faces and hair in public, “that it is grossly unfair that I was born a female and so must never know such adventures, or see but a few of those places. Even if I were to journey there, I’d only be allowed to go where everything was as civilized as-as London!” “There does seem to be a case of extreme disparity between the privileges accorded the sexes,” Ian agreed. “Still, we each have our duty to perform,” she informed him with sham solemnity. “And there’s said to be great satisfaction in that.” “How do you view your-er-duty?” he countered, responding to her teasing tone with a lazy white smile. “That’s easy. It is a female’s duty to be a wife who is an asset to her husband in every way. It is a male’s duty to do whatever he wishes, whenever he wishes, so long as he is prepared to defend his country should the occasion demand it in his lifetime-which it very likely won’t. Men,” she informed him, “gain honor by sacrificing themselves on the field of battle while we sacrifice ourselves on the altar of matrimony.” He laughed aloud then, and Elizabeth smiled back at him, enjoying herself hugely. “Which, when one considers it, only proves that our sacrifice is by far the greater and more noble.” “How is that?” he asked, still chuckling. “It’s perfectly obvious-battles last mere days or weeks, months at the very most. While matrimony lasts a lifetime! Which brings to mind something else I’ve often wondered about,” she continued gaily, giving full rein to her innermost thoughts. “And that is?” he prompted, grinning, watching her as if he never wanted to stop. “Why do you suppose, after all that, they call us the weaker sex?” Their laughing gazes held, and then Elizabeth realized how outrageous he must be finding some of her remarks. “I don’t usually go off on such tangents,” she said ruefully. “You must think I’m dreadfully ill-bred.” “I think,” he softly said, “that you are magnificent.” The husky sincerity in his deep voice snatched her breath away. She opened her mouth, thinking frantically for some light reply that could restore the easy camaraderie of a minute before, but instead of speaking she could only draw a long, shaky breath. “And,” he continued quietly, “I think you know it.” This was not, not the sort of foolish, flirtatious repartee she was accustomed to from her London beaux, and it terrified her as much as the sensual look in those golden eyes. Pressing imperceptibly back against the arm of the sofa, she told herself she was only overacting to what was nothing more than empty flattery. “I think,” she managed with a light laugh that stuck in her throat, “that you must find whatever female you’re with ‘magnificent.’” “Why would you say a thing like that?” Elizabeth shrugged. “Last night at supper, for one thing.” When he frowned at her as if she were speaking in a foreign language, she prodded, “You remember Lady Charise Dumont, our hostess, the same lovely brunette on whose every word you were hanging at supper last night?” His frown became a grin. “Jealous?” Elizabeth lifted her elegant little chin and shook her head. “No more than you were of Lord Howard.” She felt a small bit of satisfaction as his amusement vanished. “The fellow who couldn’t seem to talk to you without touching your arm?” he inquired in a silky-soft voice. “That Lord Howard? As a matter of fact, my love, I spent most of my meal trying to decide whether I wanted to shove his nose under his right ear or his left.” Startled, musical laughter erupted from her before she could stop it. “You did nothing of the sort,” she chuckled. “Besides, if you wouldn’t duel with Lord Everly when he called you a cheat, you certainly wouldn’t harm poor Lord Howard merely for touching my arm.” “Wouldn’t I?” he asked softly. “Those are two very different issues.

If you’re an introvert, you also know that the bias against quiet can cause deep psychic pain. As a child you might have overheard your parents apologize for your shyness. (“Why can’t you be more like the Kennedy boys?” the Camelot-besotted parents of one man I interviewed repeatedly asked him.) Or at school you might have been prodded to come “out of your shell”—that noxious expression which fails to appreciate that some animals naturally carry shelter everywhere they go, and that some humans are just the same. “All the comments from childhood still ring in my ears, that I was lazy, stupid, slow, boring,” writes a member of an e-mail list called Introvert Retreat. “By the time I was old enough to figure out that I was simply introverted, it was a part of my being, the assumption that there is something inherently wrong with me. I wish I could find that little vestige of doubt and remove it.” Now that you’re an adult, you might still feel a pang of guilt when you decline a dinner invitation in favor of a good book. Or maybe you like to eat alone in restaurants and could do without the pitying looks from fellow diners. Or you’re told that you’re “in your head too much,” a phrase that’s often deployed against the quiet and cerebral. Of course, there’s another word for such people: thinkers.

