Method Acting Quotes

I am convinced that the act of thinking logically cannot possibly be natural to the human mind. If it were, then mathematics would be everybody's easiest course at school and our species would not have taken several millennia to figure out the scientific method.

Evil turned out not to be a grand thing. Not sneering Emperors with their world-conquering designs. Not cackling demons plotting in the darkness beyond the world. It was small men with their small acts and their small reasons. It was selfishness and carelessness and waste. It was bad luck, incompetence, and stupidity. It was violence divorced from conscience or consequence. It was high ideals, even, and low methods.

The best way of successfully acting a part is to be it.

When we speak of man, we have a conception of humanity as a whole, and before applying scientific methods to the investigation of his movement we must accept this as a physical fact. But can anyone doubt to-day that all the millions of individuals and all the innumerable types and characters constitute an entity, a unit? Though free to think and act, we are held together, like the stars in the firmament, with ties inseparable. These ties cannot be seen, but we can feel them. I cut myself in the finger, and it pains me: this finger is a part of me. I see a friend hurt, and it hurts me, too: my friend and I are one. And now I see stricken down an enemy, a lump of matter which, of all the lumps of matter in the universe, I care least for, and it still grieves me. Does this not prove that each of us is only part of a whole? For ages this idea has been proclaimed in the consummately wise teachings of religion, probably not alone as a means of insuring peace and harmony among men, but as a deeply founded truth. The Buddhist expresses it in one way, the Christian in another, but both say the same: We are all one. Metaphysical proofs are, however, not the only ones which we are able to bring forth in support of this idea. Science, too, recognizes this connectedness of separate individuals, though not quite in the same sense as it admits that the suns, planets, and moons of a constellation are one body, and there can be no doubt that it will be experimentally confirmed in times to come, when our means and methods for investigating psychical and other states and phenomena shall have been brought to great perfection. Still more: this one human being lives on and on. The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.

It is a painful thing to say to oneself: by choosing one road I am turning my back on a thousand others. Everything is interesting; everything might be useful; everything attracts and charms a noble mind; but death is before us; mind and matter make their demands; willy-nilly we must submit and rest content as to things that time and wisdom deny us, with a glance of sympathy which is another act of our homage to the truth.

One must indeed be ignorant of the methods of genius to suppose that it allows itself to be cramped by forms. Forms are for mediocrity, and it is fortunate that mediocrity can act only according to routine. Ability takes its flight unhindered.

Very few people realise that sex is a psychic and not a physical act. The clumsy coupling of human beings is simply a biological paraphrase of this truth - a primitive method of introducing minds to each other, engaging them. But most people are stuck in the physical aspect, unaware of the poetic rapport which it so clumsily tries to teach.

In human affairs of danger and delicacy successful conclusion is sharply limited by hurry. So often men trip by being in a rush. If one were properly to perform a difficult and subtle act, he should first inspect the end to be achieved and then, once he had accepted the end as desirable, he should forget it completely and concentrate solely on the means. By this method he would not be moved to false action by anxiety or hurry or fear. Very few people learn this.

Even if it were possible to cast my horoscope in this one life, and to make an accurate prediction about my future, it would not be possible to 'show' it to me because as soon as I saw it my future would change by definition. This is why Werner Heisenberg's adaptation of the Hays Office—the so-called principle of uncertainty whereby the act of measuring something has the effect of altering the measurement—is of such importance. In my case the difference is often made by publicity. For example, and to boast of one of my few virtues, I used to derive pleasure from giving my time to bright young people who showed promise as writers and who asked for my help. Then some profile of me quoted someone who disclosed that I liked to do this. Then it became something widely said of me, whereupon it became almost impossible for me to go on doing it, because I started to receive far more requests than I could respond to, let alone satisfy. Perception modifies reality: when I abandoned the smoking habit of more than three decades I was given a supposedly helpful pill called Wellbutrin. But as soon as I discovered that this was the brand name for an antidepressant, I tossed the bottle away. There may be successful methods for overcoming the blues but for me they cannot include a capsule that says: 'Fool yourself into happiness, while pretending not to do so.' I should actually want my mind to be strong enough to circumvent such a trick.

Educators may bring upon themselves unnecessary travail by taking a tactless and unjustifiable position about the relation between scientific and religious narratives. We see this, of course, in the conflict concerning creation science. Some educators representing, as they think, the conscience of science act much like those legislators who in 1925 prohibited by law the teaching of evolution in Tennessee. In that case, anti-evolutionists were fearful that a scientific idea would undermine religious belief. Today, pro-evolutionists are fearful that a religious idea will undermine scientific belief. The former had insufficient confidence in religion; the latter insufficient confidence in science. The point is that profound but contradictory ideas may exist side by side, if they are constructed from different materials and methods and have different purposes. Each tells us something important about where we stand in the universe, and it is foolish to insist that they must despise each other.

When it is recalled that until the Christian era the underworld was never regardded as a hostile area, that all gods were useful and essentially friendly to man despite occasional lapsesl when we see the steady methodical inculcation into humanity of the idea of man's worthlesseness - until redeemed - the necessity of the Devil may become evident as a weapon, a weapon designed and used time and time again in every age to whip men into a surrender to a particular church or church state.

When faced with a seemingly insurmountable problem... your only option is to act swiftly, some might even say irrationally. Removing the most dangerous elements first... and methodically attacking each subsequent challenge in a separate, but deliberate manner.

It is not enough to discover the secret of a play, its thought and feelings—the actor must be able to convert them into living terms.

I suppose the fundamental distinction between Shakespeare and myself is one of treatment. We get our effects differently. Take the familiar farcical situation of someone who suddenly discovers that something unpleasant is standing behind them. Here is how Shakespeare handles it in "The Winter's Tale," Act 3, Scene 3: ANTIGONUS: Farewell! A lullaby too rough. I never saw the heavens so dim by day. A savage clamour! Well may I get aboard! This is the chase: I am gone for ever. And then comes literature's most famous stage direction, "Exit pursued by a bear." All well and good, but here's the way I would handle it: BERTIE: Touch of indigestion, Jeeves? JEEVES: No, Sir. BERTIE: Then why is your tummy rumbling? JEEVES: Pardon me, Sir, the noise to which you allude does not emanate from my interior but from that of that animal that has just joined us. BERTIE: Animal? What animal? JEEVES: A bear, Sir. If you will turn your head, you will observe that a bear is standing in your immediate rear inspecting you in a somewhat menacing manner. BERTIE (as narrator): I pivoted the loaf. The honest fellow was perfectly correct. It was a bear. And not a small bear, either. One of the large economy size. Its eye was bleak and it gnashed a tooth or two, and I could see at a g. that it was going to be difficult for me to find a formula. "Advise me, Jeeves," I yipped. "What do I do for the best?" JEEVES: I fancy it might be judicious if you were to make an exit, Sir. BERTIE (narrator): No sooner s. than d. I streaked for the horizon, closely followed across country by the dumb chum. And that, boys and girls, is how your grandfather clipped six seconds off Roger Bannister's mile. Who can say which method is superior?" (As reproduced in Plum, Shakespeare and the Cat Chap )

I do not know whether you draw a distinction between principles and rules. But I do... Rules are practical; they are habitual ways of doing things according to prescription. But principles are intellectual; they are useful methods of judging things... The principle may be wrong, but the act is conscious and responsible. The rule may be right, but the act is mechanical. A religious act may not be a correct act, but must at least be a responsible act. To permit this responsibility, religion must mainly be a matter of principles only. It cannot be a matter of rules. The moment it degenerates into rules it ceases to be religion, as it kills the responsibility which is the essence of a truly religious act.

The desire to be loved, to feel loved, is behind every diet, pill, surgery, and lie. It is behind each act of violence and every affair as well as each organized religion and every method of self-help.

Just because someone doesn't act or look unhappy doesn't mean their lives are perfect." He raises his eyebrows. "There's this method of dealing with things that involves keeping your chin up. Knowing whatever crap you're dealing with right now isn't going to last forever. All things pass.

It is the fate of great achievements, born from a way of life that sets truth before security, to be gobbled up by you and excreted in the form of shit. For centuries great, brave, lonely men have been telling you what to do. Time and again you have corrupted, diminished and demolished their teachings; time and again you have been captivated by their weakest points, taken not the great truth, but some trifling error as your guiding principal. This, little man, is what you have done with Christianity, with the doctrine of sovereign people, with socialism, with everything you touch. Why, you ask, do you do this? I don't believe you really want an answer. When you hear the truth you'll cry bloody murder, or commit it. … You had your choice between soaring to superhuman heights with Nietzsche and sinking into subhuman depths with Hitler. You shouted Heil! Heil! and chose the subhuman. You had the choice between Lenin's truly democratic constitution and Stalin's dictatorship. You chose Stalin's dictatorship. You had your choice between Freud's elucidation of the sexual core of your psychic disorders and his theory of cultural adaptation. You dropped the theory of sexuality and chose his theory of cultural adaptation, which left you hanging in mid-air. You had your choice between Jesus and his majestic simplicity and Paul with his celibacy for priests and life-long compulsory marriage for yourself. You chose the celibacy and compulsory marriage and forgot the simplicity of Jesus' mother, who bore her child for love and love alone. You had your choice between Marx's insight into the productivity of your living labor power, which alone creates the value of commodities and the idea of the state. You forgot the living energy of your labor and chose the idea of the state. In the French Revolution, you had your choice between the cruel Robespierre and the great Danton. You chose cruelty and sent greatness and goodness to the guillotine. In Germany you had your choice between Goring and Himmler on the one hand and Liebknecht, Landau, and Muhsam on the other. You made Himmler your police chief and murdered your great friends. You had your choice between Julius Streicher and Walter Rathenau. You murdered Rathenau. You had your choice between Lodge and Wilson. You murdered Wilson. You had your choice between the cruel Inquisition and Galileo's truth. You tortured and humiliated the great Galileo, from whose inventions you are still benefiting, and now, in the twentieth century, you have brought the methods of the Inquisition to a new flowering. … Every one of your acts of smallness and meanness throws light on the boundless wretchedness of the human animal. 'Why so tragic?' you ask. 'Do you feel responsible for all evil?' With remarks like that you condemn yourself. If, little man among millions, you were to shoulder the barest fraction of your responsibility, the world would be a very different place. Your great friends wouldn't perish, struck down by your smallness.

