Moderation Sayings And Quotes

They say it is better to be poor and happy than rich and miserable, but how about a compromise like moderately rich and just moody?

When you wish to instruct, be brief; that men's [children's] minds take in quickly what you say, learn its lesson, and retain it faithfully. Every word that is unnecessary only pours over the side of a brimming mind.

I once heard someone say that the concept of moderation seems a little extreme, and tonight...I agree.

I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.

It is the part of a wise man, I say, to refresh and restore himself in moderation with pleasant food and drink, with scents, with the beauty of green plants, with decoration, music, sports, the theater, and other things of this kind, which anyone can use without injury to another.

My dear friend, clear your mind of cant [excessive thought]. You may talk as other people do: you may say to a man, "Sir, I am your most humble servant." You are not his most humble servant. You may say, "These are bad times; it is a melancholy thing to be reserved to such times." You don't mind the times ... You may talk in this manner; it is a mode of talking in Society; but don't think foolishly.

Ah, well. Life's too short for moderation, wouldn't you say?

The human race is just a chemical scum on a moderate-sized planet, orbiting around a very average star in the outer suburb of one among a hundred billion galaxies. We are so insignificant that I can't believe the whole universe exists for our benefit. That would be like saying that you would disappear if I closed my eyes.

If I could put it into a very few words, dear sir, I should say that our prevalent belief is in moderation. We inculcate the virtue of avoiding excesses of all kinds—even including, if you will pardon the paradox, excess of virtue itself.

...simply moderate giftedness has been made worthless by the printing press and radio and television and satellites and all that. A moderately gifted person who would have been a community treasure a thousand years ago has to give up, has to go into some other line of work, since modern communications put him or her into daily competition with nothing but world's champions.... A moderately gifted person has to keep his or her gifts all bottled up until, in a manner of speaking, he or she gets drunk at a wedding and tap-dances on the coffee table like Fred Astaire or Ginger Rogers. We have a name for him or her. We call him or her an "exhibitionist." How do we reward such an exhibitionist? We say to him or her the next morning, "Wow! Were you ever drunk last night!

I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season.

[I]n speaking about someone's character, we do not say that he is wise or comprehending, but that he is gentle or moderate.

Bashir paused to watch a live CNN feed... Bashir was struck silent by the images of wailing Iraqi women carrying children's bodies out of the rubble of a bombed building. As he studied the screen, Bashir's bullish shoulders slumped. "People like me are America's best friends in the region," Bashir said at last shaking his head ruefully, "I'm a moderate Msulim, an educated man. But watching this, even I could become a jihadi. How can Americans say they are making themselves safer?" Bashir asked, struggling not to direct his anger toward the large American target on the other side of the desk. "Your president Bush had done a wonderful job of uniting one billion Muslims against America for the next two hundred years.

Surely it is moderate to say that the dish-washing for a family of five takes half an hour a day; with ten hours as a day’s work, it takes, therefore, half a million able bodied persons --- mostly women --- to do the dish-washing of the country. And note that this is most filthy and deadening and brutalizing work: that it is a cause of anemia, nervousness, ugliness, and ill-temper: of prostitution, suicide, and insanity; of drunken husbands and degenerate children --- for all of which things the community has naturally to pay.

To an even moderately sophisticated and well-read person it should come as no surprise that any religion at all has its hidden as well as its obvious beauties and is capable of profound and impressive interpretations. What is deeply objectionable about most of these interpretations is that they allow the believer to say Yes while evading any No.

The Bible says we're to be moderate in all things. It's good to help others but not at the expense of your own family.

First, however, I must deal with the matter of Jesus, the so-called savior, who not long ago taught new doctrines and was thought to be a son of God. This savior, I shall attempt to show, deceived many and caused them to accept a form of belief harmful to the well-being of mankind. Taking its root in the lower classes, the religion continues to spread among the vulgar: nay, one can even say it spreads because of its vulgarity and the illiteracy of its adherents. And while there are a few moderate, reasonable, and intelligent people who interpret its beliefs allegorically, yet it thrives in its purer form among the ignorant.

Seven Wise Men, he tells Gregory: here are their sayings. Moderation in all things, nothing to excess (those two are the same, wisdom can be repetitious). Know yourself. Know your opportunity. Look ahead. Don’t try for the impossible. And Bias of Priene: pleistoi anthropoi kakoi, most men are bad.

Everything you say,' Geno said rather irritably, 'contradicts itself.' 'Of course it does,' the screech owl rejoined obscurely. 'Otherwise, how would anyone ever keep to the middle of the road?

I was obviously born to draw better than most people, just as the widow Berman and Paul Slazinger were obviously born to tell stories better than most people can. Other people are obviously born to sing and dance or explain the stars in the sky or do magic tricks or be great leaders or athletes, and so on. I think that could go back to the time when people had to live in small groups of relatives -- maybe fifty or a hundred people at the most. And evolution or God or whatever arranged things genetically to keep the little families going, to cheer them up, so that they could all have somebody to tell stories around the campfire at night, and somebody else to paint pictures on the walls of the caves, and somebody else who wasn't afraid of anything and so on. That's what I think. And of course a scheme like that doesn't make sense anymore, because simply moderate giftedness has been made worthless by the printing press and radio and television and satellites and all that. A moderately gifted person who would have been a community treasure a thousand years ago has to give up, has to go into some other line of work, since modern communications put him or her into daily competition with nothing but the world's champions. The entire planet can get along nicely now with maybe a dozen champion performers in each area of human giftedness. A moderately gifted person has to keep his or her gifts all bottled up until, in a manner of speaking, he or she gets drunk at a wedding and tapdances on the coffee table like Fred Astair or Ginger Rogers. We have a name for him or her. We call him or her an 'exhibitionist.' How do we reward such an exhibitionist? We say to him or her the next morning, 'Wow! Were you ever _drunk_ last night!

You would hardly think, at first, that horrid monsters lie up there waiting to be discovered by any moderately penetrating mind--monsters to which those of the oceans bear no sort of comparison." What monsters may they be?" Impersonal monsters, namely, Immensities. Until a person has thought out the stars and their inter-spaces, he has hardly learnt that there are things much more terrible than monsters of shape, namely, monsters of magnitude without known shape. Such monsters are the voids and waste places of the sky... In these our sight plunges quite beyond any twinkler we have yet visited. Those deep wells for the human mind to let itself down into, leave alone the human body! and think of the side caverns and secondary abysses to right and left as you pass on!... There is a size at which dignity begins," he exclaimed; "further on there is a size at which grandeur begins; further on there is a size at which solemnity begins; further on, a size at which awfulness begins; further on, a size at which ghastliness begins. That size faintly approaches the size of the stellar universe. So am I not right in saying that those minds who exert their imaginative powers to bury themselves in the depths of that universe merely strain their faculties to gain a new horror?

Life is short. That’s all there is to say. Get what you can from the present—thoughtfully, justly. Unrestrained moderation.

If only I’d remembered that old proverb: When three people say you are drunk, go to sleep.

For God’s sake, the Bible says drinking is okay. “Stop drinking only water, and use a little wine.” That’s straight out of the Bible, 1 Timothy 5:23. And Ecclesiastes 9:7 instructs, “Eat your food with gladness and drink your wine with a joyful heart, for God has already approved what you do.” God approves and has no problem with you having a few glasses of wine.

This is not to say that the deepest concerns of the faithful, whether moderate or extreme, are trivial or misguided. There is no denying that most of us have emotional and spiritual needs that are now addressed—however obliquely and at a terrible price—by mainstream religion. And these are needs that a mere understanding of our world, scientific or otherwise, will never fulfill. There is clearly a sacred dimension to our existence, and coming to terms with it could well be the highest purpose of human life. But we will find that it requires no faith in untestable propositions—Jesus was born of a virgin; the Koran is the word of God—for us to do this.

I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.

Everything in physiology follows the rule that too much can be as bad as too little. There are optimal points of allostatic balance. For example, while a moderate amount of exercise generally increases bone mass, thirty-year-old athletes who run 40 to 50 miles a week can wind up with decalcified bones, decreased bone mass, increased risk of stress fractures and scoliosis (sideways curvature of the spine)—their skeletons look like those of seventy-year-olds. To put exercise in perspective, imagine this: sit with a group of hunter-gatherers from the African grasslands and explain to them that in our world we have so much food and so much free time that some of us run 26 miles in a day, simply for the sheer pleasure of it. They are likely to say, “Are you crazy? That’s stressful.” Throughout hominid history, if you’re running 26 miles in a day, you’re either very intent on eating someone or someone’s very intent on eating you.