The German Volk will believe me when I say that I would have chosen peace over war. Because for me, peace meant a multitude of delightful assignments. What I was able to do for the German Volk in the few years from 1933 to 1939, thanks to Providence and the support of numerous excellent assistants, in terms of culture, education, as well as economic recovery, and, above all, in the social organization of our lives, this can surely one day be compared with what my enemies have done and achieved in the same period. In the long years of struggle for power, I often regretted that the realization of my plans was spoiled by incidents that were not only relatively unimportant, but also, above all, completely insignificant. I regret this war not only because of the sacrifices that it demands of my German Volk and of other people, but also because of the time it takes away from those who intend to carry out a great social and civilizing work and who want to complete it. After all, what Mr. Roosevelt is capable of achieving, he has proved. What Mr. Churchill has achieved, nobody knows. I can only feel profound regret at what this war will prevent me and the entire National Socialist movement from doing for many years. It is a shame that a person cannot do anything about true bunglers and lazy fellows stealing the valuable time that he wanted to dedicate to cultural, social, and economic projects for his Volk. The same applies to Fascist Italy. There, too, one man has perpetuated his name for all time through a civilizing and national revolution of worldwide dimensions. In the same way it cannot be compared to the democratic-political bungling of the idlers and dividend profiteers, who, in the Anglo-American countries, for instance, spend the wealth accumulated by their fathers or acquire new wealth through shady deals. It is precisely because this young Europe is involved in the resolution of truly great questions that it will not allow the representatives of a group of powers who tactfully call themselves the “have” states to rob them of everything that makes life worth living, namely, the value of one’s own people, their freedom, and their social and general human existence. Therefore, we understand that Japan, weary of the everlasting blackmail and impudent threats, has chosen to defend itself against the most infamous warmongers of all time. Now a mighty front of nation-states, reaching from the Channel to East Asia, has taken up the struggle against the international Jewish-capitalist and Bolshevik conspiracy. New Year’s Proclamation to the National Socialists and Party Comrades January 1, 1942

Poor Superman is about a married man who, much to his own surprise, enters into a passionate love affair—with another man. The experimental theatre which hosted the play here is a small place, and we happened to wind up sitting in the front row. Practically on the stage. The actors were often within a few feet of us. So, during the big love scene, when the two male leads start passionately stroking and kissing each other’s stark naked bodies... and doing this so close to me that I could have touched them both with only a little effort... I sat there in mute panic, thinking, “Please don’t either of you fellows get an erection. Just don’t. Should I look away? Should I close my eyes? Should I just keep watching as if I’m not obsessing about your genitals? Aren’t you done kissing and touching yet? Because if this goes on any longer, one of you could have an involuntary reaction, if you get my drift! And I am a total stranger sitting within four damn feet of you, in case you hadn’t NOTICED!” Though my seat wasn’t as dark as usual, the writing lesson was very memorable: Don’t ever pull your reader out of the frame. Bad research. Anachronistic writing. Self-serving polemics and lectures barely disguised as narrative. Incongruity and lack of continuity. Weak characterization, leaden pacing, lack of motivation, stiff dialogue, lazy plotting... There are a thousand ways for novelist to wind up naked onstage while an appalled audience obsesses about her exposed genitals at a critical moment.