Astronomers now find they have painted themselves into a corner because they have proven, by their own methods, that the world began abruptly in an act of creation to which you can trace the seeds of every star, every planet, every living thing in this cosmos and on the earth. And they have found that all this happened as a product of forces they cannot hope to discover. That there are what I or anyone would call supernatural forces at work is now, I think, a scientifically proven fact.

But you will imagine that it is best that He should at once enable you to see clearly. If it is, you may be sure He will do it. He never makes mistakes. But He often deals far differently with His disciples. He lets them grope their way in the dark until they fully learn how blind they are, how helpless, how absolutely in need of Him. What His methods will be with you I cannot foretell. But you may be sure that He never works in an arbitrary way. He has a reason for everything He does. You may not understand why He leads you now in this way and now in that, but you may, nay, you must believe that perfection is stamped on His every act.

BECOMING AN ARTIST IS A RECKLESS ACT OF INSANITY. BUT, IF I MAY QUOTE A PLAY THAT I THINK MIGHT BE A FAVORITE OF YOURS, “THOUGH THIS BE MADNESS, / YET THERE IS METHOD IN’T.

Also worthy of mention is a clique among the suicidal for whom the meaning of their act is a darker thing. Frustrated as perpetrators of an all-inclusive extermination, they would kill themselves only because killing it all is closed off to them. They hate having been delivered into a world only to be told, by and by, “This way to the abattoir, Ladies and Gentlemen.” They despise the conspiracy of Lies for Life almost as much as they despise themselves for being a party to it. If they could unmake the world by pushing a button, they would do so without a second thought. There is no satisfaction in a lonesome suicide. The phenomenon of “suicide euphoria” aside, there is only fear, bitterness, or depression beforehand, then the troublesomeness of the method, and nothingness afterward. But to push that button, to depopulate this earth and arrest its rotation as well—what satisfaction, as of a job prettily done. This would be for the good of all, for even those who know nothing about the conspiracy against the human race are among its injured parties.

Every brilliant experiment, like every great work of art, starts with an act of imagination. Unfortunately, our current culture subscribes to a very narrow definition of truth. If something can’t be quantified and calculated, then it can’t be true. Because this strict scientific approach has explained so much, we assume that it can explain everything. But every method, even the experimental method, has limits. Take the human mind. Scientists describe our brain in terms of its physical details; they say we are nothing but a loom of electrical cells and synaptic spaces. What science forgets is that this isn’t how we experience the world. (We feel like the ghost, not like the machine.) It is ironic but true: the one reality science cannot reduce is the only reality we will ever know. This is why we need art. By expressing our actual experience, the artist reminds us that our science is incomplete, that no map of matter will ever explain the immateriality of our consciousness.

What method acting is for the stage, mezzofiction is for the page.

We can glimpse it in the book of Acts: the method of the kingdom will match the message of the kingdom. The kingdom…goes out into the world vulnerable, suffering, praising, praying, misunderstood, misjudged, vindicated, celebrating: always – as Paul puts it in one of his letters – bearing in the body the dying of Jesus so that the life of Jesus may also be displayed.

Consider now the Milky Way. Here also we see an innumerable dust, only the grains of this dust are no longer atoms but stars; these grains also move with great velocities, they act at a distance one upon another, but this action is so slight at great distances that their trajectories are rectilineal; nevertheless, from time to time, two of them may come near enough together to be deviated from their course, like a comet that passed too close to Jupiter. In a word, in the eyes of a giant, to whom our Suns were what our atoms are to us, the Milky Way would only look like a bubble of gas.

If someone asks you how to write your name, would you bark out each letter? And if they get angry, would you then return the anger? Wouldn’t you rather gently spell out each letter for them? So then, remember in life that your duties are the sum of individual acts. Pay attention to each of these as you do your duty … just methodically complete your task.” —MARCUS AURELIUS, MEDITATIONS, 6.26

The inartistic methods that we use to blunt anxiety and unartful expedients that we resort to in order to escape pain and numb banality reveals what we dread most, the act of suffering from a mortal loss or the debasement that we earn by wallowing in our decadent acts of escapism.

...I still don't know how to live my life except on my haunches at the feet of Jesus, eyes fixed on his face. Nothing else "works." No formula, no method makes me feel so fully human and alive as the radical act of living loved.

Contrary to any claim of a systematically “neutral” effect of taxation on production, the consequence of any such shortening of roundabout methods of production is a lower output produced. The price that invariably must be paid for taxation, and for every increase in taxation, is a coercively lowered productivity that in turn reduces the standard of living in terms of valuable assets provided for future consumption. Every act of taxation necessarily exerts a push away from more highly capitalized, more productive production processes in the direction of a hand-to-mouth-existence.

People are likely to act based on their emotions and then backward-rationalize. Because women have highly developed emotional circuits, they are especially susceptible to this.

The social organs are constituted so as to enable them to develop harmoniously in the grand air of liberty. Away, then, with quacks and organizers! Away with their rings, and their chains, and their hooks, and their pincers! Away with their artificial methods! Away with their social laboratories, their governmental whims, their centralization, their tariffs, their universities, their State religions, their inflationary or monopolizing banks, their limitations, their restrictions, their moralizations, and their equalization by taxation! And now, after having vainly inflicted upon the social body so many systems, let them end where they ought to have begun — reject all systems, and try of liberty — liberty, which is an act of faith in God and in His work

Whereas many people can find happiness by partaking in the ordinary trappings of life, creative people are especially susceptible to enduring an existential crisis, feeling that their life is aimless, irrational, and intolerably painful, especially when they are at an artistic impasse. The impelling act of using their imagination to create enduring artistic testaments is perhaps their only method to blunt the fateful feeling that it is useless to continue living in a world where life has no ultimate meaning, value, and purpose.

her choice to be, not only a poet but a woman who explored her own mind, without any of the guidelines of orthodoxy. To say "yes" to her powers was not simply a major act of nonconformity in the nineteenth century; even in our own time it has been assumed that Emily Dickinson, not patriarchal society, was "the problem." The ore we come to recognise the unwritten and written laws and taboos underpining patriarchy, the less problematical, surely, will seem the methods she chose.

I don't think I could ever live with either a man or a woman for a long time. Male and female are attractive to my mind, but when it comes to the sexual act I am afraid. In every situation I need a lot of stimulation before I am conquered by the forces of passion and lust. But confusion, before and after, is the dominant factor. I dreamed many times about a mature man with experience who would have the vigour of a boy but an adult's polished methods. Strangely enough, I also dreamed about women of my mother's age who were ideal lovers. These dreams came superimposed on one another. Sometimes the masculine element was dominant, sometimes the feminine one. At other times I wasn't sure. I saw a female body with male organs or a male body with female ones. These pictures, blended together in my mind, occasionally brought pleasure but more often pain.

All methods of Buddhism can be explained with the four seals—all compounded phenomena are impermanent, all emotions are pain, all things have no inherent existence, and enlightenment is beyond concepts. Every act and deed encouraged by Buddhist scriptures is based on these four truths, or seals.

If you do choose to take action to help others, make sure you do it with no expectation of positive response from them. Do it because the act feels right. This will keep you from making more of a mess of the situation and your emotions.

Why were Jack and his brother digging post holes? A fence there would run parallel to the one that already enclosed the farmyard. The Welches had no animals to keep in or out - a fence there could serve no purpose. Their work was pointless. Years later, while I was waiting for a boat to take me across the river, I watched two Vietnamese women methodically hitting a discarded truck tire with sticks. They did it for a good long while, and were still doing it when I crossed the river. They were part of the dream from which I recognized the Welches, my defeat-dream, my damnation-dream, with its solemn choreography of earnest useless acts.

Manipulation gets people to do something they aren't likely to do if given the opportunity to think. Appeals to emotion are some of the easiest methods of manipulation, because strong emotions can cloud our minds while also getting us to act.

Dont act like you are walking around with a Tshirt that says "I give Up!" on the front and on the back saying "I never started trying!" People can bring you down, situations happen, YOU can feel like Life is the shittiest thing to deal with. BLAH BLAH BLAH.. If you're walking through Hell, keep going! Everyday there's a new challenge. Face it! Deal with it! Move on! To every problem there is a solution or a way around it.. Stop being a sour mongral and think life owes you something.. No one will do anything for you these days. Start fighting. Get rid of ALL the shit people in your Life. Grow some balls of steel and work progressively through everything. Step by Step or what ever mad method you have to get you back in line again. Who cares, if people don't like you, BURN that mother of a bridge down. It was never meant to be.. Build New ones! Many roads to cross and new paths on life to Explore.. It starts with YOU.. And if people want to judge you, tell them to F/O and look in the mirror. Time for a new game.. It's called "Take over the World" WHOOOP WHOOOP!!

