Measured Short Quotes

Choose your battles wisely. After all, life isn't measured by how many times you stood up to fight. It's not winning battles that makes you happy, but it's how many times you turned away and chose to look into a better direction. Life is too short to spend it on warring. Fight only the most, most, most important ones, let the rest go.

Perhaps all the questions we ask of love, to measure, test, probe, and save it, have the additional effect of cutting it short. Perhaps the reason we are unable to love is that we yearn to be loved, that is, we demand something (love) from our partner instead of delivering ourselves up to him demand-free and asking for nothing but his company.

Does he love me? Does he love anyone more than me? Does he love me more than I love him? Perhaps all the questions we ask of love, to measure, test, probe, and save it, have the additional effect of cutting it short. Perhaps the reason we are unable to love is that we yearn to be loved, that is, we demand something (love) from our partner instead of delivering ourselves up to him demand-free and asking for nothing but his company.

Do not fear death so much, but rather the inadequate life

The answer of course, is that the clock isn't meant to measure earthly time, but the time of the soul. Redemption and condemnation time. For the soul, each instant is always a minute short of judgment.

We are permanently walking on a very thin ice whenever we try to measure lasting values in an ever-changing and utterly edgy society, whenever we must define long-term objectives in a short-term spirit. ("Was it all worthwhile?")

I wouldn't intentionally hurt anyone in this whole world. I wouldn't hurt them physically or emotionally, how then can people so consistently do it to me? Even my parents treat me like I'm stupid and inferior and ever short. I guess I'll never measure up to anyone's expectations. I surely don't measure up to what I'd like to be.

Sufficiency isn't two steps up from poverty or one step short of abundance. It isn't a measure of barely enough or more than enough. Sufficiency isn't an amount at all. It is an experience, a context we generate, a declaration, a knowing that there is enough, and that we are enough.

If what's always distinguished bad writing--flat characters, a narrative world that's clichéd and not recognizably human, etc.--is also a description of today's world, then bad writing becomes an ingenious mimesis of a bad world. If readers simply believe the world is stupid and shallow and mean, then [Bret] Ellis can write a mean shallow stupid novel that becomes a mordant deadpan commentary on the badness of everything. Look man, we'd probably most of us agree that these are dark times, and stupid ones, but do we need fiction that does nothing but dramatize how dark and stupid everything is? In dark times, the definition of good art would seem to be art that locates and applies CPR to those elements of what's human and magical that still live and glow despite the times' darkness. Really good fiction could have as dark a worldview as it wished, but it'd find a way both to depict this world and to illuminate the possibilities for being alive and human in it. Postmodern irony and cynicism's become an end in itself, a measure of hip sophistication and literary savvy. Few artists dare to try to talk about ways of working toward redeeming what's wrong, because they'll look sentimental and naive to all the weary ironists. Irony's gone from liberating to enslaving. There's some great essay somewhere that has a line about irony being the song of the prisoner who's come to love his cage… The postmodern founders' patricidal work was great, but patricide produces orphans, and no amount of revelry can make up for the fact that writers my age have been literary orphans throughout our formative years. We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self. Once we’ve hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naïveté. Sentiment equals naïveté on this continent. You burn with hunger for food that does not exist. A U. S. of modern A. where the State is not a team or a code, but a sort of sloppy intersection of desires and fears, where the only public consensus a boy must surrender to is the acknowledged primacy of straight-line pursuing this flat and short-sighted idea of personal happiness.

Perhaps all the questions we ask of love, to measure, test, probe, and save it, have the additional effect of cutting it short.

We've forgotten much. How to struggle, how to rise to dizzy heights and sink to unparalleled depths. We no longer aspire to anything. Even the finer shades of despair are lost to us. We've ceased to be runners. We plod from structure to conveyance to employment and back again. We live within the boundaries that science has determined for us. The measuring stick is short and sweet. The full gamut of life is a brief, shadowy continuum that runs from gray to more gray. The rainbow is bleached. We hardly know how to doubt anymore. (“The Thing”)

It is completely selfless love: Tereza did not want anything of Karenin; She did not ever ask him to love her back. Nor has she ever asked herself the questions that plague human couples: Does he love me? Does he love anybody more than me? Does he love me more than I love him? Perhaps all the questions we ask of love, to measure, test, probe, and save it, have the additional effect of cutting it short. Perhaps the reason we are unable to love is that we yearn to be loved, that is, we demand something (love) from our partner instead of delivering ourselves to him demand-free and asking for nothing but his company.

Love will be an impulse that will inspire and ruin in equal measure.

The sight of snow made her think how beautiful and short life is and how, in spite of all their enmities, people have so very much in common; measured against eternity and the greatness of creation, the world in which they lived was narrow. That's why snow drew people together. It was as if snow cast a veil over hatreds, greed, and wrath and made everyone feel close to one another.

In small proportions we just beauties see; And in short measures, life may perfect be.

Physical size can not measure the ferocity and compassion of the heart, spirit and soul. Truly in the measure of a person, short or tall doesn’t matter at all.

The gross national product does not allow for the health of our children, the quality of their education, or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages; the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage; neither our wisdom nor our learning; neither our compassion nor our devotion to our country; it measures everything, in short, except that which makes life worthwhile.

Everyone’s got the potential to do the wrong thing – if we were measured that way, we’d all come up short. It’s about what you do.

This is the thing: If you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that’s how you know you’re on board the ship that serves hors d’oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who’ve never even heard of the words hors d’oeuvres or fluff. Then someone from up on the yacht says, "It's too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings." And then someone else on board says something like, "But your father gave you this yacht, and these are his servants who brought the hors d'oeuvres." At which point that person gets tossed overboard by a group of hired thugs who'd been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life, and the people on the small inflatable rafts can't get to him soon enough, or they don't even try, and the yacht's speed and weight cause an undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point there are suddenly several fathers, noble, wise forefathers. And the boat sails on unfettered.

But the floor retained an unparalleled measure of excellence with a decorative array of ceramic tiles precisely laid by an anonymous Muslim artisan with limitless patience, pride, or skill.  He left behind an ornate work of art in a short, squat, non-descript building near the most dangerous piece of real estate on the planet.  Silva often wondered how an architect so careless came to work with a craftsman so precise.  Looking at that floor, she often thought that if everyone applied just a fraction of his dedication to their own work, it might cancel out the hatred driving the destruction.

But aren't all great quests folly? El Dorado and the Fountain of Youth and the search for intelligent life in the cosmos-- we know what's out there. It's what isn't that truly compels us. Technology may have shrunk the epic journey to a couple of short car rides and regional jet lags-- four states and twelve hundred miles traversed in an afternoon-- but true quests aren't measured in time or distance anyway, so much as in hope. There are only two good outcomes for a quest like this, the hope of the serendipitous savant-- sail for Asia and stumble on America-- and the hope of scarecrows and tin men: that you find out you had the thing you sought all along.

Too much and too long, we seem to have surrendered community excellence and community values in the mere accumulation of material things. Our gross national product...if we should judge the United States of America by that - counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage. It counts special locks for our doors and the jails for those who break them. It counts the destruction of our redwoods and the loss of our natural wonder in chaotic sprawl. It counts napalm and the cost of a nuclear warhead, and armored cars for police who fight riots in our streets. It counts Whitman's rifle and Speck's knife, and the television programs which glorify violence in order to sell toys to our children. Yet the gross national product does not allow for the health of our children, the quality of their education, or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages; the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage; neither our wisdom nor our learning; neither our compassion nor our devotion to our country; it measures everything, in short, except that which makes life worthwhile. And it tells us everything about America except why we are proud that we are Americans.

A short time later, when the carpenter was taking measurements for the coffin, through the window they saw a light rain of tiny yellow flowers falling. They fell on the town all through the night in a silent storm, and they covered the roofs and blocked the doors and smothered the animals who slept outdoors. So many flowers fell from the sky that in the morning the streets were carpeted with a compact cushion and they had to clear them away with shovels and rakes so that the funeral procession could pass by.

When we start being too impressed by the results of our work, we slowly come to the erroneous conviction that life is one large scoreboard where someone is listing the points to measure our worth. And before we are fully aware of it, we have sold our soul to the many grade-givers. That means we are not only in the world, but also of the world. Then we become what the world makes us. We are intelligent because someone gives us a high grade. We are helpful because someone says thanks. We are likable because someone likes us. And we are important because someone considers us indispensable. In short, we are worthwhile because we have successes. And the more we allow our accomplishments — the results of our actions — to become the criteria of our self-esteem, the more we are going to walk on our mental and spiritual toes, never sure if we will be able to live up to the expectations which we created by our last successes. In many people’s lives, there is a nearly diabolic chain in which their anxieties grow according to their successes. This dark power has driven many of the greatest artists into self-destruction.

