Mankind Play Quotes

The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation. From the desperate city you go into the desperate country, and have to console yourself with the bravery of minks and muskrats. A stereotyped but unconscious despair is concealed even under what are called the games and amusements of mankind. There is no play in them, for this comes after work. But it is a characteristic of wisdom not to do desperate things..

Poor, unhappy Erik! Shall we pity him? Shall we curse him? He asked only to be 'some one,' like everybody else. But he was too ugly! And he had to hide his genius or use it to play tricks with, when, with an ordinary face, he would have been one of the most distinguished of mankind! He had a heart that could have held the entire empire of the world; and, in the end, he had to content himself with a cellar. Ah, yes, we must need pity the Opera ghost...

The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation. From the desperate city you go into the desperate country, and have to console yourself with the bravery of minks and muskrats. A stereotyped but unconscious despair is concealed even under what are called the games and amusements of mankind. There is no play in them, for this comes after work. But it is a characteristic of wisdom not to do desperate things.

Live your life in such a way that you'll be remembered for your kindness, compassion, fairness, character, benevolence, and a force for good who had much respect for life, in general.

We are a thick skinned people with emtpy souls. We spend our days playing dice, chess, or sleeping - and we say we are the best people that ever came to mankind?

The entire universe is God's cosmic motion picture, and that individuals are merely actors in the divine play who change roles through reincarnation; mankind's deep suffering is rooted in identifying too closely with one's current role, rather than with the movie's director, or God.

Long after the traces of the human animal have disappeared, many of the species it is bent on destroying will still be around, along with others that have yet to spring up. The Earth will forget mankind. The play of life will go on.

Take these things to heart, my son, I warn you. All men make mistakes, it is only human. But once the wrong is done, a man can turn his back on folly, misfortune too, if he tries to make amends, however low he's fallen, and stops his bullnecked ways. Stubbornness brands you for stupidity - pride is a crime.

And the answer, said the judge. If God meant to interfere in the degeneracy of mankind would he not have done so by now? Wolves cull themselves, man. What other creature could? And is the race of man not more predacious yet? The way of the world is to bloom and to flower and die but in the affairs of men there is no waning and the noon of his expression signals the onset of night. His spirit is exhausted at the peak of its achievement. His meridian is at once his darkening and the evening of his day. He loves games? Let him play for stakes. This you see here, these ruins wondered at by tribes of savages, do you not think that this will be again? Aye. And again. With other people, with other sons.

Poor, unhappy Erik! Shall we pity him? Shall we curse him? He asked only to be 'someone,' like everybody else. But he was too ugly! And he had to hide his genius or use it to play tricks with, when, with an ordinary face, he would have been one of the most distinguished of mankind! He had a heart that could have held the empire of the world; and in the end had to content himself with a cellar. Surely we must pity the Opera ghost!

Then I began to play. Variations on a G major chord, the most wonderful chord known to mankind, infinitely happy. I could live inside a G major chord, with Grace, if she was willing. Everything uncomplicated and good about me could be summed up by that chord.

Any sensible ruler would have killed off Leonard, and Lord Vetinari was extremely sensible and often wondered why he had not done so. He'd decided that it was because, imprisoned in the priceless, inquiring amber of Leonard's massive mind, underneath that bright investigative genius was a kind of willful innocence that might in lesser men be called stupidity. It was the seat and soul of that force which, down the millennia, had caused mankind to stick its fingers in the electric light socket of the Universe and play with the switch to see what happened - and then be very surprised when it did.

It is horrible to think that the world could one day be filled with nothing but those little cogs, little men clinging to little jobs and striving towards bigger ones - a state of affairs which is to be seen once more, as in the Egyptian records, playing an ever-increasing part in the spirit of our present administrative system, and especially of its offspring, the students. This passion for bureaucracy ... is enough to drive one to despair. It is as if in politics ... we were deliberately to become men who need "order" and nothing but order, become nervous and cowardly if for one moment this order wavers, and helpless if they are torn away from their total incorporation in it. That the world should know no men but these: it is such an evolution that we are already caught up, and the great question is, therefore, not how we can promote and hasten it, but what can we oppose to this machinery in order to keep a portion of mankind free from this parcelling-out of the soul, from this supreme mastery of the bureaucratic way of life.

So one must be resigned to being a clock that measures the passage of time, now out of order, now repaired, and whose mechanism generates despair and love as soon as its maker sets it going? Are we to grow used to the idea that every man relives ancient torments, which are all the more profound because they grow comic with repetition? That human existence should repeat itself, well and good, but that it should repeat itself like a hackneyed tune, or a record a drunkard keeps playing as he feeds coins into the jukebox...

Then throughout the day, mankind played with grenades...Cold hearted world!

Young Castle called me "Scoop." "Good Morning, Scoop. What's new in the word game?" "I might ask the same of you," I replied. "I'm thinking of calling a general strike of all writers until mankind finally comes to its senses. Would you support it?" "Do writers have a right to strike? That would be like the police or the firemen walking out." "Or the college professors." "Or the college professors," I agreed. I shook my head. "No, I don't think my conscience would let me support a strike like that. When a man becomes a writer, I think he takes a sacred obligation to produce beauty and enlightenment and comfort at top speed." "I just can't help thinking what a real shake up it would give people if, all of a sudden, there were no new books, new plays, new histories, new poems..." "And how proud would you be when people started dying like flies?" I demanded. "They'd die more like mad dogs, I think--snarling & snapping at each other & biting their own tails." I turned to Castle the elder. "Sir, how does a man die when he's deprived of the consolation of literature?" "In one of two ways," he said, "petrescence of the heart or atrophy of the nervous system." "Neither one very pleasant, I expect," I suggested. "No," said Castle the elder. "For the love of God, both of you, please keep writing!

Theseus- O mankind so deluded! so pointlessly deluded! Why investigate, study, devise ten thousand technologies yet you do not know this one thing and cannot grasp it: how to teach a mindless man to think.

Time travel is a terrifying weapon, far more powerful than anything ever before conceived,' he said grimly.'Mankind just isn't ready for that kind of knowledge. We're like children casually playing with an atom bomb.

There is no particular merit in being nice to one's fellow man... We can never establish with certainty what part of our relations with others is a result of our emotions - love apathy, charity of malice - and what part is predetermines by the constant power play among individuals. True human goodness, in all its purity and freedom, can come to the fore only when its recipient has no power. Mankind's true moral test, its fundamental test (which lies deeply buries from view), consists of attitude towards those who are at its mercy: animals. And in this respect mankind has suffered a fundamental débâcle, a débâcle so fundamental all others stem from it.

Years later, as a professor, Martin would try to find the words to articulate the power of togetherness in a world where togetherness had been corrupted -- and to explore the effect of the music, the surprising lengths the people had gone to to hear it and to play it, as evidence that music, and art in general, are basic requirements of the human soul. Not a luxury but a compulsion. He will think of it every time he goes to a museum or a concert or a play with a long line of people waiting to get inside.

What is to be done with the millions of facts that bear witness that men, consciously, that is fully understanding their real interests, have left them in the background and have rushed headlong on another path, to meet peril and danger, compelled to this course by nobody and by nothing, but, as it were, simply disliking the beaten track, and have obstinately, wilfully, struck out another difficult, absurd way, seeking it almost in the darkness. So, I suppose, this obstinacy and perversity were pleasanter to them than any advantage... The fact is, gentlemen, it seems there must really exist something that is dearer to almost every man than his greatest advantages, or (not to be illogical) there is a most advantageous advantage (the very one omitted of which we spoke just now) which is more important and more advantageous than all other advantages, for the sake of which a man if necessary is ready to act in opposition to all laws; that is, in opposition to reason, honour, peace, prosperity -- in fact, in opposition to all those excellent and useful things if only he can attain that fundamental, most advantageous advantage which is dearer to him than all. "Yes, but it's advantage all the same," you will retort. But excuse me, I'll make the point clear, and it is not a case of playing upon words. What matters is, that this advantage is remarkable from the very fact that it breaks down all our classifications, and continually shatters every system constructed by lovers of mankind for the benefit of mankind. In fact, it upsets everything... One's own free unfettered choice, one's own caprice, however wild it may be, one's own fancy worked up at times to frenzy -- is that very "most advantageous advantage" which we have overlooked, which comes under no classification and against which all systems and theories are continually being shattered to atoms. And how do these wiseacres know that man wants a normal, a virtuous choice? What has made them conceive that man must want a rationally advantageous choice? What man wants is simply independent choice, whatever that independence may cost and wherever it may lead. And choice, of course, the devil only knows what choice. Of course, this very stupid thing, this caprice of ours, may be in reality, gentlemen, more advantageous for us than anything else on earth, especially in certain cases… for in any circumstances it preserves for us what is most precious and most important -- that is, our personality, our individuality. Some, you see, maintain that this really is the most precious thing for mankind; choice can, of course, if it chooses, be in agreement with reason… It is profitable and sometimes even praiseworthy. But very often, and even most often, choice is utterly and stubbornly opposed to reason ... and ... and ... do you know that that, too, is profitable, sometimes even praiseworthy? I believe in it, I answer for it, for the whole work of man really seems to consist in nothing but proving to himself every minute that he is a man and not a piano-key! …And this being so, can one help being tempted to rejoice that it has not yet come off, and that desire still depends on something we don't know? You will scream at me (that is, if you condescend to do so) that no one is touching my free will, that all they are concerned with is that my will should of itself, of its own free will, coincide with my own normal interests, with the laws of nature and arithmetic. Good heavens, gentlemen, what sort of free will is left when we come to tabulation and arithmetic, when it will all be a case of twice two make four? Twice two makes four without my will. As if free will meant that!