The other mind entity is what we call the impartial observer. This mind of present-moment awareness stands outside the preprogrammed physiological determinants and is alive to the present. It works through the brain but is not limited to the brain. It may be dormant in many of us, but it is never completely absent. It transcends the automatic functioning of past-conditioned brain circuits. ‘In the end,...I conclude that there is no good evidence… that the brain alone can carry out the work that the mind does.” Knowing oneself comes from attending with compassionate curiosity to what is happening within. Methods for gaining self-knowledge and self-mastery through conscious awareness strengthen the mind’s capacity to act as its own impartial observer. Among the simplest and most skilful of the meditative techniques taught in many spiritual traditions is the disciplined practice of what Buddhists call ‘bare attention’. Nietzsche called Buddha ‘that profound physiologist’ and his teachings less a religion than a ‘kind of hygiene’...’ Many of our automatic brain processes have to do with either wanting something or not wanting something else – very much the way a small child’s mental life functions. We are forever desiring or longing, or judging and rejecting. Mental hygiene consists of noticing the ebb and flow of all those automatic grasping or rejecting impulses without being hooked by then. Bare attention is directed not only toward what’s happening on the outside, but also to what’s taking place on the inside. ‘Be at least interested in your reactions as in the person or situation that triggers them.’... In a mindful state one can choose to be aware of the ebb and flow of emotions and thought patterns instead of brooding on their content. Not ‘he did this to me therefore I’m suffering’ but ‘I notice that feelings of resentment and a desire for vengeance keep flooding my mind.’... ‘Bare Attention is the clear and single-minded awareness of what actually happens to us and in us at the successive moments of perception,’... ‘It is called ‘Bare’ because it attends just to the bare facts of a perception as presented either through the five physical senses of through the mind without reacting to them.

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

With a little more patience and a little less temper, a gentler and wiser method might be found in almost every case; and the knot that we cut by some fine heady quarrel-scene in private life, or, in public affairs, by some denunciatory act against what we are pleased to call our neighbour's vices might yet have been unwoven by the hand of sympathy.

Struggles to coerce uniformity of sentiment in support of some end thought essential to their time and country have been waged by many good as well as by evil men. Nationalism is a relatively recent phenomenon but at other times and places the ends have been racial or territorial security, support of a dynasty or regime, and particular plans for saving souls. As first and moderate methods to attain unity have failed, those bent on its accomplishment must resort to an ever-increasing severity. . . . Those who begin coercive elimination of dissent soon find themselves exterminating dissenters. Compulsory unification of opinion achieves only the unanimity of the graveyard. It seems trite but necessary to say that the First Amendment to our Constitution was designed to avoid these ends by avoiding these beginnings. There is no mysticism in the American concept of the State or of the nature or origin of its authority. We set up government by consent of the governed, and the Bill of Rights denies those in power any legal opportunity to coerce that consent. Authority here is to be controlled by public opinion, not public opinion by authority. If there is any fixed star in our constitutional constellation, it is that no official, high or petty, can prescribe what shall be orthodox in politics, nationalism, religion, or other matters of opinion or force citizens to confess by word or act their faith therein.

Life beats down and crushes the soul and art reminds you that you have one. -- Stella Adler

The Internet is not a virtual world inhabited by avatars. It is a means of communication that offers people in the physical world a method to organize, act, and promote ideas and awareness.

But even when a man has offended against his own rational code, I doubt whether a sense of sin is the best method of arriving at a better way of life. There is in the sense of sin something abject, something lacking in self-respect. No good was ever done to any one by the loss of self-respect. The rational man will regard his own undesirable acts, as he regards those of others, as acts produced by certain circumstances, and to be avoided either by a fuller realization that they are undesirable, or, where this is possible, by avoidance of the circumstances that caused them.

Wisdom that neglects method leads to excessive introversion and an inability to effectively communicate with others. Method without wisdom can produce well-intentioned but naive and superficial acts of altruism that alleviate merely the symptoms of suffering without tackling the root cause of the problem.

Few would disagree that Herbert Mullin, who thought he was saving California from the great earthquake by killing people, and Ed Gein, who was making chairs out of human skin, were entirely insane when they committed their acts. The question becomes more difficult with somebody like law student Ted Bundy, who killed twenty women while at the same time working as a suicide prevention counselor, or John Wayne Gacy, who escorted the first lady and then went home to sleep of thirty-three trussed-up corpses under his house. On one hand their crimes seem "insane," yet on the other hand, Bundy and Gacy knew exactly what they were doing. How insane were they?

We have a predator that came from the depths of the cosmos and took over the rule of our lives. Human beings are its prisoners. The Predator is our lord and master. It has rendered us docile, helpless. If we want to protest, it suppresses our protest. If we want to act independently, it demands that we don't do so... I have been beating around the bush all this time, insinuating to you that something is holding us prisoner. Indeed we are held prisoner! "This was an energetic fact for the sorcerers of ancient Mexico ... They took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. Therefore, their food is always available to them." "No, no, no, no," [Carlos replies] "This is absurd don Juan. What you're saying is something monstrous. It simply can't be true, for sorcerers or for average men, or for anyone." "Why not?" don Juan asked calmly. "Why not? Because it infuriates you? ... You haven't heard all the claims yet. I want to appeal to your analytical mind. Think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. Sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. They are the ones who set up our hopes and expectations and dreams of success or failure. They have given us covetousness, greed, and cowardice. It is the predators who make us complacent, routinary, and egomaniacal." "'But how can they do this, don Juan? [Carlos] asked, somehow angered further by what [don Juan] was saying. "'Do they whisper all that in our ears while we are asleep?" "'No, they don't do it that way. That's idiotic!" don Juan said, smiling. "They are infinitely more efficient and organized than that. In order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous manoeuvre stupendous, of course, from the point of view of a fighting strategist. A horrendous manoeuvre from the point of view of those who suffer it. They gave us their mind! Do you hear me? The predators give us their mind, which becomes our mind. The predators' mind is baroque, contradictory, morose, filled with the fear of being discovered any minute now." "I know that even though you have never suffered hunger... you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. Through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. And they ensure, in this manner, a degree of security to act as a buffer against their fear." "The sorcerers of ancient Mexico were quite ill at ease with the idea of when [the predator] made its appearance on Earth. They reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. And then, everything seems to disappear, and we have now a sedated man. What I'm saying is that what we have against us is not a simple predator. It is very smart, and organized. It follows a methodical system to render us useless. Man, the magical being that he is destined to be, is no longer magical. He's an average piece of meat." "There are no more dreams for man but the dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic.

It was in vain that he exclaimed in his hour of lucidity, "It is easy to talk about all sorts of immoral acts; but would one have the courage to carry them through? For example, I could not bear to break my word or to kill; I should languish, and eventually I should die as a result—that would be my fate." From the moment that assent was given to the totality of human experience, the way was open to others who, far from languishing, would gather strength from lies and murder. Nietzsche's responsibility lies in having legitimized, for reasons of method—and even if only for an instant—the opportunity for dishonesty of which Dostoievsky had already said that if one offered it to people, one could always be sure of seeing them rushing to seize it.

I am, I must confess, an obsessive and superstitious letter-writer. When I am troubled I will write any long letter rather than make a telephone call. This is perhaps because I invest letters with magical power. To desiderate something in a letter is, I often irrationally feel, tantamount to bringing it about. A letter is a barrier, a reprieve, a charm against the world, an almost infallible method of acting at a distance. (And, it must be admitted, of passing the buck.) It is a way of bidding time to stop.

What should worry us is not the number of people who oppose us, but how good their reasons are for doing so. We should therefore divert our attention away from the presence of unpopularity to the explanations for it. It may be frightening to hear that a high proportion of a community holds us to be wrong, but before abandoning our position, we should consider the method by which their conclusions have been reached. It is the soundness of their method of thinking that should determine the weight we give to their disapproval. We seem afflicted by the opposite tendency: to listen to everyone, to be upset by every unkind word and sarcastic observation. We fail to ask ourselves the cardinal and most consoling question: on what basis has this dark censure been made? We treat with equal seriousness the objections of the critic who has thought rigorously and honestly and those of the critic who has acted out of misanthropy and envy.

If there were a way of putting an end to himself by some purely mental act he would put an end to himself at once, without further ado. His mind is full of stories of people who bring about their end - who methodically pay bills, write goodbye notes, burn old love letters, label keys, and then, once everything is in order, don their Sunday best and swallow down pills they have hoarded for the occasion and settle themselves on their neatly made beds and compose features for oblivion. Heroes all of them, unsung, unlauded. I am resolved not to be of any trouble.

Now it might be suggested that cloning is sometimes worse because, where it is done for the sake of the person cloned, it is also an act of narcissism. The being cloned wants a physical replica of himself. Thus the clone is treated as a means to the narcissistic ends of the person cloned. Now there might indeed be some people who will wish to have themselves cloned for narcissistic reasons, but others may want to be cloned for other reasons (perhaps because it is their only or best chance of reproducing). Moreover, the argument from narcissism assumes that ordinary reproduction is not narcissistic. But why should we think that that is always the case? There could well be something self-adulating in the desire to produce offspring. Those who adopt children or do not have children at all could advance the narcissistic objection against non-clonal reproduction with as much (or as little) force as non-clonal reproducers do in criticizing cloning. They could argue that it is narcissistic for a couple to want to create a child in their combined image, from a mixture of their genes. The point is that both cloning and usual methods of reproduction may be narcissistic, but neither is it the case that each kind of reproduction must necessarily be characterized in this way.

Writing is mental exercise and the preeminent method to train the mind to achieve a desirable state of mental quietude. Meditative writing, a single pointed concentration of mental activity, induces an altered state of consciousness. Writing is studious rumination, a means to converse with our personal muse. Writing entails a period of forced solitude that enables us to meet and conduct a searching conversation with our authentic self. This contemplative dialogue with our true self is transformational. Writing is not a mere act but a journey of the mind into heretofore-unknown frontiers of the self.