She threw her head back and laughed. The kid fucking laughed, eyes shining. Like there was no greater adventure she could possibly be on. Like life was turning out to be the most exhilarating, fantastic roller coaster ride she could ever have imagined. Fuck the pain. Fuck the misery. In the middle of the hopeless, brutal hell her short existence on this earth had been, that girl laughed. You don't snuff out a life like that. You honor it. You take measures to protect it, even from itself when necessary, and keep it alive.

We humans have an impulse to mark our existence in some way that feels permanent. We scribble ‘I was here’ onto our desks at school. We spray paint it on walls. We carve it into bark. I was here. I wanted this sculpture to do to the same, to let it be know that these people lived. A testament to the fact that these humans — with their long strings and medium strings and short strings — they were here.

In short, Israel is the measure of our failings and our incompetence. We have waited for a great leader for years, but none came; we have waited for a mighty military victory, but we were defeated roundly; we have waited for outside powers (the US or,in its time, the Soviet Union), but none came to our aid. The one thing we have not tried in all seriousness is to rely on OURSELVES: until we do that with a full commitment to success there is no chance that we can advance towards self-determination and freedom from aggression.-1998

Isn’t it strange how a lamb can feel like a lion when comparing itself to a mouse, whereas a lion feels like a lamb when measuring itself against dragons?

In short, there are mysteries of science and of soul that will never be understood no matter how hard we measure, no matter how strongly we believe, no matter how deep our think tanks and how high our aspirations. But as anyone will tell you—for we all know this within our hearts—the impossible happens and grand cosmic mysteries are solved on a regular basis, although most of the time the solutions lead to even greater mysteries.

One of the hurdles of adulthood is when holidays become measuring sticks againt which you always fall short. For children, Thanksgiving is about turkey and Christmas is about presents. Grown up, you learn that all holidays are about family and few can win there.

A lily of a day Is fairer far in May, Although it fall and die that night— It was the plant and flower of Light. In small proportions we just beauties see; And in short measures life may perfect be.

What a feeble thing intelligence is, with its short steps, its waverings, its pacings back and forth, its disastrous retreats! Intelligence is a mere instrument of circumstances. There are people who say that intelligence must have built the universe - why, intelligence never built a steam-engine! Circumstances built a steam-engine. Intelligence is little more than a short foot-rule by which we measure the infinite achievements of Circumstances.

We are all measured, good or evil, by the wrong we do to others;

To obtain wealth beyond measure, seek to make more friends than money.

In short, health is measured by the shock a person can take without his usual way of life being compromised

Seventeen years being neither a very short nor a very long time, Phillip was remembered and misremembered in equal measure.

We are like fruitflies, measuring everything in terms of our own lifespan. But since our lifespans are so short, our perspective is entirely wrong. God, who inhabits eternity, sees things differently. He knows that our lives are just a mist. We should trust Him. It was not that long ago that Jesus came and it will not be that long before He returns.

It was shortly after this, when Evangeline’s arms were being measured for gloves, that she noticed the scar. It was on the underside of her right wrist, thin and white, shaped like a broken heart. And it had definitely not been there before.

It is not that we have a short space of time, but that we waste much of it. Life is long enough, and it has been given in sufficiently generous measure to allow the accomplishment of the very greatest things if the whole of it is well invested. But when it is squandered in luxury and carelessness, when it is devoted to no good end, forced at last by the ultimate necessity we perceive that it has passed away before we were aware that it was passing.

It’s a short reminder that success can usually be measured by the number of uncomfortable conversations we are willing to have, and by the number of uncomfortable actions we are willing to take. The most fulfilled and effective people I know—world-famous creatives, billionaires, thought leaders, and more—look at their life’s journey as perhaps 25 percent finding themselves and 75 percent creating themselves.

In theory, the risk of business failure can be reduced to a number, the probability of failure multiplied by the cost of failure. Sure, this turns out to be a subjective analysis, but in the process your own attitudes toward financial risk and reward are revealed. By contrast, personal risk usually defies quantification. It's a matter of values and priorities, an expression of who you are. "Playing it safe" may simply mean you do not weigh heavily the compromises inherent in the status quo. The financial rewards of the moment may fully compensate you for the loss of time and fulfillment. Or maybe you just don't think about it. On the other hand, if time and satisfaction are precious, truly priceless, you will find the cost of business failure, so long as it does not put in peril the well-being of you or your family, pales in comparison with the personal risks of no trying to live the life you want today. Considering personal risk forces us to define personal success. We may well discover that the business failure we avoid and the business success we strive for do not lead us to personal success at all. Most of us have inherited notions of "success" from someone else or have arrived at these notions by facing a seemingly endless line of hurdles extending from grade school through college and into our careers. We constantly judge ourselves against criteria that others have set and rank ourselves against others in their game. Personal goals, on the other hand, leave us on our own, without this habit of useless measurement and comparison. Only the Whole Life Plan leads to personal success. It has the greatest chance of providing satisfaction and contentment that one can take to the grave, tomorrow. In the Deferred Life Plan there will always be another prize to covet, another distraction, a new hunger to sate. You will forever come up short.

A measure of such things which in any degree falls short of the whole truth is not fair measure; for nothing imperfect is the measure of anything, although persons are too apt to be contented and think that they need search no further.

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.

The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement. […] It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.

But the uproar this caused was nothing compared with the uproar when Katronia noticed [Rosie] had also cut her eyelashes. Various negotiations (including, finally, such desperate measures as "supposing you ever want to eat again") eventually produced the grudging promise that, in return for Katronia keeping her hair cut short, she would leave her eyelashes alone.

Begin. Keep on beginning. Nibble on everything. Take a hike. Teach yourself to whistle. Lie. The older you get the more they'll want your stories. Make them up. Talk to stones. Short-out electric fences. Swim with the sea turtle into the moon. Learn how to die. Eat moonshine pie. Drink wild geranium tea. Run naked in the rain. Everything that happens will happen and none of us will be safe from it. Pull up anchors. Sit close to the god of night. Lie still in a stream and breathe water. Climb to the top of the highest tree until you come to the branch where the blue heron sleeps. Eat poems for breakfast. Wear them on your forehead. Lick the mountain's bare shoulder. Measure the color of days around your mother's death. Put your hands over your face and listen to what they tell you.

It is really incredible how meaningless and insignificant when seen from without, and how dull and senseless when felt from within, is the course of life of the great majority of men. It is weary longing and worrying, a dreamlike staggering through the four ages of life to death, accompanied by a series of trivial thoughts. They are like clockwork that is wound up and goes without knowing why. Every time a man is begotten and born the clock of human life is wound up anew, to repeat once more its same old tune that has already been played innumerable times, movement by movement and measure by measure, with insignificant variations. Every individual, every human apparition and its course of life, is only one more short dream of the endless spirit of nature, of the persistent will-to-live, is only one more fleeting form, playfully sketched by it on its infinite page, space and time; it is allowed to exist for a short while that is infinitesimal compared with these, and is then effaced, to make new room. Yet, and here is to be found the serious side of life, each of these fleeting forms, these empty fancies, must be paid for by the whole will-to-live in all its intensity with many deep sorrows, and finally with a bitter death, long feared and finally made manifest. It is for this reason that the sight of a corpse suddenly makes us serious.

Though it may be better for [children] to read some things, especially fairy-stories, that are beyond their measure rather than short of it. Their books like their clothes should allow for growth, and their books at any rate should encourage it.

haven’t you figured out yet that happy is a momentary emotion? If you spend your life trying to be happy, you’ll always come up short. Contentment is an emotion that will withstand the storms around you. Focus on that, and you won’t feel like you’ve failed at the end of your life.” “So, you’re saying I shouldn’t focus on happiness,” “Enjoy it when it comes, but don’t measure your life against it.

During his time at university, Ronald had learned that 'history' was the word the English used for the record of every time a white man encountered something he had never seen and promptly claimed it as his own, often renaming it for good measure. History, in short, was the annals of the bully on the playground.

