Manners Matters Quotes

A dying culture invariably exhibits personal rudeness. Bad manners. Lack of consideration for others in minor matters. A loss of politeness, of gentle manners, is more significant than is a riot.

Let us again pretend that life is a solid substance, shaped like a globe, which we turn about in our fingers. Let us pretend that we can make out a plain and logical story, so that when one matter is despatched—love for instance—we go on, in an orderly manner, to the next.

Manners are a sensitive awareness of the feelings of others. If you have that awareness, you have good manners, no matter what fork you use.

Beauty plus pity-that is the closest we can get to a definition of art. Where there is beauty there is pity for the simple reason that beauty must die: beauty always dies, the manner dies with the matter, the world dies with the individual.

Sick cultures show a complex of symptoms such as you have named...but a dying culture invariably exhibits personal rudeness. Bad manners. Lack of consideration for others in minor matters. A loss of politeness, of gentle manners, is more significant than is a riot.

Leo cried, "Hold on! Let's have some manners here. Can I at least find out who has the honor of destroying me?" "I am Cal!" the ox grunted. He looked very proud of himself, like he'd taken a long time to memorize that sentence. "That's short for Calais," the love god said. "Sadly, my brother cannot say words with more than two syllables--" "Pizza! Hockey! Destroy!" Cal offered. "--which includes his own name," the love god finished. "I am Cal," Cal repeated. "And this is Zethes! My brother!" "Wow," Leo said. "That was almost three sentences, man! Way to go." Cal grunted, obviously pleased with himself. "Stupid buffoon," his brother grumbled. "They make fun of you. But no matter. I am Zethes, which is short for Zethes. And the lady there--" He winked at piper, but the wink was more like a facial seizure. "She can call me anything she likes. Perhaps she would like to have dinner with a famous demigod before we must destroy you?

No matter how ugly the manner in which a man dies, it’s only the presence of a suffering human soul that is horrifying, once gone, what is left is only an object.

Civilized people must, I believe, satisfy the following criteria: 1) They respect human beings as individuals and are therefore always tolerant, gentle, courteous and amenable ... They do not create scenes over a hammer or a mislaid eraser; they do not make you feel they are conferring a great benefit on you when they live with you, and they don't make a scandal when they leave. (...) 2) They have compassion for other people besides beggars and cats. Their hearts suffer the pain of what is hidden to the naked eye. (...) 3) They respect other people's property, and therefore pay their debts. 4) They are not devious, and they fear lies as they fear fire. They don't tell lies even in the most trivial matters. To lie to someone is to insult them, and the liar is diminished in the eyes of the person he lies to. Civilized people don't put on airs; they behave in the street as they would at home, they don't show off to impress their juniors. (...) 5) They don't run themselves down in order to provoke the sympathy of others. They don't play on other people's heartstrings to be sighed over and cosseted ... that sort of thing is just cheap striving for effects, it's vulgar, old hat and false. (...) 6) They are not vain. They don't waste time with the fake jewellery of hobnobbing with celebrities, being permitted to shake the hand of a drunken [judicial orator], the exaggerated bonhomie of the first person they meet at the Salon, being the life and soul of the bar ... They regard prases like 'I am a representative of the Press!!' -- the sort of thing one only hears from [very minor journalists] -- as absurd. If they have done a brass farthing's work they don't pass it off as if it were 100 roubles' by swanking about with their portfolios, and they don't boast of being able to gain admission to places other people aren't allowed in (...) True talent always sits in the shade, mingles with the crowd, avoids the limelight ... As Krylov said, the empty barrel makes more noise than the full one. (...) 7) If they do possess talent, they value it ... They take pride in it ... they know they have a responsibility to exert a civilizing influence on [others] rather than aimlessly hanging out with them. And they are fastidious in their habits. (...) 8) They work at developing their aesthetic sensibility ... Civilized people don't simply obey their baser instincts ... they require mens sana in corpore sano. And so on. That's what civilized people are like ... Reading Pickwick and learning a speech from Faust by heart is not enough if your aim is to become a truly civilized person and not to sink below the level of your surroundings. [From a letter to Nikolay Chekhov, March 1886]

If "Manners maketh man," as someone said Then he's the hero of the day It takes a man to suffer ignorance and smile Be yourself, no matter what they say." (Englishman in New York)

A totally nondenominational prayer: Insofar as I may be heard by anything, which may or may not care what I say, I ask, if it matters, that I be forgiven for anything I may have done or failed to do which requires forgiveness.  Conversely, if not forgiveness but something else may be required to insure any possible benefit for which I may be eligible after the destruction of my body, I ask that this, whatever it may be, be granted or withheld, as the case may be, in such a manner as to insure said benefit. I ask this in my capacity as your elected intermediary between yourself and that which may not be yourself, but which may have an interest in the matter of your receiving as much as it is possible for you to receive of this thing, and which may in some way be influenced by this ceremony. Amen.

Zoya placed her hands on her hips. “Is anyone going to thank me—or Genya, for that matter—for this little miracle?” “Thank you for nearly killing and then reviving the most valuable hostage in the world so you could use him for your own gain,” Kaz said. “Now you need to go. The streets are almost empty, and you need to get to the manufacturing district.” Zoya’s beautiful blue eyes slitted. “Show your face in Ravka, Brekker. We’ll teach you some manners.” “I’ll keep that in mind. When they burn me on the Reaper’s Barge, I definitely want to be remembered as polite.

Even her name seemed empty, as though it had detached itself from her and was floating untethered in his mind. How am I supposed to live without you? It was not a matter of the body; his body would carry on as usual. The problem was located in the word how: he would live, but without Elspeth the flavour, the manner, the method of living were lost to him. He would have to relearn solitude.

Every so often I take out a volume and read a page or two. After all, reading is looking after in a manner of speaking. Though they're not old enough to be valuable for their age alone, nor important enough to be sought after by collectors, my charges are dear to me, even if, as often as not, they are as dull on the inside as on the outside. No matter how banal the contents, there is always something that touches me. For someone now dead once thought these words significant enough to write them down.

The first rule of etiquette a boy learns when he's about to enter society is that civility is due to all women. No provocation, no matter how unjust and rudely delivered, can validate a man who fails to treat a woman with anything less than utmost courtesy." The boys hung on his every word. He glanced in her direction. "I have met some incredibly unpleasant women, and I have never failed in this duty. But I must admit: your sister may prove my undoing.

The wish of death had been palpably hanging over this otherwise idyllic paradise for a good many years. All business and politics is personal in the Philippines. If it wasn't for the cheap beer and lovely girls one of us would spend an hour in this dump. They [Jehovah's Witnesses] get some kind of frequent flyer points for each person who signs on. I'm not lazy. I'm just motivationally challenged. I'm not fat. I just have lots of stored energy. You don't get it do you? What people think of you matters more than the reality. Marilyn. Despite standing firm at the final hurdle Marilyn was always ready to run the race. After answering the question the woman bent down behind the stand out of sight of all, and crossed herself. It is amazing what you can learn in prison. Merely through casual conversation Rick had acquired the fundamentals of embezzlement, fraud and armed hold up. He wondered at the price of honesty in a grey world whose half tones changed faster than the weather. The banality of truth somehow always surprises the news media before they tart it up. You've ridden jeepneys in peak hour. Where else can you feel up a fourteen-year-old schoolgirl without even trying? [Ralph Winton on the Philippines finer points] Life has no bottom. No matter how bad things are or how far one has sunk things can always get worse. You could call the Oval Office an information rain shadow. In the Philippines, a whole layer of criminals exists who consider that it is their right to rob you unhindered. If you thwart their wicked desires, to their way of thinking you have stolen from them and are evil. There's honest and dishonest corruption in this country. Don't enjoy it too much for it's what we love that usually kills us. The good guys don't always win wars but the winners always make sure that they go down in history as the good guys. The Philippines is like a woman. You love her and hate her at the same time. I never believed in all my born days that ideas of truth and justice were only pretty words to brighten a much darker and more ubiquitous reality. The girl was experiencing the first flushes of love while Rick was at least feeling the methadone equivalent. Although selfishness and greed are more ephemeral than the real values of life their effects on the world often outlive their origins. Miriam's a meteor job. Somewhere out there in space there must be a meteor with her name on it. Tsismis or rumours grow in this land like tropical weeds. Surprises are so common here that nothing is surprising. A crooked leader who can lead is better than a crooked one who can't. Although I always followed the politics of Hitler I emulate the drinking habits of Churchill. It [Australia] is the country that does the least with the most. Rereading the brief lines that told the story in the manner of Fox News reporting the death of a leftist Rick's dark imagination took hold. Didn't your mother ever tell you never to trust a man who doesn't drink? She must have been around twenty years old, was tall for a Filipina and possessed long black hair framing her smooth olive face. This specter of loveliness walked with the assurance of the knowingly beautiful. Her crisp and starched white uniform dazzled in the late-afternoon light and highlighted the natural tan of her skin. Everything about her was in perfect order. In short, she was dressed up like a pox doctor’s clerk. Suddenly, she stopped, turned her head to one side and spat comprehensively into the street. The tiny putrescent puddle contrasted strongly with the studied aplomb of its all-too-recent owner, suggesting all manner of disease and decay.

All right, then,” she snapped, “do as you please! Perhaps afterward we could manage a coherent discussion.” Twisting beneath him, she flopped onto her stomach. Christopher went still. After a long hesitation, she heard him ask in a far more normal voice, “What are you doing?” “I’m making it easier for you,” came her defiant reply. “Go on, start ravishing.” Another silence. Then, “Why are you facing downward?” “Because that’s how it’s done.” Beatrix twisted to look at him over her shoulder. A twinge of uncertainty caused her to ask, “Isn’t it?” His face was blank. “Has no one ever told you?” “No, but I’ve read about it.” Christopher rolled off her, relieving her of his weight. He wore an odd expression as he asked, “From what books?” “Veterinary manuals. And of course, I’ve observed the squirrels in springtime, and farm animals and-” She was interrupted as Christopher cleared his throat loudly, and again. Darting a confused glance at him, she realized that he was trying to choke back amusement. Beatrix began to feel indignant. Her first time in a bed with a man, and he was laughing. “Look here,” she said in a businesslike manner, “I’ve read about the mating habits of over two dozen species, and with the exception of snails, whose genitalia is on their necks, they all—” She broke off and frowned. “Why are you laughing at me? Christopher had collapsed, overcome with hilarity. As he lifted his head and saw her affronted expression, he struggled manfully with another outburst. “Beatrix. I’m . . . I’m not laughing at you.” “You are!” “No I’m not. It’s just . . .” He swiped a tear from the corner of his eye, and a few more chuckles escaped. “Squirrels . . .” “Well, it may be humorous to you, but it’s a very serious matter to the squirrels.

A person can learn all manner of things, no matter where he finds himself, provided his spirit is determined.