Responding to a moderator at the Sydney Writers Festival in 2008 (video), about the Spanish words in his book: When all of us are communicating and talking when we’re out in the world, we’ll be lucky if we can understand 20 percent of what people say to us. A whole range of clues, of words, of languages escape us. I mean we’re not perfect, we’re not gods. But on top of that people mis-speak, sometimes you mis-hear, sometimes you don’t have attention, sometimes people use words you don’t know. Sometimes people use languages you don’t know. On a daily basis, human beings are very comfortable with a large component of communication, which is incomprehensibility, incomprehension. We tend to be comfortable with it. But for an immigrant, it becomes very different. What most of us consider normative comprehension an immigrant fears that they’re not getting it because of their lack of mastery in the language. And what’s a normal component in communication, incomprehension, in some ways for an immigrant becomes a source of deep anxiety because you’re not sure if it’s just incomprehension or your own failures. My sense of writing a book where there is an enormous amount of language that perhaps everyone doesn’t have access to was less to communicate the experience of the immigrant than to communicate the experience that for an immigrant causes much discomfort but that is normative for people. which is that we tend to not understand, not grasp a large part of the language around us. What’s funny is, will Ramona accept incomprehension in our everyday lives and will greet that in a book with enormous fury. In other words what we’re comfortable with out in the outside world, we do not want to encounter in our books. So I’m constantly, people have come to me and asked me… is this, are you trying to lock out your non-Dominican reader, you know? And I’m like, no? I assume any gaps in a story and words people don’t understand, whether it’s the nerdish stuff, whether it’s the Elvish, whether it’s the character going on about Dungeons and Dragons, whether it’s the Dominican Spanish, whether it’s the sort of high level graduate language, I assume if people don’t get it that this is not an attempt for the writer to be aggressive. This is an attempt for the writer to encourage the reader to build community, to go out and ask somebody else. For me, words that you can’t understand in a book aren’t there to torture or remind people that they don’t know. I always felt they were to remind people that part of the experience of reading has always been collective. You learn to read with someone else. Yeah you may currently practice it in a solitary fashion, but reading is a collective enterprise. And what the unintelligible in a book does is to remind you how our whole, lives we’ve always needed someone else to help us with reading.

What used to be described as a thoughtless act of aggression was now regarded as the courage one would expect to find in a party member; to think of the future and wait was merely another way of saying one was a coward; any idea of moderation was just an attempt to disguise one’s unmanly character; ability to understand a question from all sides meant that one was totally unfitted for action.

You see,” said Tony, her voice still soft so as not to be overheard, but somehow fierce and angry, “it frightens me when people try to grab at us like that. I can’t sit still and just let people watch me and talk to me and ask me questions. You see,” she said again, as though trying to moderate her words and explain, “they want to pull us back, and start us all over again just like them and doing the things they want to do and acting the way they want to act and saying and thinking and wanting all the things they live with every day.

Gluttony is nothing other than lack of self-control with respect to food, and human beings prefer food that is pleasant to food that is nutritious.

While this America settles in the mould of its vulgarity, heavily thickening to empire, I And protest, only a bubble in the molten mass, pops and sighs out, and the mass hardens, I sadly smiling remember that the flower fades to make fruit, the fruit rots to make earth. Qut of the mother; and through the spring exultances, ripeness and decadence; and home to the mother. You making haste haste on decay: not blameworthy; life is good, be it stubbornly long or suddenly A mortal splendor: meteors are not needed less than mountains: shine, perishing republic. But for my children. I would have them keep their dis- tance from the thickening center; corruption. Never has been compulsory, when the cities lie at the monster’s feet there are left the mountajns. And boys, be in nothing so moderate as in love of man, a clever servant, insufferable master. There is the trap that catches noblest spirits, that caught -–they say--God, when he walked on earth.

A couple of years ago my sister Judy and I were each given a box of truffles. The tiny print said two pieces contained 310 calories and there were six pieces in each box. We were sitting on the bus headed downtown, quietly doing our calculations: Judy was dividing by two and I was multiplying by three. When she realized what I was doing, a look came over her face that is hard to describe. 'I lost all hope for you' she says now.

For why in your calamities do you complain of Christianity, unless because you desire to enjoy your luxurious license unrestrained, and to lead an abandoned and profligate life without the interruption of any uneasiness or disaster? For certainly your desire for peace, and prosperity, and plenty is not prompted by any purpose of using these blessings honestly, that is to say, with moderation, sobriety, temperance, and piety; for your purpose rather is to run riot in an endless variety of sottish pleasures, and thus to generate from your prosperity a moral pestilence which will prove a thousandfold more disastrous than the fiercest enemies.

HUMAN BILL OF RIGHTS [GUIDELINES FOR FAIRNESS AND INTIMACY] I have the right to be treated with respect. I have the right to say no. I have the right to make mistakes. I have the right to reject unsolicited advice or feedback. I have the right to negotiate for change. I have the right to change my mind or my plans. I have a right to change my circumstances or course of action. I have the right to have my own feelings, beliefs, opinions, preferences, etc. I have the right to protest sarcasm, destructive criticism, or unfair treatment. I have a right to feel angry and to express it non-abusively. I have a right to refuse to take responsibility for anyone else’s problems. I have a right to refuse to take responsibility for anyone’s bad behavior. I have a right to feel ambivalent and to occasionally be inconsistent. I have a right to play, waste time and not always be productive. I have a right to occasionally be childlike and immature. I have a right to complain about life’s unfairness and injustices. I have a right to occasionally be irrational in safe ways. I have a right to seek healthy and mutually supportive relationships. I have a right to ask friends for a modicum of help and emotional support. I have a right to complain and verbally ventilate in moderation. I have a right to grow, evolve and prosper.

To fit in with the change of events, words, too, had to change their usual meanings. What used to be described as a thoughtless act of aggression was now regarded as the courage one would expect to find in a party member; to think of the future and wait was merely another way of saying one was a coward; any idea of moderation was just an attempt to disguise one’s unmanly character; ability to understand a question from all sides meant that one was totally unfitted for action. Fanatical enthusiasm was the mark of a real man, and to plot against an enemy behind his back was perfectly legitimate self-defence. Anyone who held violent opinions could always be trusted, and anyone who objected to them became a suspect.

Our great stumbling block, in our stride toward freedom, is not the White Citizens’ Councilor or the Ku Klux Klanner. It’s the white moderate who is more devoted to order than to justice; who constantly says, like Bobby Kennedy: ‘I agree with the goal you seek, but I cannot condone your methods.’ He paternalistically believes he can set the timetable for another man’s freedom.

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.

Health outweighs all other blessings so much that one may really say that a healthy beggar is happier than an ailing king. A quiet and cheerful temperament, happy in the enjoyment of a perfectly sound physique, an intellect clear, lively, penetrating and seeing things as they are, a moderate and gentle will, and therefore a good conscience—these are privileges which no rank or wealth can make up for or replace.

Fending off Alzheimer’s, he says, involves five key components: a diet rich in vegetables and good fats, oxygenating the blood through moderate exercise, brain training exercises, good sleep hygiene, and a regimen of supplements individually tailored to each person’s own needs, based on blood and genetic testing.

The worst kinds of questions are the ones that don’t involve a surrender of power, that evaluate: Where did you go to college? What neighborhood do you live in? What do you do? They imply, “I’m about to judge you.” Closed questions are also bad questions. Instead of surrendering power, the questioner is imposing a limit on how the question can be answered. For example, if you mention your mother and I ask, “Were you close?,” then I’ve limited your description of your relationship with your mother to the close/distant frame. It’s better to ask, “How is your mother?” That gives the answerer the freedom to go as deep or as shallow as he wants. A third sure way to shut down conversations is to ask vague questions, like “How’s it going?” or “What’s up?” These questions are impossible to answer. They’re another way of saying, “I’m greeting you, but I don’t actually want you to answer.” Humble questions are open-ended. They’re encouraging the other person to take control and take the conversation where they want it to go. These are questions that begin with phrases like “How did you…,” “What’s it like…,” “Tell me about…,” and “In what ways…” In her book You’re Not Listening, Kate Murphy describes a focus group moderator who was trying to understand why people go to the grocery store late at night. Instead of directly asking, “Why do you go to grocery

During slavery, it was thought by some observers that the apparent good cheer of the slaves had something to do with their expectation that the roles would be reversed in the hereafter: They would be the masters, and whites would be their slaves. In the 1960s, the civil rights struggle put a temporary strain on relations, but integration was peaceful on the whole, Since then, Savannah had been governed by moderate whites who made it their business to stay on good terms with the black community. As a result, racial peace was maintained, and blacks remained politically conservative, which is to say, passive. But it was evident that underneath their apparent complacency, Savannah's blacks were beset by an anguish and despair that ran so deep and expressed itself with such violence that it had made Savannah the murder capital of America.

To Arendt’s point about post-revolution stability deriving from pre-revolutionary experience in self government, it’s worth remembering that two of Henry’s less chatty fellow burgesses became the first and third presidents of the United States. Andrew O’Shaughnessy, referring to the masterminds of the 2013 government shutdown and no doubt alluding to the freshman senator who was its ringleader, told me, “Experience is terribly important. You’ll notice that the congressmen who want to hold up the government are all junior people and new to the game. And of course they will say, ‘Oh, it’s Washington cynicism, where they all compromise and work out backroom deals.’ But that’s actually how democracy works.” Which is exactly how government operations resumed on October 17, 2013: a bipartisan group of old-school senators with the combined age of Stonehenge started hashing out a bargain drafted by third-term moderate Republican Susan Collins of Maine, who, prior to her election sixteen years earlier, had spent twelve years working behind the scenes as a legislative aide to her predecessor.

We will have to go to great lengths. We cannot go on as usual. We cannot pivot the center. We cannot be moderate. We will have to be willing to stand up and say no with our combined spirits, our collective intellects, and our many bodies.

but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.