To start with, the overwhelming majority of serial killers are male,’ Hunter explained. ‘Female serial killers have a tendency to kill for monetary profit. While that can also be true their male counterparts, it’s very unlikely. Sexual reasons top the list for male serial killers. Case studies have also shown that female killers generally kill people close to them, such as husbands, family members, or people dependent on them. Males kill strangers more often. Female serial killers also tend to kill more quietly, with poison or other less violent methods, like suffocation. Male serial killers, on the other hand, show a greater tendency to include torture or mutilation as part of the process of killing. When women are implicated in sadistic homicides, they’ve usually acted in partnership with a man.

No man is an island—” Much as we may feel and act as individuals, our race is a single organism, always growing and branching—which must be pruned regularly to be healthy. This necessity need not be argued; anyone with eyes can see that any organism which grows without limit always dies in its own poisons. The only rational question is whether pruning is best done before or after birth. Being an incurable sentimentalist I favor the former of these methods—killing makes me queasy, even when it’s a case of “He’s dead and I’m alive and that’s the way I wanted it to be.” But this may be a matter of taste. Some shamans think that it is better to be killed in a war, or to die in childbirth, or to starve in misery, than never to have lived at all. They may be right. But I don’t have to like it—and I don’t.

you have discovered some of your unscientific beliefs with which you are creating emotional problems and making yourself act against your own interests, use the scientific method to challenge and dispute them. Ask yourself: Is this belief realistic? Is it opposed to the facts of life? Is this belief logical? Is it contradictory to itself or to my other beliefs? Can I prove this belief? Can I falsify it? Does this belief prove that the universe has a law of deservingness or undeservingness? If I act well, do I completely deserve a good life, and if I act badly, do I totally deserve a bad existence? If I continue to strongly hold the belief (and to have the feelings and do the acts it often creates), will I perform well, get the results I want to get, and lead a happier life? Or will holding it tend to make me less happy?

what I defend above all is the possibility and the necessity of the critical intellectual, who is firstly critical of the intellectual doxa secreted by the doxosophers. there is no genuine democracy without genuine opposing critical powers. the intellectual is one of those, of the first magnitude. that is why I think that the work of demolishing the critical intellectual, living or dead - marx, nietzsche, sartre, foucault, and some others who are grouped together under the label pansee 68- is as dangerous as the demolition of the public interest and that it is part of the same process of restoration. of course I would prefer it if intellectuals had all, and always, lived up to the immense historical responsibility they bear and if they had always invested in their actions not only their moral authority but also their intellectual competence- like, to cite just one example, pierre vidal-naquet, who has engaged all his mastery of historical method in a critique of the abuses of history. having said that, in the words of karl kraus, 'between two evils, I refuse to choose the lesser.' whole I have little indulgence for 'irresponsible' intellectuals, I have even less respect for the 'intellectuals' of the political-administrative establishment, polymorphous polygraphs who polish their annual essays between two meetings of boards of directors, three publishers' parties and miscellaneous television appearances.

The Titans knew the abominations we would become. The horrific deeds we would commit. All the ways we would go on to abuse our creations. They’d tried to end our existence, to stop us, and in return we orchestrated their murder. We’d killed our parents. And then we created a species in our image, acting surprised when they spent every waking moment improving upon their methods of murder and mass destruction. We did that. We made them sadistic and twisted and broken. We were gods. Every bad thing that had ever happened lay at our feet. There was no one else to blame.

It was supposed that the pearl buyers were individuals acting alone, bidding against one another for the pearls the fishermen brought in. And once it had been so. But this was a wasteful method, for often, in the excitement of bidding for a fine pearl, too great a price had been paid to the fisherman. This was extravagant and not to be countenanced. Now there was only one pearl buyer with many hands, and the men who sat in their offices and waited for Kino knew what price they would offer, how high they would bid, and what method each one would use. And although these men would not profit beyond their salaries, there was excitement among the pearl buyers, for there was excitement in the hunt, and if it be a man's function to break down a price, then he must take joy and satisfaction in breaking it as far down as possible. For every man in the world functions to the best of his ability, and no one does less than his best, no matter what he may think about it. Quite apart from any reward they might get, from any word of praise, from any promotion, a pearl buyer was a pearl buyer, and the best and happiest pearl buyer was he who bought for the lowest prices.

Nevertheless, scientific method is not the same as the scientific spirit. The scientific spirit does not rest content with applying that which is already known, but is a restless spirit, ever pressing forward towards the regions of the unknown, and endeavouring to lay under contribution for the special purpose in hand the knowledge acquired in all portions of the wide field of exact science. Lastly, it acts as a check, as well as a stimulus, sifting the value of the evidence, and rejecting that which is worthless, and restraining too eager flights of the imagination and too hasty conclusions.

Fallujah was a Guernica with no Picasso. A city of 300,000 was deprived of water, electricity, and food, emptied of most of its inhabitants who ended up parked in camps. Then came the methodical bombing and recapture of the city block by block. When soldiers occupied the hospital, The New York Times managed to justify this act on grounds that the hospital served as an enemy propaganda center by exaggerating the number of casualties. And by the way, just how many casualties were there? Nobody knows, there is no body count for Iraqis. When estimates are published, even by reputable scientific reviews, they are denounced as exaggerated. Finally, the inhabitants were allowed to return to their devastated city, by way of military checkpoints, and start to sift through the rubble, under the watchful eye of soldiers and biometric controls.

Wait a minute,” Billy said. “What about elections?” “What elections?” I asked. “Its easy for them to rig votes with the electronic ballets. If third world countries used archaic methods of voting, we sent in representatives from the US to ‘oversee them.’ Everybody I knew in politics didn’t give elections a thought. They knew that people would believe in the corrupted, controlled polls, and that those appointed to office in accordance with the New World Order were secure.” “So people are misled by their leaders to believe they chose them?” “Not only that,” I answered, “but figureheads are placed while the real power works behind the scenes. For example, when Salinas was Vice President of Mexico, he ran the country while dela Madrid was only a Presidential figurehead. Vice President Bush ran this country while Reagan was acting President.

The mind is essentially a survival machine. Attack and defense against other minds, gathering, storing, and analyzing information — this is what it is good at, but it is not at all creative. All true artists, whether they know it or not, create from a place of no-mind, from inner stillness. The mind then gives form to the creative impulse or insight. Even the great scientists have reported that their creative breakthroughs came at a time of mental quietude. The surprising result of a nationwide inquiry among America’s most eminent mathematicians, including Einstein, to find out their working methods, was that thinking “plays only a subordinate part in the brief, decisive phase of the creative act itself.”1 So I would say that the simple reason why the majority of scientists are not creative is not because they don’t know how to think but

Studies show that one third to one half of us are introverts. This means that you have more introverted kids in your class than you think. Even at a young age, some introverts become adept at acting like extroverts, making it tough to spot them. Balance teaching methods to serve all the kids in your class. Extroverts tend to like movement, stimulation, collaborative work. Introverts prefer lectures, downtime, and independent projects. Mix it up fairly.

Reason is itself a matter of faith. It is an act of faith to assert that our thoughts have any relation to reality at all. If you are merely a sceptic, you must sooner or later ask yourself the question, “Why should anything go right; even observation and deduction? Why should not good logic be as misleading as bad logic? They are both movements in the brain of a bewildered ape?” The young sceptic says, “I have a right to think for myself.” But the old sceptic, the complete sceptic, says, “I have no right to think for myself. I have no right to think at all...Man, by a blind instinct, knew that if once things were wildly questioned, reason could be questioned first. The authority of priests to absolve, the authority of popes to define the authority, even of inquisitors to terrify: these were all only dark defences erected round one central authority, more undemonstrable, more supernatural than all—the authority of a man to think. We know now that this is so; we have no excuse for not knowing it. For we can hear scepticism crashing through the old ring of authorities, and at the same moment we can see reason swaying upon her throne. In so far as religion is gone, reason is going. For they are both of the same primary and authoritative kind. They are both methods of proof which p 60 cannot themselves be proved. And in the act of destroying the idea of Divine authority we have largely destroyed the idea of that human authority by which we do a long-division sum. With a long and sustained tug we have attempted to pull the mitre off pontifical man; and his head has come off with it.

Under the influence of the instinct of the ego for self-preservation it is replaced by the 'reality-principle ', which without giving up the intention of ultimately attaining pleasure yet demands and enforces the postponement of satisfaction, the renunciation of manifold possibilities of it, and the temporary endurance of 'pain' on the long and circuitous road to pleasure. The pleasure-principle however remains for a long time the method of operation of the sex impulses, which are not so easily educable, and it happens over and over again that whether acting through these impulses or operating in the ego itself it prevails over the reality-principle to the detriment of the whole organism.

When people begin to experience the lull of mediocrity, they often question whether they are in the right job. They wonder if there might be another one out there that would better suit them, and that might give them the thrill they once experienced before things went south. They may even act on that impulse, hopping to another job or company, and subsequently find that everything is better for a while. The newness is back, and that craved-for sense of challenge has returned. Problem solved? Actually, no. In many of these situations the job hopper is right back in crisis within a matter of months. It’s not that there’s anything wrong with their new job; it’s because they changed their external situation without changing their mind-set and methods. They were trying to solve an internal problem by changing their external circumstances, which rarely works. You have to begin by finding alignment internally, then question your work environment.

