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.

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.

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”)

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.

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.

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

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.

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.

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.

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

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

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.

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

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

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.

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.

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?

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

What if we knew that our waiter, our cabdriver, our teacher, had a short string? Would we show them greater kindness? Would we pause before we acted? #StrungTogether.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Intelligence is little more than a short foot-rule by which we measure the infinite achievements of Circumstances.

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.

Did a patient receive less care because her string was short, or was a patient’s string short because she received less care?

Measured over too short a span, change becomes imperceptible; people mistake today's peculiarities for eternal verities.

What sustains in the end are doomed romances, and nicotine, and crappy peanut butter, damn the additives and cholesterol because life is finite and not all nourishment can be measured.

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.

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.

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.

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.

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 only thing you can justifiably claim that life owes you is an equal measure of what you have given out. And even that is debatable.

A writer is first of all a reader. It is from reading that I derive the standards by which I measure my own work and according to which I fall lamentably short.

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.

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,

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.

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.

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.

He gave a talk in which he argued that the way they measured risk was completely idiotic. They measured risk by volatility: how much a stock or bond happened to have jumped around in the past few years. Real risk was not volatility; real risk was stupid investment decisions.

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)

If, after fifteen years of chaos and fear, the world had seen enough strings—short and long and every measure in between—to know that any length was possible, and so, perhaps, the length didn’t matter. That the beginning and the end may have been chosen for us, the string already spun, but the middle had always been left undetermined, to be woven and shaped by us.

I believe in equality. The civil rights activists and women’s rights activists and gay rights activists have all been fighting this fight for generations. And while those of us with short strings may not measure as large in number as those communities, we are not insignificant. And we will not stop fighting, either.

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.

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.

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.

If you measure yourself against perfection, you're always going to come up short.

That spiked measure of awe—of oof—feels like a general slowing, even though what’s really taking place is nothing short of a general quickening.

His IQ measured the same as his height in inches. He was a short man.

The professor argues against measuring effectiveness in the shallow short-term in the "fierce humanities," for teaching that seeks not merely learning, but unlearning, that seeks to unsettle knowledge and assumptions in ways more fundamental than any exam can or should test.

I have tried hard to punish myself for that, and certain other things. No more. Let the Outsider punish me; we deceive ourselves when we think that we can measure out justice to ourselves. I wanted to end my guilt. What was just about that? I should feel guilty. I deserve it.

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... Intelligence is little more than a short foot-rule by which we measure the infinite achievements of circumstances.

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.

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.

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.

Does he love me?Does he love anyone more than me?Does he love me more than I love him?Perhap sall the questions we ask of love,to measure,test,probe,and save it,have the additional effect of cutting it short.

It was yesterday’s lead story, tracking the proliferation of new “mind-uploading” companies, hoping to discover a means of scanning the human brain into a computer for perpetual preservation. Anything to satiate the spike in interest among short-stringers looking to extend their lives, in this generation or the next.

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.

There is an articulation of life one hears again and again. People will say, ‘oh, this is only a season.’ You know what I am referring to, don’t you? I mean how if someone is in difficulty they’ll say ‘it’s only a season.’ Or if someone is having a new baby and in the sleepless nights, an older woman will comfort with this idea that the expanse of time is a season—a winter, I suppose? (rather, a hurricane season!)—and the season will change eventually to something sunnier. I take issue with this. There are, by definition, four seasons that repeat in measured pattern year after year. As there is no such rhythm in the human life, I have to think that when it comes to seasons we all get one round. We are born and grow through childhood in spring. We live those glorious, lively, interesting years of our twenties, thirties, forties in summer. We settle into ourselves in autumn, that cool but not yet cold time, rich and aromatic. And in winter we age (brutally) and die. One turn of the seasons per person, unless it’s cut short, like it was for Gill, and like it was for Quintana Roo. I suppose, on this schedule, we’d say your John had made it to fall. My mother died in her summer.

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.

It’s when we stop and think that we rediscover the courage, wit, compassion, imagination, delight, frustration, discovery, and devotion that work can provoke—in short, all the things at work that do count, beyond measure.

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!"...

1845, she produced Modern Cookery for Private Families. It was the first book to give exact measurements and cooking times, and it became the work on which all cookbooks since have been, almost always unwittingly, modeled.

But the world I—no, not I, Fabienne and I—had given them: Was it real? How much of it was real? We cannot measure a world with a ruler or a scale, and conclude that it is two inches, or two ounces, short of being real. All worlds, fabricated or not, are equally real. And so they are equally unreal. If I told my parents that in Paris I was posing for the press to photograph, they would say I was making up stories no one would believe. Paris was not real to them. Neither was my fame. The world Fabienne and I made together: it was as real as our nonsense.

perhaps all the questions we ask for love, to measure, test, prob, 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

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.

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.

He checks the horns. They're small: not truncated like Hellboy's, but wee, budding, trainer-bra efforts. Definitely not the thing that killed Dazza. In demon terms, he's looking at a midget or a waen. He recalls the ten second rule, and though they only clashed for a moment, it was more than enough. He understands. He has the measure. There is no paralysis by fear. There will be no subconscious surrender to superior mental force and aggression. In short, he can take this cunt.

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.

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.

When you measure water pressure in trees, you find it is highest shortly before the leaves open up in the spring. At this time of year, water shoots up the trunk with such force that if you place a stethoscope against the tree, you can actually hear it.

Judging your early artistic efforts is artist abuse. This happens in any number of ways: beginning work is measured against the masterworks of other artists; beginning work is exposed to premature criticism, shown to overly critical friends. In short, the fledgling artist behaves with well-practiced masochism. Masochism is an art form long ago mastered, perfected during the years of self-reproach; this habit is the self-hating bludgeon with which a shadow artist can beat himself right back into the shadows.

Words from a tongue ten thousand years old. Words for gold and silver, brass and iron. The names of the gods that the king and his men and whores praise above all. Things you can weigh on a scale or measure by a ruler or add and divide and count out piece by piece in order to sell. Daniel says that right that minute, the one instant they’re all living in, it’s the king getting weighed and measured and counted. And Belshazzar comes up short. He’s been using the wrong scales, the wrong ruler, wrong numbers. Daniel says to Belshazzar, You’re going to die before the night’s done, your kingdom burned down and a new kingdom growing up to take its place.

Life shouldn’t be measured in hours for the vagueness in which they exist, but moments; moments are memorable and we could easily say that a short life filled with a stock of extraordinary memories is worth a thousand times what a long, boring and loveless one is.

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.

Loss and Gain When I compare What I have lost with what I have gained, What I have missed with what attained, Little room do I find for pride. I am aware How many days have been idly spent; How like an arrow the good intent Has fallen short or been turned aside. But who shall dare To measure loss and gain in this wise? Defeat may be victory in disguise; The lowest ebb is the turn of the tide.

Do you know what two centimeters is? Yeah. It's a measurement. It's about three quarters of an inch. All right. That's the distance that round missed your liver by. Is that what the doctor told you? Yes. You know what the liver does? No. It keeps you alive. Do you know who the man is who shot you? Maybe he didnt shoot me. Maybe it was one of the Mexicans. Do you know who the man is? No. Am I supposed to? Becase he's not somebody you really want to know. The people he meets tend to have very short futures. Nonexistent, in fact. Well good for him.

I mean, It's a Wonderful Life was a box office flop in its time. If everyone who worked on that movie had known, could see how things were going to pan out in the short term, would they have even bothered to make it? And then the world would've lost out on something beautiful. Just because something doesn't make money or win awards doesn't mean it doesn't have value. Or doesn't deserve to exist. The job is alchemy. You take a hunk of rock and you try to turn it into gold, and the gold isn't even really the point." "Right, because the goal is immortality," I joke. "It's permanence," he says. "Not, like, having your name on the side of fucking airplane or skyscraper, or some shit like that. But bringing something intangible into the world that can live on without you. Something bigger than the person who made it. And even then, the goal is secondary to the process. The process is for us. It changes us in ways that can't be measured. At least, that's what I've always thought.

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.

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.

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.

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!

For a company to be valuable it must grow and endure, but many entrepreneurs focus only on short-term growth. They have an excuse: growth is easy to measure, but durability isn’t. Those who succumb to measurement mania obsess about weekly active user statistics, monthly revenue targets, and quarterly earnings reports. However, you can hit those numbers and still overlook deeper, harder-to-measure problems that threaten the durability of your business.

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.

Whilst I viewed those mountains, I felt a secret pleasure in finding myself so near the head of the--heretofore conceived--boundless Missouri. But when I reflected on the difficulties which this snowy barrier would most probably throw in my way to the Pacific Ocean, and the sufferings and hardships of myself and the party in them, it in some measure counterbalanced the joy I had felt in the first moments in which I gazed on them. But, as I have always held it little short of criminality to anticipate evils, I will allow it to be a good, comfortable road until I am compelled to believe otherwise. (William Clark)

Ahad Ha’am, for example, visited Palestine and observed that ‘it is difficult to find fields that are not sowed’. He warned prophetically: ‘If a time comes when our people in Palestine develop so that, in small or great measure, they push out the native inhabitants, these will not give up their place easily.