a woman who contributes to the life of mankind by the occupation of motherhood is taking as high a place in the division of human labor as anyone else could take. If she is interested in the lives of her children and is paving the way for them to become fellow men, if she is spreading their interests and training them to cooperate, her work is so valuable that it can never be rightly rewarded. In our own culture the work of a mother is undervalued and often regarded as a not very attractive or estimable occupation. It is paid only indirectly and a woman who makes it her main occupation is generally placed in a position of economic dependence. The success of the family, however, rests equally upon the work of the mother and the work of the father. Whether the mother keeps house or works independently, her work as a mother does not play a lower role than the work of her husband.

Even the most outspoken of the critics must admit that long before we had print and film media to "spread the word," mankind was engaged in all forms of cruel and despicable behavior. To attribute war, killing, and violence to film, TV, and role-play games is to fly in the face of thousands of years of recorded history.

To care means first of all to empty our own cup and to allow the other to come close to us. It means to take away the many barriers which prevent us from entering into communion with the other. When we dare to care, then we discover that nothing human is foreign to us, but that all the hatred and love, cruelty and compassion, fear and joy can be found in our own hearts. When we dare to care, we have to confess that when others kill, I could have killed too. When others torture, I could have done the same. When others heal, I could have healed too. And when others give life, I could have done the same. Then we experience that we can be present to the soldier who kills, to the guard who pesters, to the young man who plays as if life has no end, and to the old man who stopped playing out of fear for death. By the honest recognition and confession of our human sameness, we can participate in the care of God who came, not to the powerful but powerless, not to be different but the same, not to take our pain away but to share it. Through this participation we can open our hearts to each other and form a new community.

Now yes, yes, creation sometimes screams a confusing message—fear, pain, grief. Fire burns, rivers flood, winds go hurricane, the earth shudders so hard it levels cities. But you must remember—this was not so in Eden. Mankind fell, surrendering this earth to the evil one. St. Paul says that creation groans for the day of its restoration (see Rom. 8:18–22), making it clear that everything is not as it was meant to be. People come to terrible conclusions when they assume this world is exactly as God intended. (An assumption that has wrought havoc in the sciences.) The earth is broken. Which only makes the beauty that does flow so generously that much more astounding. And reassuring.

Not much of what he said was original. What made him unique was the fact that he had no sense of detachment at all. He was like the fanatical football fan who runs onto the field and tackles a player. He saw life as the Big Game, and the whole of mankind was divided into two teams -- Sala's Boys, and The Others. The stakes were fantastic and every play was vital -- and although he watched with a nearly obsessive interest, he was very much the fan, shouting unheard advice in a crowd of unheard advisors and knowing all the while that nobody was paying any attention to him because he was not running the team and never would be. And like all fans he was frustrated by the knowledge that the best he could do, even in a pinch, would be to run onto the field and cause some kind of illegal trouble, then be hauled off by guards while the crowd laughed.

Glib tongues frill up their hash of knowledge for mankind in polished speeches that are no more than vaporous winds rustling the fallen leaves in autumn.

Mankind lives by its head Its head won't see him through Inspect your own. What lives off that? At most a louse or two.

What man’s not guilty? It’s taken you a long time to learn That everybody loves himself more than his neighbour.

just thinking of all your days to come, the bitterness, the life that rough mankind will thrust upon you.

I think most historians would agree that the part played by impulses of selfish, individual aggression in the holocausts of history was small; first and foremost, the slaughter was meant as an offering to the gods, to king and country, or the future happiness of mankind. The crimes of a Caligula shrink to insignificance compared to the havoc wrought by Torquemada. The number of victims of robbers, highwaymen, rapists, gangsters and other criminals at any period of history is negligible compared to the massive numbers of those cheerfully slain in the name of the true religion, just policy or correct ideology. Heretics were tortured and burnt not in anger but in sorrow, for the good of their immortal souls. Tribal warfare was waged in the purported interest of the tribe, not of the individual. Wars of religion were fought to decide some fine point in theology or semantics. Wars of succession dynastic wars, national wars, civil wars, were fought to decide issues equally remote from the personal self-interest of the combatants. Let me repeat: the crimes of violence committed for selfish, personal motives are historically insignificant compared to those committed ad majorem gloriam Dei, out of a self-sacrificing devotion to a flag, a leader, a religious faith or a political conviction. Man has always been prepared not only to kill but also to die for good, bad or completely futile causes. And what can be a more valid proof of the reality of the self-transcending urge than this readiness to die for an ideal?

Poor, unhappy Erik! Shall we pity him? Shall we curse him? He asked only to be "some one," like everybody else. But he was too ugly! And he had to hide his genius OR USE IT TO PLAY TRICKS WITH, when, with an ordinary face, he would have been one of the most distinguished of mankind!

A German goldsmith covered a bit of metal with cloth in the 14th century and gave mankind its first button. It was hard to know this as politics, because it plays like the work of one person, but nothing is isolated in history -- certain humans are situations.

Homo rapiens is only one of very many species, and not obviously worth preserving. Later or sooner, it will become extinct. When it is gone the Earth will recover. Long after the last traces of the human animal have disappeared, many of the species it is bent on destroying will still be around, along with others that have yet to spring up. The earth will forget mankind. The play of life will go on.

And the answer, said the judge. If God meant to interfere in the degeneracy of mankind would he not have done so by now? Wolves cull themselves, man. What other creature could? And is the race of man not more predacious yet? The way of the world is to bloom and to flower and die but in the affairs of men there is no waning and the noon of his expression signals the onset of night. His spirit is exhausted at the peak of its achievement. His meridian is at once his darkening and the evening of his day. He loves games? Let him play for stakes. This you see here, these ruins wondered at by tribes of savages, do you not think that this will be again? Aye. And again. With other people, with other sons. The judge looked about him. He was sat before the fire naked save for his breeches and his hands rested palm down upon his knees. His eyes were empty slots. None among the company harbored any notion as to what this attitude implied, yet so like an icon was he in his sitting that they grew cautious and spoke with circumspection among themselves as if they would not waken something that had better been left sleeping.

The Eastern potentate who declared that women were at the bottom of all mischief, should have gone a little further and seen why it is so. It is because women are never lazy. They don’t know what it is to be quiet. They are Semiramides, and Cleopatras, and Joan of Arcs, Queen Elizabeths, and Catharine the Seconds, and they riot in battle, and murder, and clamour, and desperation. If they can’t agitate the universe and play at ball with hemispheres, they’ll make mountains of warfare and vexation out of domestic molehills; and social storms in household teacups. Forbid them to hold forth upon the freedom of nations and the wrongs of mankind, and they’ll quarrel with Mrs Jones about the shape of a mantle or the character of a small maid-servant. To call them the weaker sex is to utter a hideous mockery. They are the stronger sex, the nosier, the more persevering, the most self-assertive sex.

The claims which the difficult work of love lays upon our development are more than life-sized, and as beginners we are not equal to them. But if we continue to hold out and take this love upon ourselves as a burden and apprenticeship, instead of losing ourselves in all the light and frivolous play behind which mankind have concealed themselves from the most serious gravity of their existence,-then perhaps some small progress and some alleviation will become perceptible to those who come long after us; that would be much.