Nature knows nothing about right and wrong, good and evil, pleasure and pain; she simply acts. She creates a beautiful woman, and places a cancer on her cheek. She may create an idealist, and kill him with a germ. She creates a fine mind, and then burdens it with a deformed body. And she will create a fine body, apparently for no use whatever. She may destroy the most wonderful life when its work has just commenced. She may scatter tubercular germs broadcast throughout the world. She seemingly works with no method, plan or purpose. She knows no mercy nor goodness. Nothing is so cruel and abandoned as Nature. To call her tender or charitable is a travesty upon words and a stultification of intellect. No one can suggest these obvious facts without being told that he is not competent to judge Nature and the God behind Nature. If we must not judge God as evil, then we cannot judge God as good. In all the other affairs of life, man never hesitates to classify and judge, but when it comes to passing on life, and the responsibility of life, he is told that it must be good, although the opinion beggars reason and intelligence and is a denial of both. Emotionally, I shall no doubt act as others do to the last moment of my existence. With my last breath I shall probably try to draw another, but, intellectually, I am satisfied that life is a serious burden, which no thinking, humane person would wantonly inflict on some one else.

On behalf of those you killed, imprisoned, tortured, you are not welcome, Erdogan! No, Erdogan, you’re not welcome in Algeria. We are a country which has already paid its price of blood and tears to those who wanted to impose their caliphate on us, those who put their ideas before our bodies, those who took our children hostage and who attempted to kill our hopes for a better future. The notorious family that claims to act in the name of the God and religion—you’re a member of it—you fund it, you support it, you desire to become its international leader. Islamism is your livelihood Islamism, which is your livelihood, is our misfortune. We will not forget about it, and you are a reminder of it today. You offer your shadow and your wings to those who work to make our country kneel down before your “Sublime Door.” You embody and represent what we loathe. You hate freedom, the free spirit. But you love parades. You use religion for business. You dream of a caliphate and hope to return to our lands. But you do it behind the closed doors, by supporting Islamist parties, by offering gifts through your companies, by infiltrating the life of the community, by controlling the mosques. These are the old methods of your “Muslim Brothers” in this country, who used to show us God’s Heaven with one hand while digging our graves with the other. No, Mr. Erdogan, you are not a man of help; you do not fight for freedom or principles; you do not defend the right of peoples to self-determination. You know only how to subject the Kurds to the fires of death; you know only how to subject your opponents to your dictatorship. You cry with the victims in the Middle East, yet sign contracts with their executioners. You do not dream of a dignified future for us, but of a caliphate for yourself. We are aware of your institutionalized persecution, your list of Turks to track down, your sinister prisons filled with the innocent, your dictatorial justice palaces, your insolence and boastful nature. You do not dream of a humanity that shares common values and principles, but are interested only in the remaking of the Ottoman Empire and its bloodthirsty warlords. Islam, for you, is a footstool; God is a business sign; modernity is an enemy; Palestine is a showcase; and local Islamists are your stunned courtesans. Humanity will not remember you with good deeds Humanity will remember you for your machinations, your secret coups d’état, and your manhunts. History will remember you for your bombings, your vengeful wars, and your inability to engage in constructive dialogue with others. The UN vote for Al-Quds is only an instrument in your service. Let us laugh at this with the Palestinians. We know that the Palestinian issue is your political capital, as it is for many others. You know well how to make a political fortune by exploiting others’ emotions. In Algeria, we suffered, and still suffer, from those who pretend to be God and act as takers and givers of life. They applaud your coming, but not us. You are the idol of Algerian Islamists and Populists, those who are unable to imagine a political structure beyond a caliphate for Muslim-majority societies. We aspire to become a country of freedom and dignity. This is not your ambition, nor your virtue. You are an illusion You have made beautiful Turkey an open prison and a bazaar for your business and loved ones. I hope that this beautiful nation rises above your ambitions. I hope that justice will be restored and flourish there once again, at least for those who have been imprisoned, tortured, bombed, and killed. You are an illusion, Erdogan—you know it and we know it. You play on the history of our humiliation, on our emotions, on our beliefs, and introduce yourself as a savior. However, you are a gravedigger, both for your own country and for your neighbors. Turkey is a political miracle, but it owes you nothing. The best thing you can do

From this point of view, the laws of science represent data compression in action. A theoretical physicist acts like a very clever coding algorithm. “The laws of science that have been discovered can be viewed as summaries of large amounts of empirical data about the universe,” wrote Solomonoff. “In the present context, each such law can be transformed into a method of compactly coding the empirical data that gave rise to that law.” A good scientific theory is economical. This was yet another way of saying so.

But then human beings only understood each other in the first place by pretending. You didn't make predictions about people by modeling the hundred trillion synapses in their brain as separate objects. Ask the best social manipulator on Earth to build you an Artificial Intelligence from scratch, and they'd just give you a dumb look. You predicted people by telling your brain to act like theirs. You put yourself in their place. If you wanted to know what an angry person would do, you activated your own brain's anger circuitry, and whatever that circuitry output, that was your prediction. What did the neural circuitry for anger actually look like inside? Who knew? The best social manipulator on Earth might not know what neurons were, and neither might the best Legilimens.

Again, of two who act cautiously, you shall find that one attains his end, the other not, and that two of different temperament, the one cautious, the other impetuous, are equally successful. All which happens from no other cause than that the character of the times accords or does not accord with their methods of acting. And hence it comes, as I have already said, that two operating differently arrive at the same result, and two operating similarly, the one succeeds and the other not. On this likewise depend the vicissitudes of Fortune. For if to one who conducts himself with caution and patience, time and circumstances are propitious, so that his method of acting is good, he goes on prospering; but if these change he is ruined, because he does not change his method of acting.

When God wants to drill a man, And thrill a man, And skill a man, When God wants to mold a man To play the noblest part; When He yearns with all His heart To create so great and bold a man That all the world shall be amazed, Watch His methods, watch His ways! How He ruthlessly perfects Whom He royally elects! How He hammers him and hurts him, And with mighty blows converts him Into trial shapes of clay which Only God understands; While his tortured heart is crying And he lifts beseeching hands! How He bends but never breaks When his good He undertakes; How He uses whom He chooses, And with every purpose fuses him; But every act induces him To try His splendor out— God knows what He’s about. SELECTED Life is a quarry, out of which we are to mold and chisel and complete a character. GOETHE

Act I, Scene 1 GARRY: ....My worst defect is that I am apt to worry too much about what people think of me when I'm alive. But I'm not going to do that anymore. I'm changing my methods and you're my first experiment. As a rule, when insufferable young beginners have he impertinence to criticise me, I dismiss the whole thing lightly because I'm embarrassed for them and consider it not quite fair game to puncture their inflated egos too sharply. But this time my highbrow young friend you're going to get it in the neck. To begin with your play is not a play at all. It's a meaningless jumble of adolescent, pseudo intellectual poppycock. And you yourself wouldn't be here at all if I hadn't been bloody fool enough to pick up the telephone when my secretary wasn't looking. Now that you are here, however, I would like to tell you this. If you wish to be a playwright you just leave the theater of to-morrow to take care of itself. Go and get yourself a job as a butler in a repertory company if they'll have you. Learn from the ground up how plays are constructed and what is actable and what isn't. Then sit down and write at least twenty plays one after the other, and if you can manage to get the twenty-first produced for a Sunday night performance you'll be damned lucky! ROLAND (hypnotised): I'd no idea you were like this. You're wonderful!

Do not criticise others, for all doctrines and all dogmas are good; but show them by your lives that religion is no matter of books and beliefs, but of spiritual realisation. Only those who have seen it will understand this; but such spirituality can be given to others, even though they be unconscious of the gift. Only those who have attained to this power are amongst the great teachers of mankind. They are the powers of light. The more of such men any country produces, the higher is that country raised. That land where no such men exist, is doomed. Nothing can save it. Therefore my Master’s message to the world is, “Be ye all spiritual! Get ye first realisation!” You have talked of the love of man, till the thing is in danger of becoming words alone. The time is come to act. The call now is, Do! Leap

There is nothing distinctively scientific about the hypothetico-deductive process. It is not even distinctively intellectual. It is merely a scientific context for a much more general stratagem that underlies almost all regulative processes or processes of continuous control, namely feedback, the control of performance by the consequences of the act performed. In the hypothetico-deductive scheme the inferences we draw from a hypothesis are, in a sense, its logical output. If they are true, the hypothesis need not be altered, but correction is obligatory if they are false. The continuous feedback from inference to hypothesis is implicit in Whewell's account of scientific method; he would not have dissented from the view that scientific behaviour can be classified as appropriately under cybernetics as under logic.

The Kinsey staff asked questions of children, learning about sexuality in the family. And other psychologists, psychiatrists and paediatricians, including Benjamin Spock, explored this burgeoning field. As a result, it was known that children will naturally touch their genitals to experience a sense of pleasure. It was also known, from working with victims of childhood incest that small children will act in inappropriate sexual ways with adults if they are trained through abuse to do so. The methods used on Cheryl and the other 'lab rats' were meant to create an Alter personality that would both perform and tolerate sexual acts that are only appropriate for consenting adults. More important in their thinking, by limiting the experience to just one personality (ego state), the personality normally seen would behave like any other child who had not been sexually abused in any way.

