Lever Action Quotes

Know Thyself. It’s good advice. Know yourself. You are worth knowing. Examine your life. The unexamined life is not worth living. Be aware that other people have equal significance. Give them the space to make their own choices, and let their choices count as you want them to let your choices count. Remember that excellence has no stopping point and keep on pursuing it. Make art that can last and that says something nobody else can say. Live the best life you can, and become the best self you can. You cannot know which of your actions is the lever that will move worlds. Not even Necessity knows all ends. Know yourself.

If it doesn't do you any good, dump it. Take some action, push that lever, flush it away, and don't look back. Take small steps everyday of your life, and start taking control of what you say when you talk to yourself.

They say the road to Hell is paved with good intentions. In the case of William Jessup Brady, it’s been hand carved with a lever-action Henry rifle over his shoulder and a Smith & Wesson six-gun strapped to his hip.’ – Solace Walters

I slammed the door, floored the throttle, and reversed down the road as fast as the old car would go, which was not very. Then I spun the wheel and hit the brakes, backing off the road. I crunched the transfer lever into four-wheel drive and trundled off toward the water. Behind us, the pickup was backing and filling, trying to turn around on the narrow road.

At this moment, in this place, the shifting action potential in my neurons cascade into certain arrangements, patterns, thoughts; they flow down my spine, branch into my arms, my fingers, until muscles twitch and thought is translated into motion; mechanical levers are pressed; electrons are rearranged; marks are made on paper. At another time, in another place, light strikes the marks, reflects into a pair of high-precision optical instruments sculpted by nature after billions of years of random mutations; upside-down images are formed against two screens made up of millions of light-sensitive cells, which translate light into electrical pulses that go up the optic nerves, cross the chiasm, down the optic tracts, and into the visual cortex, where the pulses are reassembled into letters, punctuation marks, words, sentences, vehicles, tenors, thoughts. The entire system seems fragile, preposterous, science fictional.

The prescience, he realized, was an illumination that incorporated the limits of what it revealed- at once a source of accuracy and meaningful error. A kind of Heisenberg indeterminacy intervened: the expenditure of energy that revealed what he saw, changed what he saw. And what he saw was a time nexus within this cave, a boiling of possibilities focused here, wherein the most minute action - the wink of an eye, a careless word, a misplaced grain of sand - moved a gigantic lever across the known universe. He saw violence with the outcome subject to so many variables that his slightest movement created vast shiftings in the patterns. The vision made him want to freeze into immobility, but this, too was action with its consequences.

I assume that in great men whose names I dare not mention, the anarchic element was very powerful. You see, when fundamental changes are to occur in law, custom, and society, they presuppose a great distancing from established principles. And the anarch, should he take any action, is capable of working this lever…. ‘Greatness’ is secondary for the anarch, often fortuitous. This explains why these great men considered their own achievements inadequate or even repugnant. Last words: ‘And so much to do.

Know yourself. You are worth knowing. Examine your life. The unexamined life is not worth living. Be aware that other people have equal significance. Give them the space to make their own choices, and let their choices count as you want them to let your choices count. Remember that excellence has no stopping point and keep on pursuing it. Make art that can last and that says something nobody else can say. Live the best life you can, and become the best self you can. You cannot know which of your actions is the lever that will move worlds.Not even Necessity knows all ends. Know yourself.

The Python was a double-action weapon, which meant the same trigger pull cocked the hammer and then dropped it, so he started early, getting the cylinder turning while the gun was still moving, seeing the hammer come up, feeling the cams and the levers, waiting, then firing, trusting millisecond timing and momentum and deflection and complex four-dimensional calculations.

