Natural Hazards Quotes

But this small episode is as good an illustration as any of the hazards of uttering witticisms. By the very nature of a witticism, one is given very little time to assess its various possible repercussions before one is called to give voice to it, and one gravely risks uttering all manner of unsuitable things if one has not first acquired the necessary skill and experience.

Walt Whitman (1819–1892). Leaves of Grass. 1900. To You WHOEVER you are, I fear you are walking the walks of dreams, I fear these supposed realities are to melt from under your feet and hands; Even now, your features, joys, speech, house, trade, manners, troubles, follies, costume, crimes, dissipate away from you, Your true Soul and Body appear before me, They stand forth out of affairs—out of commerce, shops, law, science, work, forms, clothes, the house, medicine, print, buying, selling, eating, drinking, suffering, dying. Whoever you are, now I place my hand upon you, that you be my poem; I whisper with my lips close to your ear, I have loved many women and men, but I love none better than you. O I have been dilatory and dumb; I should have made my way straight to you long ago; I should have blabb’d nothing but you, I should have chanted nothing but you. I will leave all, and come and make the hymns of you; None have understood you, but I understand you; None have done justice to you—you have not done justice to yourself; None but have found you imperfect—I only find no imperfection in you; None but would subordinate you—I only am he who will never consent to subordinate you; I only am he who places over you no master, owner, better, God, beyond what waits intrinsically in yourself. Painters have painted their swarming groups, and the centre figure of all; From the head of the centre figure spreading a nimbus of gold-color’d light; But I paint myriads of heads, but paint no head without its nimbus of gold-color’d light; From my hand, from the brain of every man and woman it streams, effulgently flowing forever. O I could sing such grandeurs and glories about you! You have not known what you are—you have slumber’d upon yourself all your life; Your eye-lids have been the same as closed most of the time; What you have done returns already in mockeries; (Your thrift, knowledge, prayers, if they do not return in mockeries, what is their return?) The mockeries are not you; Underneath them, and within them, I see you lurk; I pursue you where none else has pursued you; Silence, the desk, the flippant expression, the night, the accustom’d routine, if these conceal you from others, or from yourself, they do not conceal you from me; The shaved face, the unsteady eye, the impure complexion, if these balk others, they do not balk me, The pert apparel, the deform’d attitude, drunkenness, greed, premature death, all these I part aside. There is no endowment in man or woman that is not tallied in you; There is no virtue, no beauty, in man or woman, but as good is in you; No pluck, no endurance in others, but as good is in you; No pleasure waiting for others, but an equal pleasure waits for you. As for me, I give nothing to any one, except I give the like carefully to you; I sing the songs of the glory of none, not God, sooner than I sing the songs of the glory of you. Whoever you are! claim your own at any hazard! These shows of the east and west are tame, compared to you; These immense meadows—these interminable rivers—you are immense and interminable as they; These furies, elements, storms, motions of Nature, throes of apparent dissolution—you are he or she who is master or mistress over them, Master or mistress in your own right over Nature, elements, pain, passion, dissolution. The hopples fall from your ankles—you find an unfailing sufficiency; Old or young, male or female, rude, low, rejected by the rest, whatever you are promulges itself; Through birth, life, death, burial, the means are provided, nothing is scanted; Through angers, losses, ambition, ignorance, ennui, what you are picks its way.

I am always willing to run some hazard of being tedious, in order to be sure that I am perspicuous; and, after taking the utmost pains that I can to be perspicuous, some obscurity may still appear to remain upon a subject, in its own nature extremely abstracted.

As you head into adulthood, June, you may occasionally encounter oversize exotic beverages of an alcoholic nature. I felt it was my duty to acquaint you with these potentially hazardous drinks.

I have been doomed to such a dreadful shipwreck: that man is not truly one, but truly two. I say two, because the state of my own knowledge does not pass beyond that point. Others will follow, others will outstrip me on the same lines; and I hazard the guess that man will be ultimately known for a mere polity of multifarious, incongruous and independent denizens. I, for my part, from the nature of my life, advanced infallibly in one direction and in one direction only. It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

The world we imagine seems as real as the ones we’ve experienced. We suffuse the model with the emotional values of past realities. And in the thrall of that vision (call it “the plan,” writ large), we go forth and take action. If things don’t go according to the plan, revising such a robust model may be difficult. In an environment that has high objective hazards, the longer it takes to dislodge the imagined world in favor of the real one, the greater the risk. In nature, adaptation is important; the plan is not. It’s a Zen thing. We must plan. But we must be able to let go of the plan, too.