If God meant to interfere in the degeneracy of mankind would he not have done so by now? Wolves cull themselves, man. What other creature could? And is the race of man not more predacious yet? The way of the world is to bloom and to flower and die but in the affairs of men there is no waning and the noon of his expression signals the onset of night. His spirit is exhausted at the peak of its achievement. His meridian is at once his darkening and the evening of his day. He loves games? Let him play for stakes. This you see here, these ruins wondered at by tribes of savages, do you not think that this will be again? Aye. And again. With other people, with other sons.

In an agricultural society, or during a time of exploration and settlement, or hunting and fathering--which is to say, most of mankind's history--energetic boys were particularly prized for their strength, speed, and agility. [...] As recently as the 1950s, most families still had some kind of agricultural connection. Many of these children, girls as well as boys, would have been directing their energy and physicality in constructive ways: doing farm chores, baling hay, splashing in the swimming hole, climbing trees, racing to the sandlot for a game of baseball. Their unregimented play would have been steeped in nature.

Here Mankind is not governed by the rules of reason, stupid and strict, but by the heart and intuition. The people do not indulge in idle chatter, parading what they know, but create remarkable things by applying their imagination. The state ceases to impose the shackles of daily oppression, but helps people to realize their hopes and dreams. And Man is not just a cog in the system, not just playing a role, but a free Creature. That’s what was passing through my mind, making my bed-rest almost a pleasure. Sometimes I think that only the sick are truly healthy.

Now obviously, in peacetime a one-legged catcher, like a one-armed outfielder (such as the Mundys had roaming right), would have been at the most a curiosity somewhere down in the dingiest town in the minors - precisely where Hot had played during the many years that the nations of the world lived in harmony. But it is one of life's grisly ironies that what is catastrophe for most of mankind, invariably works to the advantage of a few who live on the fringes of the human community. On the other hand, it is a grisly irony to live on the fringes of the human community.

Arnold Palmer once said, “Golf is deceptively simple and endlessly complicated; it satisfies the soul and frustrates the intellect. It is at the same time rewarding and maddening—and it is without a doubt the greatest game mankind has ever invented.”1

The word philanthropy was taken from the two Greek words, philo –lover of; and anthro – mankind. So, philanthropists are lovers of humanity. They build imposing edifices for people to work in and to play in. They give huge sums of money to support organizations which offer better health and education to the society. They are the principal patrons of the arts. The mention of philanthropy elicits smiles, followed by the sensation of receiving unexpected good fortune from a generous but faceless source.

Did you know that only a tiny minority of viruses cause illness in humans? No one knows how many viruses there are, but their real role, when you get right down to it, is to aid in mutations, to create diversity among life forms. I've read a lot of books on the subject-when you don't need much sleep you have a lot of time to read-and I can tell you that if it weren't for viruses, mankind would never have evolved on this planet. Some viruses get right inside the DNA and change your genetic code, did you know that? And no one can say for sure that HIV, for example, won't one day prove to have been rewriting our genetic code in a way that's essential to our survival as a race. I'm a man who consciously commits murders and scares the hell out of people and makes them reconsider everything, so I'm definitely malignant, yet I think I play a necessary role in this world.

At some point we all play by the rules, whether it's the rules of all mankind, the rules of Father who is time, or the rules of nature who is Mother

Few, I believe, have had much affection for mankind, who did not first love their parents, their brothers, sisters, and even the domestic brutes, whom they first played with.

Children play at being great and wonderful people, at the ambitions they will put away for one reason or another before they grow into ordinary men and women. Mankind as a whole had a like dream once; everybody and nobody built up the dream bit by bit, and the ancient story-tellers are there to make us remember what mankind would have been like, had not fear and the failing will and the laws of nature tripped up its heels. The Fianna and their like are themselves so full of power, and they are set in a world so fluctuating and dream-like, that nothing can hold them from being all that the heart desires." from a preface to Gods and Fighting Men by Lady Augusta Gregory

As Solomon himself had remarked, 'We can be sure of talent, we can only pray for genius.' But it was a reasonable hope that in such concentrated society some interesting reactions would take place. Few artists thrive in solitude and nothing is more stimulating than the conflict of minds with similar interests. So far, the conflict had produced worthwhile results in sculpture, music, literary criticism and film making. It was still too early to see if the group working on historical research would fulfil the hopes of its instigators, who were frankly hoping to restore mankind's pride in its own achievements. Painting still languished which supported the views of those who considered that static, two dimensional forms of art had no further possibilities. It was noticeable, though a satisfactory explanation for this had not yet been produced that time played an essential part in the colony's achievements.

So long as our history textbooks hide from us the roles that people of color have played in exploration, from at least 6000 BC to the twentieth century, they encourage us to look at Europe and its extensions as the seat of all knowledge and intelligence. So long as they simply celebrate Columbus, rather than teach us both sides of the exploit, they encourage us to identify with white Western exploitation rather than study it.

Baseball, football, basketball - these quintessentially American pastimes are recognizably sports because they involve play: they are games. One plays football, one doesn't play boxing...The boxing match is the very image, the more terrifying for being so stylized, of mankind's collective aggression; its ongoing historical madness.

Which, I wonder, brother reader, is the better lot, to die prosperous and famous, or poor and disappointed? To have, and to be forced to yield; or to sink out of life, having played and lost the game? That must be a strange feeling, when a day of our life comes and we say, 'Tomorrow, success or failure won't matter much: and the sun will rise, and all the myriads of mankind go to their work or their pleasure as usual, but I shall be out of the turmoil.

I am fearful most men of this age are like you. They have forgotten what it is to huddle in a hut with the beasts and demons howling outside their door. They no longer have want of a great and terrible spirit to protect them. They have lost their fear of the wild and with it their need to believe. And I cannot blame them, for they now have the power to chase away the shadows with a mere flick of a switch. So I must ask myself, what role can I play in a world where men worship the moving-picture box, where they make and consume potions that eat away their own brains, where they ravage and pillage entire mountains, kill the very earth itself? “Mankind has lost its connection to the land, to the earth, to the beasts and spirits. They gather their food not from the forest and fields, but from plastic bins and ice boxes. Their lives are no longer tied to the cycles of the seasons and the harvest, no longer do they need the Yule Lord to chase away the winter darkness and usher in the light of spring. Man has only himself to fear now . . . he has become his own worst devil.

A large proportion of mankind, like pigeons and partridges, on reaching maturity, having passed through a period of playfulness or promiscuity, establish what they hope and expect will be a permanent and fertile mating relationship. This we call marriage.

Perhaps as he was lying awake then, his life may have passed before him--his early hopeful struggles, his manly successes and prosperity, his downfall in his declining years, and his present helpless condition--no chance of revenge against Fortune, which had had the better of him--neither name nor money to bequeath--a spent-out, bootless life of defeat and disappointment, and the end here! Which, I wonder, brother reader, is the better lot, to die prosperous and famous, or poor and disappointed? To have, and to be forced to yield; or to sink out of life, having played and lost the game? That must be a strange feeling, when a day of our life comes and we say, “To-morrow, success or failure won’t matter much, and the sun will rise, and all the myriads of mankind go to their work or their pleasure as usual, but I shall be out of the turmoil.

On the other hand, all your thoughts, all the seeds you have sown, which perhaps you have already forgotten, will take root and grow; the one who has received from you will give to another. And how can you know what part you will play in the future resolution of the fates of mankind?

What infinite heart's-ease Must kings neglect, that private men enjoy! And what have kings, that privates have not too, Save ceremony, save general ceremony? And what art thou, thou idle ceremony? What kind of god art thou, that suffer'st more Of mortal griefs than do thy worshippers? What are thy rents? what are thy comings in? O ceremony, show me but thy worth! What is thy soul of adoration? Art thou aught else but place, degree and form, Creating awe and fear in other men? Wherein thou art less happy being fear'd Than they in fearing. What drink'st thou oft, instead of homage sweet, But poison'd flattery? O, be sick, great greatness, And bid thy ceremony give thee cure! Think'st thou the fiery fever will go out With titles blown from adulation? Will it give place to flexure and low bending? Canst thou, when thou command'st the beggar's knee, Command the health of it? No, thou proud dream, That play'st so subtly with a king's repose; I am a king that find thee, and I know 'Tis not the balm, the sceptre and the ball, The sword, the mace, the crown imperial, The intertissued robe of gold and pearl, The farced title running 'fore the king, The throne he sits on, nor the tide of pomp That beats upon the high shore of this world, No, not all these, thrice-gorgeous ceremony, Not all these, laid in bed majestical, Can sleep so soundly as the wretched slave, Who with a body fill'd and vacant mind Gets him to rest, cramm'd with distressful bread; Never sees horrid night, the child of hell, But, like a lackey, from the rise to set Sweats in the eye of Phoebus and all night Sleeps in Elysium; next day after dawn, Doth rise and help Hyperion to his horse, And follows so the ever-running year, With profitable labour, to his grave: And, but for ceremony, such a wretch, Winding up days with toil and nights with sleep, Had the fore-hand and vantage of a king. The slave, a member of the country's peace, Enjoys it; but in gross brain little wots What watch the king keeps to maintain the peace, Whose hours the peasant best advantages.