Every act of communication is a miracle of translation. At this moment, in this place, the shifting action potentials in my neurons cascade into certain arrangements, patterns, thoughts; they flow down my spine, branch into my arms, my fingers, until muscles twitch and thought is translated into motion; mechanical levers are pressed; electrons are rearranged; marks are made on paper. At another time, in another place, light strikes the marks, reflects into a pair of high precision optical instruments sculpted by nature after billions of years of random mutations; upside-down images are formed against two screens made up of millions of light-sensitive cells, which translate light into electrical pulses that go up optic nerves, cross the chasm, down the optic tracts, and into the visual cortex, where the pulses are reassembled into letters, punctuation marks, words, sentences, vehicles, tenors, thoughts. The entire system seems fragile, preposterous, science fictional. Who can say if the thoughts you have in your mind as you read these words are the same thoughts I had in my mind as I typed them? We are different, you and I, and the qualia of our consciousnesses are as divergent as two stars at the ends of the universe. And yet, whatever has been lost in translation in the long journey of my thoughts through the maze of civilization to your mind, I think you do understand me, and you think you do understand me. Our minds managed to touch, if but briefly and imperfectly.

Know yourself. You are worth knowing. Examine your life. The unexamined life is not worth living. Be aware that other people have equal significance. Give them the space to make their own choices, and let their choices count as you want them to let your choices count. Remember that excellence has no stopping point and keep on pursuing it. Make art that can last and that says something nobody else can say. Live the best life you can, and become the best self you can. You cannot know which of your actions is the lever that will move worlds. Not even Necessity knows all ends. Know yourself.

On my temple in Delphi there are two words written: Know Thyself. It’s good advice. Know yourself. You are worth knowing. Examine your life. The unexamined life is not worth living. Be aware that other people have equal significance. Give them the space to make their own choices, and let their choices count as you want them to let your choices count. Remember that excellence has no stopping point and keep on pursuing it. Make art that can last and that says something nobody else can say. Live the best life you can, and become the self you can. You cannot know which of your actions is the lever that will move worlds. Not even Necessity knows all ends. Know yourself.

The discovery of mirror neurons was made by Giacomo Rizzolatti, Vittorio Gallase, and Marco Iaccoboni while recording from the brains of monkeys that performed certain goal-directed voluntary actions. For instance, when the monkey reached for a peanut, a certain neuron in its premotor cortex (in the frontal lobes) would fire. Another neuron would fire when the monkey pushed a button, a third neuron when he pulled a lever. The existence of such command neurons that control voluntary movements has been known for decades. Amazingly, a subset of these neurons had an additional peculiar property. The neuron fired not only (say) when the monkey reached for a peanut, but also when it watched another monkey reach for a peanut! These were dubbed “mirror neurons” or “monkey-see-monkey-do” neurons.

A belief is a lever that, once pulled, moves almost everything in a person’s life. Are you a scientist? A liberal? A racist? These are merely species of belief in action. Your beliefs define your vision of the world; they dictate your behavior; they determine your emotional responses to other human beings. If you doubt this, consider how your experience would suddenly change if you came to believe one of the following propositions: 1. You have only two weeks to live. 2. You've just won the lottery prize of one hundred million dollars. 3. Aliens have implanted a receiver in your skull and are manipulating your thoughts. These are mere words- until you believe them. once believed, they become part of the very apparatus of your mind, determining your desires, fears, expectations, and subsequent behavior.

This description of physiology—as the exquisite matching of form and function, down to the molecular level—dates back to Aristotle. For Aristotle, living organisms were nothing more than exquisite assemblages of machines. Medieval biology had departed from that tradition, conjuring up “vital” forces and mystical fluids that were somehow unique to life—a last-minute deus ex machina to explain the mysterious workings of living organisms (and justify the existence of the deus). But biophysicists were intent on restoring a rigidly mechanistic description to biology. Living physiology should be explicable in terms of physics, biophysicists argued—forces, motions, actions, motors, engines, levers, pulleys, clasps. The laws that drove Newton’s apples to the ground should also apply to the growth of the apple tree. Invoking special vital forces or inventing mystical fluids to explain life was unnecessary. Biology was physics. Machina en deus.