In the end, people don’t view their life as merely the average of all of its moments—which, after all, is mostly nothing much plus some sleep. For human beings, life is meaningful because it is a story. A story has a sense of a whole, and its arc is determined by the significant moments, the ones where something happens. Measurements of people’s minute-by-minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life may be empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves. Unlike your experiencing self—which is absorbed in the moment—your remembering self is attempting to recognize not only the peaks of joy and valleys of misery but also how the story works out as a whole. That is profoundly affected by how things ultimately turn out. Why would a football fan let a few flubbed minutes at the end of the game ruin three hours of bliss? Because a football game is a story. And in stories, endings matter. Yet we also recognize that the experiencing self should not be ignored. The peak and the ending are not the only things that count. In favoring the moment of intense joy over steady happiness, the remembering self is hardly always wise. “An inconsistency is built into the design of our minds,” Kahneman observes. “We have strong preferences about the duration of our experiences of pain and pleasure. We want pain to be brief and pleasure to last. But our memory … has evolved to represent the most intense moment of an episode of pain or pleasure (the peak) and the feelings when the episode was at its end. A memory that neglects duration will not serve our preference for long pleasure and short pains.” When our time is limited and we are uncertain about how best to serve our priorities, we are forced to deal with the fact that both the experiencing self and the remembering self matter. We do not want to endure long pain and short pleasure. Yet certain pleasures can make enduring suffering worthwhile. The peaks are important, and so is the ending.

hat a feeble thing intelligence is, with its short steps, its waverings, its pacings back and forth, its disastrous retreats! Intelligence is a mere instrument of circumstances. There are people who say that intelligence must have built the universe—why, intelligence never built a steam engine! Circumstances built a steam engine. Intelligence is little more than a short foot-rule by which we measure the infinite achievements of Circumstances.

Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal supporter; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question incapacity to act on any. Frantic violence became the attribute of manliness; cautious plotting a justifiable means of self-defense. [5] The advocate of extreme measures was always trustworthy; his opponent a man to be suspected. To succeed in a plot was to have a shrewd head, to divine a plot a still shrewder; but to try to provide against having to do either was to break up your party and to be afraid of your adversaries. In short, to forestall an intending criminal, or to suggest the idea of a crime where it was lacking was equally commended, [6] until even blood became a weaker tie than party, from the superior readiness of those united by the latter to dare everything without reserve; for such associations sought not the blessings derivable from established institutions but were formed by ambition to overthrow them; and the confidence of their members in each other rested less on any religious sanction than upon complicity in crime.

The beginning of Christendom, is, strictly, at a point out of time. A metphysical trigonometry finds it among the spiritual Secrets, at the meeting of two heavenward lines, one drawn from Bethany along the Ascent of the Messias, the other from Jerusalem against the Descent of the Paraclete. That measurement, the measurement of eternity in operation, of the bright cloud and the rushing wind, is, in effect, theology.

The models we have, and the standards we are expected to maintain, come to us via heterosexuality as a normative state. Heterosexuality--whatever the current version of that concept happens to be--is unremarkable because it is the standard by which everything else is measured. That is heterosexual privilege.

If fairy-story as a kind is worth reading at all it is worthy to be written for and read by adults. They will, of course, put more in and get more out than children can. Then, as a branch of a genuine art, children may hope to get fairy-stories fit for them to read and yet within their measure; as they may hope to get suitable introductions to poetry, history, and the sciences. Though it may be better for them to read some things, especially fairy-stories, that are beyond their measure rather than short of it. Their books like their clothes should allow for growth, and their books at any rate should encourage it.

Your life is short, son. Ours is long. Much too long. But we both live in time. You a short time. We a long time. The Childlike Empress has always been there. But she's not old. She has always been young. She still is. Her life isn't measured by time, but by names. She needs a new name. She keeps needing new names.

Time is so subjective, its measure totally dependent upon the means by which we mark its passage. When we follow the conventional milestones, meting out our lives with birthdays and graduations and anniversaries and funerals, we are left with voids along the way-vast stretches of empty space lost forever, never to be filled. As time grows short, the significance of each moment increases, until finally every heartbeat is of monumental importance. Or so it seems at first. I have discovered, almost too late, that time is not just arbitrary, but of no great consequence after all. She has taught me that a touch is a lifetime, a kiss forever, and that passion will transcend the limitations of fragile existence to span eternity. I no longer worry about the beat of my heart-I need only the memory of her to live on. My soul, my very being, pulses with wonder at the places within me that she has filled, with gratitude for the wounds she has healed, and with everlasting devotion for the love she has given. In her arms, I found passion and peace and a place to rest. No matter where I travel or what road I take to reach my detestation, I will always have the comfort of her hand in my and the soft whisper of her voice reminding me that I do not need to be afraid. This, this has always been my secret desire, and now I need search no further. I am Loved, and I am content,

It is not growing like a tree In bulk, doth make Man better be; Or standing long an oak, three hundred year, To fall a log at last, dry, bald, and sere: A lily of a day Is fairer far in May Although it fall and die that night; It was the plant and flower of Light. In small proportions we just beauties see; And in short measures life may perfect be (Ben Jonson)

We found that external approvals were negatively correlated with lead time, deployment frequency, and restore time, and had no correlation with change fail rate. In short, approval by an external body (such as a manager or CAB) simply doesn’t work to increase the stability of production systems, measured by the time to restore service and change fail rate. However, it certainly slows things down. It is, in fact, worse than having no change approval process at all.

Weak and narrow are the powers implanted in the limbs of men; many the woes that fall on them and blunt the edge of thought; short is the measure of the life in death through which they toil; then are they borne away, like smoke they vanish into air, and what they dream they know is but the little each hath stumbled on in wandering about the world; yet boast they all that they have learned the whole—vain fools! for what that is, no eye hath seen, no ear hath heard, nor can it be conceived by mind of man. Thou, then, since thou hast fallen to this place, shalt know no more than human wisdom may attain.

Farewell, ungrateful traitor, Farewell, my perjured swain; Let never injured creature Believe a man again. The pleasure of possessing Surpasses all expressing, But 'tis too short a blessing, And love too long a pain. 'Tis easy to deceive us In pity of your pain; But when we love you leave us To rail at you in vain. Before we have descried it There is no bliss beside it, But she that once has tried it Will never love again. The passion we pretended Was only to obtain, But when the charm is ended The charmer you disdain. Your love by ours we measure Till we have lost our treasure, But dying is a pleasure When living is a pain.

So after some instruction, Joseph put on the apron and started carefully polishing the clean dishes even though it made no sense to him. Over the course of the day, he learned how to wash the floors and clean the windows and empty out the iron stove. Soon the kitchen smelled of lemons and spices, fresh bread and soap. There was a short break for lunch before resuming work. The light shifted during the afternoon and cascaded through the clean windows, burnishing the room with gold. Joseph was so focused on the work, on the patters of the silverware and the curve of the handles on the ancient pitchers and measuring cups, that he forgot for a little while about his parents, and St. Anthony's, and the fire, and losing Blink. He felt a kind of pride in being allowed to touch all the delicate glassware, plates, and bowls, and he hadn't broken a single thing.

HONESTY is reached through the doorway of grief and loss. Where we cannot go in our mind, our memory, or our body is where we cannot be straight with another, with the world, or with our self. The fear of loss, in one form or another, is the motivator behind all conscious and unconscious dishonesties: all of us are afraid of loss, in all its forms, all of us, at times, are haunted or overwhelmed by the possibility of a disappearance, and all of us therefore, are one short step away from dishonesty. Every human being dwells intimately close to a door of revelation they are afraid to pass through. Honesty lies in understanding our close and necessary relationship with not wanting to hear the truth. The ability to speak the truth is as much the ability to describe what it is like to stand in trepidation at this door, as it is to actually go through it and become that beautifully honest spiritual warrior, equal to all circumstances, we would like to become. Honesty is not the revealing of some foundational truth that gives us power over life or another or even the self, but a robust incarnation into the unknown unfolding vulnerability of existence, where we acknowledge how powerless we feel, how little we actually know, how afraid we are of not knowing and how astonished we are by the generous measure of grief that is conferred upon even the most average life. Honesty is grounded in humility and indeed in humiliation, and in admitting exactly where we are powerless. Honesty is not found in revealing the truth, but in understanding how deeply afraid of it we are. To become honest is in effect to become fully and robustly incarnated into powerlessness. Honesty allows us to live with not knowing. We do not know the full story, we do not know where we are in the story; we do not know who is at fault or who will carry the blame in the end. Honesty is not a weapon to keep loss and heartbreak at bay, honesty is the outer diagnostic of our ability to come to ground in reality, the hardest attainable ground of all, the place where we actually dwell, the living, breathing frontier where there is no realistic choice between gain or loss.

what does travel ultimately produce if it is not, by a sort of reversal, 'an exploration of the deserted places of my memory,' the return to nearby exoticism by way of a detour through distant places, and the 'discovery' of relics and legends: 'fleeting visions of the French countryside,' 'fragments of music and poetry,' in short, something like an 'uprooting in one's origins (Heidegger)? What this walking exile produces is precisely the body of legends that is currently lacking in one's own vicinity; it is a fiction, which moreover has the double characteristic like dreams or pedestrian rhetoric, or being the effect of displacements and condensations. As a corollary, one can measure the importance of these signifying practices (to tell oneself legends) as practices that invent spaces.