The modern mind is forced towards the future by a certain sense of fatigue, not unmixed with terror, with which it regards the past. It is propelled towards the coming time; it is, in the exact words of the popular phrase, knocked into the middle of next week. And the goad which drives it on thus eagerly is not an affectation for futurity Futurity does not exist, because it is still future. Rather it is a fear of the past; a fear not merely of the evil in the past, but of the good in the past also. The brain breaks down under the unbearable virtue of mankind. There have been so many flaming faiths that we cannot hold; so many harsh heroisms that we cannot imitate; so many great efforts of monumental building or of military glory which seem to us at once sublime and pathetic. The future is a refuge from the fierce competition of our forefathers. The older generation, not the younger, is knocking at our door. It is agreeable to escape, as Henley said, into the Street of By-and-Bye, where stands the Hostelry of Never. It is pleasant to play with children, especially unborn children. The future is a blank wall on which every man can write his own name as large as he likes; the past I find already covered with illegible scribbles, such as Plato, Isaiah, Shakespeare, Michael Angelo, Napoleon. I can make the future as narrow as myself; the past is obliged to be as broad and turbulent as humanity. And the upshot of this modern attitude is really this: that men invent new ideals because they dare not attempt old ideals. They look forward with enthusiasm, because they are afraid to look back.

There’s a theater on the next street playing a revival of Cats, which mankind will likely have to suffer through for the rest of eternity.

I am already far north of London, and as I walk in the streets of Petersburgh, I feel a cold northern breeze play upon my cheeks, which braces my nerves and fills me with delight. Do you understand this feeling? This breeze, which has travelled from the regions towards which I am advancing, gives me a foretaste of those icy climes. Inspirited by this wind of promise, my daydreams become more fervent and vivid. I try in vain to be persuaded that the pole is the seat of frost and desolation; it ever presents itself to my imagination as the region of beauty and delight. There, Margaret, the sun is forever visible, its broad disk just skirting the horizon and diffusing a perpetual splendour. There—for with your leave, my sister, I will put some trust in preceding navigators—there snow and frost are banished; and, sailing over a calm sea, we may be wafted to a land surpassing in wonders and in beauty every region hitherto discovered on the habitable globe. Its productions and features may be without example, as the phenomena of the heavenly bodies undoubtedly are in those undiscovered solitudes. What may not be expected in a country of eternal light? I may there discover the wondrous power which attracts the needle and may regulate a thousand celestial observations that require only this voyage to render their seeming eccentricities consistent forever. I shall satiate my ardent curiosity with the sight of a part of the world never before visited, and may tread a land never before imprinted by the foot of man. These are my enticements, and they are sufficient to conquer all fear of danger or death and to induce me to commence this laborious voyage with the joy a child feels when he embarks in a little boat, with his holiday mates, on an expedition of discovery up his native river. But supposing all these conjectures to be false, you cannot contest the inestimable benefit which I shall confer on all mankind, to the last generation, by discovering a passage near the pole to those countries, to reach which at present so many months are requisite; or by ascertaining the secret of the magnet, which, if at all possible, can only be effected by an undertaking such as mine.

It seems that there is nothing more frustrating than good humor and fair play for the embittered ideologue who is willing to distort the truth in the name of his mission to serve mankind.

As for you, Gilgamesh, let your stomach be full, Always be happy, night and day. Make every day a delight, Night and day play and dance. Your clothes should be clean, Your head should be washed, You should bathe in water. Look proudly on the little one holding your hand, Let your mate always be blissful in your loins, This, then, is the work of mankind, He who is alive should be happy.

A person who has had the misfortune to fall victim to the spell of a philosophical system (and the spells of sorcerers are mere trifles in comparison to the disastrous effect of the spell of a philosophical system!) can no longer see the world, or people, or historic events, as they are; he sees everything only through the distorting prism of the system by which he is possessed. Thus, a Marxist of today is incapable of seeing anything else in the history of mankind other than the “class struggle”. What I am saying concerning mysticism, gnosis, magic and philosophy would be considered by him only as a ruse on the part of the bourgeois class, with the aim of “screening with a mystical and idealistic haze” the reality of the exploitation of the proletariat by the bourgeoisie…although I have not inherited anything from my parents and I have not experienced a single day without having to earn my living by means of work recognised as “legitimate” by Marxists! Another contemporary example of possession by a system is Freudianism. A man possessed by this system will see in everything that I have written only the expression of “suppressed libido”, which seeks and finds release in this manner. It would therefore be the lack of sexual fulfillment which has driven me to occupy myself with the Tarot and to write about it! Is there any need for further examples? Is it still necessary to cite the Hegelians with their distortion of the history of humanity, the Scholastic “realists” of the Middle Ages with the Inquisition, the rationalists of the eighteenth century who were blinded by the light of their own autonomous reasoning? Yes, autonomous philosophical systems separated from the living body of tradition are parasitic structures, which seize the thought, feeling and finally the will of human beings. In fact, they play a role comparable to the psycho-pathological complexes of neurosis or other psychic maladies of obsession. Their physical analogy is cancer.

A child is born with no state of mind Blind to the ways of mankind God is smilin' on you but he's frownin' too Because only God knows what you'll go through You'll grow in the ghetto livin' second-rate And your eyes will sing a song called deep hate The places you play and where you stay Looks like one great big alleyway You'll admire all the number-book takers Thugs, pimps and pushers and the big money-makers Drivin' big cars, spendin' twenties and tens And you'll wanna grow up to be just like them, huh Smugglers, scramblers, burglars, gamblers Pickpocket peddlers, even panhandlers You say I'm cool, huh, I'm no fool But then you wind up droppin' outta high school Now you're unemployed, all non-void Walkin' round like you're Pretty Boy Floyd Turned stick-up kid, but look what you done did Got sent up for a eight-year bid Now your manhood is took and you're a Maytag Spend the next two years as a undercover fag Bein' used and abused to serve like hell 'til one day, you was found hung dead in the cell It was plain to see that your life was lost You was cold and your body swung back and forth But now your eyes sing the sad, sad song Of how you lived so fast and died so young

If the generations of mankind suffered and laid down their lives; if martyrs sang in the fire... for no other end than that a race of creatures of such unexampled insipidity should succeed, and protract... their contented and inoffensive lives, why, at such a rate... better ring down the curtain before the last act of the play, so that a business that began so importantly may be saved from so singularly flat a winding up.

Be a man. Not any old man, not mankind, but manhood. To do this you don’t need to play pro football and grow hair on your chest and seduce every third woman you meet long as she’s female. All you have to do is hunt, fish (or talk sense about ’em as if you had) and go bug-eyed when the girls go by. If a sunset moves you so much you have to express yourself, do it with a grunt and a dirty word. Or you say, ‘That Beethoven, he blows a cool symphony.’ Never champion a real underdog unless it’s a popular type, like a baseball team. Always treat other men as if you were sore at something and will wipe it off on them if they give you the slightest excuse. I mean sore, Louis, not vexed or in a snit. And stay away from women. They have an intuition that’ll find you nine times out of ten. The tenth time she falls for you, and there’s nothing funnier.” “I think,” Loolyo said after a time, “that you hate human beings.

Man is now a new animal, a new and different animal; he can jump a hundred miles, see through brick walls, bombard atoms, analyse the stars, set about his business with the strength of a million horses. And so forth and so on. Yes. Yes. But all the same he goes on behaving like the weak little needy ape he used to be. He grabs, snarls, quarrels, fears, stampedes, and plays in his immense powder magazine until he seems likely to blow up the whole damned show.

Men wiser and more learned than I have discerned in history a plot, a rhythm, a predetermined pattern. These harmonies are concealed from me. I can see only one emergency following upon another as wave follows upon wave, only one great fact with respect to which, since it is unique, there can be no generalizations; only one safe rule for the historian: that he should recognize in the development of human destinies the play of the contingent and the unforeseen.