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.

I asked Bernd Heinrich if he knew why feeder birds, like finches, discard so many seeds. It turns out he and other scientiests did research on this back in the 1990s - of course, he did -measuring discarded seeds with painstaking accuracy. The short answer: Songbirds prefer shorter, fatter unshelled sunflower seeds, more depth than length, because they contain more oil. They take half a second to judge the seeds, dropping the low-density ones, until they find a seed to their liking.

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.

The Gross National Product does not include the beauty of our poetry or the intelligence of our public debate. It measures neither our wit nor our courage, neither our wisdom nor our learning, neither our compassion nor our devotion. It measures everything, in short, except that which makes life worthwhile.” —Robert F. Kennedy

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.

It's not the critic who counts. Not the man who points out where the strong man stumbled or where the doer of great deeds could have done better. The credit belongs to the man who is actually in the arena. Whose face is marred by dust and sweat and blood. Who strives valiantly, who errs and comes up short again and again. And who, while daring greatly, spends himself in a worthy cause so that his place may not be among those cold and timid souls who know neither victory nor defeat. Theodore Roosevelt quoted by Edelman

She understood why it angered her when others spoke of life as One life. She became certain of myriad lives within herself. Her sense of time altered. She felt acutely and with grief, the shortness of life's physical span. Death was terrifyingly near, and and the journey towards it, vertiginous; but only when she considered the lives around her, accepting their time tables, clocks, measurements. Everything they did constricted time...But Sabina, activated by the moonrays, felt germinating in her the power to extend time in the ramifications of a myriad of lives and loves, to to expand the journey to infinity, taking immense and luxurious detours as the courtesan depositor of multiple desires.

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.

Inflammation ages you from the inside out by eating away at your telomeres, the caps protecting the ends of your chromosomes. Every time a chromosome divides, its telomere shortens. So telomere length is not only a sign of how old you are, but also a measure of how well your body is aging. Think of telomeres like the tips on the ends of your shoelaces; if they break the chromosomes fray. That’s bad because the shorter the telomere, the less proficient the chromosome. If your telomeres are short, you lose your ability to restore your organs.

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 everything, in short, except that which makes life worthwhile.

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.

In short, statistical disparities are commonplace among human beings. Many historical and cultural reasons underlie the peculiar patterns observed. But the even “representation” of groups chosen as a baseline for measuring discrimination is a myth rather than an established fact. It is significant that those who have assumed that baseline have seldom, if ever, been challenged to produce evidence.

Psychotherapy works for the treatment of depression, and the benefits are substantial. In head-to-head comparisons, in which the short-term effects of psychotherapy and antidepressants are pitted against each other, psychotherapy works as well as medication. This is true regardless of how depressed the person is to begin with. Psychotherapy looks even better when its long-term effectiveness is assessed. Formerly depressed patients are far more likely to relapse and become depressed again after treatment with antidepressants than they are after psychotherapy. As a result, psychotherapy is significantly more effective than medication when measured some time after treatment has ended, and the more time that has passed since the end of treatment, the larger the difference between drugs and psychotherapy.

help you brainstorm incremental goals that will keep your Monitor satisfied, but the super-short guidelines are: soon, certain, positive, concrete, specific, and personal.11 Soon: Your goal should be achievable without requiring patience. Certain: Your goal should be within your control. Positive: It should be something that feels good, not just something that avoids suffering. Concrete: Measurable. You can ask Andrew, “Are you filled with joy?” and he can say yes or no. Specific: Not general, like “fill people with joy,” but specific: Fill Andrew with joy. Personal: Tailor your goal. If you don’t care about Andrew’s state of mind, forget Andrew. Who is your Andrew? Maybe you’re your own Andrew. Redefining winning in terms of incremental goals is not the same as giving yourself rewards for making progress

In 1870, came the victory of the short-service troops of Prussia over the long-service troops of France, where conscription had but recently been reintroduced in a partial form and as a supplementary measure. That obvious contrast carried more weight into the world than all the other factors which tilted the scales against France. As a result, universal peace-time conscription was adopted by almost all countries as the basis of their military system. This ensured that wars would grow bigger in scale, longer in duration, and worse in effects. While conscription appeared democratic, it provided autocrats, hereditary or revolutionary, with more effective and comprehensive means of imposing their will, both in peace and war. Once the rulp of compulsory service in arms was established for the young men of a nation, it was an obvious and easy transition to the servitude of the whole population. Totalitarian tyranny is the twin of total warfare—which might aptly be termed a reversion to tribal warfare on a larger scale.

Jean Chappe spent months travelling to Siberia by coach, boat and sleigh, nursing his delicate instruments over every perilous bump, only to find the last vital stretch blocked by swollen rivers, the result of unusually heavy spring rains, which the locals were swift to blame on him after they saw him pointing strange instruments at the sky. Chappe managed to escape with his life, but with no useful measurements.

David was the son of a famous Venetian rabbi. From his youth he had been accustomed to debate good principles and right conduct with all sorts of grave Jewish persons. These conversations had formed his own character and he naturally supposed that a small measure of the same could not help but improve other people's. In short he had come to believe that if only one talks long enough and expresses oneself properly, it is perfectly possible to argue people into being good and happy. With this aim in mind he generally took it upon himself to quarrel with Tom Brightwind several times a week -- all without noticeable effect.

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.

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 aspirant who frequently measures how far he has advanced, or retrograded, upon this path, or how long he has stood still, is seeking something to be gained for himself, is looking all the time at himself. He is measuring the ego instead of trying to transcend it altogether. He is clinging to self, instead of obeying Jesus’ injunction to deny it. Looking at the ego, he unwittingly stands with his back to the Overself. If he is ever to become enlightened, he must turn round, cease this endless self-measurement, stop fussing over little steps forward or backward, let all thoughts about his own backwardness or greatness cease, and look directly at the goal itself.

Some ultimately felt grateful for the boxes, for the chance to say goodbye, to never regret the last words uttered. Others found comfort in the strings’ uncanny power, enabling them to believe that the lives of their short-string loved ones were not, in fact, cut short. They were just as long as they were meant to be, since the moment they were born and the length of their string was seemingly determined. It made losing them somehow easier to accept, trusting that nothing could have changed the ending, that their deaths did not hinge upon any particular decisions they made, what they did or didn’t do. Because of the strings, there was no need to wonder what might have happened if they had lived in a different city, or eaten different foods, or driven a different route home. The loss still hurt, of course, still didn’t make sense, but it was almost a relief not to be hounded by what-ifs.

Our main difference from chimps and gorillas is that over the last 3 million years or so, we have been shaped less and less by nature, and more and more by culture. We have become experimental creatures of our own making. This experiment has never been tried before. And we, its unwitting authors, have never controlled it. The experiment is now moving very quickly and on a colossal scale. Since the early 1900s, the world’s population has multiplied by four and its economy — a rough measure of the human load on nature — by more than forty. We have reached a stage where we must bring the experiment under rational control, and guard against present and potential dangers. It’s entirely up to us. If we fail — if we blow up or degrade the biosphere so it can no longer sustain us — nature will merely shrug and conclude that letting apes run the laboratory was fun for a while but in the end a bad idea.

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.

short, all flee real responsibility, the effort of being consistent or of having an opinion of one’s own, in order to take refuge in the parties or groups that will think for them, express their anger for them, and make their plans for them. Contemporary intelligence seems to measure the truth of doctrines and causes solely by the number of armored divisions that each can put into the field. Thenceforth everything is good that justifies the slaughter of freedom, whether it be the nation, the people, or the grandeur of the State. The welfare of the people in particular has always been the alibi of tyrants, and it provides the further advantage of giving the servants of tyranny a good conscience.

Magnetism is, of course, not the same as gravity, but Kepler’s fundamental innovation here is nothing short of breathtaking: he proposed that quantitative physical laws that apply to the Earth are also the underpinnings of quantitative physical laws that govern the heavens. It was the first nonmystical explanation of motion in the heavens; it made the Earth a province of the Cosmos. “Astronomy,” he said, “is part of physics.” Kepler stood at a cusp in history; the last scientific astrologer was the first astrophysicist. Not given to quiet understatement, Kepler assessed his discoveries in these words: With this symphony of voices man can play through the eternity of time in less than an hour, and can taste in small measure the delight of God, the Supreme Artist … I yield freely to the sacred frenzy … the die is cast, and I am writing the book—to be read either now or by posterity, it matters not. It can wait a century for a reader, as God Himself has waited 6,000 years for a witness.

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.