How can man know himself? It is a dark, mysterious business: if a hare has seven skins, a man may skin himself seventy times seven times without being able to say, “Now that is truly you; that is no longer your outside.” It is also an agonizing, hazardous undertaking thus to dig into oneself, to climb down toughly and directly into the tunnels of one’s being. How easy it is thereby to give oneself such injuries as no doctor can heal. Moreover, why should it even be necessary given that everything bears witness to our being — our friendships and animosities, our glances and handshakes, our memories and all that we forget, our books as well as our pens. For the most important inquiry, however, there is a method. Let the young soul survey its own life with a view of the following question: “What have you truly loved thus far? What has ever uplifted your soul, what has dominated and delighted it at the same time?” Assemble these revered objects in a row before you and perhaps they will reveal a law by their nature and their order: the fundamental law of your very self. Compare these objects, see how they complement, enlarge, outdo, transfigure one another; how they form a ladder on whose steps you have been climbing up to yourself so far; for your true self does not lie buried deep within you, but rather rises immeasurably high above you, or at least above what you commonly take to be your I.

It is often hazardous to marry an heiress, as she is not unfrequently the last of a diseased family.

I harbor for good or bad, I permit to speak at every hazard,   Nature without check with original energy.

I have come to see that mental states are also ecosystems. These sometimes friendly and at times hazardous terrains are natural environments embedded in the greater system of our character.

In this world that God (or Mother Nature) created, it is always hazard and novelty-hazard and novelty-which assert themselves, thereby rendering notions of fixity absurd. Incongruously enough, however, when we allow ourselves to fully accept uncertainty, to embrace and cultivate it even, then we actually can begin to feel within ourselves the presence of an Absolute. The person who cannot welcome ambiguity cannot welcome God.

Oh, these men of former times knew how to dream and did not find it necessary to go to sleep first. And we men of today still master this art all too well, despite all of our good will toward the day and staying awake. It is quite enough to love, to hate, to desire, simply to feel--and right away the spirit and power of the dream overcome us, and with our eyes open, coldly contemptuous of all danger, we climb up on the most hazardous paths to scale the roofs and spires of fantasy--without any sense of dizziness, as if we had been born to climb, we somnambulists of the day! We artists! We ignore what is natural. We are moonstruck and God-struck. We wander, still as death, unwearied, on heights that we do not see as heights but as plains, as our safety.

Members in the Commonwealth of God are not bound together by the specifics of their religion, for the nature of our interdependency does not require this. Rather we are bound by the shared recognition that when one person suffers, all suffer; when we violate one life, all lives are violated; when we pollute the earth, all living things are stained; when one nation threatens the security of another, it, too, becomes less secure; when we place the planet in mortal danger, we hazard the future of our own children as well as the children of our enemies.

Watching him, his hands buried in his pockets—to keep from circling her neck she supposed—she couldn't help but marvel at the curious mix of Southern courtesy and male arrogance, the natural assumption he shouldered of being lawfully in control. "Engaging in a moral battle isn't always hazardous to one's health, you know." "Doesn't look like it's doing wonders for yours." "Saints be praised, it can actually be rewarding." Looking over his shoulder, he halted in the middle of the room. "Irish." "I beg your pardon?" "You. Irish. The green eyes, the tiny bit of red in your hair. Is Connor your real name?" "Yes, why..." she said, stammering. Bloody hell. "Of course." "Liar." She felt the slow, hot roll of color cross her cheeks. "What could that possibly have to do with anything?" "I don't know, but I have a feeling it means something. It's the first I've heard come out of that sassy mouth of yours that didn't sound like some damned speech." He tapped his head, starting to pace again. "What I wonder is, where are you in there?

We, and the universe we live in, produce and operate in a sea of natural and unnatural electrical and magnetic fields. The earth, for example, pulses at about 10 Hz, like a small engine. Our bodies, as you may remember from chapter 1, are really electromagnetic machines. We simply can't move a muscle or produce a thought without an electrical impulse - and wherever there is electricity, a magnetic field is also produced, which is why we link the two together into one word: electromagnetic." Ann Louise Gittleman

obscure. I am always willing to run some hazard of being tedious, in order to be sure that I am perspicuous;

I am always willing to run some hazard of being tedious, in order to be sure that I am perspicuous;

The epoch of the Capitalocene is characterized by uncontrolled speed-up in the production of hazardous nature.

That there is no perfect defense. There is no protection. Being alive means being exposed; it’s the nature of life to be hazardous—it’s the stuff of living.