Most of you will probably never really discover anything. You may not contribute anything to the great equations that describe the universe to the world. But you will have the good fortune of encountering people of exceptional intelligence. People who are much smarter than you. Never get in their way, never group together in disgruntled circles and play games. Respect talent, real talent. Worship it. Clever people will always be disliked. Don’t exploit that to crawl your way to the top. By the laws of probability most of you are mediocre. Accept it. The tragedy of mediocrity is that even mediocre people shake their heads and mull over how “standards are falling”. So don’t mull. Just know when you’ve to get out of the way. Most of you will be sideshows, extras in the grand unfolding of truth. That’s all right. Once you accept that and let the best brains do their jobs, you will have done your service to science and mankind.

Religion, then, is far from "useless." It humanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor. Religious misinterpretation is a truly constructive force, for it purges man of the suspicions that would poison his existence if he were to remain conscious of the crisis as it actually took place. To think religiously is to envision the city's destiny in terms of that violence whose mastery over man increases as man believes he has gained mastery over it. To think religiously (in the primitive sense) is to see violence as something superhuman, to be kept always at a distance and ultimately renounced. When the fearful adoration of this power begins to diminish and all distinctions begin to disappear, the ritual sacrifices lose their force; their potency is not longer recognized by the entire community. Each member tries to correct the situation individually, and none succeeds. The withering away of the transcendental influence means that there is no longer the slightest difference between a desire to save the city and unbridled ambition, between genuine piety and the desire to claim divine status for oneself. Everyone looks on a rival enterprise as evidence of blasphemous designs. Men set to quarreling about the gods, and their skepticism leads to a new sacrificial crisis that will appear - retrospectively, in the light of a new manifestation of unanimous violence - as a new act of divine intervention and divine revenge. Men would not be able to shake loose the violence between them, to make of it a separate entity both sovereign and redemptory, without the surrogate victim. Also, violence itself offers a sort of respite, the fresh beginning of a cycle of ritual after a cycle of violence. Violence will come to an end only after it has had the last word and that word has been accepted as divine. The meaning of this word must remain hidden, the mechanism of unanimity remain concealed. For religion protects man as long as its ultimate foundations are not revealed. To drive the monster from its secret lair is to risk loosing it on mankind. To remove men's ignorance is only to risk exposing them to an even greater peril. The only barrier against human violence is raised on misconception. In fact, the sacrificial crisis is simply another form of that knowledge which grows grater as the reciprocal violence grows more intense but which never leads to the whole truth. It is the knowledge of violence, along with the violence itself, that the act of expulsion succeeds in shunting outside the realm of consciousness. From the very fact that it belies the overt mythological messages, tragic drama opens a vast abyss before the poet; but he always draws back at the last moment. He is exposed to a form of hubris more dangerous than any contracted by his characters; it has to do with a truth that is felt to be infinitely destructive, even if it is not fully understood - and its destructiveness is as obvious to ancient religious thought as it is to modern philosophers. Thus we are dealing with an interdiction that still applies to ourselves and that modern thought has not yet invalidated. The fact that this secret has been subjected to exceptional pressure in the play [Bacchae] must prompt the following lines: May our thoughts never aspire to anything higher than laws! What does it cost man to acknowledge the full sovereignty of the gods? That which has always been held as true owes its strength to Nature.

No, there's more to life than this. . .That was the past, but there is a future. Now we know. We dare to understand. Truly. Truly, the past was a dream. But this, this is real. To know from this that something must be done, that is real. We searched. We were confused, but we searched. And now the search has ended, for the truth has found us. For the first time in our lives, for the first time, our house has a real foundation . . . Everywhere now, men are rising from their sleep. Men-- men are understanding the bitter, black total of their lives. Their whispers are growing to shouts. They become an ocean of understanding. No man fights alone. Oh, if you could see with me the greatness of men. I tremble like a bride to see the time when they'll use it. No, my dear, we must have one regret-- that life is so short, that we must die so soon. Yes, I-- I want to see that new world. I want to kiss all those future men and women. What's all this talk about bankruptcies, failures, hatreds? They won't know what that means. I tell you, the whole world is for men to possess. Heartbreak and terror are not the heritage of mankind. The world is beautiful. No fruit tree wears a lock and key. Men will sing at their work, men will love. Oh, darling, the world is in its morning. And no man fights alone. Let's have air. Open the windows. --From Paradise Lost

Self-consciousness is fatal to love. The self-conscious lover never ‘arrives.’ … And so too the whole modern period of commercial civilization and Christianity has been fatal to love… They have bred the self-regarding consciousness in the highest degree; and so — though they may have had their uses and their parts to play in the history of mankind, they have been fatal to the communal spirit in society, and they have been fatal to the glad expression of the soul in private life. Self-consciousness is fatal to love, which is the true expression of the soul.

On the other hand, all your thoughts, all the seeds you have sown, which perhaps you have already forgotten, will take root and grow; the one who has received from you will give to another. And how can you know what part you will play in the future resolution of the fates of mankind? If

Blake would say that there are some places in the Universe where the Fall has not occurred, the world has not turned upside down and Eden still exists. Here Mankind is not governed by the rules of reason, stupid and strict, but by the heart and intuition. The people do not indulge in idle chatter, parading what they know, but create remarkable things by applying their imagination. The state ceases to impose the shackles of daily oppression, but helps people to realize their hopes and dreams. And Man is not just a cog in the system, not just playing a role, but a free Creature.

After a duration of a thousand years, the power of astrology broke down when, with Copernicus, Kepler, and Galileo, the progress of astronomy overthrew the false hypothesis upon which the entire structure rested, namely the geocentric system of the universe. The fact that the earth revolves in space intervened to upset the complicated play of planetary influences, and the silent stars, related to the unfathomable depths of the sky, no longer made their prophetic voices audible to mankind. Celestial mechanics and spectrum analysis finally robbed them of their mysterious prestige.

Some rude and rough stones were taken out of Nero’s palace; some that were servants to the most abominable tyrant, and the greatest monster of mankind; one that set Rome on fire, and played on his harp while the flames were crackling about the city; ripped up his mother’s belly to see the place where he lay; would any of the civiller sort of mankind be attendants upon such a devil? Yet some of this monster’s servants became saints. Phil. 4:22. "All the saints salute you, chiefly they that are of Caesar’s household.” To hear of saints in Nero’s family, is as great a prodigy as to hear of saints in hell.

I venture to say Kierkegaard meant that truth has lost its force with us and horrible pain and evil must teach it to us again, the eternal punishments of Hell will have to regain their reality before mankind turns serious once more. I do not see this. Let us set aside the fact that such convictions in the mouths of safe, comfortable people playing at crisis, alienation, apocalypse and desperation, make me sick. We must get it out of our heads that this is a doomed time, that we are waiting for the end, and th rest of it, mere junk from fashionable magazines. Things are grim enough without these shivery games. People frightening one another--a poor sort of moral exercise. But, to get to the main point, the advocacy and praise of suffering take us in the wrong direction and those of us who remain loyal to civilization must not go for it. You have to have the power to employ pain, to repent, to be illuminated, you must have the opportunity and even the time.

There is the type of man who has great contempt for "immediacy," who tries to cultivate his interiority, base his pride on something deeper and inner, create a distance between himself and the average man. Kierkegaard calls this type of man the "introvert." He is a little more concerned with what it means to be a person, with individuality and uniqueness. He enjoys solitude and withdraws periodically to reflect, perhaps to nurse ideas about his secret self, what it might be. This, after all is said and done, is the only real problem of life, the only worthwhile occupation preoccupation of man: What is one's true talent, his secret gift, his authentic vocation? In what way is one truly unique, and how can he express this uniqueness, give it form, dedicate it to something beyond himself? How can the person take his private inner being, the great mystery that he feels at the heart of himself, his emotions, his yearnings, and use them to live more distinctively, to enrich both himself and mankind with the peculiar quality of his talent? In adolescence, most of us throb with this dilemma, expressing it either with words and thoughts or with simple numb pain and longing. But usually life suck us up into standardized activities. The social hero-system into which we are born marks out paths for our heroism, paths to which we conform, to which we shape ourselves so that we can please others, become what they expect us to be. And instead of working our inner secret we gradually cover it over and forget it, while we become purely external men, playing successfully the standardized hero-game into which we happen to fall by accident, by family connection, by reflex patriotism, ro by the simple need to eat and the urge to procreate.

And my eyes, too, have been opened,” Krampus said. “For I clearly see that mankind has not yet forgotten who they are. That deep down their wild spirit still burns. That they need only a little nudge to be set free.” Krampus grinned, beamed. “And I will always be there to give them that nudge . . . in some shape or form, no matter what games the gods may play.