There is no greater suffering than constantly measuring yourself and coming up short, except perhaps the realization that your suffering is hurting others. But where do we learn these things? Because, really, they are learned. We don't come crying out of the womb because of our birth weight or because we have no money in this brand new world. We learn to measure and we learn to attach our self-worth to those measurements. These patterns we're stuck in aren't just painful for us, they're also distracting us. Every day, the gap between rich and poor grows while the people of developed societies do nothing, because we are too busy worrying about looking good. We're distracted, but not because we've chosen to be. Being distracted by our illusory inadequacy keeps us from changing the world. And believe me, we all have the power to change the world. If we only make the time. If we only free some head space. If you can't learn to love yourself for yourself (and how could you with such a paradoxical motivation?)... then do it for us. Do it for the world. We need you. We need your mind. We need your attention. We need your thoughts. Change your focus, and you will (not can, but will) change the world. You already matter. You just have to realize it for yourself.

Dragon watched the heavens turn. He saw his namesake, Draco, the dragon, arc across the sky. There were men who said the brightest star in Draco had once been the constant star by which men measured the way north. It was no longer, but the heavens changed in their own slow time, far beyond the brief ages of man, so perhaps it once had been so. He drank more wine. A star streaked across the sky, burning brightly in its swift flight. Then it was gone, extinguished as though it had never been. Life was too damn short.

Another most interesting change in the ideas and philosophy of science brought about by quantum mechanics is this: it is not possible to predict exactly what will happen in any circumstance. For example, it is possible to arrange an atom which is ready to emit light, and we can measure when it has emitted light by picking up a photon particle, which we shall describe shortly. We cannot, however, predict when it is going to emit the light or, with several atoms, which one is going to. You may say that this is because there are some internal "wheels" which we have not looked at closely enough. No, there are no internal wheels; nature, as we understand it today, behaves in such a way that it is fundamentally impossible to make a precise prediction of exactly what will happen in a given experiment.

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 . . . 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 to be Americans.40

The Gross National Product counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage.… It counts the destruction of the redwood and the loss of our natural wonder in chaotic sprawl.… Yet the GNP 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 intelligence of our public debate or the integrity of our public officials.… It measures everything, in short, except that which makes life worthwhile.

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.

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. So it is—the life we receive is not short, but we make it so, nor do we have any lack of it, but are wasteful of it. Just as great and princely wealth is scattered in a moment when it comes into the hands of a bad owner, while wealth however limited, if it is entrusted to a good guardian, increases by use, so our life is amply long for him who orders it properly.

In the course of this story, and very soon now, it will be necessary to make some disclosures about Mr. Krupper of a nature too coarse to be dealt with very directly in a work of such brevity. The grossly naturalistic details of a life, contained in the enormously wide context of that life, are softened and qualified by it, but when you attempt to set those details down in a tale, some measure of obscurity or indirection is called for to provide the same, or even approximate, softening effect that existence in time gives to those gross elements in the life itself. When I say that there was a certain mystery in the life of Mr. Krupper, I am beginning to approach those things in the only way possible without a head-on violence that would disgust and destroy and which would actually falsify the story. ("Hard Candy")

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.

When an object impacts the Moon at high speed, it sets the Moon slightly wobbling. Eventually the vibrations die down but not in so short a period as eight hundred years. Such a quivering can be studied by laser reflection techniques. The Apollo astronauts emplaced in several locales on the Moon special mirrors called laser retroreflectors. When a laser beam from Earth strikes the mirror and bounces back, the round-trip travel time can be measured with remarkable precision. This time multiplied by the speed of light gives us the distance to the Moon at that moment to equally remarkable precision. Such measurements, performed over a period of years, reveal the Moon to be librating, or quivering with a period (about three years) and amplitude (about three meters), consistent with the idea that the crater Giordano Bruno was gouged out less than a thousand years ago.

Rationals demand so much achievement from themselves that they often have trouble measuring up to their own standards. NTs typically believe that what they do is not good enough, and are frequently haunted by a sense of teetering on the edge of failure. This time their achievement will not be adequate. This time their skill will not be great enough. This time, in all probability, failure is at hand. Making matters worse, Rationals tend to ratchet up their standards of achievement, setting the bar at the level of their greatest success, so that anything less than their best is judged as mediocre. The hard-won triumph becomes the new standard of what is merely acceptable, and ordinary achievements are now viewed as falling short of the mark. NTs never give themselves a break from this escalating level of achievement, and so constant self-doubt and a niggling sense of impending failure are their lot.

It is completely selfless love: Tereza did not want anything of Karenin. She did not even ask him to love her back. Nor had she asked herself 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 demanding something (love) from our partner instead of delivering ourselves up to him demand-free and asking for nothing but his company.

I wish I knew why this Fear is coming up now.” “During a transition in culture,” I said, “old certainties and views begin to break down and evolve into new traditions, causing anxiety in the short run. At the same time that some people are waking up and sustaining an inner connection of love that sustains them and allows them to evolve more rapidly, others feel as though everything is changing too fast and that we’re losing our way. They become more fearful and more controlling to try to raise their energy. This polarization of fear can be very dangerous because fearful people can rationalize extreme measures.

If Only We Had Taller Been The fence we walked between the years Did bounce us serene. It was a place half in the sky where In the green of leaf and promising of peach We'd reach our hands to touch and almost touch the sky, If we could reach and touch, we said, 'Twould teach us, not to ,never to, be dead. We ached and almost touched that stuff; Our reach was never quite enough. If only we had taller been, And touched God's cuff, His hem, We would not have to go with them Who've gone before, Who, short as us, stood tall as they could stand And hoped by stretching, tall, that they might keep their land, Their home, their hearth, their flesh and soul. But they, like us, were standing in a hole. O, Thomas, will a Race one day stand really tall Across the Void, across the Universe and all? And, measured out with rocket fire, At last put Adam's finger forth As on the Sistene Ceiling, And God's hand come down the other way To measure man and find him Good, And Gift him with Forever's Day? I work for that. Short man, Large dream, I send my rockets forth between my ears, Hoping an inch of Good is worth a pound of years. Aching to hear a voice cry back along the universal Mall: We've reached Alpha Centauri! We're tall, O God, we're tall!

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.

Noting that material poverty in the US was matched by an even greater “poverty of satisfaction, purpose, and dignity,” Kennedy decried GDP as a poor measure of the state of the nation. “Too much and for too long, we seemed to have surrendered personal excellence and community values in the mere accumulation of material things,” he said. The GDP was buoyed, he noted, by cigarette advertising, ambulances, home security, jails, the destruction of redwood forests, urban sprawl, napalm, nuclear warheads and the armoured vehicles used by police against riots in American cities. “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,” Kennedy said.

Finally, in 1926, Heisenberg came up with a celebrated compromise, producing a new discipline that came to be known as quantum mechanics. At the heart of it was Heisenberg's Uncertainty Principle, which states that the electron is a particle but a particle that can be described in terms of waves. The uncertainty around which the theory is built is that we can know the path an electron takes as it moves through a space or we can know where it is at a given instant, but we cannot know both.*22 Any attempt to measure one will unavoidably disturb the other. This isn't a matter of simply needing more precise instruments; it is an immutable property of the universe.

What kinds of creatures are we? Just because we want a piece of meat, we take a life. Just because we want a bowl of soup, we kill the child of another being. In exchange for a good taste in our mouth that will last seconds, we take endless years from another animal, causing them to suffer fear, pain, and sadness. These questions are not odd to ask. Centuries ago, the famous poet Su Shi asked them too—as have others. We all must eat of course. But we should find a way to do this compassionately. And our efforts should be more thoughtful than a short fast here and there. Such half measures foster evil while making people feel like they’re accomplishing great good.

A desire to attain short-term happiness while laboring under the weight a looming death sentence is an obvious paradox. Suicide, as distinguished from medical euthanasia, is an emotional reaction to the absurdity of life. Suicide is a panic-stricken reflex induced by the sinister twins of fear and foreboding. A rational person does not commit self-murder because their longing for happiness is incongruent with their present day reality. Suicide is a superficial response to hard times; suicide is a pusillanimous solution. A more measured reaction and, therefore, ultimately a braver and logical tactic is to meet life’s pillbox of irrationality headfirst. Upon soul-searching reflection, a thinking person accepts that while he or she might never comprehend a unifying meaning of life they still prefer to experience each permitted day of life to the fullest. A pragmatic person accepts the cold fact that happiness is fleeting and death is inevitable. By acknowledging and accepting the underlying absurdity of life, the prisoner awakens to discover his own humanity. By refusing to cooperate with death, by working each day to expand personal consciousness, by savoring each moment of life regardless of its hazards, adversities, misfortunes, and seemingly lack of overriding purpose, an impertinent ward of time transcends his or her incarnate incarceration.

Experts in diagnostic errors provided an answer to the puzzle that had been nagging me: How was it possible for missed diagnoses to be so common and yet not perceived by doctors as a major problem? The problem is that physicians, while generally aware that mistakes happen, greatly underestimate how often they make them. In his talks to doctors on the topic, Graber often asks how many have made a diagnostic error in the past year; typically, only about 1 percent of the hands go up. 'The concept that they, personally, could err at a significant rate is inconceivable to most physicians,' he writes. In short, they think it's the other guy. This overconfidence is not necessarily their fault: doctors simply do not get the feedback needed to gain an accurate sense of their batting average. They assume their diagnoses are correct until they hear otherwise. Since there are few, if any, health care organizations that systematically measure diagnostic error rates, they typically learn of their mistakes only from the patients themselves.