That I haven’t told you the parable of the man, the boy, and the mule.” Cettie nodded eagerly. He stared down at the book, thumbing through its pages. “I heard this one when I first went away to study the Mysteries. It was shared with all of us, but I don’t think all of us heard it the same way. That’s the thing about stories. They can touch on truths that some people just are not ready to hear. The tale goes like this. Long before the first flying castles and sky ships and cauldrons of molten steel—before the Fells—life was simpler. A man and his son needed to sell their mule to buy food to last the winter. So they started walking to get to the market, which was very far. They met a fellow traveler along the way who criticized them for not riding the mule. So the man, realizing that his beast of burden wasn’t being used for its purpose, put his son on it to ride. But when they arrived at the first village on their path, some men in the square scoffed and said how inconsiderate the son was for making his father walk. They stopped and watered the beast, and so the father ordered the boy to walk while he rode. Again, they reached the next village, and what did they hear? Some washerwomen complained that the father must be evil to force his son to walk while he rode. Ashamed by their words, the father decided to change yet again. Do you know what he did?” Cettie shook her head no, eager for him to continue. Fitzroy wagged his finger at her. “So they both rode the mule into the next town. By this time, the mule was getting very tired, and when they reached the next village, they were ridiculed for being lazy and working the poor beast half to death! The market was in the very next town, and they feared they’d not be able to sell the poor creature, now it was so spent. And so the father and son cut down a sapling, lashed the mule to the pole, and carried it to the next town. You can imagine what the townsfolk thought as they saw the father and son laboring and exhausted as they approached the town. Who were these country bumpkins who carried a mule on their own shoulders? As they crossed the bridge into town, suffering the jeers and taunts of passersby, one of the ropes broke loose, and the mule kicked free. The boy dropped his end of the pole, and the beast fell into the river and drowned.” “No!” Cettie said, mouth wide open. Fitzroy nodded sagely. “A man with a crooked staff had been following them into town. As

Successful con men are treated with considerable respect in the South. A good slice of the settler population of that region were men who’d been given a choice between being shipped off to the New World in leg-irons and spending the rest of their lives in English prisons. The Crown saw no point in feeding them year after year, and they were far too dangerous to be turned loose on the streets of London—so, rather than overload the public hanging schedule, the King’s Minister of Gaol decided to put this scum to work on the other side of the Atlantic, in The Colonies, where cheap labor was much in demand. Most of these poor bastards wound up in what is now the Deep South because of the wretched climate. No settler with good sense and a few dollars in his pocket would venture south of Richmond. There was plenty of opportunity around Boston, New York, and Philadelphia—and by British standards the climate in places like South Carolina and Georgia was close to Hell on Earth: swamps, alligators, mosquitoes, tropical disease... all this plus a boiling sun all day long and no way to make money unless you had a land grant from the King... So the South was sparsely settled at first, and the shortage of skilled labor was a serious problem to the scattered aristocracy of would-be cotton barons who’d been granted huge tracts of good land that would make them all rich if they could only get people to work it. The slave-trade was one answer, but Africa in 1699 was not a fertile breeding ground for middle-management types... and the planters said it was damn near impossible for one white man to establish any kind of control over a boatload of black primitives. The bastards couldn’t even speak English. How could a man get the crop in, with brutes like that for help? There would have to be managers, keepers, overseers: white men who spoke the language, and had a sense of purpose in life. But where would they come from? There was no middle class in the South: only masters and slaves... and all that rich land lying fallow. The King was quick to grasp the financial implications of the problem: The crops must be planted and harvested, in order to sell them for gold—and if all those lazy bastards needed was a few thousand half-bright English-speaking lackeys in order to bring the crops in... hell, that was easy: Clean out the jails, cut back on the Crown’s grocery bill, jolt the liberals off balance by announcing a new “Progressive Amnesty” program for hardened criminals.... Wonderful. Dispatch royal messengers to spread the good word in every corner of the kingdom; and after that send out professional pollsters to record an amazing 66 percent jump in the King’s popularity... then wait a few weeks before announcing the new 10 percent sales tax on ale. That’s how the South got settled. Not the whole story, perhaps, but it goes a long way toward explaining why George Wallace is the Governor of Alabama. He has the same smile as his great-grandfather—a thrice-convicted pig thief from somewhere near Nottingham, who made a small reputation, they say, as a jailhouse lawyer, before he got shipped out. With a bit of imagination you can almost hear the cranky little bastard haranguing his fellow prisoners in London jail, urging them on to revolt: “Lissen here, you poor fools! There’s not much time! Even now—up there in the tower—they’re cookin up some kind of cruel new punishment for us! How much longer will we stand for it? And now they want to ship us across the ocean to work like slaves in a swamp with a bunch of goddamn Hottentots! “We won’t go! It’s asinine! We’ll tear this place apart before we’ll let that thieving old faggot of a king send us off to work next to Africans! “How much more of this misery can we stand, boys? I know you’re fed right up to here with it. I can see it in your eyes— pure misery! And I’m tellin’ you, we don’t have to stand for it!...