Corruption is usually classified as a humanitarian aid problem, to be handled by donor agencies, not mainstreamed into overall foreign and defense policy. And while governments may support across-the-board efforts on a multilateral level, they almost never consider acute corruption as they shape their approach to specific countries. Human rights, religious freedom, protections for the LGBT community may enter the conversation, but corruption rarely does. Tools to raise the cost of kleptocratic practices exist—in abundance. It’s just a matter of finding the courage and finesse to use them. All the levers and incentives listed below can be further refined, and new ones imagined, in specific contexts. Particular corrupt officials or structures have unique vulnerabilities and desires; and timelines and windows of opportunity for effective action will be specific to individual cases and will suggest even more potential actions as they are examined. Many of the actions below can and should be routinized—folded into the everyday activities of relevant bureaucracies—so as to reduce the onus on leaders to sign their names to audacious and thus potentially career-threatening moves. But in other cases, a strategy may need to be carefully thought through and tailored to the specific conditions of a given country at a specific point in time.

Cependant, au milieu de ces circonstances, la résolution de quitter la vie avait pris toujours plus de force dans l’urne de Werther. Depuis son retour auprès de Charlotte, cette résolution avait toujours été sa perspective et son espérance suprême ; mais il s’était dit que ce ne devait pas être une action soudaine, précipitée ; qu’il voulait faire ce pas avec la plus sérieuse conviction, avec la résolution la plus calme. Ses doutes, ses combats intérieurs se révèlent dans un petit billet, qui paraît être le commencement d’une lettre à Wilhelm, et qui s’est trouvé, sans date, parmi ses papiers. « Sa présence, sa destinée, l’intérêt qu’elle prend à la mienne, expriment la dernière larme de mon cerveau calciné. « Lever le rideau et passer derrière…. voilà tout ! Et pourquoi craindre et balancer ? Parce qu’on ne sait pas ce qu’il y a derrière ? parce qu’on n’en revient pas ? et que c’est le propre de notre esprit d’imaginer que tout est confusion et ténèbres, aux lieux dont nous ne savons rien de certain ? » Enfin il s’accoutuma et se familiarisa toujours plus avec cette triste pensée, et l’on trouve un témoignage de sa résolution ferme et irrévocable dans cette lettre ambiguë, qu’il écrivait à son ami : 20 décembre. « Je rends grice à ton amitié, Wilhelm, d’avoir entendu ce mot comme tu l’as fait. Oui, tu as raison : le meilleur pour moi serait de partir. La proposition que tu me fais de retourner auprès de vous ne me plaît pas tout à fait ; du moins je voudrais faire encore un détour, d’autant plus que nous pouvons espérer une gelée soutenue et de bons chemins. Il m’est aussi trèsagréable que tu veuilles venir me chercher : seulement, laisse encore passer quinze jours, et attends encore une lettre de moi avec d’autres avis. Il ne faut rien cueillir avant qu’il soit mûr, et quinze jours de plus ou de moins font beaucoup. Tu diras à ma mère de prier pour son fils, et de vouloir bien me pardonner tous les chagrins que je lui ai faits. C’était ma destinée d’affliger ceux que le devoir m’appelait à rendre heureux. Adieu, mon très-cher ami. Que le ciel répande sur toi toutes ses bénédictions ! Adieu. »

Sartre’s puzzle has something in common with a famous thought experiment, the ‘trolley problem’. This proposes that you see a runaway train or trolley hurtling along a track to which, a little way ahead, five people are tied. If you do nothing, the five people will die — but you notice a lever which you might throw to divert the train to a sidetrack. If you do this, however, it will kill one person, who is tied to that part of the track and who would be safe if not for your action. So do you cause the death of this one person, or do you do nothing and allow five to die? (In a variant, the ‘fat man’ problem, you can only derail the train by throwing a hefty individual off a nearby bridge onto the track. This time you must physically lay hands on the person you are going to kill, which makes it a more visceral and difficult dilemma.) Sartre’s student’s decision could be seen as a ‘trolley problem’ type of decision, but made even more complicated by the fact that he could not be sure either that his going to England would actually help anyone, nor that leaving his mother would seriously harm her.