[The Chinese here is tricky and a certain key word in the context it is used defies the best efforts of the translator. Tu Mu defines this word as “the measurement or estimation of distance.” But this meaning does not quite fit the illustrative simile in ss. 15. Applying this definition to the falcon, it seems to me to denote that instinct of SELF RESTRAINT which keeps the bird from swooping on its quarry until the right moment, together with the power of judging when the right moment has arrived. The analogous quality in soldiers is the highly important one of being able to reserve their fire until the very instant at which it will be most effective. When the “Victory” went into action at Trafalgar at hardly more than drifting pace, she was for several minutes exposed to a storm of shot and shell before replying with a single gun. Nelson coolly waited until he was within close range, when the broadside he brought to bear worked fearful havoc on the enemy’s nearest ships.] 14.  Therefore the good fighter will be terrible in his onset, and prompt in his decision. [The word “decision” would have reference to the measurement of distance mentioned above, letting the enemy get near before striking. But I cannot help thinking that Sun Tzu meant to use the word in a figurative sense comparable to our own idiom “short and sharp.” Cf. Wang Hsi’s note, which after describing the falcon’s mode of attack, proceeds: “This is just how the ‘psychological moment’ should be seized in war.”]

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 was history’s first co-operative international scientific venture, and almost everywhere it ran into problems. Many observers were waylaid by war, sickness or shipwreck. Others made their destinations but opened their crates to find equipment broken or warped by tropical heat. Once again the French seemed fated to provide the most memorably unlucky participants. Jean Chappe spent months travelling to Siberia by coach, boat and sleigh, nursing his delicate instruments over every perilous bump, only to find the last vital stretch blocked by swollen rivers, the result of unusually heavy spring rains, which the locals were swift to blame on him after they saw him pointing strange instruments at the sky. Chappe managed to escape with his life, but with no useful measurements. Unluckier

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.

XIX. Do you retire to these quieter, safer, greater things! Think you that it is just the same whether you are concerned in having corn from oversea poured into the granaries, unhurt either by the dishonesty or the neglect of those who transport it, in seeing that it does not become heated and spoiled by collecting moisture and tallies in weight and measure, or whether you enter upon these sacred and lofty studies with the purpose of discovering what substance, what pleasure, what mode of life, what shape God has; what fate awaits your soul; where Nature lays us to rest When we are freed from the body; what the principle is that upholds all the heaviest matter in the centre of this world, suspends the light on high, carries fire to the topmost part, summons the stars to their proper changes—and ether matters, in turn, full of mighty wonders? You really must leave the ground and turn your mind's eye upon these things! Now while the blood is hot, we must enter with brisk step upon the better course. In this kind of life there awaits much that is good to know—the love and practice of the virtues, forgetfulness of the passions, knowledge of living and dying, and a life of deep repose.

Time to Aubry was the rhythm tapped out by her footsteps and the changing climate. To the people in the village below, time was measured by the daily routine, the crowing roosters, the udders of their goats, the ripening of their barley. Time was long for the young lovers who waited for night, short for the old men who’d lived past their use. It was slow in the mountain villages, fast in the bustling cities. She’d once floated down the Colorado River and time lengthened like a beard, until the rapids cut it short again. It fascinated her, this malleability. She wondered if time slowed down for deserters facing the firing squad, for sailors in a storm, then sped up again while playing croquet or reading a favorite book. Did time ever stop? Would it wait for you to catch up? Would it hurry on ahead?

We desire more public space for secularism, space that would recognize secularism as a legitimate moral stance. But we simultaneously desire more religious freedom (which is not the same as advocating more religion)... We want the freedom not to be religious and the freedom to be religious differently... We think it's important for Americans to come to terms with th fact that Christianity, and often conservative Christianity, functions as the yardstick and measure of what counts as 'religion' and 'morality' in America... In short, for dissenting views to be heard currently, they have to speak the language of a consensus from which they are already excluded. The price of refusing to speak this common language is either not to be recognized at all or to be recognized only so as to be dismissed as an 'extremist.

However, the experience of the world as one individual is so fleeting it is barely even measurable; especially when held up against the great passage of time felt since Earth’s conception. As humans, we arrive and pass like a mayfly spiralling on a breath of wind for its single day of life in the sun. Our lives are so short when measured against something like the formation of a granite slab, lying out on my garden path; so short, in fact, that the revelation of this brevity can make you feel like your life is even a little pointless – but the other side of this, quite extraordinary, humbling, is to see your time as the most wonderful gift of all. And if it is so (which it really is) then, like the mayfly with only twenty-four hours to live, I am going to open my senses to everything that this day has to offer.

Newton was a decidedly odd figure – brilliant beyond measure, but solitary, joyless, prickly to the point of paranoia, famously distracted (upon swinging his feet out of bed in the morning he would reportedly sometimes sit for hours, immobilized by the sudden rush of thoughts to his head), and capable of the most riveting strangeness. He built his own laboratory, the first at Cambridge, but then engaged in the most bizarre experiments. Once he inserted a bodkin – a long needle of the sort used for sewing leather – into his eye socket and rubbed it around ‘betwixt my eye and the bone4 as near to [the] backside of my eye as I could’ just to see what would happen. What happened, miraculously, was nothing – at least, nothing lasting. On another occasion, he stared at the Sun for as long as he could bear, to determine what effect it would have upon his vision. Again he escaped lasting damage, though he had to spend some days in a darkened room before his eyes forgave him.

What a revolution! In less than a century the persecuted church had become a persecuting church. Its enemies, the “heretics” (those who “selected” from the totality of the Catholic faith), were now also the enemies of the empire and were punished accordingly. For the first time now Christians killed other Christians because of differences in their views of the faith. This is what happened in Trier in 385: despite many objections, the ascetic and enthusiastic Spanish lay preacher Priscillian was executed for heresy together with six companions. People soon became quite accustomed to this idea. Above all the Jews came under pressure. The proud Roman Hellenistic state church hardly remembered its own Jewish roots anymore. A specifically Christian ecclesiastical anti-Judaism developed out of the pagan state anti-Judaism that already existed. There were many reasons for this: the breaking off of conversations between the church and the synagogue and mutual isolation; the church’s exclusive claim to the Hebrew Bible; the crucifixion of Jesus, which was now generally attributed to the Jews; the dispersion of Israel, which was seen as God’s just curse on a damned people who were alleged to have broken the covenant with God . . . Almost exactly a century after Constantine’s death, by special state-church laws under Theodosius II, Judaism was removed from the sacral sphere, to which one had access only through the sacraments (that is, through baptism). The first repressive measures

And if I was seen as temperamentally cool and collected, measured in how I used my words, Joe was all warmth, a man without inhibitions, happy to share whatever popped into his head. It was an endearing trait, for he genuinely enjoyed people. You could see it as he worked a room, his handsome face always cast in a dazzling smile (and just inches from whomever he was talking to), asking a person where they were from, telling them a story about how much he loved their hometown (“Best calzone I ever tasted”) or how they must know so-and-so (“An absolutely great guy, salt of the earth”), flattering their children (“Anyone ever tell you you’re gorgeous?”) or their mother (“You can’t be a day over forty!”), and then on to the next person, and the next, until he’d touched every soul in the room with a flurry of handshakes, hugs, kisses, backslaps, compliments, and one-liners. Joe’s enthusiasm had its downside. In a town filled with people who liked to hear themselves talk, he had no peer. If a speech was scheduled for fifteen minutes, Joe went for at least a half hour. If it was scheduled for a half hour, there was no telling how long he might talk. His soliloquies during committee hearings were legendary. His lack of a filter periodically got him in trouble, as when during the primaries, he had pronounced me “articulate and bright and clean and a nice-looking guy,” a phrase surely meant as a compliment, but interpreted by some as suggesting that such characteristics in a Black man were noteworthy. As I came to know Joe, though, I found his occasional gaffes to be trivial compared to his strengths. On domestic issues, he was smart, practical, and did his homework. His experience in foreign policy was broad and deep. During his relatively short-lived run in the primaries, he had impressed me with his skill and discipline as a debater and his comfort on a national stage. Most of all, Joe had heart. He’d overcome a bad stutter as a child (which probably explained his vigorous attachment to words) and two brain aneurysms in middle age.

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.