Most medical students go through a brief period when they develop all manner of imaginary illnesses – I myself had leukaemia for at least four days – until they learn, as a matter of self-preservation, that illnesses happen to patients, not to doctors.

That a good man may have his back to the wall is no more than we knew already, but that God could have His back to the wall is a boast for all insurgents forever. Christianity is the only religion on earth that has felt that omnipotence made God incomplete. Christianity alone felt that God, to be wholly God, must have been a rebel as well as a king. Alone of all creeds, Christianity has added courage to the virtues of the Creator. For the only courage worth calling courage must necessarily mean that the soul passes a breaking point -- and does not break. In this indeed I approach a matter more dark and awful than it is easy to discuss; and I apologize in advance if any of my phrases fall wrong or seem irreverent touching a matter which the greatest saints and thinkers have justly feared to approach. But in the terrific tale of the Passion there is a distinct emotional suggestion that the author of all things (in some unthinkable way) went not only through agony, but through doubt. It is written, "Thou shalt not tempt the Lord thy God." No; but the Lord thy God may tempt Himself; and it seems as if this was what happened in Gethsemane. In a garden Satan tempted man: and in a garden God tempted God. He passed in some superhuman manner through our human horror of pessimism. When the world shook and the sun was wiped out of heaven, it was not at the crucifixion, but at the cry from the cross: the cry which confessed that God was forsaken of God. And now let the revolutionists choose a creed from all the creeds and a god from all the gods of the world, carefully weighing all the gods of inevitable recurrence and of unalterable power. They will not find another god who has himself been in revolt. Nay (the matter grows too difficult for human speech), but let the atheists themselves choose a god. They will find only one divinity who ever uttered their isolation; only one religion in which God seemed for an instant to be an atheist.

Class never runs scared. It is sure-footed and confident. It can handle anything that comes along. Class has a sense of humor. It knows a good laugh is the best lubricant for oiling the machinery of human relations. Class never makes excuses. It takes its lumps and learns from past mistakes. Class knows that good manners are nothing more than a series of small, inconsequential sacrifices. Class bespeaks an aristocracy that has nothing to do with ancestors or money. Some wealthy “blue bloods” have no class, while individuals who are struggling to make ends meet are loaded with it. Class is real. It can’t be faked. Class never tried to build itself by tearing others down. Class is already up and need not strive to look better by making others look worse. Class can “walk with kings and keep it’s virtue and talk with crowds and keep the common touch.” Everyone is comfortable with the person who has class because that person is comfortable with himself. If you have class, you’ve got it made. If you don’t have class, no matter what else you have, it doesn’t make any difference.

Poorly written novels -- no matter how pious and edifying the behavior of the characters -- are not good in themselves and are therefore not really edifying.

Sir, I love you more than words can wield the matter; dearer than eye-sight, space, and liberty, beyond waht can be valued, rich or rare; no less than life, with grace, health, beauty, honor; as much as child e'er loved, or father found; a love that makes breath poor, and speech unable; beyond all manner of so much I love you.

St. Cyril of Jerusalem, in instructing catechumens, wrote: “The dragon sits by the side of the road, watching those who pass. Beware lest he devour you. We go to the Father of Souls, but it is necessary to pass by the dragon.” No matter what form the dragon may take, it is of this mysterious passage past him, or into his jaws, that stories of any depth will always be concerned to tell, and this being the case, it requires considerable courage at any time, in any country, not to turn away from the storyteller.

Babies need not to be taught a trade, but to be introduced to a world. To put the matter shortly, woman is generally shut up in a house with a human being at the time when he asks all the questions that there are, and some that there aren't. It would be odd if she retained any of the narrowness of a specialist. Now if anyone says that this duty of general enlightenment (even when freed from modern rules and hours, and exercised more spontaneously by a more protected person) is in itself too exacting and oppressive, I can understand the view. I can only answer that our race has thought it worth while to cast this burden on women in order to keep common-sense in the world. But when people begin to talk about this domestic duty as not merely difficult but trivial and dreary, I simply give up the question. For I cannot with the utmost energy of imagination conceive what they mean. When domesticity, for instance, is called drudgery, all the difficulty arises from a double meaning in the word. If drudgery only means dreadfully hard work, I admit the woman drudges in the home, as a man might drudge at the Cathedral of Amiens or drudge behind a gun at Trafalgar. But if it means that the hard work is more heavy because it is trifling, colorless and of small import to the soul, then as I say, I give it up; I do not know what the words mean. To be Queen Elizabeth within a definite area, deciding sales, banquets, labors and holidays; to be Whiteley within a certain area, providing toys, boots, sheets, cakes. and books, to be Aristotle within a certain area, teaching morals, manners, theology, and hygiene; I can understand how this might exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people's children about the Rule of Three, and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious, but because it is gigantic, not because it is minute. I will pity Mrs. Jones for the hugeness of her task; I will never pity her for its smallness.

Those fine eyes of hers had a disconcertingly direct gaze, and very often twinkled in a manner disturbing to male egotism. She had common-sense too, and what man wanted the plainly matter-of-fact, when he could enjoy instead Sophia's delicious folly?

A man worth being with is one… That never lies to you Is kind to people that have hurt him A person that respects another’s life That has manners and shows people respect That goes out of his way to help people That feels every person, no matter how difficult, deserves compassion Who believes you are the most beautiful person he has ever met Who brags about your accomplishments with pride Who talks to you about anything and everything because no bad news will make him love you less That is a peacemaker That will see you through illness Who keeps his promises Who doesn’t blame others, but finds the good in them That raises you up and motivates you to reach for the stars That doesn’t need fame, money or anything materialistic to be happy That is gentle and patient with children Who won’t let you lie to yourself; he tells you what you need to hear, in order to help you grow Who lives what he says he believes in Who doesn’t hold a grudge or hold onto the past Who doesn’t ask his family members to deliberately hurt people that have hurt him Who will run with your dreams That makes you laugh at the world and yourself Who forgives and is quick to apologize Who doesn’t betray you by having inappropriate conversations with other women Who doesn’t react when he is angry, decides when he is sad or keep promises he doesn’t plan to keep Who takes his children’s spiritual life very seriously and teaches by example Who never seeks revenge or would ever put another person down Who communicates to solve problems Who doesn’t play games or passive aggressively ignores people to hurt them Who is real and doesn’t pretend to be something he is not Who has the power to free you from yourself through his positive outlook Who has a deep respect for women and treats them like a daughter of God Who doesn’t have an ego or believes he is better than anyone Who is labeled constantly by people as the nicest person they have ever met Who works hard to provide for the family Who doesn’t feel the need to drink alcohol to have a good time, smoke or do drugs Who doesn't have to hang out a bar with his friends, but would rather spend his time with his family Who is morally free from sin Who sees your potential to be great Who doesn't think a woman's place has to be in the home; he supports your life mission, where ever that takes you Who is a gentleman Who is honest and lives with integrity Who never discusses your private business with anyone Who will protect his family Who forgives, forgets, repairs and restores When you find a man that possesses these traits then all the little things you don’t have in common don’t matter. This is the type of man worth being grateful for.

And all of a sudden I began to understand his strangeness that made people shrug and mock; his dreaminess, his love of solitude, his silent manner. Now I understood why he sat on the look-out hill of an evening and why he spent a night by himself on the riverbank, why he constantly hearkened to sounds others could not hear and why his eyes would suddenly gleam and his drawn eyebrows twitch. He was a man deeply in love. I felt it was not simply a love for another person, it was somehow an uncommon, expansive love for life and earth. He had kept this love within himself, in his music, in his very being. A person with no feeling, no matter how good his voice, could never have sung like that.

The supply of matter in the universe was never more tightly packed than it is now, or more widely spread out. For nothing is ever added to it or subtracted from it. It follows that the movement of atoms today is no different from what it was in bygone ages and always will be. So the things that have regularly come into being will continue to come into being in the same manner; they will be and grow and flourish so far as each is allowed by the laws of nature.

The tea ceremony requires years of training and practice ... yet the whole of this art, as to its detail, signifies no more than the making and serving of a cup of tea. The supremely important matter is that the act be performed in the most perfect, most polite, most graceful, most charming manner possible.

The ornaments of your home are the people who smile upon entering time and time again.

I instantly and absolutely mistrusted him. I disliked all men as a matter of principle, but handsome men, especially ones with a strong chin and overbearing manner, were at the top of my ‘things to exterminate to make this world a better place’-list. This particular specimen of manhood in front of me looked like just the kind of fellow who might have come up with the brute force argument.

Acceptable rules of conduct were suspended when it came to the spoon shortage. The deficit had gotten so bad that prices were all but unaffordable, and dynastic spoon succession had become a matter of considerable interest. Spoons were even postcode engraved and carried on one's person to eliminate theft, and good table manners, one of the eight pillars upon which the Collective was built, had been relaxed to allow tea to be stirred - shockingly - with the handle of a fork.

When problems arise, you will usually find two types of people: whiners and winners. Whiners obstruct progress; they spend hours complaining about this point or that, without offering positive solutions. Winners acknowledge the existence of the problem, but they try to offer practical ideas that can help resolve the matter in a manner that is satisfactory to both parties.

David Foster Wallace: I think the reason why people behave in an ugly manner is that it’s really scary to be alive and to be human, and people are really really afraid. And that the reasons… That the fear is the basic condition, and there are all kinds of reasons for why we’re so afraid. But the fact of the matter is, is that, is that the job that we’re here to do is to learn how to live in a way that we’re not terrified all the time. And not in a position of using all kinds of different things, and using people to keep that kind of terror at bay. That is my personal opinion. Well for me, as an American male, the face I’d put on the terror is the dawning realization that nothing’s enough, you know? That no pleasure is enough, that no achievement is enough. That there’s a kind of queer dissatisfaction or emptiness at the core of the self that is unassuageable by outside stuff. And my guess is that that’s been what’s going on, ever since people were hitting each other over the head with clubs. Though describable in a number of different words and cultural argots. And that our particular challenge is that there’s never been more and better stuff comin’ from the outside, that seems temporarily to sort of fill the hole or drown out the hole. Personally, I believe that if it’s assuageable in any way it’s by internal means. And I don’t know what that means. I think it’s fine in some way. I think it’s probably assuageable by internal means. I think those internal means have to be earned and developed, and it has something to do with, um, um, the pop-psych phrase is lovin’ yourself. It’s more like, if you can think of times in your life that you’ve treated people with extraordinary decency and love, and pure uninterested concern, just because they were valuable as human beings. The ability to do that with ourselves. To treat ourselves the way we would treat a really good, precious friend. Or a tiny child of ours that we absolutely loved more than life itself. And I think it’s probably possible to achieve that. I think part of the job we’re here for is to learn how to do this.