Steris,” he whispered, “I’ve been considering how to proceed once we decide how to infiltrate. I’ve thought about bringing you in with us, and I just don’t see that it’s feasible. I think it would be best if you stayed and watched the horses.” “Very well.” “No, really. Those are armed soldiers. I can’t even fathom how I’d feel if I brought you in there and something happened. You need to stay out here.” “Very well.” “It isn’t subject to—” Wax hesitated. “Wait. You’re all right with this?” “Why wouldn’t I be?” she asked. “I barely have any sense of where to point a gun, and have hardly any capacity for sneaking—that’s really quite a scandalous talent if you think about it, Lord Waxillium. While I do believe that people tend to be safest when near you, riding into an enemy compound is stretching the issue. I’ll stay here.” Wax grinned in the darkness. “Steris, you’re a gem.” “What? Because I have a moderately healthy sense of self-preservation?” “Let’s just say that out in the Roughs, I was accustomed to people always wanting to try things beyond their capacity. And they always seemed determined to do it right when it was the most dangerous.” “Well, I shall endeavor to stay out of sight,” Steris said, “and not get captured.” “I doubt you need to worry about that all the way out here.” “Oh, I agree,” she said. “But that is the sort of statistical anomaly that plagues my life, so I’ll plan for it nonetheless.

Some men look at constitutions with sanctimonious reverence, and deem them like the ark of the covenant, too sacred to be touched. They ascribe to the men of the preceding age a wisdom more than human, and suppose what they did to be beyond amendment. I knew that age well; I belonged to it, and labored with it. It deserved well of its country. It was very like the present, but without the experience of the present; and forty years of experience in government is worth a century of book-reading; and this they would say themselves, were they to rise from the dead. I am certainly not an advocate for frequent and untried changes in laws and constitutions. I think moderate imperfections had better be borne with; because, when once known, we accommodate ourselves to them, and find practical means of correcting their ill effects. But I know also, that laws and institutions must go hand in hand with the progress of the human mind. As that becomes more developed, more enlightened, as new discoveries are made, new truths disclosed, and manners and opinions change with the change of circumstances, institutions must advance also, and keep pace with the times. We might as well require a man to wear still the coat which fitted him when a boy, as civilized society to remain ever under the regimen of their barbarous ancestors.

Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade. We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off. And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.

It is wrong to say that schoolmasters lack heart and are dried-up, soulless pedants! No, by no means. When a child's talent which he has sought to kindle suddenly bursts forth, when the boy puts aside his wooden sword, slingshot, bow-and-arrow and other childish games, when he begins to forge ahead, when the seriousness of the work begins to transform the rough-neck into a delicate, serious and an almost ascetic creature, when his face takes on an intelligent, deeper and more purposeful expression - then a teacher's heart laughs with happiness and pride. It is his duty and responsibility to control the raw energies and desires of his charges and replace them with calmer, more moderate ideals. What would many happy citizens and trustworthy officials have become but unruly, stormy innovators and dreamers of useless dreams, if not for the effort of their schools? In young beings there is something wild, ungovernable, uncultured which first has to be tamed. It is like a dangerous flame that has to be controlled or it will destroy. Natural man is unpredictable, opaque, dangerous, like a torrent cascading out of uncharted mountains. At the start, his soul is a jungle without paths or order. And, like a jungle, it must first be cleared and its growth thwarted. Thus it is the school's task to subdue and control man with force and make him a useful member of society, to kindle those qualities in him whose development will bring him to triumphant completion.

The problem is that moderates of all faiths are committed to reinterpreting, or ignoring outright, the most dangerous and absurd parts of their scripture—and this commitment is precisely what makes them moderates. But it also requires some degree of intellectual dishonesty, because moderates can’t acknowledge that their moderation comes from outside the faith. The doors leading out of the prison of scriptural literalism simply do not open from the inside. In the twenty-first century, the moderate’s commitment to scientific rationality, human rights, gender equality, and every other modern value—values that, as you say, are potentially universal for human beings—comes from the past thousand years of human progress, much of which was accomplished in spite of religion, not because of it. So when moderates claim to find their modern, ethical commitments within scripture, it looks like an exercise in self-deception. The truth is that most of our modern values are antithetical to the specific teachings of Judaism, Christianity, and Islam. And where we do find these values expressed in our holy books, they are almost never best expressed there. Moderates seem unwilling to grapple with the fact that all scriptures contain an extraordinary amount of stupidity and barbarism that can always be rediscovered and made holy anew by fundamentalists—and there’s no principle of moderation internal to the faith that prevents this. These fundamentalist readings are, almost by definition, more complete and consistent—and, therefore, more honest. The fundamentalist picks up the book and says, “Okay, I’m just going to read every word of this and do my best to understand what God wants from me. I’ll leave my personal biases completely out of it.” Conversely, every moderate seems to believe that his interpretation and selective reading of scripture is more accurate than God’s literal words. Presumably, God could have written these books any way He wanted. And if He wanted them to be understood in the spirit of twenty-first-century secular rationality, He could have left out all those bits about stoning people to death for adultery or witchcraft. It really isn’t hard to write a book that prohibits sexual slavery—you just put in a few lines like “Don’t take sex slaves!” and “When you fight a war and take prisoners, as you inevitably will, don’t rape any of them!” And yet God couldn’t seem to manage it. This is why the approach of a group like the Islamic State holds a certain intellectual appeal (which, admittedly, sounds strange to say) because the most straightforward reading of scripture suggests that Allah advises jihadists to take sex slaves from among the conquered, decapitate their enemies, and so forth.

Many people often ask God for a sign, believing that the sign will be smooth sailing, perfect windspeed, moderate temperatures... so when the winds dance and the waves sing and the temperatures confuse, they think that God's not there anymore. They believe that God is saying, "Watch out! Don't go there!" But the thing is, when something is good, it's not smooth sailing and perfect windspeed and moderate temperatures that are the signs to look out for! When something is good, it has mountain ranges, precipices, cliffs, eagles, tombstones covered in ivy and lily of the valley, mountain goats and a wind so close to the mouth of God that it shakes your flesh to its very core! So when they begin to hop on the precipices and hear the eagles' call— they think God isn't there! They think God is saying "Watch out!" They too often fail to traverse the ivy-encrusted tombstones, to tremble and quiver in beauty under God's breath. Don't run away.

Pray my Dear, quoth my mother, have you not forgot to wind up the clock?—Good G—! cried my father, making an exclamation, but taking care to moderate his voice at the same time,——Did ever woman, since the creation of the world, interrupt a man with such a silly question? Pray, what was your father saying?————Nothing.

To those who feared oppressive taxes, Hamilton made an argument that anticipated “supply-side economics” of the late twentieth century, saying that officials “can have no temptation to abuse this power, because the motive of revenue will check its own extremes. Experience has shown that moderate duties are more productive than high ones.”10

You’ve seen that. Now look at this. Don’t be disturbed. Uncomplicate yourself. Someone has done wrong … to himself. Something happens to you. Good. It was meant for you by nature, woven into the pattern from the beginning. Life is short. That’s all there is to say. Get what you can from the present—thoughtfully, justly. Unrestrained moderation.

26. You’ve seen that. Now look at this. Don’t be disturbed. Uncomplicate yourself. Someone has done wrong … to himself. Something happens to you. Good. It was meant for you by nature, woven into the pattern from the beginning. Life is short. That’s all there is to say. Get what you can from the present—thoughtfully, justly. Unrestrained moderation.

Fame requires every kind of excess. I mean true fame, a devouring neon, not the somber renown of waning statesmen or chinless kings. I mean long journeys across gray space. I mean danger, the edge of every void, the circumstance of one man imparting an erotic terror to the dreams of the republic. Understand the man who must inhabit these extreme regions, monstrous and vulval, damp with memories of violation. Even if half-mad he is absorbed into the public's total madness; even if fully rational, a bureaucrat in hell, a secret genius of survival, he is sure to be destroyed by the public's contempt for survivors. Fame, this special kind, feeds itself on outrage, on what the counselors of lesser men would consider bad publicity-hysteria in limousines, knife fights in the audience, bizarre litigation, treachery, pandemonium and drugs. Perhaps the only natural law attaching to true fame is that the famous man is compelled, eventually, to commit suicide. (Is it clear I was a hero of rock'n'roll?) Toward the end of the final tour it became apparent that our audience wanted more than music, more even than its own reduplicated noise. It's possible the culture had reached its limit, a point of severe tension. There was less sense of simple visceral abandon at our concerts during these last weeks. Few cases of arson and vandalism. Fewer still of rape. No smoke bombs or threats of worse explosives. Our followers, in their isolation, were not concerned with precedent now. They were free of old saints and martyrs, but fearfully so, left with their own unlabeled flesh. Those without tickets didn't storm the barricades, and during a performance the boys and girls directly below us, scratching at the stage, were less murderous in their love of me, as if realizing finally that my death, to be authentic, must be self-willed- a succesful piece of instruction only if it occured by my own hand, preferrably ina foreign city. I began to think their education would not be complete until they outdid me as a teacher, until one day they merely pantomimed the kind of massive response the group was used to getting. As we performed they would dance, collapse, clutch each other, wave their arms, all the while making absolutely no sound. We would stand in the incandescent pit of a huge stadium filled with wildly rippling bodies, all totally silent. Our recent music, deprived of people's screams, was next to meaningless, and there would have been no choice but to stop playing. A profound joke it would have been. A lesson in something or other. In Houston I left the group, saying nothing, and boarded a plane for New York City, that contaminated shrine, place of my birth. I knew Azarian would assume leadership of the band, his body being prettiest. As to the rest, I left them to their respective uproars- news media, promotion people, agents, accountants, various members of the managerial peerage. The public would come closer to understanding my disappearance than anyone else. It was not quite as total as the act they needed and nobody could be sure whether I was gone for good. For my closest followers, it foreshadowed a period of waiting. Either I'd return with a new language for them to speak or they'd seek a divine silence attendant to my own. I took a taxi past the cemetaries toward Manhattan, tides of ash-light breaking across the spires. new York seemed older than the cities of Europe, a sadistic gift of the sixteenth century, ever on the verge of plague. The cab driver was young, however, a freckled kid with a moderate orange Afro. I told him to take the tunnel. Is there a tunnel?" he said.

you have quite dampened by spirit and eagerness, and left me exhausted before I could strike a blow. There are two reasons for this: first, your cleverness in treating the subject with such remarkable and consistent moderation as to make it impossible for me to be angry with you; and secondly, the luck or chance or fate by which you say nothing on this important subject that has not been said before.