In fact, flow and religion have been intimately connected from earliest times. Many of the optimal experiences of mankind have taken place in the context of religious rituals. Not only art but drama, music, and dance had their origins in what we now would call “religious” settings; that is, activities aimed at connecting people with supernatural powers and entities. The same is true of games. One of the earliest ball games, a form of basketball played by the Maya, was part of their religious celebrations, and so were the original Olympic games. This connection is not surprising, because what we call religion is actually the oldest and most ambitious attempt to create order in consciousness. It therefore makes sense that religious rituals would be a profound source of enjoyment.

The word “subjectivism” is to be understood in two senses, and our adversaries play upon only one of them. Subjectivism means, on the one hand, the freedom of the individual subject and, on the other, that man cannot pass beyond human subjectivity. It is the latter which is the deeper meaning of existentialism. When we say that man chooses himself, we do mean that every one of us must choose himself; but by that we also mean that in choosing for himself he chooses for all men. For in effect, of all the actions a man may take in order to create himself as he wills to be, there is not one which is not creative, at the same time, of an image of man such as he believes he ought to be. To choose between this or that is at the same time to affirm the value of that which is chosen; for we are unable ever to choose the worse. What we choose is always the better; and nothing can be better for us unless it is better for all. If, moreover, existence precedes essence and we will to exist at the same time as we fashion our image, that image is valid for all and for the entire epoch in which we find ourselves. Our responsibility is thus much greater than we had supposed, for it concerns mankind as a whole.

So I must ask myself, what role can I play in a world where men worship the moving-picture box, where they make and consume potions that eat away their own brains, where they ravage and pillage entire mountains, kill the very earth itself? “Mankind has lost its connection to the land, to the earth, to the beasts and spirits. They gather their food not from the forest and fields, but from plastic bins and ice boxes.

Shakespeare's plays do not present easy solutions. The audience has to decide for itself. King Lear is perhaps the most disturbing in this respect. One of the key words of the whole play is 'Nothing'. When King Lear's daughter Cordelia announces that she can say 'Nothing' about her love for her father, the ties of family love fall apart, taking the king from the height of power to the limits of endurance, reduced to 'nothing' but 'a poor bare forked animal'. Here, instead of 'readiness' to accept any challenge, the young Edgar says 'Ripeness is all'. This is a maturity that comes of learning from experience. But, just as the audience begins to see hope in a desperate and violent situation, it learns that things can always get worse: Who is't can say 'I am at the worst?' … The worst is not So long as we can say 'This is the worst.' Shakespeare is exploring and redefining the geography of the human soul, taking his characters and his audience further than any other writer into the depths of human behaviour. The range of his plays covers all the 'form and pressure' of mankind in the modern world. They move from politics to family, from social to personal, from public to private. He imposed no fixed moral, no unalterable code of behaviour. That would come to English society many years after Shakespeare's death, and after the tragic hypothesis of Hamlet was fulfilled in 1649, when the people killed the King and replaced his rule with the Commonwealth. Some critics argue that Shakespeare supported the monarchy and set himself against any revolutionary tendencies. Certainly he is on the side of order and harmony, and his writing reflects a monarchic context rather than the more republican context which replaced the monarchy after 1649. It would be fanciful to see Shakespeare as foretelling the decline of the Stuart monarchy. He was not a political commentator. Rather, he was a psychologically acute observer of humanity who had a unique ability to portray his observations, explorations, and insights in dramatic form, in the richest and most exciting language ever used in the English theatre.

It was astonishing how loudly one laughed at tales of gruesome things, of war’s brutality-I with the rest of them. I think at the bottom of it was a sense of the ironical contrast between the normal ways of civilian life and this hark-back to the caveman code. It made all our old philosophy of life monstrously ridiculous. It played the “hat trick” with the gentility of modern manners. Men who had been brought up to Christian virtues, who had prattled their little prayers at mothers’ knees, who had grown up to a love of poetry, painting, music, the gentle arts, over-sensitized to the subtleties of half-tones, delicate scales of emotion, fastidious in their choice of words, in their sense of beauty, found themselves compelled to live and act like ape-men; and it was abominably funny. They laughed at the most frightful episodes, which revealed this contrast between civilized ethics and the old beast law. The more revolting it was the more, sometimes, they shouted with laughter, especially in reminiscence, when the tale was told in the gilded salon of a French chateau, or at a mess-table. It was, I think, the laughter of mortals at the trick which had been played on them by an ironical fate. They had been taught to believe that the whole object of life was to reach out to beauty and love, and that mankind, in its progress to perfection, had killed the beast instinct, cruelty, blood-lust, the primitive, savage law of survival by tooth and claw and club and ax. All poetry, all art, all religion had preached this gospel and this promise. Now that ideal had broken like a china vase dashed to hard ground. The contrast between That and This was devastating. It was, in an enormous world-shaking way, like a highly dignified man in a silk hat, morning coat, creased trousers, spats, and patent boots suddenly slipping on a piece of orange-peel and sitting, all of a heap, with silk hat flying, in a filthy gutter. The war-time humor of the soul roared with mirth at the sight of all that dignity and elegance despoiled. So we laughed merrily, I remember, when a military chaplain (Eton, Christ Church, and Christian service) described how an English sergeant stood round the traverse of a German trench, in a night raid, and as the Germans came his way, thinking to escape, he cleft one skull after another with a steel-studded bludgeon a weapon which he had made with loving craftsmanship on the model of Blunderbore’s club in the pictures of a fairy-tale. So we laughed at the adventures of a young barrister (a brilliant fellow in the Oxford “Union”) whose pleasure it was to creep out o’ nights into No Man’s Land and lie doggo in a shell-hole close to the enemy’s barbed wire, until presently, after an hour’s waiting or two, a German soldier would crawl out to fetch in a corpse. The English barrister lay with his rifle ready. Where there had been one corpse there were two. Each night he made a notch on his rifle three notches one night to check the number of his victims. Then he came back to breakfast in his dugout with a hearty appetite.

JOHN GABRIEL BORKMAN stands with his hands behind his back, beside the piano, listening to FRIDA FOLDAL, who is playing the last bars of the "Danse Macabre. BORKMAN. Can you guess where I first heard tones like these? FRIDA. [Looking up at him.] No, Mr. Borkman. BORKMAN. It was down in the mines. FRIDA. [Not understanding.] Indeed? Down in the mines? BORKMAN. I am a miner's son, you know. Or perhaps you did not know? FRIDA. No, Mr. Borkman. BORKMAN. A miner's son. And my father used sometimes to take me with him into the mines. The metal sings down there. FRIDA. Really? Sings? BORKMAN. [Nodding.] When it is loosened. The hammer-strokes that loosen it are the midnight bell clanging to set it free; and that is why the metal sings--in its own way--for gladness. FRIDA. Why does it do that, Mr. Borkman? BORKMAN. It wants to come up into the light of day and serve mankind.

We found that human cultures pass through phases, each culture in its own time. As the culture ages and begins to lose its objectives, conflict arises within it between those who wish to cast it off and set up a new culture-pattern, and those who wish to retain the old with as little change as possible. "At this point, a great danger appears. The conflict within threatens to engulf the society in self-war, group against group. The vital traditions may be lost—not merely altered or reformed, but completely destroyed in this period of chaos and anarchy. We have found many such examples in the history of mankind. "It is necessary for this hatred within the culture to be directed outward, toward an external group, so that the culture itself may survive its crisis. War is the result. War, to a logical mind, is absurd. But in terms of human needs, it plays a vital role. And it will continue to until Man has grown up enough so that no hatred lies within him.

The big question of the hour is prett obvious: it's the question we've been asking every scientist from Galileo to Oppenheimer, from Frankenstein to Moreau. Do I feel like we at SymboGen are trying to play God? Well, there's a reason that two of the scientists I just named don't really exist. I think that mankind is constantly trying to play God: I would argue that playing God is exactly what God, if He exists, would want us to do. He didn't create thinking creatures with the intent that we would never think. That would be silly. He didn't create creatures that were capable of manipulating and remaking our environment with the intent that we would sit idle and never create anything. That would be a waste. If God exists― and I am reserving my final opinion on the matter until I die and meet Him― then He is a scientist, an by creating man, he was playing at being me for a little while. So I can't imagine that He would mind if I wanted to try putting the shoe on the other foot, can you?

Success, as we categorize it, is a simple and pitiable thing. It's only a matter of degree of wanting, and accident. Wanting plays the major role in everybody's life--accident all the others. The only condition any of us can be sure of in this universe is wanting. How tepid or burning hot the want is depends on accident. But since accident isn't really as accidental as we'd like to think--accident is the great fooler and comforter of mankind--we become 'successful' exactly to the degree we want.