Every man of average capability can learn any foreign language within a month, and whoever fails is a lazy or stupid fellow.

Accountability An executive in service, as I said in the first chapter, must be one who lives for today but cares nothing for tomorrow. If this is so, and he does what he has to do day-to-day, with zeal and thoroughness, so that nothing at all is left undone, he has no reason to feel any reproach or regret. But living in the moment of the day does not mean ignoring future consequences. Troubles arise when people rely on the future and become lazy and indolent and let things slide. They put off quite urgent affairs after a lot of discussion, not to speak of less important ones, in the belief that they will do just as well the next day. They push off this responsibility onto one comrade and blame another for shortcomings. And when trying to get someone to do something for them, if there is no one to assist, they leave it undone, so that before long there is a big accumulation of unfinished jobs. This is a mistake that comes from relying on the future against which one must be very definitely on one’s guard. For instance, some executives are never accountable enough to arrive on time for a meeting. These silly fellows waste time by having a smoke or chatting with their secretaries and colleagues when they ought to be starting, and so leave their office late. They then have to hurry so much that, as they walk or drive, they do not acknowledge with courtesy people they pass. And when they do get to their destination, they are all covered with perspiration and breathing heavily, and then have to make some plausible excuse for their lateness on account of some very urgent business they had to do. When an executive has a meeting, he never ought to be late for any private reason. And if one man takes care to be a little early and then has to wait a bit for a comrade who is late, he should not sit down and yawn, neither should he hurry away when his time is up as though reluctant to be there. For these things do not look at all well either.

He felt oppressed by the ignorance, laziness, and licentiousness of the clergy, which had been exposed by a parliamentary committee in their report The First Century of Scandalous Malignant Priests (1643), which supplied one hundred shocking case histories. So Baxter addressed his Reformed Pastor to his fellow clergy,

Laziness is a man wasting time, greed is him wasting food or money, anger is him wasting his peace. But envy - envy is him wasting his fellow man. Wasting the solace of other men.

This common tendency to "take it easy" is greatly increased by bringing a number of men together on similar work and at a uniform standard rate of pay by the day. Under this plan the better men gradually but surely slow down their gait to that of the poorest and least efficient. When a naturally energetic man works for a few days beside a lazy one, the logic of the situation is unanswerable: "Why should I work hard when that lazy fellow gets the same pay that I do and does only half as much work?

is commonplace today to find large groups of people who believe the government has a responsibility to take care of all the basic necessities of its citizens. Benjamin Franklin, however, wrote: To relieve the misfortunes of our fellow creatures is concurring with the Deity; it is godlike; but, if we provide encouragement for laziness, and supports for folly, may we not be found fighting against the order of God and nature, which perhaps has appointed want and misery as the proper punishments for, and cautions against, as well as necessary consequences of, idleness and extravagance? Whenever we attempt to amend the scheme of Providence, and to interfere with the government of the world, we had need be very circumspect, lest we do more harm than good.3

The morning passed, lazy hours strolling after their preceding fellows with all the urgency of a cat sunning itself in summer;

I don’t want him dead. I’d like to haul him in for questioning if you can refrain from execution for a few.” “Lazy krikkin pacifists wanting to save the bunnies when they need to be skinned…” Chay grumbled under his breath before he called in for his fellow band of miscreants to help trap the assassin. “We’ll let him live, but you owe me, Dagan.” “Bullshit.

In the fourth century, John Cassian described a condition among his fellow monks that he called “acedia”: a “weariness or distress of heart . . . akin to dejection” that took “possession” of unhappy souls and left them lazy, sluggish, restless, and solitary. Later, acedia became widely translated as sloth, one of the seven deadly sins, and blended with melancholy in the popular mind. Both required, at the very least, confession and penitence.