That’s what Hringkälla celebrates,” continued Brum. “And every year if there are worthy initiates, the drüskelle gather at the sacred ash, where they may once more hear the Voice of God.” Djel says you’re a fanatic, drunk on your own power. Come back next year. “People forget this is a holy night,” Brum muttered. “They come to the palace to drink and dance and fornicate.” Nina had to bite her tongue. Given Brum’s interest in the dip of her neckline, she doubted his thoughts were particularly holy. “Are those things so very bad?” she asked teasingly. Brum smiled and squeezed her arm. “Not in moderation.” “Moderation isn’t one of my specialties.” “I can see that,” he said. “I like the look of a woman who enjoys herself.” I’d enjoy choking you slowly, she thought as she ran her fingers over his arm.

Captain Harcourt-Bruce was not only dashing, handsome, and brave, he was also rather romantic. The reappearance of magic in England thrilled him immensely. He was a great reader of the more exciting sort of history - and his head was full of ancient battles in which the English were outnumbered by the French and doomed to die, when all at once would be heard the sound of strange, unearthly music, and upon a hilltop would appear the Raven King in his tall, black helmet with it's mantling of raven-feathers streaming in the wind; he would gallop down the hillside on his tall, black horse with a hundred human knights and a hundred fairy knights at his back, and he would defeat the French by magic. That was Captain Harcourt-Bruce's idea of a magician. That was the sort of thing which he now expected to see reproduced on every battlefield on the Continent. So when he saw Mr Norrell in his drawing-room in Hanoversquare, and after he had sat and watched Mr Norrell peevishly complain to his footman, first that the cream in his tea was too creamy, and next that it was too watery - well, I shall not surprize you when I say he was somewhat disappointed. In fact he was so downcast by the whole undertaking that Admiral Paycocke, a bluff old gentleman, felt rather sorry for him and only had the heart to laugh at him and tease him very moderately about it.

The discovery of a completely unknown manuscript at a period in which historical science is carried to such a high degree appeared almost miraculous. We hastened, therefore, to obtain permission to print it, with the view of presenting ourselves someday with the pack of others at the doors of the Academie des Inscriptions et Belles Lettres, if we should not succeed—a very probable thing, by the by—in gaining admission to the Academie Francaise with our own proper pack. This permission, we feel bound to say, was graciously granted; which compels us here to give a public contradiction to the slanderers who pretend that we live under a government but moderately indulgent to men of letters.

You don't have to be educated to be intelligent, eloquent to be wise, rich to be powerful, famous to be important, shameful to be popular, prominent to be superior, wealthy to be generous, influential to be fortunate, celebrated to be kind, famous to be hopeful, shameful to be happy, celebrated to be blessed, heartless to be strong, militant to be firm, loud to be assertive, cocky to be ambitious, overbearing to be dominant, nor aggressive to be determined. And you also don't have to be connected to be successful, gifted to be great, talented to be exceptional, connected to be brilliant, gifted to be extraordinary, talented to be successful, weak to be humble, frail to be meek, timid to be gentle, delicate to be humane, tame to be peaceful, vulnerable to be moderate, schooled to be cultured, literate to be civilized, conceited to be sophisticated, refined to be accomplished, well-bred to be polished, nor learned to be enlightened.

I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizens’ Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”;

I squeezed his hand. “You’re right. And thank you.” We were quiet for a bit. “Jack?” “You know, they say when someone keeps making excuses to say your name it means they like you.” “They say that, huh?” “They do indeed. But I want to make it very clear that, while you’re acceptably pretty and moderately entertaining, it’s not me. It’s you.” “Color me relieved. But seriously, Jack—” “Again with the name-dropping. “Shut up. I’m trying to say that I’m proud of you. These people will owe you for what you’ve done for them, but they’ll also depend on you for the rest of their lives. You’ve really stepped up. I just . . . yeah. I’m proud of you.” He raises his shoulders a couple of times, like he was physically trying to shrug off what I’d said. Then he shook his head and sighed. “This is more awkward than that time you threw yourself at me and made me kiss you.” “I seem to recall you kissing me, followed by me hitting you. Repeatedly.” He reached over with his free hand to pat mine. “Whatever you need to tell yourself to be happy with frying pan boy. And here we are!

...published in the June 1963 issue of Liberation Magazine and written from a prison cell in Birmingham, Alabama, Martin Luther King, Jr also mused: 'First, I must confess that over the last few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in the stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says "I agree with you in the goal you seek, but I can't agree with your methods of direct action"; who paternalistically feels he can set the timetable for another man's freedom; who lives by the myth of time and who constantly advises the Negro to wait until a "more convenient season". Shallow understanding from people of goodwill ismore frustrating than absolute misunderstandingfrom people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.

Most of the time, we have to be strong, we must not show our fragility. We’ve known that since the schoolyard. There is always a fragile bit of us, but we keep it very hidden. Yet Venetian glass doesn’t apologise for its weakness. It admits its delicacy; it is confident enough to demand careful treatment; it makes the world understand it could easily be damaged. It’s not fragile because of a deficiency, or by mistake. It's not as if its maker was trying to make it tough and hardy and then - stupidly - ended up with something a child could snap, or that would be shattered by clumsy mishandling. It is fragile and easily harmed as the consequence of its search for transparency and refinement and its desire to welcome sunlight and candle light into its depths. Glass can achieve wonderful effects but the necessary price is fragility. Some good things things have to be delicate - the dish says: ‘I am delightful, but if you knock me about I’ll break, and that’s not my fault.’ It is the duty of civilisation to allow the more delicate forms of human activity to thrive; to create environments where it is OK to be fragile. And we know, really, that it is not glass which most needs this care, it is ourselves. It’s obvious the glass could easily be smashed, so it makes you use your fingers tenderly; you have to be careful how you grasp the stem. It teaches us that moderation is admirable, and elegant, not just a tedious demand. It tells us that being careful is glamorous and exciting - even fashionable. It is a moral tale about gentleness, told by means of a drinking vessel. This is training for the more important moments in life when moderation will make a real difference to other people. Being mature - and civilised - means being aware of the effect of one’s strength on others.

Not moderation, but elimination is the ideal in regard to evolution-retarding habits. In a sanitarium for dope-addicts it may be advisable to allow patients temporarily a restricted — but at the same time gradually diminishing — use of narcotics. Similarly it may be advisable to condone that sex-addicts (that is to say: all those who have habituated themselves to sexual acts) do not suddenly break their habit, provided they will gradually overcome it. But no sane person can opine that a continuous use of drugs should be prescribed for the dope-addicted patients — not even in a so-called moderate degree. Still less that it should also be recommended for those who are free from the addiction. As little reasonable is it to claim that quasi moderate sexual activity must continually be indulged in by those who are addicted to such acts, and that also it should be recommended for all who are not so addicted.

Teachers were not allowed to beat children as they did in the past, although, Mma Ramotswe reflected, there were some boys-and indeed some young men-who might have been greatly improved by moderate physical correction. The apprentices, for example: would it help if Mr. J.L.B. Matekoni resorted to physical chastisement-nothing severe, of course-but just an occasional kick in the seat of the pants while they were bending over to change a tyre or something like that? The thought made her smile. She would even offer to administer the kick herself, which she imagined might be oddly satisfying, as one of the apprentices, the one who still kept on about girls, had a largeish bottom which she thought would be quite comfortable to kick. How enjoyable it would be to creep up behind him and kick him when he was least expecting it, and then to say: Let that be a lesson! That was all one would have to say, but it would be a blow for women everywhere.

Women were also less demanding than men when it came to my clowning. When I played the jester men did not go on laughing indefinitely. I knew that if I got carried away by my success in entertaining a man and overdid the role, my comedy would fall flat, and I was always careful to quit at a suitable place. Women, on the other hand, have no sense of moderation. No matter how long I went on with my antics they would ask for more, and I would become exhausted responding to their insatiable demands for encores. They really laugh an amazing amount of the time. I suppose one can say that women stuff themselves with far more pleasures than men.

I have almost reached the regrettable conclusion that the Negro's great stumbling block in the stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate who is more devoted to 'order' than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says 'I agree with you in the goal you seek, but I can't agree with your methods of direct action'; who paternalistically feels he can set the timetable for another man's freedom; who lives by the myth of time and who constantly advises the Negro to wait until a 'more convenient season.

I deny not the course itself of events, which lies open to every one's inquiry and examination. I acknowledge, that, in the present order of things, virtue is attended with more peace of mind than vice, and meets with a more favourable reception from the world. I am sensible, that, according to the past experience of mankind, friendship is the chief joy of human life, and moderation the only source of tranquillity and happiness. I never balance between the virtuous and the vicious course of life; but am sensible, that, to a well-disposed mind, every advantage is on the side of the former. And what can you say more, allowing all your suppositions and reasonings?