Upon the publication of Goethe’s epic drama, the Faustian legend had reached an almost unapproachable zenith. Although many failed to appreciate, or indeed, to understand this magnum opus in its entirety, from this point onward his drama was the rule by which all other Faust adaptations were measured. Goethe had eclipsed the earlier legends and became the undisputed authority on the subject of Faust in the eyes of the new Romantic generation. To deviate from his path would be nothing short of blasphemy.

Try this one,' said Jack, 'and I'll say it just one time. Tell you what, we could a had a good life together, a fuckin real good life. You wouldn't do it, Ennis, so what we got now is Brokeback Mountain. Everything built on that. It's all we got, boy, fuckin all, so I hope you know that if you don't never know the rest. Count the damn few times we been together in twenty years. Measure the fuckin short leash you keep me on, then ask me about Mexico and then tell me you'll kill me for needin it and not hardly never gettin it. You got no fuckin idea how bad it gets. I'm not you. I can't make it on a couple a high-altitude fucks once or twice a year. You're too much for me, Ennis, you son of a whoreson bitch. I wish I knew how to quit you.

That we are in the midst of crisis is now well understood. Our nation is at war, against a far-reaching network of violence and hatred. Our economy is badly weakened, a consequence of greed and irresponsibility on the part of some, but also our collective failure to make hard choices and prepare the nation for a new age. Homes have been lost; jobs shed; businesses shuttered. Our health care is too costly; our schools fail too many; and each day brings further evidence that the ways we use energy strengthen our adversaries and threaten our planet. These are the indicators of crisis, subject to data and statistics. Less measurable but no less profound is a sapping of confidence across our land — a nagging fear that America's decline is inevitable, and that the next generation must lower its sights. Today I say to you that the challenges we face are real. They are serious and they are many. They will not be met easily or in a short span of time. But know this, America — they will be met. On this day, we gather because we have chosen hope over fear, unity of purpose over conflict and discord. On this day, we come to proclaim an end to the petty grievances and false promises, the recriminations and worn out dogmas, that for far too long have strangled our politics.

Civilization is revving itself into a pathologically short attention span. The trend might be coming from the acceleration of technology, the short-horizon perspective of market-driven economics, the next-election perspective of democracies, or the distractions of personal multitasking. All are on the increase. Some sort of balancing corrective to the short-sightedness is needed—some mechanism or myth that encourages the long view and the taking of long-term responsibility, where “the long term” is measured at least in centuries.

The Eternal may meet us in what is, by our present measurements, a day, or (more likely) a minute or a second; but we have touched what is not in any way commensurable with lengths of time, whether long or short. Hence our hope finally to emerge, if not altogether from time (that might not suit our humanity) at any rate from the tyranny, the unilinear poverty, of time, to ride it not to be ridden by it, and so to cure that always aching wound ('the wound man was born for') which mere succession and mutability inflict on us, almost equally when we are happy and when we are unhappy. For we are so little reconciled to time that we are even astonished at it. 'How he's grown!' we exclaim, 'How time flies!' as though the universal form of our experience were again and again a novelty. It is as strange as if a fish were repeatedly surprised at the very wetness of water. And that would be strange indeed: unless of course the fish were destined to become, one day, a land animal.

William Butler Yeats’s “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst / Are full of passionate intensity.” This is an excellent description of the current split between anaemic liberals and impassioned fundamentalists. “The best” are no longer able to fully engage, while “the worst” engage in racist, religious, sexist fanaticism. However, are the terrorist fundamentalists, be they Christian or Muslim, really fundamentalists in the authentic sense of the term? Do they really believe? What they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the U.S.: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have their way to truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns him. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful Other, they are fighting their own temptation. These so-called Christian or Muslim fundamentalists are a disgrace to true fundamentalists. It is here that Yeats’s diagnosis falls short of the present predicament: the passionate intensity of a mob bears witness to a lack of true conviction. Deep in themselves, terrorist fundamentalists also lack true conviction-their violent outbursts are proof of it. How fragile the belief of a Muslim must be, if he feels threatened by a stupid caricature in a low-circulation Danish newspaper. The fundamentalist Islamic terror is not grounded in the terrorists’ conviction of their superiority and in their desire to safeguard their cultural-religious identity from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but rather that they themselves secretly consider themselves inferior. This is why our condescending, politically correct assurances that we feel no superiority towards them only make them more furious and feeds their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite fact that the fundamentalists are already like us, that secretly they have already internalized our standards and measure themselves by them. (This clearly goes for the Dalai Lama, who justifies Tibetan Buddhism in Western terms of the pursuit of happiness and avoidance of pain.) Paradoxically, what the fundamentalists really lack is precisely a dose of that true “racist” conviction of one’s own superiority.

I ask you to come down to earth," said the Baron in a calm, rather faint voice, "and to take up the duties of your station!" "I have no intention of obeying you, my Lord Father," said Cosimo. "I am very sorry." They were ill at ease, both of them, bored. Each knew what the other would say. "And what about your studies? Your devotions as a Christian?" said the father. "Do you intend to grown up like an American Savage?" Cosimo was silent. These were thoughts he had not yet put to himself and had no wish to. Then he exclaimed: "Just because I'm a few yards higher up, does it mean that good teaching can't reach me?" This was an able reply too, though it diminished, in a way, the range of his gesture; a sign of weakness. His father realized this and became more pressing. "Rebellion cannot be measured by yards," said he. "Even when a journey seems no distance at all, it can have no return." Now was the moment for my brother to produce some other noble reply, perhaps a Latin maxim, but at that instant none came into his head, though he knew so many by heart. Instead he suddenly got bored with all this solemnity, and shouted: "But from the trees I can piss farther," a phrase without much meaning, but which cut the discussion short. As though they had heard the phrase, a shout went up from the ragamuffins around Porta Capperi. The Baron of Rondo's horse shied, the Baron pulled the reins and wrapped himself more tightly in his cloak, ready to leave. Then he turned, drew an arm out of his cloak, pointed to the sky, which had suddenly become overcast with black clouds, and exclaimed: "Be careful, son, there's Someone who can piss on us all!"...

It is a completely selfless love: Tereza did not want anything of Karenin; she did not ever ask him to love her back. Nor had she ever asked herself the questions that plague human couples: Does he love me? Does he love anyone more than me? Does he love me more than I love him? Perhaps all the questions we ask of love, to measure, test, probe, and save it, have the additional effect of cutting it short. Perhaps the reason we are unable to love is that we yearn to be loved, that is, we demand something (love) from our partner instead of delivering ourselves up to him demand-free and asking for nothing but his company.

This is the thing: If you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that’s how you know you’re on board the ship that serves hors d’oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who’ve never even heard of the words hors d’oeuvres or fluff. Then someone from up on the yacht says, “It’s too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings.” And then someone else on board says something like, “But your father gave you this yacht, and these are his servants who brought the hors d’oeuvres.” At which point that person gets tossed overboard by a group of hired thugs who’d been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life, and the people on the small inflatable rafts can’t get to him soon enough, or they don’t even try, and the yacht’s speed and weight cause an undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point there are suddenly several fathers, noble, wise forefathers. And the boat sails on unfettered.

I began to meditate upon the writer's life. It is full of tribulation. First he must endure poverty and the world's indifference; then, having achieved a measure of success, he must submit to a good grace of its hazards...But he has one compensation, Whenever he has anything on his mind, whether it be a harassing reflection, grief at the death of a friend, unrequited love, wounded pride, anger at the treachery of someone to whom he has shown kindness, in short any emotion or any perplexing thought, he has only to put it down in black and white, using it as a theme of a story or the decoration of an essay, to forget all about it. He is the only free man.