One day the sun had come back over the Forest, bringing with it the scent of May, and all the streams of the Forest were tinkling happily to find themselves their own pretty shape again, and the little pools lay dreaming of the life they had seen and the big things they had done, and in the warmth and quiet of the Forest the cuckoo was trying over his voice carefully and listening to see if he liked it, and wood-pigeons were complaining gently to themselves in their lazy comfortable way that it was the other fellow’s fault, but it didn’t matter very much; on such a day as this Christopher Robin whistled in a special way he had, and Owl came flying out of the Hundred Acre Wood to see what was wanted.

I REGARD,” Chopper Jim said judiciously, “all forms of organized religion as a blight, an abomination and a public nuisance. It is the fifth horseman of the Apocalypse. I’m not talking about the guy who takes a vow of silence, or poverty, or celibacy”—he shivered—“and goes and sits on top of a mountain to meditate for the rest of his life.” He fixed Kate with a stern look. “It’s the people who follow him up that mountain, and then come back down and beat His word into their fellow man who annoy me.” She didn’t reply, and he forked up a french fry. Mutt, well aware of who was the soft touch at this table, sat pressed against his side, looking yearningly up into his face. He forked up another french fry and she took it delicately between her teeth, casting him a look of adoration in the process. “Most of those people—not all, I admit—but most of the people who subscribe to organized religion are too lazy and or too frightened to answer the hard questions themselves, and so hand their souls over for safe-keeping to a bunch of thieves and charlatans who know more about separating fools from their money than they do about God. Any God.” He took a bite of cheeseburger. “Religion is a crutch. You lean on it long enough, you forget how to walk on your own two feet.

made Harvath want to suck-start his Glock. Lots of people were well-meaning, but they were lazy. They didn’t exert the basic duties of good citizenship. They believed anything and everything that flashed across their phone or computer screen. They believed that if they were in a group, or a feed, of like-minded people, all the information being pushed at them was true. They didn’t realize that the information spaces where you felt safest were where America’s enemies loved to seed their propaganda and disinformation. Harvath loved his fellow countrymen and women but loathed the ones who couldn’t be bothered to fact-check what they were reading and hearing. Being a responsible steward of the American republic meant doing the hard work of being truthfully informed.

One spring day, when the daffodils were blowing on the Ingleside lawn, and the banks of the brook in Rainbow Valley were sweet with white and purple violets, the little, lazy afternoon accommodation train pulled into the Glen station. It was very seldom that passengers for the Glen came by that train, so nobody was there to meet it except the new station agent and a small black and yellow dog, who for four and a half long years had met every train that had steamed into Glen St. Mary. Thousands of trains had Dog Monday met and never had the boy he waited and watched for returned. Yet still Dog Monday watched on with eyes that never quite lost hope. Perhaps his dog-heart failed him at times; he was growing old and rheumatic; when he walked back to his kennel after each train had gone his gait was very sober now—he never trotted but went slowly with a drooping head and a depressed tail that had quite lost its old saucy uplift. One passenger stepped off the train—a tall fellow in a faded lieutenant’s uniform, who walked with a barely perceptible limp. He had a bronzed face and there were some grey hairs in the ruddy curls that clustered around his forehead. The new station agent looked at him anxiously. He was used to seeing the khaki-clad figures come off the train, some met by a tumultuous crowd, others, who had sent no word of their coming, stepping off quietly like this one. But there was a certain distinction of bearing and features in this soldier that caught his attention and made him wonder a little more interestedly who he was. A black and yellow streak shot past the station agent. Dog Monday stiff? Dog Monday rheumatic? Dog Monday old? Never believe it. Dog Monday was a young pup, gone clean mad with rejuvenating joy. He flung himself against the tall soldier, with a bark that choked in his throat from sheer rapture. He flung himself on the ground and writhed in a frenzy of welcome. He tried to climb the soldier’s khaki legs and slipped down and grovelled in an ecstasy that seemed as if it must tear his little body in pieces. He licked his boots and when the lieutenant had, with laughter on his lips and tears in his eyes, succeeded in gathering the little creature up in his arms Dog Monday laid his head on the khaki shoulder and licked the sunburned neck, making queer sounds between barks and sobs. The station agent had heard the story of Dog Monday. He knew now who the returned soldier was. Dog Monday’s long vigil was ended. Jem Blythe had come home.