Someone sent me a Facebook post that summed up the dynamic in which we were caught: BERNIE: I think America should get a pony. HILLARY: How will you pay for the pony? Where will the pony come from? How will you get Congress to agree to the pony? BERNIE: Hillary thinks America doesn't deserve a pony. BERNIE SUPPORTERS: Hillary hates ponies! HILLARY: Actually, I love ponies. BERNIE SUPPORTERS: She changed her position on ponies! #whichhillary #witchhillary HEADLINE: 'Hillary Refuses to Give Every American a Pony" DEBATE MODERATOR: Hillary, how do you feel when people say you lie about ponies? WEBSITE HEADLINE: 'Congressional Inquiry into Clinton's Pony Lies' TWITTER TRENDING: #ponygate

The most powerful country in the world has handed over all of it's affairs, the prosperity of an entire economy, the security of some 300 million citizens, the purity of it's water, the viability of it's air, the safety of it's food, the future of it's vast system of education, the soundness of it's national highways, airways, and railways, the apocalyptic potential of nuclear arsenal to a carnival barker who introduce the phrase "grab em by the pussy", into the national lexicon. It is as if the white tribe united in demonstration to say "if a black man can be president than any white man, no matter how fallen, can be president", and in that perverse way, the democratic dreams of Jefferson and Jackson were fulfilled. The American Tragedy now being wrought, is larger than most imaged and will not end with Trump. In recent times, whiteness as an overt political tactic has been restrained by a kind of cordiality held that it's overt invocation would scare off moderate whites. This has proved to be only half-true at best. Trump's legacy will be exposing the patina of decency for what it is and revealing just how much a demagague can get away with. It does not take much to imagine another politician, wiser in the ways of Washington, schooled in the methodology of governance, now liberated from the pretense of anti-racist civility, doing a much more effective job than Trump.

Patriotism,” said Lymond, “like honesty is a luxury with a very high face value which is quickly pricing itself out of the spiritual market altogether. [...] It is an emotion as well, and of course the emotion comes first. A child’s home and the ways of its life are sacrosanct, perfect, inviolate to the child. Add age; add security; add experience. In time we all admit our relatives and our neighbours, our fellow townsmen and even, perhaps, at last our fellow nationals to the threshold of tolerance. But the man living one inch beyond the boundary is an inveterate foe. [...] Patriotism is a fine hothouse for maggots. It breeds intolerance; it forces a spindle-legged, spurious riot of colour.… A man of only moderate powers enjoys the special sanction of purpose, the sense of ceremony; the echo of mysterious, lost and royal things; a trace of the broad, plain childish virtues of myth and legend and ballad. He wants advancement—what simpler way is there? He’s tired of the little seasons and looks for movement and change and an edge of peril and excitement; he enjoys the flowering of small talents lost in the dry courses of daily life. For all these reasons, men at least once in their lives move the finger which will take them to battle for their country.… “Patriotism,” said Lymond again. “It’s an opulent word, a mighty key to a royal Cloud-Cuckoo-Land. Patriotism; loyalty; a true conviction that of all the troubled and striving world, the soil of one’s fathers is noblest and best. A celestial competition for the best breed of man; a vehicle for shedding boredom and exercising surplus power or surplus talents or surplus money; an immature and bigoted intolerance which becomes the coin of barter in the markets of power— [...] These are not patriots but martyrs, dying in cheerful self-interest as the Christians died in the pleasant conviction of grace, leaving their example by chance to brood beneath the water and rise, miraculously, to refresh the centuries. The cry is raised: Our land is glorious under the sun. I have a need to believe it, they say. It is a virtue to believe it; and therefore I shall wring from this unassuming clod a passion and a power and a selflessness that otherwise would be laid unquickened in the grave. [...] “And who shall say they are wrong?” said Lymond. “There are those who will always cleave to the living country, and who with their uprooted imaginations might well make of it an instrument for good. Is it quite beyond us in this land? Is there no one will take up this priceless thing and say, Here is a nation, with such a soul; with such talents; with these failings and this native worth? In what fashion can this one people be brought to live in full vigour and serenity, and who, in their compassion and wisdom, will take it and lead it into the path?

I’m going to need you to do something besides the deer in headlights look. You’re giving everyone the impression that I brought you here at gunpoint.” I rolled my eyes. “You’re sweet.” “Seriously. Looking even moderately enthused will do.” “Yeah, duly noted. How could I say no to such a sweet and sensitive boyfriend?” Mason smirked… “I didn’t realize sweet and sensitive was what you wanted.” “I think that’s what most girlfriends want, but I understand that you wouldn’t know that,” I replied, averting my eyes as Mason watched me gather my hair over one shoulder. “Duly noted. If that’s what works with you, then here.” One step forward and Mason was suddenly inches from me. The breath hitched in my throat as he locked his gaze on mine. Shit.

Oh, as far as unsexing is concerned, who are we to throw stones? With us any girl that cannot find a husband is unsexed. If she is very high or very low she may go her own way, with the risks entailed therein, but otherwise she must either have no sex or he disgraced. She burns, and she is ridiculed for burning. To say nothing of male tyranny—a wife or a daughter being a mere chattel in most codes of law or custom—and brute force—to say nothing to that, hundreds of thousands of girls are in effect unsexed every generation: and barren women are as much despised as eunuchs. I do assure you, Martin, that if I were a woman I should march out with a flaming torch and a sword; I should emasculate right and left. As for the women of the pahi, I am astonished at their moderation.

You don’t understand, Dad,” she blathers into the phone, but the truth is, she doesn’t understand, either. She doesn’t know why it’s so hard for her to let in that hurt. “I…I don’t know how to love halfway,” she reasons aloud. “I don’t know how to care just a little bit. If I let myself care at all, I’m going to care with every ounce of my being. And if I do that, and I lose them, it will hurt like hell.” She’s not sure if she’s talking about Joe or Rosemary or both of them. The sun is blinding and she can’t see a thing. “And…and I don’t know how to hurt halfway, either,” she continues. “I don’t know how to feel anything in moderation.” There is silence on the other end this time. “Ah, but Chicken,” her dad says immediately. “Your big feelings are one of the most beautiful things about you.

Step One: Dress your kid up in pink frilly bullshit. Tell her repeatedly that she needs to be rescued from a life of solitude by a rapey prince who will one day come along, plant a kiss on her lips and ensure that she never needs to lift a finger, read a book or expand her knowledge in any way. Check. Step Two: Grow up. Earn a very moderate education. Just enough to convince yourself that you’re properly liberated from the shackles of the Patriarchy. Check. Step Three: Meet a man who’s not quite Satan, but thinks he’s God. Check. Step Four: Marry him, thereby cementing his legal claim to your body and soul. Check. Step Five: Pop out a kid. Check. Step Six: Make banana bread at least once a week until bananas become contraband, while sporting a highly flammable apron that says, “Kiss the Cook” in big stupid red letters. Check.

There are 1.2 billion Muslims in the world today. Of course not all of them are radicals. The majority of them are peaceful people. The radicals are estimated to be between 15-25%, according to all intelligence services around the world. That leaves 75% of them - peaceful people. But when you look at 15-25% of the world Muslim population, you're looking at 180 million to 300 million people dedicated to the destruction of Western civilization. That is as big as the United States. So why should we worry about the radical 15-25%? Because it is the radicals that kill. Because it is the radicals that behead and massacre. When you look throughout history, when you look at all the lessons of history, most Germans were peaceful. Yet the Nazis drove the agenda. And as a result, 60 million people died, almost 14 million in concentration camps. 6 million were Jews. The peaceful majority were irrelevant. When you look at Russia, most Russians were peaceful as well. Yet the Russians were able to kill 20 million people. The peaceful majority were irrelevant. When you look at China for example, most Chinese were peaceful as well. Yet the Chinese were able to kill 70 million people. The peaceful majority were irrelevant. When you look at Japan prior to World War II, most Japanese were peaceful as well. Yet, Japan was able to butcher its way across Southeast Asia, killing 12 million people, mostly killed by bayonets and shovels. The peaceful majority were irrelevant. On September 11th in the United States we had 2.3 million Arab Muslims living in the United States. It took 19 hijackers - 19 radicals - to bring America down to its knees, destroy the World Trade Center, attack the Pentagon and kill almost 3000 Americans that day. The peaceful majority were irrelevant. So for all our power of reason, and for all us talking about moderate and peaceful Muslims, I'm glad you're here. But where are the others speaking out? And since you are the only Muslim representative in here, you took the limelight instead of speaking about why our government - I assume you're an American (the Muslim says yes) - As an American citizen, you sat in this room, and instead of standing up and saying a question, or asking something about our four Americans that died and what our government is doing to correct the problem, you stood there to make a point about peaceful, moderate Muslims. I wish you had brought ten with you to question about how we could hold our government responsible. It is time we take political correctness and throw it in the garbage where it belongs.” - Brigette Gabriel (transcript from Benghazi Accountability Coalition - Heritage Foundation)

There is no obvious reason for voices and visions. My temperature is near normal and my pain relief is the usual moderate regime. Later the hallies, as I think of them, become less threatening, but more childish and conspiratorial. I close my eyes and they begin to pack my belongings into a pillow case, whispering and grinning. One sharp-faced dwarfish hally pulls at my right arm, and I drive her off with an elbow in her eye. After this they are more wary of me, intimidated. I see them slinking around the door frame, trying to insinuate themselves. The staff are concerned that I don’t cough, then that I cough too much. In soothing nurse-talk they smooth symptoms away. ‘I have a raging thirst,’ I say. ‘Ah, you are a lit-tul bit thirsty,’ says the nurse. I wonder if they laugh at the patients, who come in so brave and ignorant. None of us thinks that the complication rate applies to us.