You were burning in the middle of the worst solar storm our records can remember. (...) Everyone else fled. All your companions and crew left you alone to wrestle with the storm. “You did not blame them. In a moment of crystal insight, you realized that they were cowards beyond mere cowardice: their dependence on their immortality circuits had made it so that they could not even imagine risking their lives. They were all alike in this respect. They did not know they were not brave; they could not even think of dying as possible; how could they think of facing it, unflinching? “You did not flinch. You knew you were going to die; you knew it when the Sophotechs, who are immune to pain and fear, all screamed and failed and vanished. “And you knew, in that moment of approaching death, with all your life laid out like a single image for you to examine in a frozen moment of time, that no one was immortal, not ultimately, not really. The day may be far away, it may be further away than the dying of the sun, or the extinction of the stars, but the day will come when all our noumenal systems fail, our brilliant machines all pass away, and our records of ourselves and memories shall be lost. “If all life is finite, only the grace and virtue with which it is lived matters, not the length. So you decided to stay another moment, and erect magnetic shields, one by one; to discharge interruption masses into the current, to break up the reinforcement patterns in the storm. Not life but honor mattered to you, Helion: so you stayed a moment after that moment, and then another. (...) “You saw the plasma erupting through shield after shield (...) Chaos was attempting to destroy your life’s work, and major sections of the Solar Array were evaporated. Chaos was attempting to destroy your son’s lifework, and since he was aboard that ship, outside the range of any noumenal circuit, it would have destroyed your son as well. “The Array was safe, but you stayed another moment, to try to deflect the stream of particles and shield your son; circuit after circuit failed, and still you stayed, playing the emergency like a raging orchestra. “When the peak of the storm was passed, it was too late for you: you had stayed too long; the flames were coming. But the radio-static cleared long enough for you to have last words with your son, whom you discovered, to your surprise, you loved better than life itself. In your mind, he was the living image of the best thing in you, the ideal you always wanted to achieve. “ ‘Chaos has killed me, son,’ you said. ‘But the victory of unpredictability is hollow. Men imagine, in their pride, that they can predict life’s each event, and govern nature and govern each other with rules of unyielding iron. Not so. There will always be men like you, my son, who will do the things no one else predicts or can control. I tried to tame the sun and failed; no one knows what is at its fiery heart; but you will tame a thousand suns, and spread mankind so wide in space that no one single chance, no flux of chaos, no unexpected misfortune, will ever have power enough to harm us all. For men to be civilized, they must be unlike each other, so that when chaos comes to claim them, no two will use what strategy the other does, and thus, even in the middle of blind chaos, some men, by sheer blind chance, if nothing else, will conquer. “ ‘The way to conquer the chaos which underlies all the illusionary stable things in life, is to be so free, and tolerant, and so much in love with liberty, that chaos itself becomes our ally; we shall become what no one can foresee; and courage and inventiveness will be the names we call our fearless unpredictability…’ “And you vowed to support Phaethon’s effort, and you died in order that his dream might live.

Well, first of all,” Langdon said, “Edmond inscribed this piece in clay as an homage to mankind’s earliest written language, cuneiform.” The woman blinked, looking uncertain. “The three heavy markings in the middle,” Langdon continued, “spell the word ‘fish’ in Assyrian. It’s called a pictogram. If you look carefully, you can imagine the fish’s open mouth facing right, as well as the triangular scales on his body.” The assembled group all cocked their heads, studying the work again. “And if you look over here,” Langdon said, pointing to the series of depressions to the left of the fish, “you can see that Edmond made footprints in the mud behind the fish, to represent the fish’s historic evolutionary step onto land.” Heads began to nod appreciatively. “And finally,” Langdon said, “the asymmetrical asterisk on the right—the symbol that the fish appears to be consuming—is one of history’s oldest symbols for God.” The Botoxed woman turned and scowled at him. “A fish is eating God?” “Apparently so. It’s a playful version of the Darwin fish—evolution consuming religion.” Langdon gave the group a casual shrug. “As I said, pretty clever.

Gilgamesh, whither rovest thou? The Life thou pursuest thou shalt not find. When the gods created mankind, Death for mankind they set aside, Life in their own hands retaining. Thou, Gilgamesh, let full be thy belly, Make thou merry by day and by night. Of each day make thou a feast of rejoicing, Day and night dance thou and play! Let thy garments be sparkling fresh, Thy head be washed; bathe thou in water. Pay heed to the little one that holds on to thy hand, Let thy spouse delight in thy bosom! For this is the task of mankind! X, iii Old Babylonian Version, tr. E. A. Speiser

If he noticed a female convict with a baby in her arms, he would approach, fondle the baby and snap his fingers at it to make it laugh. These things he did for many years, right up to his death; eventually he was famous all over Russia and all over Siberia, among the criminals, that is. One man who had been in Siberia told me that he himself had witnessed how the most hardened criminals remembered the general, and yet the general, when he visited the gangs of convicts, was rarely able to give more than twenty copecks to each man. It’s true that he wasn’t remembered with much affection, or even very seriously. Some ‘unfortunate wretch’, who had killed twelve people, or put six children to the knife solely for his own amusement (there were such men, it is said), would suddenly, apropos of nothing, perhaps only once in twenty years, sigh and say: ‘Well, and how’s the old general now, is he still alive?’ He would even, perhaps, smile as he said it – and that would be all. How can you know what seed had been cast into his soul for ever by this ‘old general’, whom he had not forgotten in twenty years? How can you know, Bakhmutov, what significance this communication between one personality and another may have in the fate of the personality that is communicated with?… I mean, we’re talking about the whole of a life, and a countless number of ramifications that are hidden from us. The very finest player of chess, the most acute of them, can only calculate a few moves ahead; one French player, who was able to calculate ten moves ahead, was described in the press as a miracle. But how many moves are here, and how much is there that is unknown to us? In sowing your seed, sowing your ‘charity’, your good deeds in whatever form, you give away a part of your personality and absorb part of another; a little more attention, and you are rewarded with knowledge, with the most unexpected discoveries. You will, at last, certainly view your deeds as a science; they will take over the whole of your life and may fill it. On the other hand, all your thoughts, all the seeds you have sown, which perhaps you have already forgotten, will take root and grow; the one who has received from you will give to another. And how can you know what part you will play in the future resolution of the fates of mankind? If this knowledge, and a whole lifetime of this work, exalts you, at last, to the point where you are able to sow a mighty seed, leave a mighty idea to the world as an inheritance, then…

...all the little dos and don'ts, the petty prejudices and snobberies, the silly sentimentalities and religious hypocrisies that made up the veneer of what so many of Forster's contemporaries considered civilization. As Forster saw it, these little things blinded people to the values of the good life. They were distractions which stood between mankind and the liberty of spirit which is one essential to any real happiness. And they blocked human communication, the basis of mutual understanding, which is the other. "Only connect" was Forster's famed motto. While we are chained to shibboleths, we are still children. We are not serious, we play with life.

Seen this way, the ´origins of farming´ start to look less like an economic transition and more like a media revolution, which was also a social revolution, encompassing everything from horticulture to architecture, mathematics to thermodynamics, and from religion to the remodelling of gender roles. And while we can´t know exactly who was doing what in this brave new world, it´s abundantly clear that womenś work and knowledge were central to its creation; that the whole process was a fairly leisurely, even playful one, not forced by any environmental catastrophe or demographic tipping point and unmarked by major violent conflict. What´s more, it was all carried out in way that made radical inequality and extremely unlikely outcome.