A mood of constructive criticism being upon me, I propose forthwith that the method of choosing legislators now prevailing in the United States be abandoned and that the method used in choosing juries be substituted. That is to say, I propose that the men who make our laws be chosen by chance and against their will, instead of by fraud and against the will of all the rest of us, as now... ...that the names of all the men eligible in each assembly district be put into a hat (or, if no hat can be found that is large enough, into a bathtub), and that a blind moron, preferably of tender years, be delegated to draw out one... The advantages that this system would offer are so vast and obvious that I hesitate to venture into the banality of rehearsing them. It would in the first place, save the commonwealth the present excessive cost of elections, and make political campaigns unnecessary. It would in the second place, get rid of all the heart-burnings that now flow out of every contest at the polls, and block the reprisals and charges of fraud that now issue from the heart-burnings. It would, in the third place, fill all the State Legislatures with men of a peculiar and unprecedented cast of mind – men actually convinced that public service is a public burden, and not merely a private snap. And it would, in the fourth and most important place, completely dispose of the present degrading knee-bending and trading in votes, for nine-tenths of the legislators, having got into office unwillingly, would be eager only to finish their duties and go home, and even those who acquired a taste for the life would be unable to increase the probability, even by one chance in a million, of their reelection. The disadvantages of the plan are very few, and most of them, I believe, yield readily to analysis. Do I hear argument that a miscellaneous gang of tin-roofers, delicatessen dealers and retired bookkeepers, chosen by hazard, would lack the vast knowledge of public affairs needed by makers of laws? Then I can only answer (a) that no such knowledge is actually necessary, and (b) that few, if any, of the existing legislators possess it... Would that be a disservice to the state? Certainly not. On the contrary, it would be a service of the first magnitude, for the worst curse of democracy, as we suffer under it today, is that it makes public office a monopoly of a palpably inferior and ignoble group of men. They have to abase themselves to get it, and they have to keep on abasing themselves in order to hold it. The fact reflects in their general character, which is obviously low. They are men congenitally capable of cringing and dishonorable acts, else they would not have got into public life at all. There are, of course, exceptions to that rule among them, but how many? What I contend is simply that the number of such exceptions is bound to be smaller in the class of professional job-seekers than it is in any other class, or in the population in general. What I contend, second, is that choosing legislators from that populations, by chance, would reduce immensely the proportion of such slimy men in the halls of legislation, and that the effects would be instantly visible in a great improvement in the justice and reasonableness of the laws.

How long Archibald slept he could not have said. He woke some hours later with a vague feeling that a thunderstorm of unusual violence had broken out in his immediate neighborhood. But this, he realized as the mists of slumber cleared away, was an error. The noise which had disturbed him was not thunder but the sound of someone snoring. Snoring like the dickens. The walls seemed to be vibrating like the deck of an ocean liner.... His spirit was not so completely broken as to make him lie supinely down beneath that snoring. The sound filled him, as snoring fills every right-thinking man, with a seething resentment and a passionate yearning for justice, and he climbed out of bed with the intention of taking the proper steps through the recognized channels. It is the custom nowadays to disparage the educational methods of the English public school and to maintain that they are not practical and of a kind to fit the growing boy for the problems of afterlife. But you do learn one thing at a public school, and that is how to act when somebody starts snoring. You jolly well grab a cake of soap and pop in and stuff it down the blighter's throat. And this is what Archibald proposed - God willing - to do.

In human affairs of danger and delicacy successful conclusion is sharply limited by hurry. So often men trip by being in a rush. If one were properly to perform a difficult and subtle act, he should first inspect the end to be achieved and then, once he had accepted the end as desirable, he should forget it completely and concentrate solely on the means. By this method he would not be moved to false action by anxiety or hurry or fear. Very few people learn this. What made Kate so effective was the fact that she had either learned it or had been born with the knowledge. Kate never hurried. If a barrier arose, she waited until it had disappeared before continuing. She was capable of complete relaxation between the times for action. Also, she was mistress of a technique which is the basis of good wrestling—that of letting your opponent do the heavy work toward his own defeat, or of guiding his strength toward his weaknesses.

Create a failure résumé. Most of us have a résumé—a written compendium of jobs, experiences, and credentials that demonstrate to prospective employers and clients how qualified, adept, and generally awesome we are. Tina Seelig, a professor of practice at Stanford University, says we also need a “failure résumé,” a detailed and thorough inventory of our flops. A failure résumé offers another method for addressing our regrets. The very act of creating one is a form of disclosure. And by eyeing your failure résumé not as its protagonist, but as an observer, you can learn from it without feeling diminished by your mistakes. A few years ago, I compiled a failure résumé, then tried to glean lessons from the many screwups I’d committed. (Disclosing these embarrassments to myself will be sufficient, thank you very much.) I realized I’d repeatedly made variations of the same two mistakes, and that knowledge has helped me avoid those mistakes again.

However, there have always been “society pedagogues”, less outstanding but more numerous, who have become fascinated by their own great ideas, which might, sometimes, even be true, but are more often constricted or contain the taint of some hidden pathological thought processes. Such people have always striven to impose pedagogical methods which would impoverish and deform the development of individuals’ and societies’ psychological world view; they inflict permanent harm upon societies, depriving them of universally useful values. By claiming to act in the name of a more valuable idea, such pedagogues actually undermine the values they claim and open the door for destructive ideologies. At the same time, as we have already mentioned, each society contains a small but active minority of persons with various deviant worldviews, especially in the areas treated above, which are caused either by psychological anomalies, to be discussed below, or by the long-term influence of such anomalies upon their psyches, especially during childhood. Such people later exert a pernicious influence upon the formative process of the psychological world view in society, whether by direct activity or by means of written or other transmission, especially if they engage in the service of some ideology or other.

Take terrorism, one example among the methods used in that struggle. We know that leftist tradition condemns terrorism and political assassination. When the colonized uses them, the leftist colonizer becomes unbearably embarrassed. He makes an effort to separate them from the colonized's voluntary action; to make an epiphenomenon out of his struggle. They are spontaneous outbursts of masses too long oppressed, or better yet, acts by unstable, untrustworthy elements which the leader of the movement has difficulty in controlling. Even in Europe, very few people admitted that the oppression of the colonized was so great, the disproportion of forces so overwhelming, that they had reached the point, whether morally correct or not, of using violent means voluntarily. The leftist colonizer tried in vain to explain actions which seemed incomprehensible, shocking and politically absurd. For example, the death of children and persons outside of the struggle, or even of colonized persons who, without being basically opposed, disapproved of some small aspect of the undertaking. At first he was so disconcerted that the best he could do was to deny such actions; for they would fit nowhere in his view of the problem. That it could be the cruelty of oppression which explained the blind fury of the reaction hardly seemed to be an argument to him; he can't approve acts of the colonized which he condemns in the colonizers because these are exactly why he condemns colonization. Then, after having suspected the information to be false, he says, as a last resort, that such deeds are errors, that is, they should not belong to the essence of the movement. He bravely asserts that the leaders certainly disapprove of them. A newspaper-man who always supported the cause of the colonized, weary of waiting for censure which was not forthcoming, finally called on certain leaders to take a public stand against the outrages, Of course, received no reply; he did not have the additional naïveté to insist.

It is when you begin expressing your ideas and turning your knowledge into action that life really begins to change. You’ll read differently, becoming more focused on the parts most relevant to the argument you’re building. You’ll ask sharper questions, no longer satisfied with vague explanations or leaps in logic. You’ll naturally seek venues to show your work, since the feedback you receive will propel your thinking forward like nothing else. You’ll begin to act more deliberately in your career or business, thinking several steps beyond what you’re consuming to consider its ultimate potential. It’s not necessarily about becoming a professional artist, online influencer, or business mogul: it’s about taking ownership of your work, your ideas, and your potential to contribute in whatever arena you find yourself in. It doesn’t matter how impressive or grand your output is, or how many people see it. It could be just between your family or friends, among your colleagues and team, with your neighbors or schoolmates—what matters is that you are finding your voice and insisting that what you have to say matters. You have to value your ideas enough to share them. You have to believe that the smallest idea has the potential to change people’s lives. If you don’t believe that now, start with the smallest project you can think of to begin to prove to yourself that your ideas can make a difference.

The thought of suicide was entertained by nearly everyone, if only for a brief time. It was born of the hopelessness of the situation, the constant danger of death looming over us daily and hourly, and the closeness of the deaths suffered by many of the others. From personal convictions which will be mentioned later, I made myself a firm promise, on my first evening in camp, that I would not “run into the wire.” This was a phrase used in camp to describe the most popular method of suicide—touching the electrically charged barbed-wire fence. It was not entirely difficult for me to make this decision. There was little point in committing suicide, since, for the average inmate, life expectation, calculating objectively and counting all likely chances, was very poor. He could not with any assurance expect to be among the small percentage of men who survived all the selections. The prisoner of Auschwitz, in the first phase of shock, did not fear death. Even the gas chambers lost their horrors for him after the first few days—after all, they spared him the act of committing suicide.

Cixi’s lack of formal education was more than made up for by her intuitive intelligence, which she liked to use from her earliest years. In 1843, when she was seven, the empire had just finished its first war with the West, the Opium War, which had been started by Britain in reaction to Beijing clamping down on the illegal opium trade conducted by British merchants. China was defeated and had to pay a hefty indemnity. Desperate for funds, Emperor Daoguang (father of Cixi’s future husband) held back the traditional presents for his sons’ brides – gold necklaces with corals and pearls – and vetoed elaborate banquets for their weddings. New Year and birthday celebrations were scaled down, even cancelled, and minor royal concubines had to subsidise their reduced allowances by selling their embroidery on the market through eunuchs. The emperor himself even went on surprise raids of his concubines’ wardrobes, to check whether they were hiding extravagant clothes against his orders. As part of a determined drive to stamp out theft by officials, an investigation was conducted of the state coffer, which revealed that more “than nine million taels of silver had gone missing. Furious, the emperor ordered all the senior keepers and inspectors of the silver reserve for the previous forty-four years to pay fines to make up the loss – whether or not they were guilty. Cixi’s great-grandfather had served as one of the keepers and his share of the fine amounted to 43,200 taels – a colossal sum, next to which his official salary had been a pittance. As he had died a long time ago, his son, Cixi’s grandfather, was obliged to pay half the sum, even though he worked in the Ministry of Punishments and had nothing to do with the state coffer. After three years of futile struggle to raise money, he only managed to hand over 1,800 taels, and an edict signed by the emperor confined him to prison, only to be released if and when his son, Cixi’s father, delivered the balance. The life of the family was turned upside down. Cixi, then eleven years old, had to take in sewing jobs to earn extra money – which she would remember all her life and would later talk about to her ladies-in-waiting in the court. “As she was the eldest of two daughters and three sons, her father discussed the matter with her, and she rose to the occasion. Her ideas were carefully considered and practical: what possessions to sell, what valuables to pawn, whom to turn to for loans and how to approach them. Finally, the family raised 60 per cent of the sum, enough to get her grandfather out of prison. The young Cixi’s contribution to solving the crisis became a family legend, and her father paid her the ultimate compliment: ‘This daughter of mine is really more like a son!’ Treated like a son, Cixi was able to talk to her father about things that were normally closed areas for women. Inevitably their conversations touched on official business and state affairs, which helped form Cixi’s lifelong interest. Being consulted and having her views acted on, she acquired self-confidence and never accepted the com“common assumption that women’s brains were inferior to men’s. The crisis also helped shape her future method of rule. Having tasted the bitterness of arbitrary punishment, she would make an effort to be fair to her officials.