...but there were four things I taught Walter to consider: 1) That it was Cain who built the first City, 2) That there is a true Science in the World called Scientia Umbrarum which, as to the publick teaching of it, has been suppressed but which the proper Artificer must comprehend, 3) That Architecture aims at Eternity and must contain the Eternal Powers: not only our Altars and Sacrifices, but the Forms of our Temples, must be mysticall, 4) That the miseries (If the present Life, and the Barbarities of Mankind, the fatall disadvantages we are all under and the Hazard we run of being eternally Undone, lead the True Architect not to Harmony or to Rationall Beauty but to quite another Game. Why, do we not believe the very Infants to be the Heirs of Hell and Children of the Devil as soon as they are disclos'd to the World? I declare that I build my Churches firmly on this Dunghil Earth and with a full Conception of Degenerated Nature. I have only room to add: there is a mad-drunken Catch, Hey ho! The Devil is dead! If that be true, I have been in the wrong Suit all my Life.

Sévérine as her name came to be, appeared to have a rugged nature due to her status as a Supercell storm. And with the status came the hazardous mentality-at any given moment, her state of mind could slip and unleash chaos.

There is a twofold liberty, natural (I mean as our nature is now corrupt) and civil or federal. The first is common to man with beasts and other creatures. By this, man, as he stands in relation to man simply, hath liberty to do what he lists; it is a liberty to evil as well as to good. This liberty is incompatible and inconsistent with authority, and cannot endure the least restrain of the most just authority. The exercise and maintaining of this liberty makes men grow more evil, and in time to be worse than brute beasts: omnes sumus licentia deteriores. This is that great enemy of truth and peace, that wild beast, which all the ordinances of God are bent against, to restrain and subdue it. The other kind of liberty I call civil or federal; it may also be termed moral, in reference to the covenant between God and man, in the moral law, and the politic covenants and constitutions, among men themselves. This liberty is the proper end and object of authority, and cannot subsist without it; and it is a liberty to that only which is good, just, and honest. This liberty you are to stand for, with the hazard not only of your goods, but of your lives, if need be. Whatsoever crosseth this, is not authority, but a distemper thereof. This liberty is maintained and exercised in a way of subjection to authority; IT IS OF THE SAME KIND OF LIBERTY WHEREWITH CHRIST HATH MADE US FREE

Of those few fools, who with ill stars are curst, Sure scribbling fools, called poets, fare the worst: For they're a sort of fools which fortune makes, And, after she has made them fools, forsakes. With Nature's oafs 'tis quite a different case, For Fortune favours all her idiot race. In her own nest the cuckoo eggs we find, Over which she broods to hatch the changeling kind: No portion for her own she has to spare, So much she dotes on her adopted care. Poets are bubbles, by the town drawn in, Suffered at first some trifling stakes to win: But what unequal hazards do they run! Each time they write they venture all they've won: The Squire that's buttered still, is sure to be undone. This author, heretofore, has found your favour, But pleads no merit from his past behaviour. To build on that might prove a vain presumption, Should grant to poets made admit resumption, And in Parnassus he must lose his seat, If that be found a forfeited estate.

I am always willing to run some hazard of being tedious, in order to be sure that I am perspicuous; and, after taking the utmost pains that I can be perspicuous, some obscurity may still appear to remain upon a subject, in its own nature extremely abstracted.

Sex has high stakes, including exploitation, disease, illegitimacy, incest, jealousy, spousal abuse, cuckoldry, desertion, feuding, child abuse, and rape. These hazards have been around for a long time and have left their mark on our customs and our emotions.

Life, which evolved into ever more complex structures, was nature’s substitute for directly bred computers,” he wrote. “Yet it was more than a substitute: it was a road—a winding road, yet one which despite all errors and hazards, arrived at last at its destination.

Total neglect of women in pregnancy and childbirth had been the norm. Among many primitive societies, women menstruating or with child, or in labour or suckling the child, were regarded as unclean, polluted. The woman was isolated and frequently could not be touched, even by another woman. She had to go through the whole ordeal alone. Consequently only the fittest survived, and by the processes of mutation and adaptation, inherited abnormalities, such as disproportion in the size of the pelvis and the foetal head, died out of the race, particularly in remote parts of the world, and labour became easier. In Western society, which we call civilisation, this did not occur, and a dozen or more complications, some of them deadly, were superimposed on the natural hazards: overcrowding, staphylococcal and streptococcal infection; infectious diseases such as cholera, scarlet fever, typhoid and tuberculosis; venereal disease; rickets; multiple and frequent childbirth; the dangers from infected water. If you add to all this the attitude of indifference and neglect that often surrounded childbirth it is not hard to understand how childbirth came to be known as “the curse of Eve”, and how women could often expect to die in order to bring forth new life.