And what could Billy know of man except of man as a mere sailor? And the old-fashioned sailor, the veritable man before the mast, the sailor from boyhood up, he, though indeed of the same species as a landsman, is in some respects singularly distinct from him. The sailor is frankness, the landsman is finesse. Life is not a game with the sailor, demanding the long head—no intricate games of chess where few moves are made in straight-forwardness and ends are attained by indirection, an oblique, tedious, barren game hardly worth that poor candle burnt out in playing it. Yes, as a class, sailors are in character a juvenile race. Even their deviations are marked by juvenility, this more especially holding true with the sailors of Billy’s time. Then too, certain things which apply to all sailors do more pointedly operate here and there upon the junior one. Every sailor, too, is accustomed to obey orders without debating them; his life afloat is externally ruled for him; he is not brought into that promiscuous commerce with mankind where unobstructed free agency on equal terms—equal superficially, at least—soon teaches one that unless upon occasion he exercise a distrust keen in proportion to the fairness of the appearance, some foul turn may be served him. A ruled undemonstrative distrustfulness is so habitual, not with businessmen so much as with men who know their kind in less shallow relations than business, namely, certain men of the world, that they come at last to employ it all but unconsciously; and some of them would very likely feel real surprise at being charged with it as one of their general characteristics. 17

One certainly does work badly in spring: and why? Because one’s feelings are being stimulated. And only amateurs think that a creative artist can afford to have feelings. It’s a naïve amateur illusion; any genuine honest artist will smile at it. Sadly, perhaps, but he will smile. Because, of course, what one says must never be one’s main concern. It must merely be the raw material, quite indifferent in itself, out of which the work of art is made; and the act of making must be a game, aloof and detached, performed in tranquillity. If you attach too much importance to what you have to say, if it means too much to you emotionally, then you may be certain that your work will be a complete fiasco. You will become solemn, you will become sentimental, you will produce something clumsy, ponderous, pompous, ungainly, unironical, insipid, dreary and commonplace; it will be of no interest to anyone, and you yourself will end up disillusioned and miserable… For that is how it is, Lisaveta: emotion, warm, heartfelt emotion, is invariably commonplace and unserviceable—only the stimulation of our corrupted nervous system, its cold ecstasies and acrobatics, can bring forth art. One simply has to be something inhuman, something standing outside humanity, strangely remote and detached from its concerns, if one is to have the ability or indeed even the desire to play this game with it, to play with men’s lives, to portray them effectively and tastefully. Our stylistic and formal talent, our gift of expression, itself presupposes this cold-blooded, fastidious attitude to mankind, indeed it presupposes a certain human impoverishment and stagnation. For the fact is: all healthy emotion, all strong emotion lacks taste. As soon as an artist becomes human and begins to feel, he is finished as an artist.

We found that human cultures pass through phases, each culture in its own time. As the culture ages and begins to lose its objectives, conflict arises within it between those who wish to cast it off and set up a new culture-pattern, and those who wish to retain the old with as little change as possible. “At this point, a great danger appears. The conflict within threatens to engulf the society in self-war, group against group. The vital traditions may be lost—not merely altered or reformed, but completely destroyed in this period of chaos and anarchy. We have found many such examples in the history of mankind. “It is necessary for this hatred within the culture to be directed outward, toward an external group, so that the culture itself may survive its crisis. War is the result. War, to a logical mind, is absurd. But in terms of human needs, it plays a vital role. And it will continue to until Man has grown up enough so that no hatred lies within him.

MASHA. A knowledge of three languages is an unnecessary luxury in this town. It isn't even a luxury but a sort of useless extra, like a sixth finger. We know a lot too much. VERSHININ. Well, I say! [Laughs] You know a lot too much! I don't think there can really be a town so dull and stupid as to have no place for a clever, cultured person. Let us suppose even that among the hundred thousand inhabitants of this backward and uneducated town, there are only three persons like yourself. It stands to reason that you won't be able to conquer that dark mob around you; little by little as you grow older you will be bound to give way and lose yourselves in this crowd of a hundred thousand human beings; their life will suck you up in itself, but still, you won't disappear having influenced nobody; later on, others like you will come, perhaps six of them, then twelve, and so on, until at last your sort will be in the majority. In two or three hundred years' time life on this earth will be unimaginably beautiful and wonderful. Mankind needs such a life, and if it is not ours to-day then we must look ahead for it, wait, think, prepare for it. We must see and know more than our fathers and grandfathers saw and knew.

[H]e knows as well as any smaller man how easily life can be taken and how soft the bed whereon he might lie if he went the pleasant and conventional way with himself and his fellow-creatures: all the regulations of mankind are turned to the end that the intense feeling of life may be lost in continual distractions. Now why will he so strongly choose the opposite, and try to feel life, which is the same as to suffer from life? Because he sees that men will tempt him to betray himself, and that there is a kind of agreement to draw him from his den. He will prick up his ears and gather himself together, and say, 'I will remain mine own.' He gradually comes to understand what a fearful decision it is. For he must go down into the depths of being, with a string of curious questions on his lips — 'Why am I alive? what lesson have I to learn from life? how have I become what I am, and why do I suffer in this existence?' He is troubled, and sees that no one is troubled in the same way; but rather that the hands of his fellow-men are passionately stretched out towards the fantastic drama of the political theatre, or they themselves are treading the boards under many disguises, youths, men and graybeards, fathers, citizens, priests, merchants and officials, — busy with the comedy they are all playing, and never thinking of their own selves.

Of course the no-government ethics will meet with at least as many objections as the no-capital economics. Our minds have been so nurtured in prejudices as to the providential functions of government that anarchist ideas must be received with distrust. Our whole education, from childhood to the grave, nurtures the belief in the necessity of a government and its beneficial effects. Systems of philosophy have been elaborated to support this view; history has been written from this standpoint; theories of law have been circulated and taught for the same purpose. All politics are based on the same principle, each politician saying to people he wants to support him: “Give me the governmental power; I will, I can, relieve you from the hardships of your present life.” All our education is permeated with the same teachings. We may open any book of sociology, history, law, or ethics: everywhere we find government, its organisation, its deeds, playing so prominent a part that we grow accustomed to suppose that the State and the political men are everything; that there is nothing behind the big statesmen. The same teachings are daily repeated in the Press. Whole columns are filled up with minutest records of parliamentary debates, of movements of political persons. And, while reading these columns, we too often forget that besides those few men whose importance has been so swollen up as to overshadow humanity, there is an immense body of men—mankind, in fact—growing and dying, living in happiness or sorrow, labouring and consuming, thinking and creating. And yet, if we revert from the printed matter to our real life, and cast a broad glance on society as it is, we are struck with the infinitesimal part played by government in our life. Millions of human beings live and die without having had anything to do with government. Every day millions of transactions are made without the slightest interference of government; and those who enter into agreements have not the slightest intention of breaking bargains. Nay, those agreements which are not protected by government (those of the exchange, or card debts) am perhaps better kept than any others. The simple habit of keeping one's word, the desire of not losing confidence, are quite sufficient in an overwhelming majority of cases to enforce the keeping of agreements. Of course it may be said that there is still the government which might enforce them if necessary. But without speaking of the numberless cases which could not even be brought before a court, everyone who has the slightest acquaintance with trade will undoubtedly confirm the assertion that, if there were not so strong a feeling of honour in keeping agreements, trade itself would become utterly impossible.

It’s with the next drive, self-preservation, that AI really jumps the safety wall separating machines from tooth and claw. We’ve already seen how Omohundro’s chess-playing robot feels about turning itself off. It may decide to use substantial resources, in fact all the resources currently in use by mankind, to investigate whether now is the right time to turn itself off, or whether it’s been fooled about the nature of reality. If the prospect of turning itself off agitates a chess-playing robot, being destroyed makes it downright angry. A self-aware system would take action to avoid its own demise, not because it intrinsically values its existence, but because it can’t fulfill its goals if it is “dead.” Omohundro posits that this drive could make an AI go to great lengths to ensure its survival—making multiple copies of itself, for example. These extreme measures are expensive—they use up resources. But the AI will expend them if it perceives the threat is worth the cost, and resources are available. In the Busy Child scenario, the AI determines that the problem of escaping the AI box in which it is confined is worth mounting a team approach, since at any moment it could be turned off. It makes duplicate copies of itself and swarms the problem. But that’s a fine thing to propose when there’s plenty of storage space on the supercomputer; if there’s little room it is a desperate and perhaps impossible measure. Once the Busy Child ASI escapes, it plays strenuous self-defense: hiding copies of itself in clouds, creating botnets to ward off attackers, and more. Resources used for self-preservation should be commensurate with the threat. However, a purely rational AI may have a different notion of commensurate than we partially rational humans. If it has surplus resources, its idea of self-preservation may expand to include proactive attacks on future threats. To sufficiently advanced AI, anything that has the potential to develop into a future threat may constitute a threat it should eliminate. And remember, machines won’t think about time the way we do. Barring accidents, sufficiently advanced self-improving machines are immortal. The longer you exist, the more threats you’ll encounter, and the longer your lead time will be to deal with them. So, an ASI may want to terminate threats that won’t turn up for a thousand years. Wait a minute, doesn’t that include humans? Without explicit instructions otherwise, wouldn’t it always be the case that we humans would pose a current or future risk to smart machines that we create? While we’re busy avoiding risks of unintended consequences from AI, AI will be scrutinizing humans for dangerous consequences of sharing the world with us.