4. The potential levers to improve employees’ experience We have identified three levers to enable the transition from the current breakdown of employee activities to the ideal division of activities. They are: Automate: companies should identify and automate routine activities, such as generating a PowerPoint presentation for a weekly meeting or recording invoices in accounting software. Augment: organizations should seize the opportunity to increase the value of work activities delivered by employees. IA is used as a crucial component here, with, for example, the generation of insights through advanced analytics to help decision making. Abandon: some work activities do not fit with leading practices for efficient work, and represent an obstacle to the employee’s experience. These activities should be reduced or eliminated. For example, restricting the volume of meetings and email traffic is essential. We call these levers the “Triple-A artifact”. It has proven to be a handy framework to help organizations build their action plans to boost their employee experience.

The most cited experiment in this field was conducted a quarter-century ago. Researcher Benjamin Libet asked subjects to choose a random moment to perform a hand motion while hooked up to an electroencephalograph (EEG) monitor in which the so-called “readiness potential” of the brain was being monitored. Naturally, electrical signals always precede actual physical actions, but Libet wanted to know whether they also preceded a subject’s subjective feeling of intention to act. In short, is there some subjective “self ” who consciously decides things, thereby setting in motion the brain’s electrical activities that ultimately lead to the action? Or is it the other way ’round? Subjects were therefore asked to note the position of a clock’s second hand when they first felt the initial intention to move their hand. Libet’s findings were consistent, and perhaps not surprising: unconscious, unfelt, brain electrical activity occurred a full half second before there was any conscious sense of decision-making by the subject. More recent experiments by Libet, announced in 2008, analyzing separate, higher-order brain functions, have allowed his research team to predict up to ten seconds in advance which hand a subject is about to decide to raise. Ten seconds is nearly an eternity when it comes to cognitive decisions, and yet a person’s eventual decision could be seen on brain scans that long before the subject was even remotely aware of having made any decision. This and other experiments prove that the brain makes its own decisions on a subconscious level, and people only later feel that “they” have performed a conscious decision. It means that we go through life thinking that, unlike the blessedly autonomous operations of the heart and kidneys, a lever-pulling “me” is in charge of the brain’s workings. Libet concluded that the sense of personal free will arises solely from a habitual retrospective perspective of the ongoing flow of brain events.

Action is the lever by which we alter the course of events to move from what might have been to what we wish to be.

The neck is also a viable target. Given our understanding of diffuse axonal injury as the result of stretching forces on the axons in the brain (particularly near the base of the skull), it is reasonable to assume you could generate the same damage by applying a force on either side of the same axon. Since it appears that knockouts occur as a result of diffuse axonal injury involving the brainstem (Smith, et al., 2000), we should be able to apply our force to the neck to get a knockout as well. Of course, if you land a left hook to the chin, you get to use the head as a lever, but there are no levers for the neck, so you will have to apply more force to your strike in order to get the same result. We can see this in action in muay Thai, MMA, and kickboxing matches, where a kick to the side of the neck can cause an opponent to lose consciousness immediately. Strikes directly to the back of the head (at the base of the skull) generate the same effect, but the minimum force required is lower, possibly because there is less muscle and other tissue between the axons and the point of impact. These strikes are illegal in most styles of fighting for sport, but they are still good to know, just in case you find yourself in a life-or-death scenario with an opportunity to strike there.

You need to understand why they spring into action when they do.

On my temple in Delphi there are two words written: Know Thyself. It’s good advice. Know yourself. You are worth knowing. Examine your life. The unexamined life is not worth living. Be aware that other people have equal significance. Give them the space to make their own choices, and let their choices count as you want them to let your choices count. Remember that excellence has no stopping point and keep on pursuing it. Make art that can last and that says something nobody else can say. Live the best life you can, and become the best self you can. You cannot know which of your actions is the lever that will move worlds. Not even Necessity knows all ends. Know y

what he saw was a time nexus within this cave, a boiling of possibilities focused here, wherein the most minute action—the wink of an eye, a careless word, a misplaced grain of sand—moved a gigantic lever across the known universe.