Judging Pius by what he did not say, one could only damn him. With images of piles of skeletal corpses before his eyes; with women and young children compelled, by torture, to kill each other; with millions of innocents caged like criminals, butchered like cattle, and burned like trash—he should have spoken out. He had this duty, not only as pontiff, but as a person. After his first encyclical, he did reissue general distinctions between race-hatred and Christian love. Yet with the ethical coin of the Church, Pius proved frugal; toward what he privately termed “Satanic forces,” he showed public moderation; where no conscience could stay neutral, the Church seemed to be. During the world’s greatest moral crisis, its greatest moral leader seemed at a loss for words. But the Vatican did not work by words alone. By 20 October, when Pius put his name to Summi Pontficatus, he was enmeshed in a war behind the war. Those who later explored the maze of his policies, without a clue to his secret actions, wondered why he seemed so hostile toward Nazism, and then fell so silent. But when his secret acts are mapped, and made to overlay his public words, a stark correlation emerges. The last day during the war when Pius publicly said the word “Jew” is also, in fact, the first day history can document his choice to help kill Adolf Hitler.

I want to be clear that when I used terms such as “pretense” and “intellectual dishonesty” when we first met, I wasn’t casting judgment on you personally. Simply living with the moderate’s dilemma may be the only way forward, because the alternative would be to radically edit these books. I’m not such an idealist as to imagine that will happen. We can’t say, “Listen, you barbarians: These holy books of yours are filled with murderous nonsense. In the interests of getting you to behave like civilized human beings, we’re going to redact them and give you back something that reads like Kahlil Gibran. There you go … Don’t you feel better now that you no longer hate homosexuals?” However, that’s really what one should be able to do in any intellectual tradition in the twenty-first century. Again, this problem confronts religious moderates everywhere, but it’s an excruciating problem for Muslims.

So when you say that no religion is intrinsically peaceful or warlike, and that every scripture must be interpreted, I think you run into problems, because many of these texts aren’t all that elastic. They aren’t susceptible to just any interpretation, and they commit their adherents to specific beliefs and practices. You can’t say, for instance, that Islam recommends eating bacon and drinking alcohol. And even if you could find some way of reading the Qur’an that would permit those things, you can’t say that its central message is that a devout Muslim should consume as much bacon and alcohol as humanly possible. Nor can one say that the central message of Islam is pacifism. (However, one can say that about Jainism. All religions are not the same.) One simply cannot say that the central message of the Qur’an is respect for women as the moral and political equals of men. To the contrary, one can say that under Islam, the central message is that women are second-class citizens and the property of the men in their lives. I want to be clear that when I used terms such as “pretense” and “intellectual dishonesty” when we first met, I wasn’t casting judgment on you personally. Simply living with the moderate’s dilemma may be the only way forward, because the alternative would be to radically edit these books. I’m not such an idealist as to imagine that will happen.

Our internal boundaries define and contain the unique personal characteristics of our thoughts, feelings, opinions, behaviors, beliefs, and spirituality. Boundaries help us recognize, honor, and respect our individual wants, needs, and desires. They help us define our separateness and give us safety in our intimate communications with others. If someone verbally attacks us, we maintain our internal boundary and practice self-containment by moderately expressing our thoughts and feelings about their behavior using “I” statements. Or, we may choose not to respond and silently remind ourselves that how another person acts is about that person, not about us. If someone confronts us about our behavior, we use our internal boundary to listen to what they say. We do not internalize what is said before deciding if any of it rings true for us. If we have wronged the other person, we make amends. In either situation our self-worth is not diminished because we have maintained our internal boundaries. 110:2 We use internal boundaries in various ways. An example is deciding how much personal information, such as personal history or financial information, to share with others. Conversely, we refrain from delving into others’ personal business. We might really want to ask a question or say something to someone, yet we do not because we know that person’s private life is none of our business. 111:1 When we have healthy internal boundary systems, we recognize that each individual is responsible for his or her emotional, mental, and spiritual boundaries. We allow ourselves and others to have their own thoughts, feelings, opinions, behaviors, beliefs, and spirituality. With functional boundaries we are able to meet our needs without infringing on others’ abilities to meet their needs. Our internal boundaries can be flexible and we decide what is safe and comfortable for ourselves.

Trembling, Phoebe turned her mouth from his. Her body didn't seem to belong to her. She could hardly stand on her own. She couldn't think. Her forehead leaned on his shoulder as she waited for the wild pumping of her heart to subside. West buried a quiet curse into the mass of her pinned-up hair. His arms relaxed gradually, one of his hands wandering over her slender back in an aimless, soothing pattern. When he'd managed to moderate his breathing, he said gruffly, "Don't say that was nice." Phoebe pressed a crooked smile against his shoulder before she replied, "It wasn't." It had been extraordinary. A revelation. One of her hands crept up to his lean cheek and shaped to it gently. "And it must never happen again." West was very still, considering that. He responded with a single nod of agreement and turned his lips to the center of her palm with urgent pressure. Impulsively she stood on her toes and whispered in his ear, "There's nothing wicked about you, except your kisses." And she fled the room while she was still able.

ON GETTING DRUNK: "Those who are Christians are to see to it that they are grateful for grace and redemption and conduct themselves modestly, moderately, and soberly, so that one does not go on living the swinish life that goes on in the filthy world...." "...In my time it was considered a great shame among the nobility [drunkenness]. Now they are worse than the citizens and peasants;...We preach, but who stops it? Those who should stop it do it themselves; the princes even more. Therefore Germany is a land of hogs and a filthy people which debauches its body and its life. If you were going to paint it, you would have to paint a pig. "This gluttony is inundating us like an ocean....We are the laughingstock of all the other countries, who look upon us as filthy pigs;...It is possible to tolerate a little elevation, when a man takes a drink or two too much after working hard and when he is feeling low. This must be called a frolic. But to sit day and night, pouring it in and pouring it out again, is piggish. This is not a human way of living. not to say Christian, but rather a pig's life." - Martin Luther

Pleasure Principles What you pay attention to grows. This will be familiar to those who have read Emergent Strategy. Actually, all the emergent strategy principles also apply here! (Insert eggplant emoji). Tune into happiness, what satisfies you, what brings you joy. We become what we practice. I learned this through studying somatics! In his book The Leadership Dojo, Richard Strozzi-Heckler shares that “300 repetitions produce body memory … [and] 3,000 repetitions creates embodiment.”12 Yes is the way. When it was time to move to Detroit, when it was time to leave my last job, when it was time to pick up a meditation practice, time to swim, time to eat healthier, I knew because it gave me pleasure when I made and lived into the decision. Now I am letting that guide my choices for how I organize and for what I am aiming toward with my work—pleasure in the processes of my existence and states of my being. Yes is a future. When I feel pleasure, I know I am on the right track. Puerto Rican pleasure elder Idelisse Malave shared with me that her pleasure principle is “If it pleases me, I will.” When I am happy, it is good for the world.13 The deepest pleasure comes from riding the line between commitment and detachment.14 Commit yourself fully to the process, the journey, to bringing the best you can bring. Detach yourself from ego and outcomes. Make justice and liberation feel good. Your no makes the way for your yes. Boundaries create the container within which your yes is authentic. Being able to say no makes yes a choice. Moderation is key.15 The idea is not to be in a heady state of ecstasy at all times, but rather to learn how to sense when something is good for you, to be able to feel what enough is. Related: pleasure is not money. Pleasure is not even related to money, at least not in a positive way. Having resources to buy unlimited amounts of pleasure leads to excess, and excess totally destroys the spiritual experience of pleasure.

New Rule: If you're going to have a rally where hundreds of thousands of people show up, you may as well go ahead and make it about something. With all due respect to my friends Jon Stewart and Stephen Colbert, it seems that if you truly wanted to come down on the side of restoring sanity and reason, you'd side with the sane and the reasonable--and not try to pretend the insanity is equally distributed in both parties. Keith Olbermann is right when he says he's not the equivalent of Glenn Beck. One reports facts; the other one is very close to playing with his poop. And the big mistake of modern media has been this notion of balance for balance's sake, that the left is just as violent and cruel as the right, that unions are just as powerful as corporations, that reverse racism is just as damaging as racism. There's a difference between a mad man and a madman. Now, getting more than two hundred thousand people to come to a liberal rally is a great achievement that gave me hope, and what I really loved about it was that it was twice the size of the Glenn Beck crowd on the Mall in August--although it weight the same. But the message of the rally as I heard it was that if the media would just top giving voice to the crazies on both sides, then maybe we could restore sanity. It was all nonpartisan, and urged cooperation with the moderates on the other side. Forgetting that Obama tried that, and found our there are no moderates on the other side. When Jon announced his rally, he said that the national conversation is "dominated" by people on the right who believe Obama's a socialist, and by people on the left who believe 9/11 was an inside job. But I can't name any Democratic leaders who think 9/11 was an inside job. But Republican leaders who think Obama's socialist? All of them. McCain, Boehner, Cantor, Palin...all of them. It's now official Republican dogma, like "Tax cuts pay for themselves" and "Gay men just haven't met the right woman." As another example of both sides using overheated rhetoric, Jon cited the right equating Obama with Hitler, and the left calling Bush a war criminal. Except thinking Obama is like Hitler is utterly unfounded--but thinking Bush is a war criminal? That's the opinion of Major General Anthony Taguba, who headed the Army's investigation into Abu Ghraib. Republicans keep staking out a position that is farther and farther right, and then demand Democrats meet them in the middle. Which now is not the middle anymore. That's the reason health-care reform is so watered down--it's Bob Dole's old plan from 1994. Same thing with cap and trade--it was the first President Bush's plan to deal with carbon emissions. Now the Republican plan for climate change is to claim it's a hoax. But it's not--I know because I've lived in L.A. since '83, and there's been a change in the city: I can see it now. All of us who live out here have had that experience: "Oh, look, there's a mountain there." Governments, led my liberal Democrats, passed laws that changed the air I breathe. For the better. I'm for them, and not the party that is plotting to abolish the EPA. I don't need to pretend both sides have a point here, and I don't care what left or right commentators say about it, I can only what climate scientists say about it. Two opposing sides don't necessarily have two compelling arguments. Martin Luther King Jr. spoke on that mall in the capital, and he didn't say, "Remember, folks, those southern sheriffs with the fire hoses and the German shepherds, they have a point, too." No, he said, "I have a dream. They have a nightmare. This isn't Team Edward and Team Jacob." Liberals, like the ones on that field, must stand up and be counted, and not pretend we're as mean or greedy or shortsighted or just plain batshit at them. And if that's too polarizing for you, and you still want to reach across the aisle and hold hands and sing with someone on the right, try church.