It is a special blessing to belong among those who can and may devote their best energies to the contemplation and exploration of objective and timeless things. How happy and grateful I am for having been granted this blessing, which bestows upon one a large measure of independence from one's personal fate and from the attitude of one's contemporaries. Yet this independence must not inure us to the awareness of the duties that constantly bind us to the past, present and future of humankind at large. Our situation on this earth seems strange. Every one of us appears here, involuntarily and uninvited, for a short stay, without knowing the why and the wherefore. In our daily lives we feel only that man is here for the sake of others, for those whom we love and for many other beings whose fate is connected with our own. I am often troubled by the thought that my life is based to such a large extent on the work of my fellow human beings, and I am aware of my great indebtedness to them. I do not believe in free will. Schopenhauer's words: 'Man can do what he wants, but he cannot will what he wills,' accompany me in all situations throughout my life and reconcile me with the actions of others, even if they are rather painful to me. This awareness of the lack of free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper. I have never coveted affluence and luxury and even despise them a good deal. My passion for social justice has often brought me into conflict with people, as has my aversion to any obligation and dependence I did not regard as absolutely necessary. [Part 2] I have a high regard for the individual and an insuperable distaste for violence and fanaticism. All these motives have made me a passionate pacifist and antimilitarist. I am against any chauvinism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as does any exaggerated personality cult. I am an adherent of the ideal of democracy, although I know well the weaknesses of the democratic form of government. Social equality and economic protection of the individual have always seemed to me the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice keeps me from feeling isolated. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as of all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all there is.

The key to entering into the Divine Exchange is never our worthiness but always God’s graciousness. Any attempt to measure or increase our worthiness will always fall short, or it will force us into the position of denial and pretend, which produces the constant perception of hypocrisy in religious people. To switch to an “economy of grace” is a switch that is very hard for humans to make. We base almost everything in human culture on achievement, performance, accomplishment, an equal exchange value, or some kind of worthiness gauge. I call it meritocracy. Unless one personally experiences a dramatic and personal breaking of the rules of merit (forgiveness or undeserved goodness), it is almost impossible to disbelieve or operate outside of its rigid logic. This cannot happen theoretically or abstractly. It cannot happen “out there” but must be known personally “in here.

Modern physicists have accepted that all existence is fundamentally energy. But now they also acknowledge that there is something else that they have no instrument to measure. They have begun to realize that there is a dimension of energy that seems to hold everything together. They recognize its existence, but have no clue to its nature. Since they are not able to perceive it, they call it ‘dark energy’. For now they concede that it constitutes 73 per cent of the universe. (It will take time and evolution for them to see that it is, in fact, a lot more than that!) They also tell us that at the centre of our galaxy, and presumably of several others, is a ‘black hole’ which is constantly sucking creation in. At the centre of a black hole, they say, is a singularity, a place where creation and destruction happen simultaneously. In fact, scientists seem just one step short of saying: Shi-va!

The man was of fine figure, swarthy, and stern in aspect; and he showed in profile a facial angle so slightly inclined as to be almost perpendicular. He wore a short jacket of brown corduroy, newer than the remainder of his suit, which was a fustian waistcoat with white horn buttons, breeches of the same, tanned leggings, and a straw hat overlaid with black glazed canvas. At his back he carried by a looped strap a rush basket, from which protruded at one end the crutch of a hay-knife, a wimble for hay-bonds being also visible in the aperture. His measured, springless walk was the walk of the skilled countryman as distinct from the desultory shamble of the general labourer; while in the turn and plant of each foot there was, further, a dogged and cynical indifference personal to himself, showing its presence even in the regularly interchanging fustian folds, now in the left leg, now in the right, as he paced along.

Liza Hempstock, who had been Bod's friend for the last six years, was different in another way; she was less likely to be there for him when Bod went down to the nettle patch to see her, and on the rare occasions when she was, she would be short-tempered, argumentative and often downright rude. Bod talked to Mr Owens about this, and after a few moments' reflection, his father said, "It's just women, I reckon. She liked you as a boy, probably isn't sure who you are now you're a young man. I used to play with one little girl down by the duck pond every day until she turned about your age, and then she threw an apple at my head and did not say another word to me until I was seventeen." Mrs Owens stiffened. "It was a pear I threw," she said, tartly, "and I was talking to you again soon enough, for we danced a measure at your cousin Ned's wedding, and that was but two days after your sixteenth birthday." Mr Owens said, "Of course you are right, my dear." He winked at Bod, to tell him that it was none of it serious. And then mouthed "Seventeen" to show that, really, it was.

America's industrial success produced a roll call of financial magnificence: Rockefellers, Morgans, Astors, Mellons, Fricks, Carnegies, Goulds, du Ponts, Belmonts, Harrimans, Huntingtons, Vanderbilts, and many more based in dynastic wealth of essentially inexhaustible proportions. John D. Rockefeller made $1 billion a year, measured in today's money, and paid no income tax. No one did, for income tax did not yet exist in America. Congress tried to introduce an income tax of 2 percent on earnings of $4,000 in 1894, but the Supreme Court ruled it unconstitutional. Income tax wouldn't become a regular part of American Life until 1914. People would never be this rich again. Spending all this wealth became for many a more or less full-time occupation. A kind of desperate, vulgar edge became attached to almost everything they did. At one New York dinner party, guests found the table heaped with sand and at each place a little gold spade; upon a signal, they were invited to dig in and search for diamonds and other costly glitter buried within. At another party - possibly the most preposterous ever staged - several dozen horses with padded hooves were led into the ballroom of Sherry's, a vast and esteemed eating establishment, and tethered around the tables so that the guests, dressed as cowboys and cowgirls, could enjoy the novel and sublimely pointless pleasure of dining in a New York ballroom on horseback.

With these thoughts came another: Was that unity of effort, that sense of common purpose, possible only when the goal involved killing a terrorist? The question nagged at me. For all the pride and satisfaction I took in the success of our mission in Abbottabad, the truth was that I hadn't felt the same exuberance as I had on the night the health care bill passed. I found myself imagining what America might look like if we could rally the country so that our government brought the same level of expertise and determination to educating our children or housing the homeless as it had to getting bin Laden; if we could apply the same persistence and resources to reducing poverty or curbing greenhouse gases or making sure every family had access to decent day care. I knew that even my own staff would dismiss these notions as utopian. And the fact that this was the case, the fact that we could no longer imagine uniting the country around anything other than thwarting attacks and defeating external enemies, I took as a measure of how far my presidency still fell short of what I wanted it to be - and how much work I had left to do.

It goes something like this: I am one person among 6.5 billion people on Earth at the moment. That's one person among 6,500,000,000 people. That'a lot of Wembley Stadiums full of people, and even more double-decker buses (apparently the standard British measurements for size). And we live on an Earth that is spinning at 67,000 miles an hour through space around a sun that is the centre of our solar system (and our solar system is spinning around the centre of the Milky Way at 530,000 mph). Just our solar system (which is a tiny speck within the entire universe) is very big indeed. If Earth was a peppercorn and Jupiter was a chestnut (the standard American measurements), you'd have to place them 100 metres apart to get a sense of the real distance between us. And this universe is only one of many. In fact, the chances are that there are many, many more populated Earths - just like ours - in other universes. And that's just space. Have a look at time, too. If you're in for a good run, you may spend 85 years on this Earth. Man has been around for 100,000 years, so you're going to spend just 0.00085 percent of man's history living on this Earth. And Man's stay on Earth has been very short in the context of the life of the Earth (which is 4.5 billion years old): if the Earth had been around for the equivalent of a day (with the Big Bang kicking it all off at midnight), humans didn't turn up until 11.59.58 p.m. That means we've only been around for the last two seconds. A lifetime is gone in a flash. There are relatively few people on this Earth that were here 100 years ago. Just as you'll be gone (relatively) soon. So, with just the briefest look at the spatial and temporal context of our lives, we are utterly insignificant. As the Perspective Machine lifts up so far above the woods that we forget what the word means, we see just one moving light. It is beautiful. A small, gently glowing light. It is a firefly lost somewhere in the cosmos. And a firefly - on Earth - lives for just one night. It glows beautifully, then goes out. And up there so high in our Perspective Machine we realize that our lives are really just like that of the firefly. Except the air is full of 6.5 billion fireflies. They're glowing beautifully for one night. Then they are gone. So, Fuck It, you might as well REALLY glow.