There was nothing frightening about the dead man; there never is. No matter how ugly the manner in which a man dies, it's only the presence of a suffering human soul that is horrifying; once gone, what is left is only an object

I hadn’t known until now, but I saw it, felt it. I came here for her. Because it didn’t matter whether I had lived in another realm for years that I thought were mere days. It didn’t matter that I had tasted fairy fruit, fallen in love and broken a heart. Some bonds were impervious to all manner of experience. And the truth was that, no matter what happened, we were sisters.

Suppose that a great commotion arises in the street about something, let us say a lamp-post, which many influential persons desire to pull down. A grey-clad monk, who is the spirit of the Middle Ages, is approached upon the matter, and begins to say, in the arid manner of the Schoolmen, "Let us first of all consider, my brethren, the value of Light. If Light be in itself good--" At this point he is somewhat excusably knocked down. All the people make a rush for the lamp-post, the lamp-post is down in ten minutes, and they go about congratulating each other on their unmediaeval practicality. But as things go on they do not work out so easily. Some people have pulled the lamp-post down because they wanted the electric light; some because they wanted old iron; some because they wanted darkness, because their deeds were evil. Some thought it not enough of a lamp-post, some too much; some acted because they wanted to smash municipal machinery; some because they wanted to smash something. And there is war in the night, no man knowing whom he strikes. So, gradually and inevitably, to-day, to-morrow, or the next day, there comes back the conviction that the monk was right after all, and that all depends on what is the philosophy of Light. Only what we might have discussed under the gas-lamp, we now must discuss in the dark.

OUr past doesn't define us. It prepares us.

Arthur, you mustn’t feel that I am rude when I say this. You must remember that I have been away in strange and desert places, sometimes quite alone, sometimes in a boat with nobody but God and the whistling sea. Do you know, since I have been back with people, I have felt I was going mad? Not from the sea, but from the people. All my gains are slipping away, with the people round me. A lot of the things which you and Jenny say, even, seem to me to be needless: strange noises: empty. You know what I mean, ‘How are you?’ — ‘Do sit down.’— ‘What nice weather we are having!’ What does it matter? People talk far too much. Where I have been, and where Galahad is, it is a waste of time to have ‘manners.’ Manners are only needed between people, to keep their empty affairs in working order. Manners makyth man, you know, not God. So you can understand how Galahad may have seemed inhuman, and mannerless, and so on, to the people who were buzzing and clacking about him. He was far away in his spirit, living on desert islands, in silence, with eternity.

There is one thing that, more than any other, throws people absolutely off their balance — the thought that you are dependent upon them. This is sure to produce an insolent and domineering manner towards you. There are some people, indeed, who become rude if you enter into any kind of relation with them; for instance, if you have occasion to converse with them frequently upon confidential matters, they soon come to fancy that they can take liberties with you, and so they try and transgress the laws of politeness. This is why there are so few with whom you care to become more intimate, and why you should avoid familiarity with vulgar people. If a man comes to think that I am more dependent upon him than he is upon me, he at once feels as though I had stolen something from him; and his endeavor will be to have his vengeance and get it back. The only way to attain superiority in dealing with men, is to let it be seen that you are independent of them.

Isana stared at Gaius for a moment. Then she said, "How can you live with yourself?" The First Lord stared at her for a moment, his eyes cold. Then he spoke in a very quiet, precise, measured voice. "I look out my window each day. I look out my window at people who live and breathe. At people who have not been devoured by civil war. At people who have not been ravaged by disease. At people who have not starved to death, who have not been hacked apart by enemies of humanity, at people who are free to lie and steal and plot and complain and accuse and behave in all manner of repugnant ways because the Realm stands. Because law and order stands. Because something other than simple violence shapes the course of their lives. And I look, wife of my son, mother of my heir, at a very few decent people who have had the luxury of living their lives without being called upon to make hideous decisions I would not wish upon my worst enemies, and who consequently find such matters morally appalling when they consider them--because they have not had to be the ones who dealt with them." He took a short, hard swallow of wine. "Feh. Aquitaine thinks me his enemy. The fool. If I truly hated him, I'd give him the Crown.

What my children appear to be on the surface is no matter to me. I am fooled neither by gracious manners nor by bad manners. I am interested in what is truly beneath each kind of manners…I want my children to be people– each one separate– each one special– each one a pleasant and exciting variation of all the others

God is not glorified when we keep for ourselves (no matter how thankfully) what we ought to be using to alleviate the misery of unevangelized, uneducated, unmedicated, and unfed millions. The evidence that many professing Christians have been deceived by this doctrine is how little they give and how much they own. God has prospered them. And by an almost irresistible law of consumer culture (baptized by a doctrine of health, wealth, and prosperity) they have bought bigger (and more) houses, newer (and more) cars, fancier (and more) clothes, better (and more) meat, and all manner of trinkets and gadgets and containers and devices and equipment to make life more fun. They will object: Does not the Old Testament promise that God will prosper his people? Indeed! God increases our yield, so that by giving we can prove our yield is not our god. God does not prosper a man's business so that he can move from a Ford to a Cadillac. God prospers a business so that 17,000 unreached people can be reached with the gospel. He prospers the business so that 12 percent of the world's population can move a step back from the precipice of starvation.

I've been working hard at assuming Court polish, but the more I learn about what really goes on behind the pretty voices and waving fans and graceful bows, the more I comprehend that what is really said matters little, so long as the manner in which it is said pleases. I understand it, but I don't like it. Were I truly influential, then I would halt this foolishness that decrees that in Court one cannot be sick; that to admit you are sick is really to admit to political or social or romantic defeat; that to admit to any emotions usually means one really feels the opposite. It is a terrible kind of falsehood that people can only claim feelings as a kind of social weapon.

In the first place, good people are rarely suspicious; they cannot imagine others doing the things they themselves are incapable of doing; usually they accept the undramatic conclusion as the correct one, and let matters rest there. Then, too, the normal are inclined to view the multiple killer as the as the one who’s as monstrous in appearance as he is in mind, which is about as far from the truth as one could well get. He paused and then said that these monsters of real life usually looked and behaved in a more normal manner than their actually normal brothers and sisters: they presented a more convincing picture of virtue than virtue presented of itself—just as the wax rosebud or the plastic peach seemed more perfect to the eye, more what the mind thought a rosebud or a peach should be than the imperfect original from which it had been modeled.

I think that the lady dies not because she leaves the tower for the outside world but because she lets herself float through the world pulled by the current after a dream. Do you mean she should of paddled Cecily asks. Miss Moore laughs. In a manner of speaking yes. Ann stops drumming. But it wouldn't matter whether she paddled or not. She's cursed. No matter what she does she'll die. And she'll die if she stays in the tower too. Perhaps not for a long time but she will die. We all will. Miss Moore says softly.

The artist is the creator of beautiful things. To reveal art and conceal the artist is art's aim. The critic is he who can translate into another manner or a new material his impression of beautiful things. The highest as the lowest form of criticism is a mode of autobiography. Those who find ugly meanings in beautiful things are corrupt without being charming. This is a fault. Those who find beautiful meanings in beautiful things are the cultivated. For these there is hope. They are the elect to whom beautiful things mean only beauty. There is no such thing as a moral or an immoral book. Books are well written, or badly written. That is all. The nineteenth century dislike of realism is the rage of Caliban seeing his own face in a glass. The nineteenth century dislike of romanticism is the rage of Caliban not seeing his own face in a glass. The moral life of man forms part of the subject-matter of the artist, but the morality of art consists in the perfect use of an imperfect medium. No artist desires to prove anything. Even things that are true can be proved. No artist has ethical sympathies. An ethical sympathy in an artist is an unpardonable mannerism of style. No artist is ever morbid. The artist can express everything. Thought and language are to the artist instruments of an art. Vice and virtue are to the artist materials for an art. From the point of view of form, the type of all the arts is the art of the musician. From the point of view of feeling, the actor's craft is the type. All art is at once surface and symbol. Those who go beneath the surface do so at their peril. Those who read the symbol do so at their peril. It is the spectator, and not life, that art really mirrors. Diversity of opinion about a work of art shows that the work is new, complex, and vital. When critics disagree, the artist is in accord with himself. We can forgive a man for making a useful thing as long as he does not admire it. The only excuse for making a useless thing is that one admires it intensely. All art is quite useless.

I’ve felt that I was trying to row a heavily loaded boat in a storm. I’ve had so much trouble just trying to keep afloat that I couldn’t be bothered about things that didn’t matter, things I could part with easily and not miss, like good manners and--well, things like that. I’ve been too afraid my boat would be swamped and so I’ve dumped overboard the things that seemed least important.

To fight the good fight is one of the bravest and noblest of life's experiences. Not the bloodshed and the battle of man with man, but the grappling with mental and spiritual adversaries that determines the inner caliber of the contestant. It is the quality of the struggle put forth by a man that proclaims to the world what manner of man he is far more than may be by the termination of the battle. It matters not nearly so much to a man that he succeeds in winning some long-sought prize as it does that he has worked for it honestly and unfalteringly with all the force and energy there is in him. It is in the effort that the soul grows and asserts itself to the fullest extent of its possibilities, and he that has worked will, persevering in the face of all opposition and apparent failure, fairly and squarely endeavoring to perform his part to the utmost extent of his capabilities, may well look back upon his labor regardless of any seeming defeat in its result and say, "I have fought a good fight." As you throw the weight of your influence on the side of the good, the true and the beautiful, your life will achieve an endless splendor. It will continue in the lives of others, higher, finer, nobler than you can even contemplate.

She wondered if the immortal's avoidance of life's ugliness was a matter of survival or bigotry. Lord Akeldama did so love to know all the gossip about the mundane world, but it was in the manner of a cat amusing himself among the butterflies without a need to interfere should their wings get torn off. They were only butterflies, after all.

Once you set goals that really matter to you, you are no longer the same person. Real goals will affect almost everything you do all day long. And they will be with you wherever you go. Your handshake, your manner of dressing, the tone of your voice, the way you feel — all will change once you have goals. That’s because when your goals matter, everything you do becomes related to their accomplishment.

For centuries poets, some poets, have tried to give a voice to the animals, and readers, some readers, have felt empathy and sorrow. If animals did have voices, and they could speak with the tongues of angels--at the very least with the tongues of angels--they would be unable to save themselves from us. What good would language do? Their mysterious otherness has not saved them, nor have their beautiful songs and coats and skins and shells and eyes. We discover the remarkable intelligence of the whale, the wolf, the elephant--it does not save them, nor does our awareness of the complexity of their lives. Their strength, their skills, their swiftness, the beauty of their flights. It matters not, it seems, whether they are large or small, proud or shy, docile or fierce, wild or domesticated, whether they nurse their young or brood patiently on eggs. If they eat meat, we decry their viciousness; if they eat grasses and seeds, we dismiss them as weak. There is not one of them, not even the songbird who cannot, who does not, conflict with man and his perceived needs and desires. St. Francis converted the wolf of Gubbio to reason, but he performed this miracle only once and as miracles go, it didn’t seem to capture the public’s fancy. Humans don’t want animals to reason with them. It would be a disturbing, unnerving, diminishing experience; it would bring about all manner of awkwardness and guilt.