I read an article in the New York Times in which the columnist Arthur C. Brooks cites a study arguing that, when it comes to politics, extremists are the happiest: “Correcting for income, education, age, race, family situation and religion, the happiest Americans are those who say they are either ‘extremely conservative’ (48 percent very happy) or ‘extremely liberal’ (35 percent). Everyone else is less happy, with the nadir at dead-center ‘moderate’ (26 percent).”2 Brooks presents this research as if it is surprising, but it seems obvious to me: The more conviction you have, the more sure you are of your place in the world. Unhappiness tends to lie with rumination, with doubt.

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 now reckon upon a speedy dissolution. I have suffered very little pain from my disorder; and what is more strange have, notwithstanding the great decline of my person, never suffered a moment's abatement of spirits; insomuch that were I to name the period of my life which I should most choose to pass over again, I might be tempted to point to this later period. I possess the same ardour as ever in study, and the same gaiety in company; I consider, besides, that a man of sixty-five, by dying, cuts off only a few years of infirmities; and though I see many symptoms of my literary reputation's breaking out at last with additional lustre, I know that I could have but few years to enjoy it. It is difficult to be more detached from life than I am at present. "To conclude historically with my own character, I am, or rather was (for that is the style I must now use in speaking of myself); I was, I say, a man of mild dispositions, of command of temper, of an open, social, and cheerful humour, capable of attachment, but little susceptible of enmity, and of great moderation in all my passions. Even my love of literary fame, my ruling passion, never soured my temper, notwithstanding my frequent disappointments. My company was not unacceptable to the young and careless, as well as to the studious and literary; and as I took a particular pleasure in the company of modest women, I had no reason to be displeased with the reception I met with from them. In a word, though most men any wise eminent, have found reason to complain of calumny, I never was touched or even attacked by her baleful tooth; and though I wantonly exposed myself to the rage of both civil and religious factions, they seemed to be disarmed in my behalf of their wonted fury. My friends never had occasion to vindicate any one circumstance of my character and conduct; not but that the zealots, we may well suppose, would have been glad to invent and propagate any story to my disadvantage, but they could never find any which they thought would wear the face of probability. I cannot say there is no vanity in making this funeral oration of myself, but I hope it is not a misplaced one; and this is a matter of fact which is easily cleared and ascertained.

All of a sudden, he drew his hand away, and Lillian whimpered in protest. Cursing, Marcus tucked her body beneath his and pulled her face into his shoulder just as the door opened. In a moment of frozen silence breached only by her ragged breaths, Lillian peered out from the concealing shelter of Marcus’s body. She saw with a start of fright that someone was standing there. It was Simon Hunt. A ledger book and a few folders secured with black ribbon were clasped in his hands. Blank-faced, Hunt lowered his gaze to the couple on the floor. To his credit, he managed to retain his composure, though it must have been difficult. The Earl of Westcliff, known to his acquaintances as an eternal proponent of moderation and self-restraint, was the last man Hunt would have expected to be rolling on the study floor with a woman clad in her nightgown. “Pardon, my lord,” Hunt said in a carefully controlled voice. “I did not anticipate that you would be… meeting… with someone at this hour.” Marcus skewered him with a savage stare. “You might try knocking next time.” “You’re right, of course.” Hunt opened his mouth to add something, appeared to think better of it, and cleared his throat roughly. “I’ll leave you here to finish your, er… conversation.” As he withdrew from the room, however, it seemed that he couldn’t keep from ducking his head back in and asking Marcus cryptically, “Once a week, did you say?” “Close the door behind you,” Marcus said icily, and Hunt obeyed with a smothered sound that sounded suspiciously like laughter.

A minute of hard exercise. You sprint as hard as you can, for twenty seconds, and then repeat that twice more for a total of three sprints? Congratulations. You’ve just done the most potent workout available. I feel confident saying a minute because we just published a study that showed people who did a minute of all-out exercise three times a week, within a total time commitment of 30 minutes a week, had the same improvement over three months as the people who did all the exercise specified by the public health guidelines. That is, 150 minutes a week of continuous, moderate exercise. Here’s why: Intensity is more important than duration. Relative to all sorts of health benefits, it is more time-efficient to exercise hard for a short amount of time than it is to exercise easy for a long amount of time.

SOYEN SHAKU, the first Zen teacher to come to America, said: “My heart burns like fire but my eyes are as cold as dead ashes.” He made the following rules which he practiced every day of his life. In the morning before dressing, light incense and meditate. Retire at a regular hour. Partake of food at regular intervals. Eat with moderation and never to the point of satisfaction. Receive a guest with the same attitude you have when alone. When alone, maintain the same attitude you have in receiving guests. Watch what you say, and whatever you say, practice it. When an opportunity comes do not let it pass by, yet always think twice before acting. Do not regret the past. Look to the future. Have the fearless attitude of a hero and the loving heart of a child. Upon retiring, sleep as if you had entered your last sleep. Upon awakening, leave your bed behind you instantly as if you had cast away a pair of old shoes.

Looking at a situation like the Israel-Palestine conflict, Americans are likely to react with puzzlement when they see ever more violent and provocative acts that target innocent civilians. We are tempted to ask: do the terrorists not realize that they will enrage the Israelis, and drive them to new acts of repression? The answer of course is that they know this very well, and this is exactly what they want. From our normal point of view, this seems incomprehensible. If we are doing something wrong, we do not want to invite the police to come in and try and stop us, especially if repression will result in the deaths or imprisonment of many of our followers. In a terrorist war, however, repression is often valuable because it escalates the growing war, and forces people to choose between the government and the terrorists. The terror/repression cycle makes it virtually impossible for anyone to remain a moderate. By increasing polarization within a society, terrorism makes the continuation of the existing order impossible. Once again, let us take the suicide bombing example. After each new incident, Israeli authorities tightened restrictions on Palestinian communities, arrested new suspects, and undertook retaliatory strikes. As the crisis escalated, they occupied or reoccupied Palestinian cities, destroying Palestinian infrastructure. The result, naturally, was massive Palestinian hostility and anger, which made further attacks more likely in the future. The violence made it more difficult for moderate leaders on both sides to negotiate. In the long term, the continuing confrontation makes it more likely that ever more extreme leaders will be chosen on each side, pledged not to negotiate with the enemy. The process of polarization is all the more probably when terrorists deliberately choose targets that they know will cause outrage and revulsion, such as attacks on cherished national symbols, on civilians, and even children. We can also think of this in individual terms. Imagine an ordinary Palestinian Arab who has little interest in politics and who disapproves of terrorist violence. However, after a suicide bombing, he finds that he is subject to all kinds of official repression, as the police and army hold him for long periods at security checkpoints, search his home for weapons, and perhaps arrest or interrogate him as a possible suspect. That process has the effect of making him see himself in more nationalistic (or Islamic) terms, stirs his hostility to the Israeli regime, and gives him a new sympathy for the militant or terrorist cause. The Israeli response to terrorism is also valuable for the terrorists in global publicity terms, since the international media attack Israel for its repression of civilians. Hamas military commander Salah Sh’hadeh, quoted earlier, was killed in an Israeli raid on Gaza in 2002, an act which by any normal standards of warfare would represent a major Israeli victory. In this case though, the killing provoked ferocious criticism of Israel by the U.S. and western Europe, and made Israel’s diplomatic situation much more difficult. In short, a terrorist attack itself may or may not attract widespread publicity, but the official response to it very likely will. In saying this, I am not suggesting that governments should not respond to terrorism, or that retaliation is in any sense morally comparable to the original attacks. Many historical examples show that terrorism can be uprooted and defeated, and military action is often an essential part of the official response. But terrorism operates on a logic quite different from that of most conventional politics and law enforcement, and concepts like defeat and victory must be understood quite differently from in a regular war.