Quantum physics tells us that no matter how thorough our observation of the present, the (unobserved) past, like the future, is indefinite and exists only as a spectrum of possibilities. The universe, according to quantum physics, has no single past, or history. The fact that the past takes no definite form means that observations you make on a system in the present affect its past. That is underlined rather dramatically by a type of experiment thought up by physicist John Wheeler, called a delayed-choice experiment. Schematically, a delayed-choice experiment is like the double-slit experiment we just described, in which you have the option of observing the path that the particle takes, except in the delayed-choice experiment you postpone your decision about whether or not to observe the path until just before the particle hits the detection screen. Delayed-choice experiments result in data identical to those we get when we choose to observe (or not observe) the which-path information by watching the slits themselves. But in this case the path each particle takes—that is, its past—is determined long after it passed through the slits and presumably had to “decide” whether to travel through just one slit, which does not produce interference, or both slits, which does. Wheeler even considered a cosmic version of the experiment, in which the particles involved are photons emitted by powerful quasars billions of light-years away. Such light could be split into two paths and refocused toward earth by the gravitational lensing of an intervening galaxy. Though the experiment is beyond the reach of current technology, if we could collect enough photons from this light, they ought to form an interference pattern. Yet if we place a device to measure which-path information shortly before detection, that pattern should disappear. The choice whether to take one or both paths in this case would have been made billions of years ago, before the earth or perhaps even our sun was formed, and yet with our observation in the laboratory we will be affecting that choice. In

A paradisiacal lagoon lay below them. The water was an unbelievable, unreal turquoise, its surface so still that every feature of the bottom could be admired in magnified detail: colorful pebbles, bright red kelp, fish as pretty and colorful as the jungle birds. A waterfall on the far side fell softly from a height of at least twenty feet. A triple rainbow graced its frothy bottom. Large boulders stuck out of the water at seemingly random intervals, black and sun-warmed and extremely inviting, like they had been placed there on purpose by some ancient giant. And on these were the mermaids. Wendy gasped at their beauty. Their tails were all colors of the rainbow, somehow managing not to look tawdry or clownish. Deep royal blue, glittery emerald green, coral red, anemone purple. Slick and wet and as beautifully real as the salmon Wendy's father had once caught on holiday in Scotland. Shining and voluptuously alive. The mermaids were rather scandalously naked except for a few who wore carefully placed shells and starfish, although their hair did afford some measure of decorum as it trailed down their torsos. Their locks were long and thick and sinuous and mostly the same shades as their tails. Some had very tightly coiled curls, some had braids. Some had decorated their tresses with limpets and bright hibiscus flowers. Their "human" skins were familiar tones: dark brown to pale white, pink and beige and golden and everything in between. Their eyes were also familiar eye colors but strangely clear and flat. Either depthless or extremely shallow depending on how one stared. They sang, they brushed their hair, they played in the water. In short, they did everything mythical and magical mermaids were supposed to do, laughing and splashing as they did. "Oh!" Wendy whispered. "They're-" And then she stopped. Tinker Bell was giving her a funny look. An unhappy funny look. The mermaids were beautiful. Indescribably, perfectly beautiful. They glowed and were radiant and seemed to suck up every ray of sun and sparkle of water; Wendy found she had no interest looking anywhere else.

in Howard was in one of those moods during which crazy ideas sound perfectly sensible. A bullish, handsome man with decisive eyebrows and more hair than he could find use for, Lin had a great deal of money and a habit of having things go his way. So many things in his life had gone his way that it no longer occurred to him not to be in a festive mood, and he spent much of his time celebrating the general goodness of things and sitting with old friends telling fat happy lies. But things had not gone Lin’s way lately, and he was not accustomed to the feeling. Lin wanted in the worst way to whip his father at racing, to knock his Seabiscuit down a peg or two, and he believed he had the horse to do it in Ligaroti.1 He was sure enough about it to have made some account-closing bets on the horse, at least one as a side wager with his father, and he was a great deal poorer for it. The last race really ate at him. Ligaroti had been at Seabiscuit’s throat in the Hollywood Gold Cup when another horse had bumped him right out of his game. He had streaked down the stretch to finish fourth and had come back a week later to score a smashing victory over Whichcee in a Hollywood stakes race, firmly establishing himself as the second-best horse in the West. Bing Crosby and Lin were certain that with a weight break and a clean trip, Ligaroti had Seabiscuit’s measure. Charles Howard didn’t see it that way. Since the race, he had been going around with pockets full of clippings about Seabiscuit. Anytime anyone came near him, he would wave the articles around and start gushing, like a new father. The senior Howard probably didn’t hold back when Lin was around. He was immensely proud of Lin’s success with Ligaroti, but he enjoyed tweaking his son, and he was good at it. He had once given Lin a book for Christmas entitled What You Know About Horses. The pages were blank. One night shortly after the Hollywood Gold Cup, Lin was sitting at a restaurant table across from his father and Bing Crosby. They were apparently talking about the Gold Cup, and Lin was sitting there looking at his father and doing a slow burn.

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.

He had thought himself, so long as nobody knew, the most disinterested person in the world, carrying his concentrated burden, his perpetual suspense, ever so quietly, holding his tongue about it, giving others no glimpse of it nor of its effect upon his life, asking of them no allowance and only making on his side all those that were asked. He hadn't disturbed people with the queerness of their having to know a haunted man, though he had had moments of rather special temptation on hearing them say they were forsooth "unsettled." If they were as unsettled as he was—he who had never been settled for an hour in his life—they would know what it meant. Yet it wasn't, all the same, for him to make them, and he listened to them civilly enough. This was why he had such good—though possibly such rather colourless—manners; this was why, above all, he could regard himself, in a greedy world, as decently—as in fact perhaps even a little sublimely—unselfish. Our point is accordingly that he valued this character quite sufficiently to measure his present danger of letting it lapse, against which he promised himself to be much on his guard. He was quite ready, none the less, to be selfish just a little, since surely no more charming occasion for it had come to him. "Just a little," in a word, was just as much as Miss Bartram, taking one day with another, would let him. He never would be in the least coercive, and would keep well before him the lines on which consideration for her—the very highest—ought to proceed. He would thoroughly establish the heads under which her affairs, her requirements, her peculiarities—he went so far as to give them the latitude of that name—would come into their intercourse. All this naturally was a sign of how much he took the intercourse itself for granted. There was nothing more to be done about that. It simply existed; had sprung into being with her first penetrating question to him in the autumn light there at Weatherend. The real form it should have taken on the basis that stood out large was the form of their marrying. But the devil in this was that the very basis itself put marrying out of the question. His conviction, his apprehension, his obsession, in short, wasn't a privilege he could invite a woman to share; and that consequence of it was precisely what was the matter with him. Something or other lay in wait for him, amid the twists and the turns of the months and the years, like a crouching Beast in the Jungle. It signified little whether the crouching Beast were destined to slay him or to be slain. The definite point was the inevitable spring of the creature; and the definite lesson from that was that a man of feeling didn't cause himself to be accompanied by a lady on a tiger-hunt. Such was the image under which he had ended by figuring his life.

It is one of the greatest Curses visited upon Mankind, he told me, that they shall fear where no Fear is: this astrological and superstitious Humour disarms men's Hearts, it breaks their Courage, it makes them help to bring such Calamities on themselves. Then he stopped short and looked at me, but my Measure was not yet fill'd up so I begg' d him to go on, go on. And he continued: First, they fancy that such ill Accidents must come to pass, and so they render themselves fit Subjects to be wrought upon; it is a Disgrace to the Reason and Honour of Mankind that every fantasticall Humourist can presume to interpret the Skies (here he grew Hot and put down his Dish) and to expound the Time and Seasons and Fates of Empires, assigning the Causes of Plagues and Fires to the Sins of Men or the Judgements of God. This weakens the Constancy of Humane Actions, and affects Men with Fears, Doubts, Irresolutions and Terrours. I was afraid of your Moving Picture, I said without thought, and that was why I left. It was only Clock-work, Nick. But what of the vast Machine of the World, in which Men move by Rote but in which nothing is free from Danger? Nature yields to the Froward and the Bold. It does not yield, it devours: You cannot master or manage Nature. But, Nick, our Age can at least take up the Rubbidge and lay the Foundacions: that is why we must study the principles of Nature, for they are our best Draught. No, sir, you must study the Humours and Natures of Men: they are corrupt, and therefore your best Guides to understand Corrupcion. The things of the Earth must be understood by the sentient Faculties, not by the Understanding. There was a Silence between us now until Sir Chris. says, Is your Boy in the Kitchin? I am mighty Hungry.

If you didn’t find some way of stopping it, people would go on asking questions. The teachers were useful there. Bands of them wandered through the mountains, along with the tinkers, portable blacksmiths, miracle medicine men, cloth peddlers, fortune-tellers, and all the other travelers who sold things the people didn’t need every day but occasionally found useful. They went from village to village delivering short lessons on many subjects. They kept apart from the other travelers and were quite mysterious in their ragged robes and strange square hats. They used long words, like corrugated iron. They lived rough lives, surviving on what food they could earn from giving lessons to anyone who would listen. When no one would listen, they lived on baked hedgehog. They went to sleep under the stars, which the math teachers would count, the astronomy teachers would measure, and the literature teachers would name. The geography teachers got lost in the woodsand fell into bear traps. People were usually quite pleased to see them. They taught children enough to shut them up, which was the main thing, after all. But they always had to be driven out of the villages by nightfall in case they stole chickens.