Laziness is a man wasting time, greed is him wasting food or money, anger is him wasting his peace. But envy – envy is him wasting his fellow man. Wasting the solace of other men.

Crime and welfare were the major themes of Reagan’s campaign rhetoric. According to the Edsalls, one of Reagan’s favorite and most-often-repeated anecdotes was the story of a Chicago “welfare queen” with “80 names, 30 addresses, 12 Social Security cards,” whose “tax-free income alone is over $150,000.”68 The term welfare queen became a not-so-subtle code for “lazy, greedy, black ghetto mother.” The food stamp program, in turn, was a vehicle to let “some fellow ahead of you buy a T-bone steak,” while “you were standing in a checkout line with your package of hamburger.

Crime and welfare were the major themes of Reagan’s campaign rhetoric. According to the Edsalls, one of Reagan’s favorite and most-often-repeated anecdotes was the story of a Chicago “welfare queen” with “80 names, 30 addresses, 12 Social Security cards,” whose “tax-free income alone is over $150,000.”68 The term welfare queen became a not-so-subtle code for “lazy, greedy, black ghetto mother.” The food stamp program, in turn, was a vehicle to let “some fellow ahead of you buy a T-bone steak,” while “you were standing in a checkout line with your package of hamburger.”69 These highly racialized appeals, targeted to poor and working-class whites, were nearly always accompanied by vehement promises to be tougher on crime and to enhance the federal government’s role in combating it. Reagan portrayed the criminal as “a staring face—a face that belongs to a frightening reality of our time: the face of the human predator.”70 Reagan’s racially coded rhetoric and strategy proved extraordinarily effective, as 22 percent of all Democrats defected from the party to vote for Reagan. The defection rate shot up to 34 percent among those Democrats who believed civil rights leaders were pushing “too fast.”71

Too many of my fellow men allowed themselves to be deluded by National Socialist propaganda. The “Sun” politics ensnared those who should have looked more critically on the Fata Morgana mirage and recognized it for what it was: bluff and swindle; base public fraud. The major guideline was “Just do not think.” And it was so charmingly “beautiful” that the “Leader” makes everything clear for those too lazy to think. What was the common saying, “The Führer will yet make it right”? Or as a pitiful contemporary once said to me, “You should not be bothering with such thoughts; that will all be taken care of.

Rather than encouraging a greater understanding of how these disparities came to be or a framework for compassion for fellow Americans, political discourse has usually reinforced prevailing stereotypes of a lazy, inferior group getting undeserved handouts, a scapegoating that makes the formal barriers all the more unjust and the resentments of white working-class citizens all the more tragic.

On a bleak winter day, Dostoyevsky and his fellow prisoners were marched through the snow in front of the firing squad. As a military official shouted out the death sentences, a priest led each man to a platform, giving him an opportunity to kiss the cross the priest carried. Three of the prisoners were then marched forward and tied to a stake. Dostoyevsky looked on, realizing he would be next in line. He watched the soldiers pull the men’s caps down over their eyes. He felt revulsion in his stomach as the firing squad lifted their rifles, adjusted their aim, and stood ready to pull the triggers. Out of suffering and defeat often comes victory. Frozen in suspense, Dostoyevsky waited for what seemed like a lifetime. Then he heard the drums start up again. But they were beating retreat! He watched, stunned, as the firing squad lowered their rifles and the soldiers removed the prisoners’ caps from their eyes. Their lives—and his—would be spared.2 Immediately after this incident, Dostoyevsky wrote a letter to his brother about the change the experience had worked in him: “When I look back on my past and think how much time I wasted on nothing, how much time has been lost in futilities, errors, laziness, incapacity to live; how little I appreciated it, how many times I sinned against my heart and soul—then my heart bleeds. Life is a gift. … Now, in changing my life, I am reborn in a new form. Brother! I swear that I will not lose hope and will keep my soul and heart pure. I will be reborn for the better. That’s all my hope, all my consolation!