My job is not to sell the books - my father does that - but to look after them. Every so often I take out a volume and read a page or two. After all, reading is looking after in a manner of speaking. Though they're not old enough to be valuable for their age alone, nor improtant enough to be sought after by collectors, my charges are dear to me, even as often as not, they are as dull on the inside as on the outside. No matter how banal the contents, there is always something that touches me. For someone now dead once thought these words significant enough to write them down. People disappear when they die. Their voice, their laughter, the warmth of their breath. Their flesh. Eventually their bones. All living memory of them ceases. This is both dreadful and natural. Yet for some there is an exception to this annihilation. For in the boooks they write they continue to exist. We can rediscover them. Their humor, their tone of voice, their moods. Through the written word they can anger you or make you happy. They can comfort you. They can perplex you. They can alter you. All this, even though they are dead. Like flies in amber, like corpses frozen in ice, that which according to the laws of nature should pass away is, by the miracle of ink on paper, preserved. It is a kind of magic. As one tends the graves of the dead, so I tend the books. I clean them, do minor repairs, keep them in good order. And every day I open a volume or two, read a few lines or pages, allow the voices of the forgotten dead to resonate inside my head. Do they sense it, these dead writers, when their books are read? Does a pinprick of light appear in their darkness? Is their soul stirred by the feather touch of another mind reading theirs? I do hope so. For it must be very lonely being dead.

I have what you might call “logical empathy” for people I don’t know. That is, I can understand that it’s a shame that those people died in the plane crash. And I understand they have families, and they are sad. But I don’t have any physical reaction to the news. And there’s no reason I should. I don’t know them and the news has no effect on my life. Yes, it’s sad, but the same day thousands of other people died from murder, accident, disease, natural disaster, and all manner of other causes. I feel I must put things like this in perspective and save my worry for things that truly matter to me.

as long as Mary can’t cook and has those awful manners—well, we’re safe, nobody else would have her.” I perceived that my wife’s methods of housekeeping were not so entirely haphazard as I had imagined. A certain amount of reasoning underlay them. Whether it was worthwhile having a maid at the price of her not being able to cook, and having a habit of throwing dishes and remarks at one with the same disconcerting abruptness, was a debatable matter.

In medieval times, contrary to popular belief, most knights were bandits, mercenaries, lawless brigands, skinners, highwaymen, and thieves. The supposed chivalry of Charlemagne and Roland had as much to do with the majority of medieval knights as the historical Jesus with the temporal riches and hypocrisy of the Catholic Church, or any church for that matter. Generally accompanied by their immoral entourage or servants, priests, and whores, they went from tourney to tourney like a touring rock and roll band, sports team, or gang of South Sea pirates. Court to court, skirmish to skirmish, rape to rape. Fighting as the noble's substitution for work.

we cannot calculate our important contests, adventures, and great loves to the end. The only thing we can really count on is getting surprised. No matter how much preparation we do, in the real tests of our lives, we’ll be in unfamiliar terrain. Conditions might not be calm or reasonable. It may feel as though the whole world is stacked against us. This is when we have to perform better than we ever conceived of performing. I believe the key is to have prepared in a manner that allows for inspiration, to have laid the foundation for us to create under the wildest pressures we ever imagined.

There is much in this vision that will remind you of your mystics; yet between them and us there is far more difference than similarity, in respect both of the matter and the manner of our thought. For while they are confident that the cosmos is perfect, we are sure only that it is very beautiful. While they pass to their conclusion without the aid of intellect, we have used that staff every step of the way. Thus, even when in respect of conclusions we agree with your mystics rather than your plodding intellectuals, in respect of method we applaud most your intellectuals; for they scorned to deceive themselves with comfortable fantasies.

This, then, is held to be the duty of the man of wealth: To set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependent on him; and, after doing so, to consider all surplus revenues which come to him simply as trust funds, which he is called upon to administer, and strictly bound as a matter of duty to administer in the manner which, in his judgement, is best calculated to produce the most beneficial results for the community--the man of wealth thus becoming the mere trustee and agent for his poorer brethren, bringing to their service his superior wisdom, experience, and ability to administer, doing for them better than they would or could do for themselves.

If anyone attempted to rule the world by the gospel and to abolish all temporal law and sword on the plea that all are baptized and Christian, and that, according to the gospel, there shall be among them no law or sword - or need for either - pray tell me, friend, what would he be doing? He would be loosing the ropes and chains of the savage wild beasts and letting them bite and mangle everyone, meanwhile insisting that they were harmless, tame, and gentle creatures; but I would have the proof in my wounds. Just so would the wicked under the name of Christian abuse evangelical freedom, carry on their rascality, and insist that they were Christians subject neither to law nor sword, as some are already raving and ranting. To such a one we must say: Certainly it is true that Christians, so far as they themselves are concerned, are subject neither to law nor sword, and have need of neither. But take heed and first fill the world with real Christians before you attempt to rule it in a Christian and evangelical manner. This you will never accomplish; for the world and the masses are and always will be unchristian, even if they are all baptized and Christian in name. Christians are few and far between (as the saying is). Therefore, it is out of the question that there should be a common Christian government over the whole world, or indeed over a single country or any considerable body of people, for the wicked always outnumber the good. Hence, a man who would venture to govern an entire country or the world with the gospel would be like a shepherd who should put together in one fold wolves, lions, eagles, and sheep, and let them mingle freely with one another, saying, “Help yourselves, and be good and peaceful toward one another. The fold is open, there is plenty of food. You need have no fear of dogs and clubs.” The sheep would doubtless keep the peace and allow themselves to be fed and governed peacefully, but they would not live long, nor would one beast survive another. For this reason one must carefully distinguish between these two governments. Both must be permitted to remain; the one to produce righteousness, the other to bring about external peace and prevent evil deeds. Neither one is sufficient in the world without the other. No one can become righteous in the sight of God by means of the temporal government, without Christ's spiritual government. Christ's government does not extend over all men; rather, Christians are always a minority in the midst of non-Christians. Now where temporal government or law alone prevails, there sheer hypocrisy is inevitable, even though the commandments be God's very own. For without the Holy Spirit in the heart no one becomes truly righteous, no matter how fine the works he does. On the other hand, where the spiritual government alone prevails over land and people, there wickedness is given free rein and the door is open for all manner of rascality, for the world as a whole cannot receive or comprehend it.

It occurs to me that she is not unique--that all women compare lives. We are aware of whose husband works more, who helps more around the house, who makes more money, who is having more sex. We compare our children, taking note of who is sleeping through the night, eating their vegetables, minding their manners, getting into the right schools. We know who keeps the best house, throws the best parties, cooks the best meals, has the best tennis game. We know who among us is the smartest, has the fewest lines around her eyes, has the best figure--whether naturally or artificially. We are aware of who works full-time, who stays at home with the kids, who manages to do it all and make it look easy, who shops and lunches while the nanny does it all. We digest it all and then discuss with our friends. Comparing and then confiding; it is what women do. The difference, I think, lies in why we do it. Are we doing it to gauge our own life and reassure ourselves that we fall within the realm of normal? Or are we being competitive, relishing others' shortcomings so that we can win, if only by default?

Many outsiders clarified that they believe Christians have a right (even an obligation) to pursue political involvement, but they disagree with our methods and our attitudes. They say we seem to be pursuing an agenda that benefits only ourselves; that we expect too much out of politics; they question whether we are motivated by our economic status rather than faith perspectives when we support conservative politics; they claim we act and say things in an unchristian manner; they wonder whether Jesus would use political power as we do; and they are concerned that we overpowered the voices of other groups.

Three a.m. drunks, all over America, were staring at the walls, having finally give it up. You didn't have to be drunk to get hurt, to be zeroed out by a woman; but you could get hurt and become a drunk. You might think for a while, especially when you were young, that luck was with you, and sometimes it was. But there were all manner of averages and laws working that you know nothing about, even as you imagined things were going well. Some night, some hot summer Thursday, night you became the drunk, you were out there alone in a cheap rented room, and no matter how many times you'd been out there before, it was no help, it was even worse because you had got to thinking you wouldn't face it again. All you could do was light another cigarette, pour another drink, check the peeling walls for lips and eyes. What men and women did to each other was beyond comprehension.

This is a frame. I think Mason Verger is trying to capture Dr. Lecter himself for purposes of personal revenge. I think he just missed him in Florence. I think Mr. Krendler may be in collusion with Verger and wants the FBI’s effort against Dr. Lecter to work for Verger. I think Paul Krendler of the Department of Justice is making money out of this and I think he is willing to destroy me to do it. Mr. Krendler has behaved toward me before in an inappropriate manner and is acting now out of spite as well as financial self-interest. Only this week he called me a ‘cornpone country pussy.’ I would challenge Mr. Krendler before this body to take a lie detector test with me on these matters. I’m at your convenience. We could do it now.

Questions are not happenstance thoughts nor are questions common problems of today which one picks up from hearsay and booklearning and decks out with a gesture of profundity questions grow out of confrontation with the subject matter and the subject matter is there only where eyes are, it is in this manner that questions will be posed and all the more considering that questions that have today fallen out of fashion in the great industry of problems. One stands up for nothing more than the normal running of the industry. Philosophy interprets its corruption as the resurrection of metaphysics.

There was nothing ugly in the small, unprepossessing figure of this emancipated woman, but the expression on her face made a bad impression on the viewer. One felt inclined to ask: "What's the matter? Are you hungry? Bored? Afraid? Why so tense?" Just like Sitnikov, she was always anxious. She spoke and moved in a rather casual, though awkward,manner: she obviously considered herself a good-natured, simple creature; at the same time, no matter what she did, it always seemed that she didn't want to be doing that. Everything she did appeared to be done on purpose, as children say, that is, neither simply nor naturally.

When parties in a state are violent, he offered a wonderful contrivance to reconcile them. The method is this: You take a hundred leaders of each party; you dispose them into couples of such whose heads are nearest of a size; then let two nice operators saw off the occiput of each couple at the same time, in such a manner that the brain may be equally divided. Let the occiputs, thus cut off, be interchanged, applying each to the head of his opposite party-man. It seems indeed to be a work that requires some exactness, but the professor assured us, "that if it were dexterously performed, the cure would be infallible." For he argued thus: "that the two half brains being left to debate the matter between themselves within the space of one skull, would soon come to a good understanding, and produce that moderation, as well as regularity of thinking, so much to be wished for in the heads of those, who imagine they come into the world only to watch and govern its motion: and as to the difference of brains, in quantity or quality, among those who are directors in faction, the doctor assured us, from his own knowledge, that "it was a perfect trifle.