Only those who have lost as much as we have see the particularly nasty slice of smile on someone who thinks they’re winning when they say “Get over it.” 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. If you were fortunate enough to be born into a family whose ancestors directly benefited from genocide and/or slavery, maybe you think the more you don’t know, the more innocent you can stay, which is a good incentive to not find out, to not look too deep, to walk carefully around the sleeping tiger. Look no further than your last name. Follow it back and you might find your line paved with gold, or beset with traps.

It frequently happens that in proportion as we are taught to dislike persons and countries, not knowing why, we feel an ardor of esteem upon the removal of the mistake: it seems as if something was to be made amends for, and we eagerly give in to every office of friendship, to atone for the injury of the error. But, perhaps, there is something in the extent of countries, which, among the generality of people, insensibly communicates extension of the mind. The soul of an islander, in its native state, seems bounded by the foggy confines of the water's edge, and all beyond affords to him matters only for profit or curiosity, not for friendship. His island is to him his world, and fixed to that, his everything centers in it; while those who are inhabitants of a continent, by casting their eye over a larger field, take in likewise a larger intellectual circuit, and thus approaching nearer to an acquaintance with the universe, their atmosphere of thought is extended, and their liberality fills a wider space. In short, our minds seem to be measured by countries when we are men, as they are by places when we are children, and until something happens to disentangle us from the prejudice, we serve under it without perceiving it.

at the moment—and looking for other boats. Kelly advanced the port throttle a notch farther as he turned the wheel, allowing Springer to pivot all the more quickly in the narrow channel, and then he was pointed straight out. He advanced the starboard throttle next, bringing his cruiser to a mannerly five knots as he headed past the ranks of motor and sail yachts. Pam was looking around at the boats, too, mainly aft, and her eyes fixed on the parking lot for a long couple of seconds before she looked forward again, her body relaxing more as she did so. “You know anything about boats?” Kelly asked. “Not much,” she admitted, and for the first time he noticed her accent. “Where you from?” “Texas. How about you?” “Indianapolis, originally, but it’s been a while.” “What’s this?” she asked. Her hands reached out to touch the tattoo on his forearm. “It’s from one of the places I’ve been,” he said. “Not a very nice place.” “Oh, over there.” She understood. “That’s the place.” Kelly nodded matter-of-factly. They were out of the yacht basin now, and he advanced the throttles yet again. “What did you do there?” “Nothing to talk to a lady about,” Kelly replied, looking around from a half-standing position. “What makes you think I’m a lady?” she asked. It caught him short, but he was getting used to it by now. He’d also found that talking to a girl, no matter what the subject, was something that he needed to do. For the first time he answered her smile with one of his own. “Well, it wouldn’t be very nice of me if I assumed that you weren’t.” “I wondered how long it would be before you smiled.” You have a very nice smile, her tone told him. How’s six months grab you? he almost said. Instead he laughed, mainly at himself. That was something else he needed to do. “I’m sorry. Guess I haven’t been very good company.” He turned to look at her again and saw understanding in her eyes. Just a quiet look, very human and feminine, but it shook Kelly. He could feel it happen, and ignored the part of his consciousness that told him that it was something he’d needed badly for months. That was something he didn’t need to hear, especially from himself. Loneliness was bad enough without reflection on its misery. Her hand reached out yet again, ostensibly to stroke the tattoo, but that wasn’t what it was all about. It was amazing how warm her touch was, even under a hot afternoon sun. Perhaps it was a measure of just how cold his life had become. But he had a boat to navigate. There was

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.

Berkman called no witnesses of his own. Instead, with the aid of an ill-trained interpreter, he began to read his long speech. “Some may wonder why I have declined a legal defense,” Berkman said. “My reasons are twofold. In the first place, I am an anarchist: I do not believe in man-made laws, designed to enslave and oppress humanity. Secondly, an extraordinary phenomenon like an attentat cannot be measured by the narrow standards of legality.” In short, Berkman said, he would explain the deed, and by doing so, society itself would be put on trial. An hour into his presentation, much of which was heard only in mangled English, Judge McClung’s patience came to an end. He ordered Berkman to finish by the rapidly approaching hour of one o’clock. “I can have all the time I want for my defense and will take all the time I need,” Berkman replied. “No, you haven’t,” said the judge. “We’ll teach you different if you think you can dictate to us.” Berkman and his interpreter sputtered on. At 1:10 the judge stopped Berkman and gave the prosecutor the floor. Holding the dagger in his hands, he urged the jury to convict Berkman. The jury didn’t even stir from the box. It immediately pronounced Berkman guilty on all counts. McClung sentenced him to 22 years of confinement.

This was no coincidence. The best short stories and the most successful jokes have a lot in common. Each form relies on suggestion and economy. Characters have to be drawn in a few deft strokes. There's generally a setup, a reveal, a reversal, and a release. The structure is delicate. If one element fails, the edifice crumbles. In a novel you might get away with a loose line or two, a saggy paragraph, even a limp chapter. But in the joke and in the short story, the beginning and end are precisely anchored tent poles, and what lies between must pull so taut it twangs. I'm not sure if there is any pattern to these selections. I did not spend a lot of time with those that seemed afraid to tell stories, that handled plot as if it were a hair in the soup, unwelcome and embarrassing. I also tended not to revisit stories that seemed bleak without having earned it, where the emotional notes were false, or where the writing was tricked out or primped up with fashionable devices stressing form over content. I do know that the easiest and the first choices were the stories to which I had a physical response. I read Jennifer Egan's "Out of Body" clenched from head to toe by tension as her suicidal, drug-addled protagonist moves through the Manhattan night toward an unforgivable betrayal. I shed tears over two stories of childhood shadowed by unbearable memory: "The Hare's Mask," by Mark Slouka, with its piercing ending, and Claire Keegan's Irishinflected tale of neglect and rescue, "Foster." Elizabeth McCracken's "Property" also moved me, with its sudden perception shift along the wavering sightlines of loss and grief. Nathan Englander's "Free Fruit for Young Widows" opened with a gasp-inducing act of unexpected violence and evolved into an ethical Rubik's cube. A couple of stories made me laugh: Tom Bissell's "A Bridge Under Water," even as it foreshadows the dissolution of a marriage and probes what religion does for us, and to us; and Richard Powers's "To the Measures Fall," a deftly comic meditation on the uses of literature in the course of a life, and a lifetime. Some stories didn't call forth such a strong immediate response but had instead a lingering resonance. Of these, many dealt with love and its costs, leaving behind indelible images. In Megan Mayhew Bergman's "Housewifely Arts," a bereaved daughter drives miles to visit her dead mother's parrot because she yearns to hear the bird mimic her mother's voice. In Allegra Goodman's "La Vita Nuova," a jilted fiancée lets her art class paint all over her wedding dress. In Ehud Havazelet's spare and tender story, "Gurov in Manhattan," an ailing man and his aging dog must confront life's necessary losses. A complicated, only partly welcome romance blossoms between a Korean woman and her demented

When planners fail to account for gender, public spaces become male spaces by default. The reality is that half the global population has a female body. Half the global population has to deal on a daily basis with the sexualised menace that is visited on that body. The entire global population needs the care that, currently, is mainly carried out, unpaid, by women. These are not niche concerns, and if public spaces are truly to for everyone, we have to start accounting for the lives of the other half of the world. And, as we've seen, this isn't just a matter of justice: it's also a matter of simple economics. By accounting for women's care responsibilities in urban planning, we make it easier for women to engage fully in the paid workforce - and as we will see in the next chapter, this is a significant driver of GDP. By accounting for the sexual violence women face and introducing preventative measures - like providing enough single-sex public toilets we save money in the long run by reducing the significant economic cost of violence against women. When we account for female socialisation in the design of our open spaces and public activities, we again save money in the long run by ensuring women's long-term mental and physical health. - In short, designing the female half of the world out of our public spaces is not a matter of resources. It's a matter of priorities, and, currently, whether unthinkingly or not, we just aren't prioritising women. This is manifestly unjust, and economically illiterate. Women have an equal right to public resources: we must stop excluding them by design

If mind belongs to humans alone, then stones, trees, and streams become mere objects of human tinkering. We can plunder the earth's resources with impunity, treating creeks and mountaintops in Kentucky or rivers in India or forests in northwest America as if they existed only for economic development. Systems of land and river become inert chunks of lifeless mud or mechanical runs of H2O rather than the living, breathing bodies upon which we and all other creatures depend for our very lives. Not to mention what 'nature as machine' has done to our emotional and spiritual well-being. When we regard nature as churning its way forward mindlessly through time, we turn our backs on mystery, shunning the complexity as well as the delights of relationship. We isolate ourselves from the rest of the creatures with whom we share this world. We imagine ourselves the apex of creation -- a lonely spot indeed. Human minds become the measure of creation and human thoughts become the only ones that count. The result is a concept of mind shorn of its wild connections, in which feelings become irrelevant, daydreams are mere distractions, and nighttime dreams -- if we attend to them at all -- are but the cast-offs of yesterday's overactive brain. Mind is cut off from matter, untouched by exingencies of mud or leaf, shaped by whispers or gales of wind, as if we were not, like rocks, made of soil. And then we wonder at our sadness and depression, not realizing that our own view of reality has sunk us into an unbearable solipsism, an agony of separateness -- from loved ones, from other creatures, from rich but unruly emotions, in short, from our ability to connect, through senses and feeling and imagination, with the world that is our home.