First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizens' Councilor or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection. I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

Midway through the gruesomely pleasant dinner, Kev became aware that Amelia, who was seated at the end of the table, was unusually quiet. He looked at her closely, realizing her color was off and her cheeks were sweaty. Since he was seated at her immediate left, Kev leaned close and whispered, “What is it?” Amelia gave him a distracted glance. “Ill,” she whispered back, swallowing weakly. “I feel so … Oh, Merripen, do help me away from the table.” Without another word, Kev pushed his chair back and helped her up. Cam, who was at the other end of the long table, looked at them sharply. “Amelia?” “She’s ill,” Kev said. Cam reached them in a flash, his face taut with anxiety. As he gathered Amelia in his arms and carried her, protesting, from the room, one would think she’d suffered a severe injury rather than a probable case of indigestion. “Perhaps I might be of service,” Dr. Harrow said with quiet concern, laying his napkin on the table as he made to follow them. “Thank you,” Win said, smiling at him gratefully. “I’m so glad you’re here.” Kev barely restrained himself from gnashing his teeth in jealousy as Harrow left the room. The rest of the meal was largely neglected, the family going to the main receiving room to wait for a report on Amelia. It took an unnervingly long time for anyone to appear. “What could be the matter?” Beatrix asked plaintively. “Amelia’s never ill.” “She’ll be fine,” Win soothed. “Dr. Harrow will take excellent care of her.” “Perhaps I should go to their room,” Poppy said, “and ask how she is.” But before anyone could offer an opinion, Cam appeared in the doorway of the receiving room. He looked bemused, his hazel eyes vivid as he glanced at the assorted family members around him. He appeared to search for words. Then a dazzling smile appeared despite his obvious effort to moderate it. “No doubt the gadje have a more civilized way to put this,” he said, “but Amelia is with child.” A chorus of happy exclamations greeted the revelation. “What did Amelia say?” Leo asked. Cam’s smile turned wry. “Something to the effect that this wouldn’t be convenient.” Leo laughed quietly. “Children rarely are. But she’ll adore having someone new to manage.

The fundamentalist picks up the book and says, “Okay, I’m just going to read every word of this and do my best to understand what God wants from me. I’ll leave my personal biases completely out of it.” Conversely, every moderate seems to believe that his interpretation and selective reading of scripture is more accurate than God’s literal words. Presumably, God could have written these books any way He wanted. And if He wanted them to be understood in the spirit of twenty-first-century secular rationality, He could have left out all those bits about stoning people to death for adultery or witchcraft. It really isn’t hard to write a book that prohibits sexual slavery—you just put in a few lines like “Don’t take sex slaves!” and “When you fight a war and take prisoners, as you inevitably will, don’t rape any of them!” And yet God couldn’t seem to manage it. This is why the approach of a group like the Islamic State holds a certain intellectual appeal (which, admittedly, sounds strange to say) because the most straightforward reading of scripture suggests that Allah advises jihadists to take sex slaves from among the conquered, decapitate their enemies, and so forth.

I know I said this before, but it bears repeating. You know Tate won’t like you staying with me.” “I don’t care,” she said bitterly. “I don’t tell him where to sleep. It’s none of his business what I do anymore.” He made a rough sound. “Would you like to guess what he’s going to assume if you stay the night in my apartment?” She drew in a long breath. “Okay. I don’t want to cause problems between you, not after all the years you’ve been friends. Take me to a hotel instead.” He hesitated uncharacteristically. “I can take the heat, if you can.” “I don’t know that I can. I’ve got enough turmoil in my life right now. Besides, he’ll look for me at your place. I don’t want to be found for a couple of days, until I can get used to my new situation and make some decisions about my future. I want to see Senator Holden and find another apartment. I can do all that from a hotel.” “Suit yourself.” “Make it a moderately priced one,” she added with graveyard humor. “I’m no longer a woman of means. From now on, I’m going to have to be responsible for my own bills.” “You should have poured the soup in the right lap,” he murmured. “Which was?” “Audrey Gannon’s,” he said curtly. “She had no right to tell you that Tate was your benefactor. She did it for pure spite, to drive a wedge between you and Tate. She’s nothing but trouble. One day Tate is going to be sorry that he ever met her.” “She’s lasted longer than the others.” “You haven’t spent enough time talking to her to know what she’ s like. I have,” he added darkly. “She has enemies, among them an ex-husband who’s living in a duplex because she got his house, his Mercedes, and his Swiss bank account in the divorce settlement.” “So that’s where all those pretty diamonds came from,” she said wickedly. “Her parents had money, too, but they spent most of it before they died in a plane crash. She likes unusual men, they say, and Tate’s unusual.” “She won’t go to the reservation to see Leta,” she commented. “Of course not.” He leaned toward her as he stopped at a traffic light. “It’s a Native American reservation!” She stuck her tongue out at him. “Leta’s worth two of Audrey.” “Three,” he returned. “Okay. I’ll find you a hotel. Then I’m leaving town before Tate comes looking for me!” “You might hang a crab on your front door,” she said, tongue-in-cheek. “It just might ward him off.” “Ha!” She turned her eyes toward the bright lights of the city. She felt cold and alone and a little frightened. But everything would work out. She knew it would. She was a grown woman and she could take care of herself. This was her chance to prove it.

329 Leisure and Idleness. - There is an Indian savagery, a savagery peculiar to the Indian blood, in the manner in which the Americans strive after gold: and the breathless hurry of their work- the characteristic vice of the New World-already begins to infect old Europe, and makes it savage also, spreading over it a strange lack of intellectuality. One is now ashamed of repose: even long reflection almost causes remorse of conscience. Thinking is done with a stop-watch, as dining is done with the eyes fixed on the financial newspaper; we live like men who are continually " afraid of letting opportunities slip." " Better do anything whatever, than nothing "-this principle also is a noose with which all culture and all higher taste may be strangled. And just as all form obviously disappears in this hurry of workers, so the sense for form itself, the ear and the eye for the melody of movement, also disappear. The proof of this is the clumsy perspicuity which is now everywhere demanded in all positions where a person would like to be sincere with his fellows, in intercourse with friends, women, relatives, children, teachers, pupils, leaders and princes,-one has no longer either time or energy for ceremonies, for roundabout courtesies, for any esprit in conversation, or for any otium whatever. For life in the hunt for gain continually compels a person to consume his intellect, even to exhaustion, in constant dissimulation, overreaching, or forestalling: the real virtue nowadays is to do something in a shorter time than another person. And so there are only rare hours of sincere intercourse permitted: in them, however, people are tired, and would not only like " to let themselves go," but to stretch their legs out wide in awkward style. The way people write their letters nowadays is quite in keeping with the age; their style and spirit will always be the true " sign of the times." If there be still enjoyment in society and in art, it is enjoyment such as over-worked slaves provide for themselves. Oh, this moderation in "joy" of our cultured and uncultured classes! Oh, this increasing suspiciousness of all enjoyment! Work is winning over more and more the good conscience to its side: the desire for enjoyment already calls itself " need of recreation," and even begins to be ashamed of itself. " One owes it to one's health," people say, when they are caught at a picnic. Indeed, it might soon go so far that one could not yield to the desire for the vita contemplativa (that is to say, excursions with thoughts and friends), without self-contempt and a bad conscience.-Well! Formerly it was the very reverse: it was "action" that suffered from a bad conscience. A man of good family concealed his work when need compelled him to labour. The slave laboured under the weight of the feeling that he did something contemptible :- the "doing" itself was something contemptible. "Only in otium and bellum is there nobility and honour:" so rang the voice of ancient prejudice !

There are 1.2 billion Muslims in the world today. Of course not all of them are radicals. The majority of them are peaceful people. The radicals are estimated to be between 15-25%, according to all intelligence services around the world. That leaves 75% of them - peaceful people. But when you look at 15-25% of the world Muslim population, you're looking at 180 million to 300 million people dedicated to the destruction of Western civilization. That is as big as the United States. So why should we worry about the radical 15-25%? Because it is the radicals that kill. Because it is the radicals that behead and massacre. When you look throughout history, when you look at all the lessons of history, most Germans were peaceful. Yet the Nazis drove the agenda. And as a result, 60 million people died, almost 14 million in concentration camps. 6 million were Jews. The peaceful majority were irrelevant. When you look at Russia, most Russians were peaceful as well. Yet the Russians were able to kill 20 million people. The peaceful majority were irrelevant. When you look at China for example, most Chinese were peaceful as well. Yet the Chinese were able to kill 70 million people. The peaceful majority were irrelevant. When you look at Japan prior to World War II, most Japanese were peaceful as well. Yet, Japan was able to butcher its way across Southeast Asia, killing 12 million people, mostly killed by bayonets and shovels. The peaceful majority were irrelevant. On September 11th in the United States we had 2.3 million Arab Muslims living in the United States. It took 19 hijackers - 19 radicals - to bring America down to its knees, destroy the World Trade Center, attack the Pentagon and kill almost 3000 Americans that day. The peaceful majority were irrelevant. So for all our power of reason, and for all us talking about moderate and peaceful Muslims, I'm glad you're here. But where are the others speaking out? And since you are the only Muslim representative in here, you took the limelight instead of speaking about why our government - I assume you're an American (the Muslim says yes) - As an American citizen, you sat in this room, and instead of standing up and saying a question, or asking something about our four Americans that died and what our government is doing to correct the problem, you stood there to make a point about peaceful, moderate Muslims. I wish you had brought ten with you to question about how we could hold our government responsible. It is time we take political correctness and throw it in the garbage where it belongs.” - Brigette Gabriel (transcript from Benghazi Accountability Coalition - Heritage Foundation)