Mr. Ethan W. Barris is an engineer and architect of somerenown, and the second of the guest to arrive. He looks as though he has wandered into the wrong building and would be more at home in an office or a bank with his timid manner and silver spectacles, his hair carefully combed to diguise the fact that it is beginning to thin. He met Chandresh only once before, at a symposium on ancient Greek architect. The dinner invitation came as a surprise; Mr. Barris is not the type of man who receives invitations to unsual late-night social functions, or usual social functions for that matter, but he deemed it too impolite to decline.

This you must believe," she said, holding my gaze with an intent and profound expression, her eyes searching mine, "this you must absolutely believe if you will ever believe anything I shall ever tell you. It is not the coming together or the parting of two people that counts, or where or when, but those two people themselves, and in what manner they are joined. And if it is not with hate but with love, not with impatience but with understanding, and never with boredome but with interest, then nothing can be wrong with their being together, no matter how wrong it may seem to others. But those others, they do not count, they must not be permitted to count, for it is only between the two persons themselves that it must have meaning. It is not so difficult for people to arrange their lives sensibly if they behave sensibly, but to arrange their lives happily, that is a far, far different thing.

When you ran that roof race with me you started with one stocking marked, a loose row of bullion on your hoqueton, and your hair needing a cut. Your manners, social and personal, derive directly from the bakehouse; your living quarters, any time I have seen them, have been untidy and ill-cleaned. In the swordplay just now you cut consistently to the left, a habit so remarkable that you must have been warned time and again; and you cannot parry a coup de Jarnac. I tried you with the same feint for it three times tonight.... These are professional matters, Robin. To succeed as you want, you have to be precise; you have to have polish; you have to carry polish and precision in everything you do. You have no time to sigh over seigneuries and begrudge other people their gifts. Lack of genius never held anyone back,' said Lymond. 'Only time wasted on resentment and daydreaming can do that. You never did work with your whole brain and your whole body at being an Archer; and you ended neither soldier nor seigneur, but a dried-out huddle of grudges strung cheek to cheek on a withy.

and if a rainy morning deprived them of other enjoyments, they were still resolute in meeting in defiance of wet and dirt, and shut themselves up, to read novels together. Yes, novels; for I will not adopt that ungenerous and impolitic custom so common with novel–writers, of degrading by their contemptuous censure the very performances, to the number of which they are themselves adding — joining with their greatest enemies in bestowing the harshest epithets on such works, and scarcely ever permitting them to be read by their own heroine, who, if she accidentally take up a novel, is sure to turn over its insipid pages with disgust. Alas! If the heroine of one novel be not patronized by the heroine of another, from whom can she expect protection and regard? I cannot approve of it. Let us leave it to the reviewers to abuse such effusions of fancy at their leisure, and over every new novel to talk in threadbare strains of the trash with which the press now groans. Let us not desert one another; we are an injured body. Although our productions have afforded more extensive and unaffected pleasure than those of any other literary corporation in the world, no species of composition has been so much decried. From pride, ignorance, or fashion, our foes are almost as many as our readers. And while the abilities of the nine–hundredth abridger of the History of England, or of the man who collects and publishes in a volume some dozen lines of Milton, Pope, and Prior, with a paper from the Spectator, and a chapter from Sterne, are eulogized by a thousand pens — there seems almost a general wish of decrying the capacity and undervaluing the labour of the novelist, and of slighting the performances which have only genius, wit, and taste to recommend them. “I am no novel–reader — I seldom look into novels — Do not imagine that I often read novels — It is really very well for a novel.” Such is the common cant. “And what are you reading, Miss — ?” “Oh! It is only a novel!” replies the young lady, while she lays down her book with affected indifference, or momentary shame. “It is only Cecilia, or Camilla, or Belinda”; or, in short, only some work in which the greatest powers of the mind are displayed, in which the most thorough knowledge of human nature, the happiest delineation of its varieties, the liveliest effusions of wit and humour, are conveyed to the world in the best–chosen language. Now, had the same young lady been engaged with a volume of the Spectator, instead of such a work, how proudly would she have produced the book, and told its name; though the chances must be against her being occupied by any part of that voluminous publication, of which either the matter or manner would not disgust a young person of taste: the substance of its papers so often consisting in the statement of improbable circumstances, unnatural characters, and topics of conversation which no longer concern anyone living; and their language, too, frequently so coarse as to give no very favourable idea of the age that could endure it.

There might, Gentlemen, be an impropriety in my taking notice, in this Address to you, of an anonymous production, but the manner in which that performance has been introduced to the army, the effect it was intended to have, together with some other circumstances, will amply justify my observations on the tendency of that Writing. With respect to the advice given by the Author, to suspect the Man, who shall recommend moderate measures and longer forbearance, I spurn it, as every Man, who regards liberty, and reveres that justice for which we contend, undoubtedly must; for if Men are to be precluded from offering their Sentiments on a matter, which may involve the most serious and alarming consequences, that can invite the consideration of Mankind, reason is of no use to us; the freedom of Speech may be taken away, and dumb and silent we may be led, like sheep, to the Slaughter.

I was responding to earlier loving messages from my parents, hundreds of them, which said, “You are a beautiful and beloved individual. It is good to be you. We will love you no matter what you do, as long as you are you.” Without that security of my parents’ love reflected in my own self-love, I would have chosen the known instead of the unknown and continued to follow my parents’ preferred pattern at the extreme cost of my self’s basic uniqueness. Finally, it is only when one has taken the leap into the unknown of total selfhood, psychological independence and unique individuality that one is free to proceed along still higher paths of spiritual growth and free to manifest love in its greatest dimensions. As long as one marries, enters a career or has children to satisfy one’s parents or the expectations of anyone else, including society as a whole, the commitment by its very nature will be a shallow one. As long as one loves one’s children primarily because one is expected to behave in a loving manner toward them, then the parent will be insensitive to the more subtle needs of the children and unable to express love in the more subtle, yet often most important ways. The highest forms of love are inevitably totally free choices and not acts of conformity.

The third encounter came towards the end of the afternoon when Sophie had worked her way quite high into the hills. A countryman came whistling down the lane towards her. A shepherd, Sophie thought, going home after seeing to his sheep. He was a well set up young fellow of forty or so. "Gracious!" Sophie said to herself. "This morning I'd have seen him as an old man. How one's point of view does alter!" When the shepherd saw Sophie mumbling to herself, he moved rather carefully over to the other side of the lane and called out with great heartiness, "Good evening to you, Mother! Where are you off to?" "Mother?" said Sophie. "I'm not your mother, young man!" "A manner of speaking," the shepherd said, edging along against the opposite hedge. "I was only meaning a polite inquiry, seeing you walking into the hills at the end of the day. You won't get down into Upper Folding before nightfall, will you?" Sophie had not considered this. She stood in the road and thought about it. "It doesn't matter really," she said, half to herself. "You can't be fussy when you're off to seek your fortune." "Can't you indeed, Mother?" said the shepherd. He had now edged himself downhill of Sophie and seemed to feel better for it. "Then I wish you luck, Mother, provided your fortune don't have nothing to do with charming folks' cattle." And he took off down the road in great strides, almost running, but not quite. Sophie stared after him indignantly. "He thought I was a witch!" she said to her stick. She had half a mind to scare the shepherd by shouting nasty things after him, but that seemed a little unkind.

The trick never ages; the illusion never wears off. Vote to stop abortion; receive a rollback in capital gains taxes. Vote to make our country strong again; receive deindustrialization. Vote to screw those politically correct college professors; receive electricity deregulation. Vote to get government off our backs; receive conglomeration and monopoly everywhere from media to meatpacking. Vote to stand tall against terrorists; receive Social Security privatization. Vote to strike a blow against elitism; receive a social order in which wealth is more concentrated than ever before in our lifetimes, in which workers have been stripped of power and CEOs are rewarded in a manner beyond imagining.

That red-headed man thought she was a fraud! ‘Making assumptions about others is rude,’ Kusha read in Learn Basic Manners. Not making assumptions is a basic manner. Why would a High Grade—a war hero, the King of Mesmerizers—not know the basic manners? How does she make such a dreadful first-impression, though? For the first time in her life, in her current memory, Kusha knows how it feels to be misunderstood by a stranger. Especially if you know the stranger so well from afar, you admire his voice, you collect his speeches, you even own all the books he wrote and all the cheap fakes of the paintings he rarely drew. “First impression matters, sweetie. Letting people see who you are matters. Better tell the truth than a lie. And the worst is a lie that they assume from your actions, sweetie …” Kusha closes her eyes, attempting to shut off Meera’s voice.

I must say a word about fear. It is life's only true opponent. Only fear can defeat life. It is a clever, treacherous adversary, how well I know. It has no decency, respects no law or convention, shows no mercy. It goes for your weakest spot, which it finds with unerring ease. It begins in your mind, always. One moment you are feeling calm, self-possessed, happy. Then fear, disguised in the garb of mild-mannered doubt, slips into your mind like a spy. Doubt meets disbelief and disbelief tries to push it out. But disbelief is a poorly armed foot soldier. Doubt does away with it with little trouble. You become anxious. Reason comes to do battle for you. You are reassured. Reason is fully equipped with the latest weapons technology. But, to your amazement, despite superior tactics and a number of undeniable victories, reason is laid low. You feel yourself weakening, wavering. Your anxiety becomes dread. Fear next turns fully to your body, which is already aware that something terribly wrong is going on. Already your lungs have flown away like a bird and your guts have slithered away like a snake. Now your tongue drops dead like an opossum, while your jaw begins to gallop on the spot. Your ears go deaf. Your muscles begin to shiver as if they had malaria and your knees to shake as though they were dancing. Your heart strains too hard, while your sphincter relaxes too much. And so with the rest of your body. Every part of you, in the manner most suited to it, falls apart. Only your eyes work well. They always pay proper attention to fear. Quickly you make rash decisions. You dismiss your last allies: hope and trust. There, you've defeated yourself. Fear, which is but an impression, has triumphed over you. The matter is difficult to put into words. For fear, real fear, such as shakes you to your foundation, such as you feel when you are brought face to face with your mortal end, nestles in your memory like a gangrene: it seeks to rot everything, even the words with which to speak of it. So you must fight hard to express it. You must fight hard to shine the light of words upon it. Because if you don't, if your fear becomes a wordless darkness that you avoid, perhaps even manage to forget, you open yourself to further attacks of fear because you never truly fought the opponent who defeated you.