Cheng Xin stared at the death lines, her terror mixed with awe. “If these are trails, why don’t they spread?” Guan Yifan clutched Cheng Xin’s arm. “I was just getting to that. We’ve got to get out of here. Leave not just Planet Gray, but the entire system. This is a very dangerous place. Death lines are not like regular trails. Without disturbance, they’ll stay like this, with a diameter equal to the effective surface of the curvature engine. But if they’re disturbed, they’ll spread very rapidly. A death line of this size can expand to cover a region the size of a solar system. Scientists call this phenomenon a death line rupture.” “Does a rupture make the speed of light zero in the entire region?” “No, no. After rupture, it turns into a regular trail. The speed of light inside goes up as the trail dissipates over a wider region, but it will never be much more than a dozen meters per second. After these death lines expand, this entire system might turn into a reduced-lightspeed black hole, or a black domain.… Let’s go.” Cheng Xin and Guan Yifan turned toward the shuttle and began to run and leap. “What kind of disturbance makes them spread?” Cheng Xin asked. She turned to give the death lines another glance. Behind them, the five death lines cast long shadows that stretched across the plain to the horizon. “We’re not sure. Some theories suggest that the appearance of other curvature trails nearby would cause disturbance. We’ve confirmed that curvature trails within a short distance can influence each other.” “So, if Halo accelerates—” “That’s why we must get farther away using only the fusion engine before engaging the curvature engine. We’ve got to move … using your units of measurement … at least forty astronomical units away.” After

Thank you for coming with me.” She knew it was no small thing. Dom was Monarch of Iona now, the leader of an enclave shattered by war and betrayal. He should have been at home with his people, helping them restore what was nearly lost forever. Instead, he looked grimly down a sand dune, his clothes poorly suited to the climate, his appearance sticking sticking out of the desert like the sorest of thumbs. While so many things had changed, Dom’s ability to look out of place never did. He even wore his usual cloak, a twin to the one he lost months ago. The gray green had become a comfort like nothing else, just like the silhouette of his familiar form. He loomed always, never far from her side. It was enough to make Sorasa’s eyes sting, and turn her face to hide in her hood for a long moment. Dom paid it no notice, letting her recover. Instead, he fished an apple from his saddlebags and took a noisy bite. “I saved the realm,” he said, shrugging. The least I can do is try to see some of it.” Sorasa was used to Elder manners by now. Their distant ways, their inability to understand subtle hints. The side of her mouth raised against her hood, and she turned back to face him, smirking. “Thank you for coming with me,” she said again. “Oh,” he answered, shifting to look at her. The green of his eyes danced, bright against the desert. “Where else would I go?” Then he passed the rest of the apple over to her. She finished the rest without a thought. His hand lingered, though, scarred knuckles on a tattooed arm. She did not push him away. Instead, Sorasa leaned, so that her shoulder brushed his own, putting some of her weight on him. “Am I still a waste of arsenic?” he said, his eyes never moving from her face. Sorasa stopped short, blinking in confusion. “What?” “When we first met.” His own smirk unfurled. “You called me a waste of arsenic.” In a tavern in Byllskos, after I dumped poison in his cup, and watched him drink it all. Sorasa laughed at the memory, her voice echoing over the empty dunes. In that moment, she thought Domacridhan was her death, another assassin sent to kill her. Now she knew he was the opposite entirely. Slowly, she raised her arm and he did not flinch. It felt strange still, terrifying and thrilling in equal measure. His cheek was cool under under her hand, his scars familiar against her palm. Elders were less affected by the desert heat, a fact that Sorasa used to her full advantage. “No,” she answered, pulling his face down to her own. “I would waste all the arsenic in the world on you.” “Is that a compliment, Amhara?” Dom muttered against her lips. No, she tried to reply. On the golden sand, their shadows met, grain by grain, until there was no space left at all.

What franticke fit (quoth he) hath thus distraught Thee, foolish man, so rash a doome to give? What justice ever other judgement taught, But he should die, who merites not to live? None else to death this man despayring drive, But his owne guiltie mind deserving death. Is then unjust to each his due to give? Or let him die, that loatheth living breath? Or let him die at ease, that liveth here uneath? Who travels by the wearie wandring way, To come unto his wished home in haste, And meetes a flood, that doth his passage stay, Is not great grace to helpe him over past, Or free his feet, that in the myre sticke fast? Most envious man, that grieves at neighbours good, And fond, that joyest in the woe thou hast, Why wilt not let him passe, that long hath stood Upon the banke, yet wilt thy selfe not passe the flood? He there does now enjoy eternall rest And happie ease, which thou doest want and crave, And further from it daily wanderest: What if some litle paine the passage have, That makes fraile flesh to feare the bitter wave? Is not short paine well borne, that brings long ease, And layes the soule to sleepe in quiet grave? Sleepe after toyle, port after stormie seas, Ease after warre, death after life does greatly please. [...] Is not his deed, what ever thing is donne, In heaven and earth? did not he all create To die againe? all ends that was begonne. Their times in his eternall booke of fate Are written sure, and have their certaine date. Who then can strive with strong necessitie, That holds the world in his still chaunging state, Or shunne the death ordaynd by destinie? When houre of death is come, let none aske whence, nor why. The lenger life, I wote the greater sin, The greater sin, the greater punishment: All those great battels, which thou boasts to win, Through strife, and bloud-shed, and avengement, Now praysd, hereafter deare thou shalt repent: For life must life, and bloud must bloud repay. Is not enough thy evill life forespent? For he, that once hath missed the right way, The further he doth goe, the further he doth stray. Then do no further goe, no further stray, But here lie downe, and to thy rest betake, Th'ill to prevent, that life ensewen may. For what hath life, that may it loved make, And gives not rather cause it to forsake? Feare, sicknesse, age, losse, labour, sorrow, strife, Paine, hunger, cold, that makes the hart to quake; And ever fickle fortune rageth rife, All which, and thousands mo do make a loathsome life. Thou wretched man, of death hast greatest need, If in true ballance thou wilt weigh thy state: For never knight, that dared warlike deede, More lucklesse disaventures did amate: Witnesse the dongeon deepe, wherein of late Thy life shut up, for death so oft did call; And though good lucke prolonged hath thy date, Yet death then, would the like mishaps forestall, Into the which hereafter thou maiest happen fall. Why then doest thou, O man of sin, desire To draw thy dayes forth to their last degree? Is not the measure of thy sinfull hire High heaped up with huge iniquitie, Against the day of wrath, to burden thee? Is not enough, that to this Ladie milde Thou falsed hast thy faith with perjurie, And sold thy selfe to serve Duessa vilde, With whom in all abuse thou hast thy selfe defilde? Is not he just, that all this doth behold From highest heaven, and beares an equall eye? Shall he thy sins up in his knowledge fold, And guiltie be of thine impietie? Is not his law, Let every sinner die: Die shall all flesh? what then must needs be donne, Is it not better to doe willinglie, Then linger, till the glasse be all out ronne? Death is the end of woes: die soone, O faeries sonne.