That we are rational agents—that a great many of our actions are not merely the results of serial physiological urges but are instead dictated by coherent conceptual connections and private deliberations—is one of those primordial data I mentioned above that cannot be reduced to some set of purely mechanical functions without producing nonsense. That a number of cognitive scientists should be exerting themselves to tear down the Cartesian partition between body and soul, hoping to demonstrate that there is no Wonderful Wizard on the other side pulling the levers, is poignant proof that our mechanistic paradigms trap much of our thinking about mind and body within an absurd dilemma: we must believe either in a ghost mysteriously animating a machine or in a machine miraculously generating a ghost. Premodern thought allowed for a far less restricted range of conceptual possibilities.

Framing. While common sense suggests we should start to plan by defining goals, it also helps to study the lens through which we see problems and solutions. By examining needs, wants, feelings, and beliefs, we’re better able to know and share our vision and values. Imagining. By expanding our awareness of paths and possibilities, we create choice and inform strategy. We search and research for information, then play with models to stray beyond knowledge. Sketches draw insights that help us add options and refine plans. Narrowing. After diverging, it’s critical to converge by prioritizing paths and options. This requires study of drivers, levers, estimates, and consequences, as the value of a strategy is tied to time and risk. Deciding. While decisions are often made in an instant, the process of committing to and communicating a course of action merits time and attention. Instructions are essential to the rendering of intent. Words matter. So do numbers. Define metrics for success carefully. Executing. The dichotomy between planning and doing is false. In all sorts of contexts, we plan as we travel, build, or get things done. Reflecting. While it helps to ask questions throughout the process, we should also make space to look back at the whole from the end. Long before the invention of time, people used the North Star to find their way in the dark. In the future, I hope you will use these principles and practices to make your way in the world. Figure 1-10. Principles and practices of planning.

We live in a time where the Ring of Gyges could represent “power,” and how we use such power is reflected by our action and choices. Do we have a moral compass? Are we capable of anything or subject to being corrupted by absolute power? The old saying absolute power corrupts absolutely. I think the answer, in my humble opinion, is that with great power comes great responsibility. I would go further and say such influence and power used in the correct way, to ultimately help others or change the world for the better, is a positive possibility. The person who is truly content, resourceful and adaptive would not need such a lever to succeed as well. Although if money or power gives us access to more opportunities for travel, or work, or education for Lexivists who are focused on obtaining knowledge and positive activity which all is done in a way that is moderated rather than taken to an extreme of being corrupted, or being excessive. The choice is ours and how we act reflects our capacity to be virtuous, to continue to better ourselves as human beings and Lexivists.

Savoir pourquoi nous faisons et voulons quelque chose est le carburant qui nous permet d’avancer vers notre destinée… Avoir de bonnes raisons pour se lever le matin, nous permet de nous lever avec le sourire avec de l’énergie et la force d’agir, de mettre en place des actions concrètes pour vivre nos rêves !!!

Just as it is important not to skip steps like crawling in physical development, it is important not to skip play, which allows for the development of a wide range of experiences, so that what is first grasped through action can later be learned anew through thought. Thus when the adolescent studies the laws of levers and mechanics in physics, he will have had the experience of shifting further forward or back on the seesaw, depending on the size of his friend; or the study of trajectories will have had its foundation in throwing balls or skipping stones.