In my own shire, if I was sad Homely comforters I had: The earth, because my heart was sore, Sorrowed for the son she bore; And standing hills, long to remain, Shared their short-lived comrade's pain. And bound for the same bourn as I, On every road I wandered by, Trod beside me, close and dear, The beautiful and death-struck year: Whether in the woodland brown I heard the beechnut rustle down, And saw the purple crocus pale Flower about the autumn dale; Or littering far the fields of May Lady-smocks a-bleaching lay, And like a skylit water stood The bluebells in the azured wood. Yonder, lightening other loads, The season range the country roads, But here in London streets I ken No such helpmates, only men; And these are not in plight to bear, If they would, another's care. They have enough as 'tis: I see In many an eye that measures me The mortal sickness of a mind Too unhappy to be kind. Undone with misery, all they can Is to hate their fellow man; And till they drop they needs must still Look at you and wish you ill.

Women did such things and went on doing them while the sun died because in all of women's lives there were so many moments that would kill the mind if one thought about them, which would suck the heart and the life out of one, and engrave lines in the face and put gray in the hair if ever one let one's mind work; but there was in the rhythm and the fascination of the stitches a loss of thought, a void, a blank, that was only numbers and not even that, because the mind did not need to count, the fingers did, the length of a thread against the finger measured evenly as a ruler could divide it, the slight difference in tension sensed finely as a machine could sense, the exact number of stitches keeping pattern without really the need to count, but something inward and regular as the beat of a heart, as the slow passing of time which could be frozen in such acts, or speeded past.

when another German scientist, Werner Heisenberg, formulated his famous uncertainty principle. In order to predict the future position and velocity of a particle, one has to be able to measure its present position and velocity accurately. The obvious way to do this is to shine light on the particle. Some of the waves of light will be scattered by the particle and this will indicate its position. However, one will not be able to determine the position of the particle more accurately than the distance between the wave crests of light, so one needs to use light of a short wavelength in order to measure the position of the particle precisely. Now, by Planck’s quantum hypothesis, one cannot use an arbitrarily small amount of light; one has to use at least one quantum. This quantum will disturb the particle and change its velocity in a way that cannot be predicted. Moreover, the more accurately one measures the position, the shorter the wavelength of the light that one needs and hence the higher the energy of a single quantum. So the velocity of the particle will be disturbed by a larger amount. In other words, the more accurately you try to measure the position of the particle, the less accurately you can measure its speed, and vice versa.

The dark side of tracking a particular behavior is that we become driven by the number rather than the purpose behind it. If your success is measured by quarterly earnings, you will optimize sales, revenue, and accounting for quarterly earnings. If your success is measured by a lower number on the scale, you will optimize for a lower number on the scale, even if that means embracing crash diets, juice cleanses, and fat-loss pills. The human mind wants to “win” whatever game is being played. This pitfall is evident in many areas of life. We focus on working long hours instead of getting meaningful work done. We care more about getting ten thousand steps than we do about being healthy. We teach for standardized tests instead of emphasizing learning, curiosity, and critical thinking. In short, we optimize for what we measure. When we choose the wrong measurement, we get the wrong behavior. This is sometimes referred to as Goodhart’s Law. Named after the economist Charles Goodhart, the principle states, “When a measure becomes a target, it ceases to be a good measure.

Thank you,” said Lee’s voice. “And now we turn to regular contributor Royal, for an update on how the new Wizarding order is affecting the Muggle world.” “Thanks, River,” said an unmistakable voice, deep, measured, reassuring. “Kingsley!” burst out Ron. “We know!” said Hermione, hushing him. “Muggles remain ignorant of the source of their suffering as they continue to sustain heavy casualties,” said Kingsley. “However, we continue to hear truly inspirational stories of wizards and witches risking their own safety to protect Muggle friends and neighbors, often without the Muggles’ knowledge. I’d like to appeal to all our listeners to emulate their example, perhaps by casting a protective charm over any Muggle dwellings in your street. Many lives could be saved if such simple measures are taken.” “And what would you say, Royal, to those listeners who reply that in these dangerous times, it should be ‘Wizards first’?” asked Lee. “I’d say that it’s one short step from ‘Wizards first’ to ‘Purebloods first,’ and then to ‘Death Eaters,’” replied Kingsley. “We’re all human, aren’t we? Every human life is worth the same, and worth saving.” “Excellently put, Royal, and you’ve got my vote for Minister of Magic if ever we get out of this mess,” said Lee. “And now, over to Romulus for our popular feature ‘Pals of Potter.’” “Thanks, River,” said another very familiar voice; Ron started to speak, but Hermione forestalled him in a whisper. “We know it’s Lupin!

And are we not worthy?” she asked, rolling the end of one ceramic chopstick back and forth between the thumb and index finger of her right hand. “Are our lives devoid of merit? Are we not generous to our friends, kind to strangers, skilled in our areas of expertise, reliable with rent, gentle with children, quick to phone an ambulance when we see a man hit by a car, thoughtful in word and deed? Do we not have worth enough? Are we not already perfect? Perfectly ourselves? Perfect in being who we are?” “I have no one to measure that quality against.” “Do you believe in God?” “No.” “Do you have eyes, judgement?” “And I see the world, but I have no one else’s eyes to measure my own vision against.” “Of course you do. You have the words of friends and strangers. You have discourse and reason. You have critical thought, which may be trained to the highest degree. In short, you do not need the world to tell you what to be. Especially if the world tells you that you are never good enough.

Even if we act to erase material poverty, there is another greater task, it is to confront the poverty of satisfaction - purpose and dignity - that afflicts us all. Too much and for too long, we seemed to have surrendered personal excellence and community values in the mere accumulation of material things. Our Gross National Product, now, is over $800 billion dollars a year, but that Gross National Product - if we judge the United States of America by that - that Gross National Product counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage. It counts special locks for our doors and the jails for the people who break them. It counts the destruction of the redwood and the loss of our natural wonder in chaotic sprawl. It counts napalm and counts nuclear warheads and armored cars for the police to fight the riots in our cities. It counts Whitman's rifle and Speck's knife, and the television programs which glorify violence in order to sell toys to our children. Yet the gross national product does not allow for the health of our children, the quality of their education or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages, the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage, neither our wisdom nor our learning, neither our compassion nor our devotion to our country, it measures everything in short, except that which makes life worthwhile. And it can tell us everything about America except why we are proud that we are Americans. If this is true here at home, so it is true elsewhere in world.

You sometimes hear people say, with a certain pride in their clerical resistance to the myth, that the nineteenth century really ended not in 1900 but in 1914. But there are different ways of measuring an epoch. 1914 has obvious qualifications; but if you wanted to defend the neater, more mythical date, you could do very well. In 1900 Nietzsche died; Freud published The Interpretation of Dreams; 1900 was the date of Husserl Logic, and of Russell's Critical Exposition of the Philosophy of Leibniz. With an exquisite sense of timing Planck published his quantum hypothesis in the very last days of the century, December 1900. Thus, within a few months, were published works which transformed or transvalued spirituality, the relation of language to knowing, and the very locus of human uncertainty, henceforth to be thought of not as an imperfection of the human apparatus but part of the nature of things, a condition of what we may know. 1900, like 1400 and 1600 and 1000, has the look of a year that ends a saeculum. The mood of fin de siècle is confronted by a harsh historical finis saeculi. There is something satisfying about it, some confirmation of the rightness of the patterns we impose. But as Focillon observed, the anxiety reflected by the fin de siècle is perpetual, and people don't wait for centuries to end before they express it. Any date can be justified on some calculation or other. And of course we have it now, the sense of an ending. It has not diminished, and is as endemic to what we call modernism as apocalyptic utopianism is to political revolution. When we live in the mood of end-dominated crisis, certain now-familiar patterns of assumption become evident. Yeats will help me to illustrate them. For Yeats, an age would end in 1927; the year passed without apocalypse, as end-years do; but this is hardly material. 'When I was writing A Vision,' he said, 'I had constantly the word "terror" impressed upon me, and once the old Stoic prophecy of earthquake, fire and flood at the end of an age, but this I did not take literally.' Yeats is certainly an apocalyptic poet, but he does not take it literally, and this, I think, is characteristic of the attitude not only of modern poets but of the modern literary public to the apocalyptic elements. All the same, like us, he believed them in some fashion, and associated apocalypse with war. At the turning point of time he filled his poems with images of decadence, and praised war because he saw in it, ignorantly we may think, the means of renewal. 'The danger is that there will be no war.... Love war because of its horror, that belief may be changed, civilization renewed.' He saw his time as a time of transition, the last moment before a new annunciation, a new gyre. There was horror to come: 'thunder of feet, tumult of images.' But out of a desolate reality would come renewal. In short, we can find in Yeats all the elements of the apocalyptic paradigm that concern us.