To start this diary rightly, it should begin on the last day of the old year, when, at breakfast, I received a letter from Mrs Hallett. She said that she had had to dismiss Lily at a moments notice, owing to her misbehaviour. We naturally supposed that a certain kind of misbehaviour was meant; a married gardener, I hazarded. Our

liberty must at all hazards be supported. We have a right to it, derived from our Maker. But if we have not, our fathers have earned and bought it for us at the expense of their ease, their estates, their pleasure, and their blood. And liberty cannot be preserved without a general knowledge among the people who have a right from the frame of their nature to knowledge, as their great Creator who does nothing in vain, has given them understandings and a desire to know. But besides this they have a right, an indisputable, unalienable, indefeasible divine right to the most dreaded and envied kind of knowledge, I mean of the characters and conduct of their rulers. He

To the Druids, a man was not separate from the universe or born into it from elsewhere. He was, like the trees and their leaves and blooms, part of nature. As a flower breaks out from a twig, so does man appear in the world from the womb of the universal mother. Man is an embodiment and emanation of nature. Consequently, a man who felt himself apart from nature was considered unsane. This was the law of the Druids and of Shaman everywhere. Perverted men were sacrificed to save the tribe from calamity. Trees are capable of producing sour and rotten fruit and, likewise, civilizations produce sour and rotten men and women who constitute a hazard to themselves and everyone around them. Thus rites of initiation were instigated to make sure the impure had no chance of attaining positions of power. The removal of these strict telestic rites gave mentally and morally toxic men access to the thrones of the world. Once in command, such types were wont to promote others of their kind and conspire against the morally and spiritually superior men they despise.

Humanity now is on a reckless course. It is destroying its self-sufficiency in the world. It is endangering the natural balances that have given humanity such a beautiful and splendid world in which to evolve and to live. This is hazardous not only for your future in this world, but also hazardous regarding your relationships with other races in the universe.

I predicted that, in order to live a vital life, prevent disease, or optimize the chance for disease remission, you would need: Healthy relationships, including a strong network of family, friends, loved ones, and colleagues A healthy, meaningful way to spend your days, whether you work outside the home or in it A healthy, fully expressed creative life that allows your soul to sing its song A healthy spiritual life, including a sense of connection to the sacred in life A healthy sexual life that allows you the freedom to express your erotic self and explore fantasies A healthy financial life, free of undue financial stress, which ensures that the essential needs of your body are met A healthy environment, free of toxins, natural-disaster hazards, radiation, and other unhealthy factors that threaten the health of the body A healthy mental and emotional life, characterized by optimism and happiness and free of fear, anxiety, depression, and other mental-health ailments A healthy lifestyle that supports the physical health of the body, such as good nutrition, regular exercise, adequate sleep, and avoidance of unhealthy addictions

If we should perish, the ruthlessness of the foe would be only the secondary cause of the disaster. The primary cause would be that the strength of a giant nation was directed by eyes too blind to see all the hazards of the struggle; and the blindness would be induced not by some accident of nature or history but by hatred and vainglory. —Reinhold Niebuhr, The Irony of American History, 1952

Next, let no one be so fond as to imagine, that I should so far stint my invention to the method of other pleaders, as first to define, and then divide my subject, i.e., myself. For it is equally hazardous to attempt the crowding her within the narrow limits of a definition, whose nature is of so diffusive an extent, or to mangle and disjoin that, to the adoration whereof all nations unitedly concur.

Bills upon Spain?" asked the disturbed host. "Bills upon his Majesty's private treasury," answered d'Artagnan, who, reckoning upon entering into the king's service in consequence of this recommendation, believed he could make this somewhat hazardous reply without telling of a falsehood. "The devil!" cried the host, at his wit's end. "But it's of no importance," continued d'Artagnan, with natural assurance; "it's of no importance. The money is nothing; that letter was everything. I would rather have lost a thousand pistoles than have lost it." He would not have risked more if he had said twenty thousand; but a certain juvenile modesty restrained him. A ray of light all at once broke upon the mind of the host as he was giving himself to the devil upon finding nothing. "That letter is not lost!" cried he. "What!" cried d'Artagnan.

(Athenian embassy:) Realise, while there is time, the inscrutable nature of war; and how when protracted it generally ends in becoming a mere matter of chance, over which neither of us can have any control, the event being equally unknown and equally hazardous to both. The misfortune is that in their hurry to go to war, men begin with blows, and when a reverse comes upon them, then have recourse to words. (Book 1 Chapter 78.1-3)

I envisaged a woman of the late nineteenth century marrying into this milieu, finding it unendurable and fleeing back with her child to the more ordinary hazards of London: of that child, given at her christening the ancient Roman name for the island, Sarnia, but reared in ignorance of her paternal background, discovering, after her mother’s death, that she was an heiress, and being bidden back to claim her patrimony. Skulduggery followed naturally.