I believe that there is one story in the world, and only one, that has frightened and inspired us, so that we live in a Pearl White serial of continuing thought and wonder. Humans are caught—in their lives, in their thoughts, in their hungers and ambitions, in their avarice and cruelty, and in their kindness and generosity too—in a net of good and evil. I think this is the only story we have and that it occurs on all levels of feeling and intelligence. Virtue and vice were warp and woof of our first consciousness, and they will be the fabric of our last, and this despite any changes we may impose on field and river and mountain, on economy and manners. There is no other story. A man, after he has brushed off the dust and chips of his life, will have left only the hard, clean questions: Was it good or was it evil? Have I done well—or ill? [...] In uncertainty I am certain that underneath their topmost layers of frailty men want to be good and want to be loved. Indeed, most of their vices are attempted short cuts to love. When a man comes to die, no matter what his talents and influence and genius, if he dies unloved his life must be a failure to him and his dying a cold horror. It seems to me that if you or I must choose between two courses of thought or action, we should remember our dying and try so to live that our death brings no pleasure to the world. We have only one story. All novels, all poetry, are built on the never-ending contest in ourselves of good and evil. And it occurs to me that evil must constantly respawn, while good, while virtue, is immortal. Vice has always a new fresh young face, while virtue is venerable as nothing else in the world is.

There were usually not nearly as many sick people inside the hospital as Yossarian saw outside the hospital, and there were generally fewer people inside the hospital who were seriously sick. There was a much lower death rate inside the hospital than outside the hospital, and a much healthier death rate. Few people died unnecessarily. People knew a lot more about dying inside the hospital and made a much neater job of it. They couldn’t dominate Death inside the hospital, but they certainly made her behave. They had taught her manners. They couldn’t keep Death out, but while she was there she had to act like a lady. People gave up the ghost with delicacy and taste inside the hospital. There was none of that crude, ugly ostentation about dying that was so common outside of the hospital. They did not blow-up in mid-air like Kraft or the dead man in Yossarian’s tent, or freeze to death in the blazing summertime the way Snowden had frozen to death after spilling his secret to Yossarian in the back of the plane. “I’m cold,” Snowden had whimpered. “I’m cold.” “There, there,” Yossarian had tried to comfort him. “There, there.” They didn’t take it on the lam weirdly inside a cloud the way Clevinger had done. They didn’t explode into blood and clotted matter. They didn’t drown or get struck by lightning, mangled by machinery or crushed in landslides. They didn’t get shot to death in hold-ups, strangled to death in rapes, stabbed to death in saloons, blugeoned to death with axes by parents or children, or die summarily by some other act of God. Nobody choked to death. People bled to death like gentlemen in an operating room or expired without comment in an oxygen tent. There was none of that tricky now-you-see-me-now-you-don’t business so much in vogue outside the hospital, none of that now-I-am-and-now-I-ain’t. There were no famines or floods. Children didn’t suffocate in cradles or iceboxes or fall under trucks. No one was beaten to death. People didn’t stick their heads into ovens with the gas on, jump in front of subway trains or come plummeting like dead weights out of hotel windows with a whoosh!, accelerating at the rate of thirty-two feet per second to land with a hideous plop! on the sidewalk and die disgustingly there in public like an alpaca sack full of hairy strawberry ice cream, bleeding, pink toes awry.

The artist is the creator of beautiful things. To reveal art and conceal the artist is art's aim. The critic is he who can translate into another manner or a new material his impression of beautiful things. The highest as the lowest form of criticism is a mode of autobiography. Those who find ugly meanings in beautiful things are corrupt without being charming. This is a fault. Those who find beautiful meanings in beautiful things are the cultivated. For these there is hope. They are the elect to whom beautiful things mean only beauty. There is no such thing as a moral or an immoral book. Books are well written, or badly written. That is all. The nineteenth century dislike of realism is the rage of Caliban seeing his own face in a glass. The nineteenth century dislike of romanticism is the rage of Caliban not seeing his own face in a glass. The moral life of man forms part of the subject-matter of the artist, but the morality of art consists in the perfect use of an imperfect medium. No artist desires to prove anything. Even things that are true can be proved. No artist has ethical sympathies. An ethical sympathy in an artist is an unpardonable mannerism of style. No artist is ever morbid. The artist can express everything. Thought and language are to the artist instruments of an art. Vice and virtue are to the artist materials for an art. From the point of view of form, the type of all the arts is the art of the musician. From the point of view of feeling, the actor's craft is the type. All art is at once surface and symbol. Those who go beneath the surface do so at their peril. Those who read the symbol do so at their peril. It is the spectator, and not life, that art really mirrors. Diversity of opinion about a work of art shows that the work is new, complex, and vital. When critics disagree, the artist is in accord with himself. We can forgive a man for making a useful thing as long as he does not admire it. The only excuse for making a useless thing is that one admires it intensely. All art is quite useless. OSCAR WILDE

These are among the people I've tried to know twice, the second time in memory and language. Through them, myself. They are what I've become, in ways I don't understand but which I believe will accrue to a rounded truth, a second life for me as well as them. Cracking jokes in the mandatory American manner of people self-concious about death. This is the humor of violent surprise. How do you connect things? Learn their names. It was a strange conversation, full of hedged remarks and obscure undercurrents, perfect in its way. I was not a happy runner. I did it to stay interested in my body, to stay informed, and to set up clear lines of endeavor, a standard to meet, a limit to stay within. I was just enough of a puritan to think there must be some virtue in rigorous things, although I was careful not to overdo it. I never wore the clothes. the shorts, tank top, high socks. Just running shoes and a lightweight shirt and jeans. I ran disguised as an ordinary person. -When are you two going to have children? -We're our own children. In novels lately the only real love, the unconditional love I ever come across is what people feel for animals. Dolphins, bears, wolves, canaries. I would avoid people, stop drinking. There was a beggar with a Panasonic. This is what love comes down to, things that happen and what we say about them. But nothing mattered so much on this second reading as a number of spirited misspellings. I found these mangled words exhilarating. He'd made them new again, made me see how they worked, what they really were. They were ancient things, secret, reshapable.The only safety is in details. Hardship makes the world obscure. How else could men love themselves but in memory, knowing what they know? The world has become self-referring. You know this. This thing has seeped into the texture of the world. The world for thousands of years was our escape, was our refuge. Men hid from themselves in the world. We hid from God or death. The world was where we lived, the self was where we went mad and died. But now the world has made a self of its own.

Dogmatic belief in the central axioms of Christianity (that Christ’s crucifixion redeemed the world; that salvation was reserved for the hereafter; that salvation could not be achieved through works) had three mutually reinforcing consequences: First, devaluation of the significance of earthly life, as only the hereafter mattered. This also meant that it had become acceptable to overlook and shirk responsibility for the suffering that existed in the here-and-now; Second, passive acceptance of the status quo, because salvation could not be earned in any case through effort in this life (a consequence that Marx also derided, with his proposition that religion was the opiate of the masses); and, finally, third, the right of the believer to reject any real moral burden (outside of the stated belief in salvation through Christ), because the Son of God had already done all the important work. It was for such reasons that Dostoevsky, who was a great influence on Nietzsche, also criticized institutional Christianity (although he arguably managed it in a more ambiguous but also more sophisticated manner).

I have nothing to do with him,” L said. “To be completely accurate, I do not even know B. He is simply someone I am aware of. But none of this affects my judgment. Certainly, I was interested in this case, and began to investigate it because I knew who the killer was. But that did not alter the way I investigated it, or the manner in which my investigation proceeded. Naomi Misora, I cannot overlook evil. I cannot forgive it. It does not matter if I know the person who commits evil or not. I am only interested in justice.” “Only... in justice…” Misora gasped. “Then... nothing else matters?” “I wouldn’t say that, but it is not a priority.” “You won’t forgive any evil, no matter what the evil is?” “I wouldn’t say that, but it is not a priority.” “But...” Like a thirteen-year-old victim. “There are people who justice cannot save.” Like a thirteen-year old criminal. “And there are people who evil can save.” “There are. But even so,” L said, his tone not changing at all, as if gently admonishing Naomi Misora. “Justice has more power than anything else.” “Power? By power... you mean strength?” “No. I mean kindness.” He said it so easily.

In the course of your life you will be continually encountering fools. There are simply too many to avoid. We can classify people as fools by the following rubric: when it comes to practical life, what should matter is getting long term results, and getting the work done in as efficient and creative a manner as possible. That should be the supreme value that guides people’s action. But fools carry with them a different scale of values. They place more importance on short-term matters – grabbing immediate money, getting attention from the public or media, and looking good. They are ruled by their ego and insecurities. They tend to enjoy drama and political intrigue for their own sake. When they criticize, they always emphasize matters that are irrelevant to the overall picture or argument. They are more interested in their career and position than in the truth. You can distinguish them by how little they get done, or by how hard they make it for others to get results. They lack a certain common sense, getting worked up about things that are not really important while ignoring problems that will spell doom in the long term. The natural tendency with fools is to lower yourself to their level. They annoy you, get under your skin, and draw you into a battle. In the process, you feel petty and confused. You lose a sense of what is really important. You can’t win an argument or get them to see your side or change their behavior, because rationality and results don’t matter to them. You simply waste valuable time and emotional energy. In dealing with fools you must adopt the following philosophy: they are simply a part of life, like rocks or furniture. All of us have foolish sides, moments in which we lose our heads and think more of our ego or short-term goals. It is human nature. Seeing this foolishness within you, you can then accept it in others. This will allow you to smile at their antics, to tolerate their presence as you would a silly child, and to avoid the madness of trying to change them. It is all part of the human comedy, and it is nothing to get upset or lose sleep over.

Or should I have said that I wanted to die, not in the sense of wanting to throw myself off of that train bridge over there, but more like wanting to be asleep forever because there isn’t any making up for killing women or even watching women get killed, or for that matter killing men and shooting them in the back and shooting them more times than necessary to actually kill them and it was like just trying to kill everything you saw sometimes because it felt like there was acid seeping down into your soul and then your soul is gone and knowing from being taught your whole life that there is no making up for what you are doing, you’re taught that your whole life, but then even your mother is so happy and proud because you lined up your sign posts and made people crumple and they were not getting up ever and yeah they might have been trying to kill you too, so you say, What are you goona do?, but really it doesn’t matter because by the end you failed at the one good thing you could have done, and the one person you promised would live is dead, and you have seen all things die in more manners than you’d like to recall and for a while the whole thing fucking ravaged your spirit like some deep-down shit, man, that you didn’t even realize you had until only the animals made you sad, the husks of dogs filled with explosives and old arty shells and the fucking guts of everything stinking like metal and burning garbage and you walk around and the smell is deep down into you now and you say, How can metal be so on fire? and Where is all this fucking trash coming from? and even back home you’re getting whiffs of it and then that thing you started to notice slipping away is gone and now it’s becoming inverted, like you have bottomed out in your spirit but yet a deeper hole is being dug because everybody is so fucking happy to see you, the murderer, the fucking accomplice, that at-bare-minimum bearer of some fucking responsibility, and everyone wants to slap you on the back and you start to want to burn the whole goddamn country down, you want to burn every yellow ribbon in sight, and you can’t explain it but it’s just, like, Fuck you, but then you signed up to go so it’s your fault, really, because you went on purpose, so you are in the end doubly fucked, so why not just find a spot and curl up and die and let’s make it as painless as possible because you are a coward and, really, cowardice got you into this mess because you wanted to be a man and people made fun of you and pushed you around in the cafeteria and the hallways in high school because you liked to read books and poems sometimes and they’d call you a fag and really deep down you know you went because you wanted to be a man and that’s never gonna happen now and you’re too much of a coward to be a man and get it over with so why not find a clean, dry place and wait it out with it hurting as little as possible and just wait to go to sleep and not wake up and fuck ‘em all.