Now and then I am asked as to "what books a statesman should read," and my answer is, poetry and novels—including short stories under the head of novels. I don't mean that he should read only novels and modern poetry. If he cannot also enjoy the Hebrew prophets and the Greek dramatists, he should be sorry. He ought to read interesting books on history and government, and books of science and philosophy; and really good books on these subjects are as enthralling as any fiction ever written in prose or verse. Gibbon and Macaulay, Herodotus, Thucydides and Tacitus, the Heimskringla, Froissart, Joinville and Villehardouin, Parkman and Mahan, Mommsen and Ranke—why! there are scores and scores of solid histories, the best in the world, which are as absorbing as the best of all the novels, and of as permanent value. The same thing is true of Darwin and Huxley and Carlyle and Emerson, and parts of Kant, and of volumes like Sutherland's "Growth of the Moral Instinct," or Acton's Essays and Lounsbury's studies—here again I am not trying to class books together, or measure one by another, or enumerate one in a thousand of those worth reading, but just to indicate that any man or woman of some intelligence and some cultivation can in some line or other of serious thought, scientific or historical or philosophical or economic or governmental, find any number of books which are charming to read, and which in addition give that for which his or her soul hungers. I do not for a minute mean that the statesman ought not to read a great many different books of this character, just as every one else should read them. But, in the final event, the statesman, and the publicist, and the reformer, and the agitator for new things, and the upholder of what is good in old things, all need more than anything else to know human nature, to know the needs of the human soul; and they will find this nature and these needs set forth as nowhere else by the great imaginative writers, whether of prose or of poetry.

The Chorus Line: The Birth of Telemachus, An Idyll Nine months he sailed the wine-red seas of his mother's blood Out of the cave of dreaded Night, of sleep, Of troubling dreams he sailed In his frail dark boat, the boat of himself, Through the dangerous ocean of his vast mother he sailed From the distant cave where the threads of men's lives are spun, Then measured, and then cut short By the Three Fatal Sisters, intent on their gruesome handcrafts, And the lives of women also are twisted into the strand. And we, the twelve who were later to die by his hand At his father's relentless command, Sailed as well, in the dark frail boats of ourselves Through the turbulent seas of our swollen and sore-footed mothers Who were not royal queens, but a motley and piebald collection, Bought, traded, captured, kidnapped from serfs and strangers. After the nine-month voyage we came to shore, Beached at the same time as he was, struck by the hostile air, Infants when he was an infant, wailing just as he wailed, Helpless as he was helpless, but ten times more helpless as well, For his birth was longed-for and feasted, as our births were not. His mother presented a princeling. Our various mothers Spawned merely, lambed, farrowed, littered, Foaled, whelped and kittened, brooded, hatched out their clutch. We were animal young, to be disposed of at will, Sold, drowned in the well, traded, used, discarded when bloomless. He was fathered; we simply appeared, Like the crocus, the rose, the sparrows endangered in mud. Our lives were twisted in his life; we also were children When he was a child, We were his pets and his toythings, mock sisters, his tiny companions. We grew as he grew, laughed also, ran as he ran, Though sandier, hungrier, sun-speckled, most days meatless. He saw us as rightfully his, for whatever purpose He chose, to tend him and feed him, to wash him, amuse him, Rock him to sleep in the dangerous boats of ourselves. We did not know as we played with him there in the sand On the beach of our rocky goat-island, close by the harbour, That he was foredoomed to swell to our cold-eyed teenaged killer. If we had known that, would we have drowned him back then? Young children are ruthless and selfish: everyone wants to live. Twelve against one, he wouldn't have stood a chance. Would we? In only a minute, when nobody else was looking? Pushed his still-innocent child's head under the water With our own still-innocent childish nursemaid hands, And blamed it on waves. Would we have had it in us? Ask the Three Sisters, spinning their blood-red mazes, Tangling the lives of men and women together. Only they know how events might then have had altered. Only they know our hearts. From us you will get no answer.

I did not pay much attention, and since it seemed to prolong itself I began to meditate upon the writer’s life. It is full of tribulation. First he must endure poverty and the world’s indifference; then, having achieved a measure of success, he must submit with a good grace to its hazards. He depends upon a fickle public. He is at the mercy of journalists who want to interview him and photographers who want to take his picture, of editors who harry him for copy and tax gatherers who harry him for income tax, of persons of quality who ask him to lunch and secretaries of institutes who ask him to lecture, of women who want to marry him and women who want to divorce him, of youths who want his autograph, actors who want parts and strangers who want a loan, of gushing ladies who want advice on their matrimonial affairs and earnest young men who want advice on their compositions, of agents, publishers, managers, bores, admirers, critics, and his own conscience. But he has one compensation. Whenever he has anything on his mind, whether it be a harassing reflection, grief at the death of a friend, unrequited love, wounded pride, anger at the treachery of someone to whom he has shown kindness, in short any emotion or any perplexing thought, he has only to put it down in black and white, using it as the theme of a story or the decoration of an essay, to forget all about it. He is the only free man.

This is the thing: if you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that's how you know you're on board the ship that serves hors d'oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who've never even heard of the words hors d'oeuvres of fluff. Then someone from up on the yacht says, "It's too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings." And then someone else on board says something like, "But your father gave you this yacht, and these are his servants who brought the hors d'oeuvres." At which point that person gets tossed overboard by a group of hired thugs who'd been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life and the people on the small inflatable rafts can't get to him soon enough, or they don't even try, and the yacht's speed and weight cause and undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point there are suddenly several fathers, noble, wise forefather. And the boat sails on unfettered.

One last bit of bad news. We’ve been focusing on the stress-related consequences of activating the cardiovascular system too often. What about turning it off at the end of each psychological stressor? As noted earlier, your heart slows down as a result of activation of the vagus nerve by the parasympathetic nervous system. Back to the autonomic nervous system never letting you put your foot on the gas and brake at the same time—by definition, if you are turning on the sympathetic nervous system all the time, you’re chronically shutting off the parasympathetic. And this makes it harder to slow things down, even during those rare moments when you’re not feeling stressed about something. How can you diagnose a vagus nerve that’s not doing its part to calm down the cardiovascular system at the end of a stressor? A clinician could put someone through a stressor, say, run the person on a treadmill, and then monitor the speed of recovery afterward. It turns out that there is a subtler but easier way of detecting a problem. Whenever you inhale, you turn on the sympathetic nervous system slightly, minutely speeding up your heart. And when you exhale, the parasympathetic half turns on, activating your vagus nerve in order to slow things down (this is why many forms of meditation are built around extended exhalations). Therefore, the length of time between heartbeats tends to be shorter when you’re inhaling than exhaling. But what if chronic stress has blunted the ability of your parasympathetic nervous system to kick the vagus nerve into action? When you exhale, your heart won’t slow down, won’t increase the time intervals between beats. Cardiologists use sensitive monitors to measure interbeat intervals. Large amounts of variability (that is to say, short interbeat intervals during inhalation, long during exhalation) mean you have strong parasympathetic tone counteracting your sympathetic tone, a good thing. Minimal variability means a parasympathetic component that has trouble putting its foot on the brake. This is the marker of someone who not only turns on the cardiovascular stress-response too often but, by now, has trouble turning it off.