Man knows himself as body, and what he knows of spirit comes through grace. The poet would call it inspiration. But the spirit bloweth where it listeth. Man has no control over his inspiration. If a piece of music or a poem has moved him once, he can never be certain that it will happen again. But man hates to think that he has no control over the spirit. It would discourage him too much. He likes to believe that he can summon the spirit by some ordinary act. Instead of striving to prepare himself for it through discipline and prayer, he tries to summon it arbitrarily through some physical act—drinking Düsseldorf beer, for instance. . . Stein said, chuckling: Which is the way all good Düsseldorfers summon the spirit, since our Dunkelbier is the best in Germany. The priest laughed with him, and for a moment Sorme had a curious impression that he was listening to an argument between two undergraduates instead of two men in their late sixties. He shrank deeper into his armchair, wanting them to forget his presence. The priest stopped laughing first, and Sorme had a glimpse of the tiredness that always lay behind his eyes. Stein also became grave again. He said: Very well. But what has this to do with the murderer? It has to do with sex. For sex is the favourite human device for summoning the spirit. And since it is also God's gift of procreation, it nearly always works. . . unlike music and poetry. Or beer, Stein said. Quite. But even sex is not infallible. And man hates to think that he has no power over the spirit. The more his physical methods fail him, the more voraciously he pursues them. His attempts to summon the spirit become more and more frenzied. If he is a drinker, he drinks more, until he has more alcohol than blood in his veins. If he is a sensualist, he invents sexual perversions. Ah, Stein said. There are many other ways, of course—the lust for money and power, for instance. All depend upon man's refusal to face the fact that the spirit bloweth where it listeth, that no physical act can be guaranteed to summon it. . .

„Hitler´s dictatorship“, he said, „differed in one fundamental point from all its predecessors in history. It was the first dictatorship in the present period of modern technical developement, a dicttorship which made complete use of all technical means for the domination of its own country. Through technical devices like the radio and the loud-speaker, eighty million people were deprived of independent thought. It was thereby possible to subject them to the will of one man....Earlier dictators needed highly qualified assistants even at the lowest level – men who could think and act independently. The totalirian system in the period of modern technical development can dispense with such men; thanks to modern methods of communication, i tis possible to mechanize the lower leadership. As a result of this there has arisen the new type of uncritical recipient of orders.“ (Albert Speer)

It is a fact of life on our beleaguered little planet that widespread torture, famine and governmental criminal irresponsibility are much more likely to be found in tyrannical than in democratic governments. Why? Because the rulers of the former are much less likely to be thrown out of office for their misdeeds than the rulers of the latter. This is error-correcting machinery in politics. The methods of science, with all its imperfections, can be used to improve social, political and economic systems, and this is, I think, true no matter what criterion of improvement is adopted. How is this possible if science is based on experiment? Humans are not electrons or laboratory rats. But every act of Congress, every Supreme Court decision, every Presidential National Security Directive, every change in the Prime Rate is an experiment. Every shift in economic policy, every increase or decrease in funding for Head Start, every toughening of criminal sentences is an experiment. Exchanging needles, making condoms freely available, or decriminalizing marijuana are all experiments. Doing nothing to help Abyssinia against Italy, or to prevent Nazi Germany from invading the Rhineland was an experiment. Communism in Eastern Europe, the Soviet Union and China was an experiment. Privatizing mental health care or prisons is an experiment. Japan and West Germany investing a great deal in science and technology and next to nothing on defense - and finding that their economies boomed - was an experiment. Handguns are available for self-protection in Seattle, but not in nearby Vancouver, Canada; handgun killings are five times more common in Seattle and the handgun suicide rate is ten times greater in Seattle. Guns make impulsive killing easy. This is also an experiment. In almost all of these cases, adequate control experiments are not performed, or variables are insufficiently separated. Nevertheless, to a certain and often useful degree, such ideas can be tested. The great waste would be to ignore the results of social experiments because they seem to be ideologically unpalatable.

The duties, which a man performs as a friend or parent, do not seem merely owing to his benefactor or children; nor can he be wanting to these duties, without breaking through all the ties of nature and morality. A strong inclination may prompt him to the performance: A sentiment of order and moral obligation joins its force to these natural ties: And the whole man, if truly virtuous, is drawn to his duty, without any effort or endeavour. Even with regard to the virtues, which are more austere, and more founded on reflection, such as public spirit, filial duty, temperance, or integrity; the moral obligation, in our apprehension, removes all pretension to religious merit; and the virtuous conduct is deemed no more than what we owe to society and to ourselves. In all this, a superstitious man finds nothing, which he has properly performed for the sake of his deity, or which can peculiarly recommend him to the divine favor and protection. He considers not, that the most genuine method of serving the divinity is by promoting the happiness of his creatures. He still looks out for some immediate service of the supreme Being, in order to allay those terrors, with which he is haunted. And any practice, recommended to him, which either serves to no purpose in life, or offers the strongest violence to his natural inclinations; that practice he will the more readily embrace, on account of those very circumstances, which should make him absolutely reject it. It seems the more purely religious, because it proceeds from no mixture of any other motive or consideration. And if, for its sake, he sacrifices much of his ease and quiet, his claim of merit appears still to rise upon him, in proportion to the zeal and devotion, which he discovers. In restoring a loan, or paying a debt, his divinity is nowise beholden to him; because these acts of justice are what he was bound to perform, and what many would have performed, were there no god in the universe. But if he fast a day, or give himself a sound whipping; this has a direct reference, in his opinion, to the service of God. No other motive could engage him to such austerities. By these distinguished marks of devotion, he has now acquired the divine favor; and may expect, in recompense, protection, and safety in this world, and eternal happiness in the next.

When people say you can’t argue anyone into the kingdom, they usually have an alternative approach in mind. They might be thinking that a genuine expression of love, kindness, and acceptance, coupled with a simple presentation of the gospel, is a more biblical approach. If you are tempted to think this way, let me say something that may shock you: You cannot love someone into the kingdom. It can’t be done. In fact, the simple gospel itself is not even adequate to do that job. How do I know? Because many people who were treated with sacrificial love and kindness by Christians never surrendered to the Savior. Many who have heard a clear explanation of God’s gift in Christ never put their trust in him. In each case something was missing that, when present, always results in conversion. What’s missing is that special work of the Father that Jesus referred to, drawing a lost soul into his arms. Of this work Jesus also said, “Of all that He has given Me I lose nothing, but raise it up on the last day” (John 6:39). According to Jesus, then, two things are true. First, there is a particular work of God that is necessary to bring someone into the kingdom. Second, when present, this work cannot fail to accomplish its goal. Without the work of the Spirit, no argument — no matter how persuasive — will be effective. But neither will any act of love nor any simple presentation of the gospel. Add the Spirit, though, and the equation changes dramatically. Here’s the key principle: Without God’s work, nothing else works; but with God’s work, many things work. Under the influence of the Holy Spirit, love persuades. By the power of God, the gospel transforms. And with Jesus at work, arguments convince. God is happy to use each of these methods.

A work of art, if it is to be of spiritual import, need not be a "work of genius"; the authenticity of sacred art is guaranteed by its prototypes. A certain monotony is in any case inseparable from traditional methods; amid all the gaiety and pageantry that are the privilege of art, this monotony safeguards spiritual poverty - the non-attachment of the "poor in spirit" (Matt. 5:3) - and prevents individual genius from foundering in some sorts of hybrid monomania; genius is as it were absorbed by the collective style, with its norm derived from the universal. It is by the qualitative interpretations, to whatever degree, of the sacred models that the genius of the artist shows itself in a particular art; that is to say: instead of squandering itself in "breadth", it is refined and developed in "depth". One need only to think of an art such that of the ancient Egypt to see clearly how severity of style can itself lead to extreme perfection. This allows us to understand how, at the time of the Renaissance, artistic geniuses suddenly sprang up almost everywhere, and with an overflowing vitality. The phenomenon is analogous to what happens in the soul of one who abandons a spiritual discipline. Psychic tendencies that have been kept in the background suddenly come to the fore, accompanied by a glittering riot of new sensations with the compulsive attaction of as yet unexhausted possibilities; but they lose their fascination as soon as the initial pressure of the soul is relaxed. Nevertheless, the emancipation of the "ego" being thenceforth the dominant motive, individualistic expansivity will continue to assert itself: it will conquer new planes, relatively lower than the first, the difference in psychic"levels" acting as the source of potential energy. This is the whole secret of the Promethean urge of the Renaissance.