Though we are addicted to instant gratification, we are seldom gratified because, although we are making everything possible now, we are seldom present to enjoy it now. The moment we attain our desire, our attention jumps out of the present and into planning our next acquisition. This creates a world that’s comfortable with living in debt, on borrowed time, and on somebody else’s energy. We no longer own our houses, cars, and clothes – the bank does. We have robbed ourselves of the satisfaction of organic accomplishment. There’s no more “rite of passage,” only the fast lane. Young children want to be teenagers, teenagers want to be adults, and adults want to accomplish a lifetime’s work before turning thirty. We spend each moment running ahead of ourselves, believing there’s a destination we are supposed to arrive at that’s saturated with endless happiness, acknowledgement, ease, and luxury. We are forever running away from something and toward something – and because everyone is behaving in this manner, we accept it as normal. We mentally leapfrog over the eternal present moment in everything we do, ignoring the flow of life. The Presence Process – including the consequences inherent in completing it – moves at a different pace. This journey isn’t about getting something done “as quickly as possible.” It’s about process, not instant gratification. The consequences we activate by completing this journey are made possible because of its gently unfolding integrative approach. By following the instructions carefully, taking one step at a time, being consistent and committed to completing the task at hand no matter what, we experience a rite of passage that reminds us of what “process” means. Realizing what “process” involves isn’t just a mental realization, but requires an integrated emotional, mental, and physical experience. Awakening to the value of process work is rare in a world of instant gratification. It powerfully impacts the quality of our experience because life in the present is an ongoing organic process. Realizing the power within the rhythm of process work may not necessarily impact our ability to earn a living, but it enhances our ability to open ourselves to the heartbeat of life.

I pity those reviewers above, and people like them, who ridicule authors like R.A. Boulay and other proponents of similar Ancient Astronaut theories, simply for putting forth so many interesting questions (because that's really what he often throughout openly admits is all he does does) in light of fascinating and thought-provoking references which are all from copious sources. Some people will perhaps only read the cover and introduction and dismiss it as soon as any little bit of information flies in the face of their beliefs or normalcy biases. Some of those people, I'm sure, are some of the ones who reviewed this book so negatively without any constructive criticism or plausible rebuttal. It's sad to see how programmed and indoctrinated the vast majority of humanity has become to the ills of dogma, indoctrination, unverified status quos and basic ignorance; not to mention the laziness and conformity that results in such acquiescence and lack of critical thinking or lack of information gathering to confirm or debunk something. Too many people just take what's spoon fed to them all their lives and settle for it unquestioningly. For those people I like to offer a great Einstein quote and one of my personal favorites and that is: "Condemnation without investigation is the highest form of ignorance" I found this book to be a very interesting gathering of information and collection of obscure and/or remote antiquated information, i.e. biblical, sacred, mythological and otherwise, that we were not exactly taught to us in bible school, or any other public school for that matter. And I am of the school of thought that has been so for intended purposes. The author clearly cites all his fascinating sources and cross-references them rather plausibly. He organizes the information in a sequential manner that piques ones interest even as he jumps from one set of information to the next. The information, although eclectic as it spans from different cultures and time periods, interestingly ties together in several respects and it is this synchronicity that makes the information all the more remarkable. For those of you who continue to seek truth and enlightenment because you understand that an open mind makes for and lifelong pursuit of such things I leave you with these Socrates quotes: "True wisdom comes to each of us when we realize how little we understand about life, ourselves, and the world around us.

While endowed with the morose temper of genius, he [Lakes, Arts Professor] lacked originality and was aware of that lack; his own paintings always seemed beautifully clever imitations, although one could never quite tell whose manner he mimicked. His profound knowledge of innumerable techniques, his indifference to 'schools' and 'trends', his detestation of quacks, his conviction that there was no difference whatever between a genteel aquarelle of yesterday and, say, conventional neoplasticism or banal non-objectivism of today, and that nothing but individual talent mattered--these views made of him an unusual teacher. St Bart's was not particularly pleased either with Lake's methods or with their results, but kept him on because it was fashionable to have at least one distinguished freak on the staff. Among the many exhilarating things Lake taught was that the order of the solar spectrum is not a closed circle but a spiral of tints from cadmium red and oranges through a strontian yellow and a pale paradisal green to cobalt blues and violets, at which point the sequence does not grade into red again but passes into another spiral, which starts with a kind of lavender grey and goes on to Cinderella shades transcending human perception. He taught that there is no such thing as the Ashcan School or the Cache Cache School or the Cancan School. That the work of art created with string, stamps, a Leftist newspaper, and the droppings of doves is based on a series of dreary platitudes. That there is nothing more banal and more bourgeois than paranoia. That Dali is really Norman Rockwell's twin brother kidnapped by gipsies in babyhood. That Van Gogh is second-rate and Picasso supreme, despite his commercial foibles; and that if Degas could immortalize a calèche, why could not Victor Wind do the same to a motor car?

There are men who carefully manoeuvre a large limousine out of the garage at eight o'clock every morning. Others leave an hour earlier, traveling in a middle-class sedan. Still others leave when it is not yet light, wearing overalls and carrying lunch boxes, to catch buses, subways, or trains to factories or building sites. By a trick of fate, it is always the latter, the poorest, who are exploited by the least attractive women. For, unlike women (who have an eye for money), men notice only woman's external appearance. Therefore, the more desirable women in their own class are always being snatched away from under their noses by men who happen to earn more. No matter what a particular man does or how he spends his day, he has one thing in common with all other men - he spends it in a degrading manner. And he himself does not gain by it. It is not his own livelihood that matters: he would have to struggle far less for that, since luxuries do not mean anything to him anyway it is the fact that he does it for others that makes him so tremendously proud. He will undoubtedly have a photograph of his wife and children on his desk, and will miss no opportunity to hand it around. No matter what a man's job may be - bookkeeper, doctor, bus driver, or managing director - every moment of his life will be spent as a cog in a huge and pitiless system - a system designed to exploit him to the utmost, to his dying day. (...) We have long ceased to play the games of childhood. As children, we became bored quickly and changed from one game to another. A man is like a child who is condemned to play the same game for the rest of his life.

This indeed is the most conspicuous feature of the modern period: need for ceaseless agitation, for unending change, and for ever-increasing speed, matching the speed with which events themselves succeed one another. It is dispersion in multiplicity, and in a multiplicity that is no longer unified by consciousness of any higher principle; in daily life, as in scientific ideas, it is analysis driven to an extreme, endless subdivision, a veritable disintegration of human activity in all the orders in which this can still be exercised; hence the inaptitude for synthesis and the incapacity for any sort of concentration that is so striking in the eyes of Easterners. These are the natural and inevitable results of an ever more pronounced materialization, for matter is essentially multiplicity and division, and this-be it said in passing-is why all that proceeds from matter can beget only strife and all manner of conflicts between peoples as between individuals. The deeper one sinks into matter, the more the elements of division and opposition gain force and scope; and, contrariwise, the more one rises toward pure spirituality, the nearer one approaches that unity which can only be fully realized by consciousness of universal principles.

We believe that cowardice is to blame for the world's injustices. We believe that peace is hard-won, that sometimes it is necessary to fight for peace. But more than that: We believe that justice is more important than peace. We believe in freedom from fear, in denying fear the power to influence our decisions. We believe in ordinary acts of bravery, in the courage that drives one person to stand up for another. We believe in acknowledging fear and the extent to which it rules us. We believe in facing that fear no matter what the cost to our comfort, our happiness, or even to our sanity. We believe in shouting for those who can only whisper, in defending those who cannot defend themselves. We believe, not in just bold words, but in bold deeds to match them. We believe that pain and death are better than cowardice and inaction because we believe in action. We do not believe in living comfortable lives. We do not believe that silence is useful. We do not believe in good manners. We do not believe in empty heads, empty mouths, or empty hands. We do not believe that learning to master violence encourages unnecessary violence. We do not believe that we should be allowed to stand idly by. We do not believe that any other virtue is more important than bravery.

READER, You have here an honest book; it does at the outset forewarn You that, in contriving the same, I have proposed to myself no other than a domestic and private end: I have had no consideration at all either to Your service or to my glory. My powers are not capable of any such design. I have dedicated it to the particular commodity of my kinsfolk and friends, so that, having lost me (which they must do shortly), they may therein recover some traits of my conditions and humours, and by that means preserve more whole, and more life-like, the knowledge they had of me. Had my intention been to seek the world's favour, I should surely have adorned myself with borrowed beauties: I desire therein to be viewed as I appear in mine own genuine, simple, and ordinary manner, without study and artifice: for it is myself I paint. My defects are therein to be read to the life, and any imperfections and my natural form, so far as public reverence hath permitted me. If I had lived among those nations, which (they say) yet dwell under the sweet liberty of nature's primitive laws, I assure thee I would most willingly have painted myself quite fully and quite naked. Thus, reader, myself am the matter of my book: there's no reason You should employ Your leisure about so frivolous and vain a subject. Therefore farewell.

I tell you, because military training is not publicly recognised by the state, you must not make that an excuse for being a whit less careful in attending to it yourself. For you may rest assured that there is no kind of struggle, apart from war, and no undertaking in which you will be worse off by keeping your body in better fettle. "For in everything that men do the body is useful; and in all uses of the body it is of great importance to be in as high a state of physical efficiency as possible. Why, even in the process of thinking, in which the use of the body seems to be reduced to a minimum, it is matter of common knowledge that grave mistakes may often be traced to bad health. "And because the body is in a bad condition, loss of memory, depression, discontent, insanity often assail the mind so violently as to drive whatever knowledge it contains clean out of it. But a sound and healthy body is a strong protection to a man, and at least there is no danger then of such a calamity happening to him through physical weakness: on the contrary, it is likely that his sound condition will serve to produce effects the opposite of those that arise from bad condition. And surely a man of sense would submit to anything to obtain the effects that are the opposite of those mentioned in my list. "Besides, it is a disgrace to grow old through sheer carelessness before seeing what manner of man you may become by developing your bodily strength and beauty to their highest limit. But you cannot see that, if you are careless; for it will not come of its own accord.