L’homme est le seul être, dans le monde terrestre, à pouvoir se purifier consciemment des taches de son existence, et c’est pour cela qu’il est dit que « l’homme est le seul animal qui sacrifie » (Shatapatha-Brâhmana, VII, 5) ; en d’autres termes, la vie étant un don du Créateur, les êtres conscients et responsables doivent, afin de réaliser spirituellement le sens de ce don en se référant à sa qualité symbolique, et afin de rendre ce don, par là même, plus prospère et plus durable, sacrifier au Créateur une partie de ce qu’il a donné. Ce sacrifice peut avoir des formes soit sanglantes, soit non sanglantes : ainsi, pour ne citer que ces exemples parmi une multitude d’autres, les Hindous, comme beaucoup de peuples, ne mangent qu’après avoir offert une part aux divinités, de sorte qu’ils ne se nourrissent au fond que de restes sacrificiels ; de même encore, les Musulmans et les Juifs versent tout le sang de la viande destinée à la consommation. Dans un sens analogue, les guerriers de certaines tribus de l’Amérique du Nord sacrifiaient, au moment de leur initiation guerrière, un doigt au « Grand- Esprit » ; il est à retenir que les doigts sont sous un certain rapport ce qu’il y a de plus précieux pour le guerrier, homme d’action, et d’autre part, le fait que l’on possède dix doigts et que l’on en sacrifie un, c’est-à-dire un dixième de ce qui représente notre activité, est fort significatif, d’abord parce que le nombre dix est celui du cycle accompli ou entièrement réalisé, et ensuite à cause de l’analogie qui existe entre le sacrifice dont nous venons de parler et la dîme (décima, dixième). Celle-ci est du reste l’équivalent exact de la zakkât musulmane, l’aumône ordonnée par la Loi qoranique : afin de conserver et d’augmenter les biens, on empêche le cycle de prospérité de se fermer et cela en sacrifiant le dixième, c’est-à-dire la partie qui constituerait précisément l’achèvement et la fin du cycle. Le mot zakkât a le double sens de « purification » et de « croissance », termes dont le rapport étroit apparaît très nettement dans l’exemple de la taille des plantes ; ce mot zakkât vient étymologiquement du verbe zakâ qui veut dire « prospérer » ou « purifier », ou encore, dans une autre acception, « lever » ou « payer » la contribution sacrée, ou encore « augmenter ». Rappelons aussi, dans cet ordre d’idées, l’expression arabe dîn, qui signifie non seulement « tradition », selon l’acception la plus courante, mais aussi « jugement », et, avec une voyellisation un peu différente qui fait que le mot se prononce alors dayn, « dette » ; ici encore, les sens respectifs du mot se tiennent, la tradition étant considérée comme la dette de l’homme vis-à-vis de Dieu ; et le « Jour du Jugement » (Yawm ed-Dîn) — « Jour » dont Allâh est appelé le « Roi » (Mâlik) — n’est autre que le jour du « paiement de la dette » de l’individu envers Celui à qui il doit tout et qui est son ultime raison suffisante.

The story of American policy in Ukraine over the next four months, from May to September 2019, demonstrated this tectonic struggle in action. Trump and Giuliani’s goal in this period was straightforward—to use every lever of government policy to force Ukraine to help Trump win reelection.