What the most advanced researchers and theoreticians in all of science now comprehend is that the Newtonian concept of a universe driven by mass force is out of touch with reality, for it fails to account for both observable phenomena and theoretical conundrums that can be explained only by quantum physics: A quantum view explains the success of small efforts quite differently. Acting locally allows us to be inside the movement and flow of the system, participating in all those complex events occurring simultaneously. We are more likely to be sensitive to the dynamics of this system, and thus more effective. However, changes in small places also affect the global system, not through incrementalism, but because every small system participates in an unbroken wholeness. Activities in one part of the whole create effects that appear in distant places. Because of these unseen connections, there is potential value in working anywhere in the system. We never know how our small activities will affect others through the invisible fabric of our connectedness. In what Wheatley calls “this exquisitely connected world,” the real engine of change is never “critical mass”; dramatic and systemic change always begins with “critical connections.”14 So by now the crux of our preliminary needs should be apparent. We must open our hearts to new beacons of Hope. We must expand our minds to new modes of thought. We must equip our hands with new methods of organizing. And we must build on all of the humanity-stretching movements of the past half century: the Montgomery Bus Boycott; the civil rights movement; the Free Speech movement; the anti–Vietnam War movement; the Asian American, Native American, and Chicano movements; the women’s movement; the gay and lesbian movement; the disability rights/pride movement; and the ecological and environmental justice movements. We must find ourselves amid the fifty million people who as activists or as supporters have engaged in the many-sided struggles to create the new democratic and life-affirming values that are needed to civilize U.S. society.

During World War II, there had been a project to sabotage the Nazi nuclear weapons program. Years earlier, Leo Szilard, the first person to realize the possibility of a fission chain reaction, had convinced Fermi not to publish the discovery that purified graphite was a cheap and effective neutron moderator. Fermi had wanted to publish, for the sake of the great international project of science, which was above nationalism. But Szilard had persuaded Rabi, and Fermi had abided by the majority vote of their tiny three-person conspiracy. And so, years later, the only neutron moderator the Nazis had known about was deuterium. The only deuterium source under Nazi control had been a captured facility in occupied Norway, which had been knocked out by bombs and sabotage, causing a total of twenty-four civilian deaths. The Nazis had tried to ship the deuterium already refined to Germany, aboard a civilian Norwegian ferry, the SS Hydro. Knut Haukelid and his assistants had been discovered by the night watchman of the civilian ferry while they were sneaking on board to sabotage it. Haukelid had told the watchman that they were escaping the Gestapo, and the watchman had let them go. Haukelid had considered warning the night watchman, but that would have endangered the mission, so Haukelid had only shaken his hand. And the civilian ship had sunk in the deepest part of the lake, with eight dead Germans, seven dead crew, and three dead civilian bystanders. Some of the Norwegian rescuers of the ship had thought the German soldiers present should be left to drown, but this view had not prevailed, and the German survivors had been rescued. And that had been the end of the Nazi nuclear weapons program. Which was to say that Knut Haukelid had killed innocent people. One of whom, the night watchman of the ship, had been a good person. Someone who'd gone out of his way to help Haukelid, at risk to himself; from the kindness of his heart, for the highest moral reasons; and been sent to drown in turn. Afterward, in the cold light of history, it had looked like the Nazis had never been close to getting nuclear weapons after all. And Harry had never read anything suggesting that Haukelid had acted wrongly.

I must say, you aren’t being very mature or very consistent!” His dark brows snapped together as their truce began to disintegrate. “What the hell is that supposed to mean?” Elizabeth bridled, looking at him like the haughty, disdainful young aristocrat she was born to be. “It means,” she informed him, making a monumental effort to speak clearly and coolly, “that you have no right to act as if I did something evil, when in truth you yourself regarded it as nothing but a-a meaningless dalliance. You said as much, so there’s no point in denying it!” He finished loading the gun before he spoke. In contrast to his grim expression, his voice was perfectly bland. “My memory apparently isn’t as good as yours. To whom did I say that?” “My brother, for one,” she said, impatient with his pretense. “Ah, yes, the honorable Robert,” he replied, putting sarcastic emphasis on the word “honorable.” He turned to the target and fired, but the shot was wide of the mark. “You didn’t even hit the right tree,” Elizabeth said in surprise. “I thought you said you were going to clean the guns,” she added when he began methodically sliding them into leather cases, his expression preoccupied. He looked up at her, but she had the feeling he’d almost forgotten she was there. “I’ve decided to do it tomorrow instead.” Ian went into the house, automatically putting the guns back on the mantel; then he wandered over to the table, frowning thoughtfully as he reached for the bottle of Madeira and poured some into his glass. He told himself it made no difference how she might have felt when her brother told her that falsehood. For one thing, she was already engaged at the time, and, by her own admission, she’d regarded their relationship as a flirtation. Her pride might have suffered a richly deserved blow, but nothing worse than that.

Historically, holism had been a break from the reductionist methods of science. Holism (...) is a way of viewing the universe as a web of interactions and relationships. Whole systems (and the universe can be seen as an overarching system of systems) have properties beyond those of their parts. All things are, in some sense, alive, or a part of a living system; the real world of mind and matter, body and consciousness, cannot be understood by reducing it to pieces and parts. 'Matter is mind' – this is perhaps the holists' quintessential belief. The founding theories of holism had tried to explain how mind emerges from the material universe, how the consciousness of all things is interconnected. The first science, of course, had failed utterly to do this. The first science had resigned human beings to acting as objective observers of a mechanistic and meaningless universe. A dead universe. The human mind, according to the determinists, was merely the by-product of brain chemistry. Chemical laws, the way the elements combine and interact, were formulated as complete and immutable truths. The elements themselves were seen as indivisible lumps of matter, devoid of consciousness, untouched and unaffected by the very consciousnesses seeking to understand how living minds can be assembled from dead matter. The logical conclusion of these assumptions and conceptions was that people are like chemical robots possessing no free will. No wonder the human race, during the Holocaust Century, had fallen into insanity and despair. Holism had been an attempt to restore life to this universe and to reconnect human beings with it. To heal the split between self and other. (...) Each quantum event, each of the trillions of times reality's particles interact with each other every instant, is like a note that rings and resonates throughout the great bell of creation. And the sound of the ringing propagates instantaneously, everywhere at once, interconnecting all things. This is a truth of our universe. It is a mystical truth, that reality at its deepest level is an undivided wholeness. It has been formalized and canonized, and taught to the swarms of humanity searching for a fundamental unity. Only, human beings have learned it as a theory and a doctrine, not as an experience. A true holism should embrace not only the theory of living systems, but also the reality of the belly, of wind, hunger, and snowworms roasting over a fire on a cold winter night. A man or woman (or child) to be fully human, should always marvel at the mystery of life. We each should be able to face the universe and drink in the stream of photons shimmering across the light-distances, to listen to the ringing of the farthest galaxies, to feel the electrons of each haemoglobin molecule spinning and vibrating deep inside the blood. No one should ever feel cut off from the ocean of mind and memory surging all around; no one should ever stare up at the icy stars and feel abandoned or alone. It was partly the fault of holism that a whole civilization had suffered the abandonment of its finest senses, ten thousand trillion islands of consciousness born into the pain and promise of neverness, awaiting death with glassy eyes and murmured abstractions upon their lips, always fearing life, always longing for a deeper and truer experience of living.

To speak of a communication failure implies a breakdown of some sort. Yet this does not accurately portray what occurs. In truth, communication difficulties arise not from breakdown but from the characteristics of the system itself. Despite promising beginnings in our intimate relationships, we tend over time to evolve a system of communication that suppresses rather than reveals information. Life is complicated, and confirming or disconfirming the well-being of a relationship takes effort. Once we are comfortably coupled, the intense, energy-consuming monitoring of courtship days is replaced by a simpler, more efficient method. Unable to witness our partners’ every activity or verify every nuance of meaning, we evolve a communication system based on trust. We gradually cease our attentive probing, relying instead on familiar cues and signals to stand as testament to the strength of the bond: the words “I love you,” holidays with the family, good sex, special times with shared friends, the routine exchange, “How was your day?” We take these signals as representative of the relationship and turn our monitoring energies elsewhere. ... Not only do the initiator’s negative signals tend to become incorporated into the existing routine, but, paradoxically, the initiator actively contributes to the impression that life goes on as usual. Even as they express their unhappiness, initiators work at emphasizing and maintaining the routine aspects of life with the other person, simultaneously giving signals that all is well. Unwilling to leave the relationship yet, they need to privately explore and evaluate the situation. The initiator thus contrives an appearance of participation,7 creating a protective cover that allows them to “return” if their alternative resources do not work out. Our ability to do this—to perform a role we are no longer enthusiastically committed to—is one of our acquired talents. In all our encounters, we present ourselves to others in much the same way as actors do, tailoring our performance to the role we are assigned in a particular setting.8 Thus, communication is always distorted. We only give up fragments of what really occurs within us during that specific moment of communication.9 Such fragments are always selected and arranged so that there is seldom a faithful presentation of our inner reality. It is transformed, reduced, redirected, recomposed.10 Once we get the role perfected, we are able to play it whether we are in the mood to go on stage or not, simply by reproducing the signals. What is true of all our encounters is, of course, true of intimate relationships. The nature of the intimate bond is especially hard to confirm or disconfirm.11 The signals produced by each partner, while acting out the partner role, tend to be interpreted by the other as the relationship.12 Because the costs of constantly checking out what the other person is feeling and doing are high, each partner is in a position to be duped and misled by the other.13 Thus, the initiator is able to keep up appearances that all is well by falsifying, tailoring, and manipulating signals to that effect. The normal routine can be used to attest to the presence of something that is not there. For example, initiators can continue the habit of saying, “I love you,” though the passion is gone. They can say, “I love you” and cover the fact that they feel disappointment or anger, or that they feel nothing at all. Or, they can say, “I love you” and mean, “I like you,” or, “We have been through a lot together,” or even “Today was a good day.