Anna’s attention was focused on a single patient. Ariadne Bridgestock lay quietly against the white pillows. Her eyes were shut, and her rich brown skin was ashen, stretching tightly over the branching black veins beneath her skin. Anna slipped in between the screens surrounding Ariadne’s cot, and Cordelia followed, feeling slightly awkward. Was she intruding? But Anna looked up, as if to assure herself that Cordelia was there, before she knelt down at the side of Ariadne’s bed, laying her walking stick on the floor. Anna’s bowed shoulders looked strangely vulnerable. One of her hands dangled at her side: she reached out the other, fingers moving slowly across the white linen sheets, until she was almost touching Ariadne’s hand. She did not take it. At the last moment, Anna’s fingers curled and dropped to rest, beside Ariadne but not quite touching. In a low and steady voice, Anna said, “Ariadne. When you wake up—and you will wake up—I want you to remember this. It was never a sign of your worth that Charles Fairchild wanted to marry you. It is a measure of his lack of worth that he chose to break it off in such a manner.” “He broke it off?” Cordelia whispered. She was stunned. The breaking off of a promised engagement was a serious matter, undertaken usually only when one of the parties in question had committed some kind of serious crime or been caught in an affair. For Charles to break his promise to Ariadne while she lay unconscious was appalling. People would assume he had found out something dreadful about Ariadne. When she awoke, she might be ruined. Anna did not reply to Cordelia. She only raised her head and looked at Ariadne’s face, a long look like a touch. “Please don’t die,” she said, in a low voice, and rose to her feet. Catching up her walking stick, she strode from the infirmary, leaving Cordelia staring after her in surprise.

a stunning glimpse of Buddy, at a later date by innumerable years, quite bereft of my dubious, loving company, writing about this very party on a very large, jet-black, very moving, gorgeous typewriter. He is smoking a cigarette, occasionally clasping his hands and placing them on the top of his head in a thoughtful, exhausted manner. His hair is gray; he is older than you are now, Les! The veins in his hands are slightly prominent in the glimpse, so I have not mentioned the matter to him at all, partially considering his youthful prejudice against veins showing in poor adults’ hands. So it goes. You would think this particular glimpse would pierce the casual witness’s heart to the quick, disabling him utterly, so that he could not bring himself to discuss the glimpse in the least with his beloved, broadminded family. This is not exactly the case; it mostly makes me take an exceedingly deep breath as a simple, brisk measure against getting dizzy. It is his room that pierces me more than anything else. It is all his youthful dreams realized to the full! It has one of those beautiful windows in the ceiling that he has always, to my absolute knowledge, fervently admired from a splendid reader’s distance! All round about him, in addition, are exquisite shelves to hold his books, equipment, tablets, sharp pencils, ebony, costly typewriter, and other stirring, personal effects. Oh, my God, he will be overjoyed when he sees that room, mark my words! It is one of the most smiling, comforting glimpses of my entire life and quite possibly with the least strings attached. In a reckless manner of speaking, I would far from object if that were practically the last glimpse of my life.

How many ills, how many infirmities, does man owe to his excesses, his ambition – in a word, to the indulgence of his various passions! He who should live soberly in all respects, who should never run into excesses of any kind, who should be always simple in his tastes, modest in his desires, would escape a large proportion of the tribulations of human life. It is the same with regard to spirit-life, the sufferings of which are always the consequence of the manner in which a spirit has lived upon the earth. In that life undoubtedly he will no longer suffer from gout or rheumatism; but his wrong-doing down here will cause him to experience other sufferings no less painful. We have seen that those sufferings are the result of the links which exist between a spirit and matter; that the more completely he is freed from the influence of matter – in other words, the more dematerialized he is – the fewer are the painful sensations experienced by him. It depends, therefore, on each of us to free ourselves from the influence of matter by our action in this present life. Man possesses free-will, and, consequently, the power of electing to do or not to do. Let him conquer his animal passions; let him rid himself of hatred, envy, jealousy, pride; let him throw off the yoke of selfishness; let him purify his soul by cultivating noble sentiments; let him do good; let him attach to the things of this world only the degree of importance which they deserve – and he will, even under his present corporeal envelope, have effected his purification, and achieved his deliverance from the influence of matter, which will cease for him on his quitting that envelope. For such a one the remembrance of physical sufferings endured by him in the life he has quitted has nothing painful, and produces no disagreeable impression, because they affected his body only, and left no trace in his soul. He is happy to be relieved from them; and the calmness of a good conscience exempts him from all moral suffering.

Through The Mecca I saw that we were, in our own segregated body politic, cosmopolitans. The black diaspora was not just our own world but, in so many ways, the Western world itself. Now, the heirs of those Virginia planters could never directly acknowledge this legacy or reckon with its power. And so that beauty that Malcolm pledged us to protect, black beauty, was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black five-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit. Serious history was the West, and the West was white. This was all distilled for me in a quote I once read from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?” Bellow quipped. Tolstoy was “white,” and so Tolstoy “mattered,” like everything else that was white “mattered.” And this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?

When Toad found himself immured in a dank and noisome dungeon, and knew that all the grim darkness of a medieval fortress lay between him and the outer world of sunshine and well-metalled high roads where he had lately been so happy, disporting himself as if he had bought up every road in England, he flung himself at full length on the floor, and shed bitter tears, and abandoned himself to dark despair. 'This is the end of everything' (he said), 'at least it is the end of the career of Toad, which is the same thing; the popular and handsome Toad, the rich and hospitable Toad, the Toad so free and careless and debonair! How can I hope to be ever set at large again' (he said), 'who have been imprisoned so justly for stealing so handsome a motor-car in such an audacious manner, and for such lurid and imaginative cheek, bestowed upon such a number of fat, red-faced policemen!' (Here his sobs choked him.) 'Stupid animal that I was' (he said), 'now I must languish in this dungeon, till people who were proud to say they knew me, have forgotten the very name of Toad! O wise old Badger!' (he said), 'O clever, intelligent Rat and sensible Mole! What sound judgments, what a knowledge of men and matters you possess! O unhappy and forsaken Toad!' With lamentations such as these he passed his days and nights for several weeks, refusing his meals or intermediate light refreshments, though the grim and ancient gaoler, knowing that Toad's pockets were well lined, frequently pointed out that many comforts, and indeed luxuries, could by arrangement be sent in—at a price—from outside.

In 1944-1945, Dr Ancel Keys, a specialist in nutrition and the inventor of the K-ration, led a carefully controlled yearlong study of starvation at the University of Minnesota Laboratory of Physiological Hygiene. It was hoped that the results would help relief workers in rehabilitating war refugees and concentration camp victims. The study participants were thirty-two conscientious objectors eager to contribute humanely to the war effort. By the experiment's end, much of their enthusiasm had vanished. Over a six-month semi-starvation period, they were required to lose an average of twenty-five percent of their body weight." [...] p193 p193-194 "...the men exhibited physical symptoms...their movements slowed, they felt weak and cold, their skin was dry, their hair fell out, they had edema. And the psychological changes were dramatic. "[...] p194 "The men became apathetic and depressed, and frustrated with their inability to concentrate or perform tasks in their usual manner. Six of the thirty-two were eventually diagnosed with severe "character neurosis," two of them bordering on psychosis. Socially, they ceased to care much about others; they grew intensely selfish and self-absorbed. Personal grooming and hygiene deteriorated, and the men were moody and irritable with one another. The lively and cooperative group spirit that had developed in the three-month control phase of the experiment evaporated. Most participants lost interest in group activities or decisions, saying it was too much trouble to deal with the others; some men became scapegoats or targets of aggression for the rest of the group. Food - one's own food - became the only thing that mattered. When the men did talk to one another, it was almost always about eating, hunger, weight loss, foods they dreamt of eating. They grew more obsessed with the subject of food, collecting recipes, studying cookbooks, drawing up menus. As time went on, they stretched their meals out longer and longer, sometimes taking two hours to eat small dinners. Keys's research has often been cited often in recent years for this reason: The behavioral changes in the men mirror the actions of present-day dieters, especially of anorexics.

So far from a political ideology being the quasi-divine parent of political activity, it turns out to be its earthly stepchild. Instead of an independently premeditated scheme of ends to be pursued, it is a system of ideas abstracted from the manner in which people have been accustomed to go about the business of attending to the arrangements of their societies. The pedigree of every political ideology shows it to be the creature, not of premeditation in advance of political activity, but of meditation upon a manner of politics. In short, political activity comes first and a political ideology follows after; and the understanding of politics we are investigating has the disadvantage of being, in the strict sense, preposterous. Let us consider the matter first in relation to scientific hypothesis, which I have taken to play a role in scientific activity in some respects similar to that of an ideology in politics. If a scientific hypothesis were a self-generated bright idea which owed nothing to scientific activity, then empiricism governed by hypothesis could be considered to compose a self-contained manner of activity; but this certainly is not its character. The truth is that only a man who is already a scientist can formulate a scientific hypothesis; that is, an hypothesis is not an independent invention capable of guiding scientific inquiry, but a dependent supposition which arises as an abstraction from within already existing scientific activity. Moreover, even when the specific hypothesis has in this manner been formulated, it is inoperative as a guide to research without constant reference to the traditions of scientific inquiry from which it was abstracted. The concrete situation does not appear until the specific hypothesis, which is the occasion of empiricism being set to work, is recognized as itself the creature of owing how to conduct a scientific inquiry. Or consider the example of cookery. It might be supposed that an ignorant man, some edible materials, and a cookery book compose together the necessities of a self-moved (or concrete) activity called cooking. But nothing is further from the truth. The cookery book is not an independently generated beginning from which cooking can spring; it is nothing more than an abstract of somebody's knowledge of how to cook: it is the stepchild, not the parent of the activity. The book, in its tum, may help to set a man on to dressing a dinner, but if it were his sole guide he could never, in fact, begin: the book speaks only to those who know already the kind of thing to expect from it and consequently bow to interpret it. Now, just as a cookery book presupposes somebody who knows how to cook, and its use presupposes somebody who already knows how to use it, and just as a scientific hypothesis springs from a knowledge of how to conduct a scientific investigation and separated from that knowledge is powerless to set empiricism profitably to work, so a political ideology must be understood, not as an independently premeditated beginning for political activity, but as knowledge (abstract and generalized) of a concrete manner of attending to the arrangements of a society. The catechism which sets out the purposes to be pursued merely abridges a concrete manner of behaviour in which those purposes are already hidden. It does not exist in advance of political activity, and by itself it is always an insufficient guide. Political enterprises, the ends to be pursued, the arrangements to be established (all the normal ingredients of a political ideology), cannot be premeditated in advance of a manner of attending to the arrangements of a society; what we do, and moreover what we want to do, is the creature of how we are accustomed to conduct our affairs. Indeed, it often reflects no more than a dis­covered ability to do something which is then translated into an authority to do it.