How do companies, producing little more than bits of code displayed on a screen, seemingly control users’ minds?” Nir Eyal, a prominent Valley product consultant, asked in his 2014 book, Hooked: How to Build Habit-Forming Products. “Our actions have been engineered,” he explained. Services like Twitter and YouTube “habitually alter our everyday behavior, just as their designers intended.” One of Eyal’s favorite models is the slot machine. It is designed to answer your every action with visual, auditory, and tactile feedback. A ping when you insert a coin. A ka-chunk when you pull the lever. A flash of colored light when you release it. This is known as Pavlovian conditioning, named after the Russian physiologist Ivan Pavlov, who rang a bell each time he fed his dog, until, eventually, the bell alone sent his dog’s stomach churning and saliva glands pulsing, as if it could no longer differentiate the chiming of a bell from the physical sensation of eating. Slot machines work the same way, training your mind to conflate the thrill of winning with its mechanical clangs and buzzes. The act of pulling the lever, once meaningless, becomes pleasurable in itself. The reason is a neurological chemical called dopamine, the same one Parker had referenced at the media conference. Your brain releases small amounts of it when you fulfill some basic need, whether biological (hunger, sex) or social (affection, validation). Dopamine creates a positive association with whatever behaviors prompted its release, training you to repeat them. But when that dopamine reward system gets hijacked, it can compel you to repeat self-destructive behaviors. To place one more bet, binge on alcohol—or spend hours on apps even when they make you unhappy. Dopamine is social media’s accomplice inside your brain. It’s why your smartphone looks and feels like a slot machine, pulsing with colorful notification badges, whoosh sounds, and gentle vibrations. Those stimuli are neurologically meaningless on their own. But your phone pairs them with activities, like texting a friend or looking at photos, that are naturally rewarding. Social apps hijack a compulsion—a need to connect—that can be even more powerful than hunger or greed. Eyal describes a hypothetical woman, Barbra, who logs on to Facebook to see a photo uploaded by a family member. As she clicks through more photos or comments in response, her brain conflates feeling connected to people she loves with the bleeps and flashes of Facebook’s interface. “Over time,” Eyal writes, “Barbra begins to associate Facebook with her need for social connection.” She learns to serve that need with a behavior—using Facebook—that in fact will rarely fulfill it.

When people who hold most of the levers of power do the same thing, their fantasizing isn’t a delusion, it’s a tool: a way to delegitimize opposition, to create excuses not just for disregarding but for punishing anyone who dares to criticize their actions.

ImaginoTransferenceRecordingDevice: A machine used to write books in the Well, the ITRD resembles a large horn (typically eight feet across and made of brass) attached to a polished mahogany mixing board a little like a church organ but with many more stops and levers. As the story is enacted in front of the collecting horn, the actions, dialogue, humor, pathos, etc., are collected, mixed and transmitted as raw data to Text Grand Central, where the wordsmiths hammer it into readable storycode. Once done, it is beamed direct to the author’s pen or typewriter, and from there through a live footnoterphone link back to the Well as plain text. The page is read, and if all is well, it is added to the manuscript and the characters move on. The beauty of the system is that authors never suspect a thing—they think they do all the work. COMMANDER TRAFFORD BRADSHAW, CBE Bradshaw’s Guide to the BookWorld

Until noon on the nineteenth, the movement, animated conversation, running, and sending of adjutants were limited to the emperors’ headquarters; after noon of the same day the movement spread to the headquarters of Kutuzov and the staffs of the leaders of columns. By evening this movement had spread through adjutants to all ends and parts of the army, and during the night of the nineteenth to the twentieth, rising up from its night camp, humming with talk, the eighty-thousand-man mass of the allied army undulated and set off in a huge six-mile sheet. The concentrated movement which began that morning in the emperors’ headquarters and gave a push to all subsequent movement was like the first movement of the central wheel in a big tower clock. Slowly one wheel started, another turned, a third, and the wheels, pulleys, and gears were set turning more and more quickly, chimes began to ring, figures popped out, and the clock hands started their measured advance, showing the result of that movement. As in the mechanism of a clock, so also in the mechanism of military action, the movement once given is just as irrepressible until the final results, and just as indifferently motionless are the parts of the mechanism not yet involved in the action even a moment before movement is transmitted to them. Wheels whizz on their axles, cogs catch, fast-spinning pulleys whirr, yet the neighboring wheel is as calm and immobile as though it was ready to stand for a hundred years in that immobility; but a moment comes—the lever catches, and, obedient to its movement, the wheel creaks, turning, and merges into one movement with the whole, the result and purpose of which are incomprehensible to it. As in a clock the result of the complex movement of numberless wheels and pulleys is merely the slow and measured movement of the hands pointing to the time, so also the result of all the complex human movements of these hundred and sixty thousand Russians and French—all the passions, desires, regrets, humiliations, sufferings, bursts of pride, fear, rapture—was merely the loss of the battle of Austerlitz, the so-called battle of the three emperors, that is, a slow movement of the world-historical hand on the clockface of human history.

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