Keeping a new church outwardly focused from the beginning is much easier than trying to refocus an inwardly concerned church. In order to plant a successful church, you have to know that you know that you are undeniably called by God. The call to start a new church plant is not the same as the call to serve in an existing church or work in a ministry-related organization. You may be the greatest preacher this side of Billy Graham but still not be called to start a church. If you think you may have allowed an improper reason, voice or emotion to lead you to the idea of starting a new church, back away now. Spend some more time with God. You don’t want to move forward on a hunch or because you feel “pretty sure” that you should be planting a church. You have to be completely certain. “You’re afraid? So what. Everybody’s afraid. Fear is the common ground of humanity. The question you must wrestle to the ground is, ‘Will I allow my fear to bind me to mediocrity?’” When you think of a people group that you might be called to reach, does your heart break for them? If so, you may want to consider whether God is specifically calling you to reach that group for His kingdom. Is your calling clear? Has your calling been confirmed by others? Are you humbled by the call? Have you acted on your call? Do you know for certain that God has called you to start a new church? Nail it down. When exactly were you called? What were the circumstances surrounding your call? How did it match up with the sources of proper calling? Do you recognize the four specific calls in your calling? How? How does your call measure up to biblical characteristics? What is the emerging vision that God is giving you with this call? As your dependence on God grows, so will your church. One of the most common mistakes that enthusiastic and well-meaning church starters make is to move to a new location and start trying to reach people without thinking through even a short-term strategy. Don’t begin until you count the cost. why would you even consider starting a church (the only institution Jesus left behind and the only one that will last forever) without first developing a God-infused, specific, winning strategy? There are two types of pain: the pain of front-end discipline and the pain of back-end regret. With the question of strategy development, you get to choose which pain you’d rather live with. Basically, a purpose, mission and vision statement provides guiding principles that describe what God has called you to do (mission), how you will do it (purpose) and what it will look like when you get it done (vision). Keep your statement simple. Be as precise as possible. Core values are the filter through which you fulfill your strategy. These are important, because your entire strategy will be created and implemented in such a way as to bring your core values to life. Your strategic aim will serve as the beacon that guides the rest of your strategy. It is the initial purpose for which you are writing your strategy. He will not send more people to you than you are ready to receive. So what can you do? The same thing Dr. Graham does. Prepare in a way that enables God to open the floodgates into your church. If you are truly ready, He will send people your way. If you do the work we’ve described in this chapter, you’ll be able to build your new church on a strong base of God-breathed preparation. You’ll know where you are, where you’re going and how you are going to get there. You’ll be standing in the rain with a huge bucket, ready to take in the deluge. However, if you don’t think through your strategy, write it down and then implement it, you’ll be like the man who stands in the rainstorm with a Dixie cup. You’ll be completely unprepared to capture what God is pouring out. The choice is yours!

On true penance and the holy life. Many people think that they are achieving great things in external works such as fasting, going barefoot and other such practices which are called penances. But true penance, and the best kind of penance, is that whereby we can improve ourselves greatly and in the highest measure, and this consists in turning entirely away from all that is not God or of God in ourselves and in all creatures, and in turning fully and completely towards our beloved God in an unshakeable love so that our devotion and desire for him become great. In whatever kind of good work you possess this the more, the more righteous you are, and the more there is of this, the truer the penance and the more it expunges sin and all its punishment. Indeed, in a short space of time you could turn so firmly away from all sin with such revulsion, turning just as firmly to God, that had you committed all the sins since Adam and all those which are still to be, you would be forgiven each and every one together with their punishment and, were you then to die, you would be brought before the face of God. This is true penance, and it is based especially and consummately on the precious suffering in the perfect penance of our Lord Jesus. Christ The more we share13 in this, the more all sin falls away from us, together with the punishment for sin. In all that we do and at all times we should accustom ourselves to sharing in the life and work of our Lord Jesus Christ, in all that he did and chose not to do, in all that he suffered and experienced, and we should be always mindful of him as he was of us. This form of penance is a mind raised above all things into God, and you should freely practise those kinds of works in which you find that you can and do possess this the most. If any external work hampers you in this, whether it be fasting, keeping vigil, reading or whatever else, you should freely let it go without worrying that you might thereby be neglecting your penance. For God does not notice the nature of the works but only the love, the devotion and the spirit which is in them. For he is not so much concerned with our works as with the spirit with which we perform them all and that we should love him in all things. They for whom God is not enough are greedy. The reward for all your works should be that they are known to God and that you seek God in them. Let this always be enough for you. The more purely and simply you seek him, the more effectively all your works will atone for your sins. You could also call to mind the fact that God was a universal redeemer of the world, and that I owe him far greater thanks therefore than if he had redeemed me alone. And so you too should be the universal redeemer of all that you have spoiled in yourself through sin, and you should commend yourself altogether to him with all that you have done, for you have spoiled through sin all that is yours: heart, senses, body, soul, faculties, and whatever else there is in you and about you. All is sick and spoiled. Flee to him then in whom there is no fault but rather all goodness, so that he may be a universal redeemer for all the corruption both of your life within and your life in the world.

She thought that she had been seeking a light distraction. But when she heard the clang of metal on metal and saw Arin scraping a shaft of steel across the anvil with one set of tools and beating at it with another, Kestrel knew she had come to the wrong place. “Yes?” he said, keeping his back to her. His workshirt was soaked through with sweat. His hands were sooty. He left the blade of the sword to cool on the anvil and moved to place another, shorter length of metal on the fire, which lined his profile with unsteady light. She willed her voice to be her own. “I thought we could play a game.” His dark brows drew together. “Of Bite and Sting,” Kestrel said. More firmly, she added, “You implied you know how to play.” He used tongs to stoke the fire. “I did.” “You implied that you could beat me.” “I implied that there was no reason a Valorian would want to play with a Herrani.” “No, you worded things carefully so that what you said could be interpreted that way. But that isn’t what you meant.” He faced her then, arms folded across his chest. “I have no time for games.” The tips of his fingers had black rings of charcoal dust buried under the nail and into the cuticle. “I have work to do.” “Not if I say you don’t.” He turned away. “I like to finish what I start.” She meant to leave. She meant to leave him to the noise and heat. She meant to say nothing more. Instead, Kestrel found herself issuing a challenge. “You are no match for me anyway.” He gave her the look she recognized well, the one of measured disdain. But this time, he also laughed. “Where do you propose we play?” He swept a hand around the forge. “Here?” “My rooms.” “Your rooms.” Arin shook his head disbelievingly. “My sitting room,” she said. “Or the parlor,” she added, though it bothered her to think of playing Bite and Sting with him in a place so public to the household. He leaned against the anvil, considering. “Your sitting room will do. I’ll come when I’ve finished this sword. After all, I have house privileges now. Might as well use them.” Arin started to say something else, then stopped, his gaze roving over her face. She grew uneasy. He was staring, she realized. He was staring at her. “You have dirt on your face,” he said shortly. He returned to his work. Later, in her bathing room, Kestrel saw it. The moment she tilted the mirror to catch the low, amber light of late afternoon, she saw what he had seen, as had Lirah, who had tried to tell her. A faint smudge traced the slope of her high cheekbone, darkened her cheek, and skimmed the line of her jaw. It was a handprint. It was the shadow left from her father’s gritty hand, from when he had touched her face to seal the bargain between them.

I struggle with an embarrassing affliction, one that as far as I know doesn’t have a website or support group despite its disabling effects on the lives of those of us who’ve somehow contracted it. I can’t remember exactly when I started noticing the symptoms—it’s just one of those things you learn to live with, I guess. You make adjustments. You hope people don’t notice. The irony, obviously, is having gone into a line of work in which this particular infirmity is most likely to stand out, like being a gimpy tango instructor or an acrophobic flight attendant. The affliction I’m speaking of is moral relativism, and you can imagine the catastrophic effects on a critic’s career if the thing were left to run its course unfettered or I had to rely on my own inner compass alone. To be honest, calling it moral relativism may dignify it too much; it’s more like moral wishy-washiness. Critics are supposed to have deeply felt moral outrage about things, be ready to pronounce on or condemn other people’s foibles and failures at a moment’s notice whenever an editor emails requesting twelve hundred words by the day after tomorrow. The severity of your condemnation is the measure of your intellectual seriousness (especially when it comes to other people’s literary or aesthetic failures, which, for our best critics, register as nothing short of moral turpitude in itself). That’s how critics make their reputations: having take-no-prisoners convictions and expressing them in brutal mots justes. You’d better be right there with that verdict or you’d better just shut the fuck up. But when it comes to moral turpitude and ethical lapses (which happen to be subjects I’ve written on frequently, perversely drawn to the topics likely to expose me at my most irresolute)—it’s like I’m shooting outrage blanks. There I sit, fingers poised on keyboard, one part of me (the ambitious, careerist part) itching to strike, but in my truest soul limply equivocal, particularly when it comes to the many lapses I suspect I’m capable of committing myself, from bad prose to adultery. Every once in a while I succeed in landing a feeble blow or two, but for the most part it’s the limp equivocator who rules the roost—contextualizing, identifying, dithering. And here’s another confession while I’m at it—wow, it feels good to finally come clean about it all. It’s that … once in a while, when I’m feeling especially jellylike, I’ve found myself loitering on the Internet in hopes of—this is embarrassing—cadging a bit of other people’s moral outrage (not exactly in short supply online) concerning whatever subject I’m supposed to be addressing. Sometimes you just need a little shot in the arm, you know? It’s not like I’d crib anyone’s actual sentences (though frankly I have a tough time getting as worked up about plagiarism as other people seem to get—that’s how deep this horrible affliction runs). No, it’s the tranquillity of their moral authority I’m hoping will rub off on me. I confess to having a bit of an online “thing,” for this reason, about New Republic editor-columnist Leon Wieseltier—as everyone knows, one of our leading critical voices and always in high dudgeon about something or other: never fearing to lambaste anyone no matter how far beneath him in the pecking order, never fearing for a moment, when he calls someone out for being preening or self-congratulatory, as he frequently does, that it might be true of himself as well. When I’m in the depths of soft-heartedness, a little dose of Leon is all I need to feel like clambering back on the horse of critical judgment and denouncing someone for something.