FATHER FORGETS W. Livingston Larned Listen, son: I am saying this as you lie asleep, one little paw crumpled under your cheek and the blond curls stickily wet on your damp forehead. I have stolen into your room alone. Just a few minutes ago, as I sat reading my paper in the library, a stifling wave of remorse swept over me. Guiltily I came to your bedside. There are the things I was thinking, son: I had been cross to you. I scolded you as you were dressing for school because you gave your face merely a dab with a towel. I took you to task for not cleaning your shoes. I called out angrily when you threw some of your things on the floor. At breakfast I found fault, too. You spilled things. You gulped down your food. You put your elbows on the table. You spread butter too thick on your bread. And as you started off to play and I made for my train, you turned and waved a hand and called, “Goodbye, Daddy!” and I frowned, and said in reply, “Hold your shoulders back!” Then it began all over again in the late afternoon. As I came up the road I spied you, down on your knees, playing marbles. There were holes in your stockings. I humiliated you before your boyfriends by marching you ahead of me to the house. Stockings were expensive—and if you had to buy them you would be more careful! Imagine that, son, from a father! Do you remember, later, when I was reading in the library, how you came in timidly, with a sort of hurt look in your eyes? When I glanced up over my paper, impatient at the interruption, you hesitated at the door. “What is it you want?” I snapped. You said nothing, but ran across in one tempestuous plunge, and threw your arms around my neck and kissed me, and your small arms tightened with an affection that God had set blooming in your heart and which even neglect could not wither. And then you were gone, pattering up the stairs. Well, son, it was shortly afterwards that my paper slipped from my hands and a terrible sickening fear came over me. What has habit been doing to me? The habit of finding fault, of reprimanding—this was my reward to you for being a boy. It was not that I did not love you; it was that I expected too much of youth. I was measuring you by the yardstick of my own years. And there was so much that was good and fine and true in your character. The little heart of you was as big as the dawn itself over the wide hills. This was shown by your spontaneous impulse to rush in and kiss me good night. Nothing else matters tonight, son. I have come to your bedside in the darkness, and I have knelt there, ashamed! It is a feeble atonement; I know you would not understand these things if I told them to you during your waking hours. But tomorrow I will be a real daddy! I will chum with you, and suffer when you suffer, and laugh when you laugh. I will bite my tongue when impatient words come. I will keep saying as if it were a ritual: “He is nothing but a boy—a little boy!” I am afraid I have visualized you as a man. Yet as I see you now, son, crumpled and weary in your cot, I see that you are still a baby. Yesterday you were in your mother’s arms, your head on her shoulder. I have asked too much, too much.

Galen slides into his desk, unsettled by the way the sturdy blond boy talking to Emma casually rests his arm on the back of her seat. "Good morning," Galen says, leaning over to wrap his arms around her, nearly pulling her from the chair. He even rests his cheek against hers for good measure. "Good morning...er, Mark, isn't it?" he says, careful to keep his voice pleasant. Still, he glances meaningfully at the masculine arm still lining the back of Emma's seat, almost touching her. To his credit-and safety-Mark eases the offending limb back to his own desk, offering Emma a lazy smile full of strikingly white teeth. "You and Forza, huh? Did you clear that with his groupies?" She laughs and gently pries Galen's arms off her. Out of the corner of his eye, he sees the eruption of pink spreading like spilled paint over her face. She's not used to dating him yet. Until about ten minutes ago, he wasn't used to it either. Now though, with the way Mark eyes her like a tasty shellfish, playing the role of Emma's boyfriend feels all too natural. The bell rings, saving Emma from a reply and saving Mark thousands of dollars in hospital bills. Emma shoots Galen a withering look, which he deflects with that he hopes is an enchanting grin. He measures his success by the way her blush deepens but stops short when he notices the dark circles under her eyes. She didn't sleep last night. Not that he thought she would. She'd been quiet on the flight home from Destin two nights ago. He didn't pressure her to talk about it with him, mostly because he didn't know what to say once the conversation got started. So many times, he's started to assure her that he doesn't see her as an abomination, but it seems wrong to say it out loud. Like he's willfully disagreeing with the law. But how could those delicious-looking lips and those huge violet eyes be considered an abomination? What's even crazier is that not only does he not consider her an abomination, the fact that she could be a Half-Breed ignited a hope in him he's got no right to feel: Grom would never mate with a half human. At least, Galen doesn't think he would. He glances at Emma, whose silky eyelids don't even flutter in her state of light sleep. When he clears his throat, she startles. "Thank you," she mouths to him as she picks her pencil back up, using the eraser to trace the lines in her textbook as she reads. He acknowledges with a nod. He doesn't want to leave her like this, anxious and tense and out of place in her own beautiful skin.

One of my greatest concerns for the young women of the Church is that they will sell themselves short in dating and marriage by forgetting who they really are--daughters of a loving Heavenly Father. . . . Unfortunately, a young woman who lowers her standards far enough can always find temporary acceptance from immature and unworthy young men. . . . At their best, daughters of God are loving, caring, understanding, and sympathetic. This does not mean they are also gullible, unrealistic, or easily manipulated. If a young man does not measure up to the standards a young woman has set, he may promise her that he will change if she will marry him first. Wise daughters of God will insist that young men who seek their hand in marriage change before the wedding, not after. (I am referring here to the kind of change that will be part of the lifelong growth of every disciple.) He may argue that she doesn't really believe in repentance and forgiveness. But one of the hallmarks of repentance is forsaking sin. Especially when the sin involves addictive behaviors or a pattern of transgression, wise daughters of God insist on seeing a sustained effort to forsake sin over a long period of time as true evidence of repentance. They do not marry someone because they believe they can change him. Young women, please do not settle for someone unworthy of your gospel standards. On the other hand, young women should not refuse to settle down. There is no right age for young men or young women to marry, but there is a right attitude for them to have about marriage: "Thy will be done" . . . . The time to marry is when we are prepared to meet a suitable mate, not after we have done all the enjoyable things in life we hoped to do while we were single. . . . When I hear some young men and young women set plans in stone which do not include marriage until after age twenty-five or thirty or until a graduate degree has been obtained, I recall Jacob's warning, "Seek not to counsel the Lord, but to take counsel from his hand" (Jacob 4:10). . . . How we conduct ourselves in dating relationships is a good indication of how we will conduct ourselves in a marriage relationship. . . . Individuals considering marriage would be wise to conduct their own prayerful due diligence--long before they set their hearts on marriage. There is nothing wrong with making a T-square diagram and on either side of the vertical line listing the relative strengths and weaknesses of a potential mate. I sometimes wonder whether doing more homework when it comes to this critical decision would spare some Church members needless heartache. I fear too many fall in love with each other or even with the idea of marriage before doing the background research necessary to make a good decision. It is sad when a person who wants to be married never has the opportunity to marry. But it is much, much sadder to be married to the wrong person. If you do not believe me, talk with someone who has made that mistake. Think carefully about the person you are considering marrying, because marriage should last for time and for all eternity.

Stepan Arkadyevitch had not chosen his political opinions or his views; these political opinions and views had come to him of themselves, just as he did not choose the shapes of his hat and coat, but simply took those that were being worn. And for him, living in a certain society—owing to the need, ordinarily developed at years of discretion, for some degree of mental activity—to have views was just as indispensable as to have a hat. If there was a reason for his preferring liberal to conservative views, which were held also by many of his circle, it arose not from his considering liberalism more rational, but from its being in closer accordance with his manner of life. The liberal party said that in Russia everything is wrong, and certainly Stepan Arkadyevitch had many debts and was decidedly short of money. The liberal party said that marriage is an institution quite out of date, and that it needs reconstruction; and family life certainly afforded Stepan Arkadyevitch little gratification, and forced him into lying and hypocrisy, which was so repulsive to his nature. The liberal party said, or rather allowed it to be understood, that religion is only a curb to keep in check the barbarous classes of the people; and Stepan Arkadyevitch could not get through even a short service without his legs aching from standing up, and could never make out what was the object of all the terrible and high-flown language about another world when life might be so very amusing in this world. And with all this, Stepan Arkadyevitch, who liked a joke, was fond of puzzling a plain man by saying that if he prided himself on his origin, he ought not to stop at Rurik and disown the first founder of his family—the monkey. And so Liberalism had become a habit of Stepan Arkadyevitch's, and he liked his newspaper, as he did his cigar after dinner, for the slight fog it diffused in his brain. He read the leading article, in which it was maintained that it was quite senseless in our day to raise an outcry that radicalism was threatening to swallow up all conservative elements, and that the government ought to take measures to crush the revolutionary hydra; that, on the contrary, "in our opinion the danger lies not in that fantastic revolutionary hydra, but in the obstinacy of traditionalism clogging progress," etc., etc. He read another article, too, a financial one, which alluded to Bentham and Mill, and dropped some innuendoes reflecting on the ministry. With his characteristic quickwittedness he caught the drift of each innuendo, divined whence it came, at whom and on what ground it was aimed, and that afforded him, as it always did, a certain satisfaction. But today that satisfaction was embittered by Matrona Philimonovna's advice and the unsatisfactory state of the household. He read, too, that Count Beist was rumored to have left for Wiesbaden, and that one need have no more gray hair, and of the sale of a light carriage, and of a young person seeking a situation; but these items of information did not give him, as usual, a quiet, ironical gratification. Having finished the paper, a second cup of coffee and a roll and butter, he got up, shaking the crumbs of the roll off his waistcoat; and, squaring his broad chest, he smiled joyously: not because there was anything particularly agreeable in his mind—the joyous smile was evoked by a good digestion.