Twentieth-century man has created his own fantasies through science (...). What fantastic achievements have thereby been made possible in the way of moving faster, growing richer, communicating more rapidly, mastering illnesses, and altogether overcoming the hazards of our earthly existence. But all the achievements have led to a true nature of our being: in other words, an alienation from God. If it were possible to live without God, it would not be worth living at all.

There is an old debate," Erdos liked to say, "about whether you create mathematics or just discover it. In other words, are the truths already there, even if we don't yet know them?" Erdos had a clear answer to this question: Mathematical truths are there among the list of absolute truths, and we just rediscover them. Random graph theory, so elegant and simple, seemed to him to belong to the eternal truths. Yet today we know that random networks played little role in assembling our universe. Instead, nature resorted to a few fundamental laws, which will be revealed in the coming chapters. Erdos himself created mathematical truths and an alternative view of our world by developing random graph theory. Not privy to nature's laws in creating the brain and society, Erdos hazarded his best guess in assuming that God enjoys playing dice. His friend Albert Einstein, at Princeton, was convinced of the opposite: "God does not play dice with the universe.

We don’t worry about who manages the bank or what they do with our money. Even if we hear on the news that our bank has started to lend large sums of money to piano-playing cats, which we think is a bad idea, we would not feel the need to show up at the bank the next morning to ask for all of our money back. If you had lent your money to an individual and they in turn lent your money to piano-playing cats, you would demand your money back immediately. But because you deposit your money into a bank account insured by the federal government, you feel no need to keep a watchful eye on what your bank does with the money. Insurance removes the incentive for customers to police a bank. It can also remove the incentive for banks to police themselves because they do not bear the full or even the most serious consequences of their actions. Removing the natural tendencies of the market to notice and punish bad choices creates a moral hazard that may result in well-funded cats and other undetected market risks.

In South Texas I saw three interesting things. The first was a tiny girl, maybe ten years old, driving in a 1965 Cadillac. She wasn't going very fast, because I passed her, but still she was cruising right along, with her head tilted back and her mouth open and her little hands gripping the wheel. Then I saw an old man walking up the median strip pulling a wooden cross behind him. It was mounted on something like a golf cart with two spoked wheels. I slowed down to read the hand-lettered sign on his chest. JACKSONVILLE FLA OR BUST I had never been to Jacksonville but I knew it was the home of the Gator Bowl and I had heard it was a boom town, taking in an entire county or some such thing. It seemed an odd destination for a religious pilgrim. Penance maybe for some terrible sin, or some bargain he had worked out with God, or maybe just a crazed hiker. I waved and called out to him, wishing him luck, but he was intent on his marching and had no time for idle greetings. His step was brisk and I was convinced he wouldn't bust. The third interesting thing was a convoy of stake-bed trucks all piled high with loose watermelons and cantaloupes. I was amazed. I couldn't believe that the bottom ones weren't crushed under all that weight, exploding and spraying hazardous melon juice onto the highway. One of nature's tricks with curved surfaces. Topology! I had never made it that far in mathematics and engineering studies, and I knew now that I never would, just as I knew that I would never be a navy pilot or a Treasury agent. I made a B in Statics but I was failing in Dynamics when I withdrew from the field. The course I liked best was one called Strength of Materials. Everybody else hated it because of all the tables we had to memorize but I loved it, the sheared beam. I had once tried to explain to Dupree how things fell apart from being pulled and compressed and twisted and bent and sheared but he wouldn't listen. Whenever that kind of thing came up, he would always say - boast, the way those people do - that he had no head for figures and couldn't do things with his hands, slyly suggesting the presence of finer qualities.

Could the Supreme Court have been relied upon as answering this description? It is much to be doubted, whether the members of that tribunal would at all times be endowed with so eminent a portion of fortitude, as would be called for in the execution of so difficult a task; and it is still more to be doubted, whether they would possess the degree of credit and authority, which might, on certain occasions, be indispensable towards reconciling the people to a decision that should happen to clash with an accusation brought by their immediate representatives. A deficiency in the first, would be fatal to the accused; in the last, dangerous to the public tranquillity. The hazard in both these respects, could only be avoided, if at all, by rendering that tribunal more numerous than would consist with a reasonable attention to economy. The necessity of a numerous court for the trial of impeachments, is equally dictated by the nature of the proceeding. This can never be tied down by such strict rules, either in the delineation of the offense by the prosecutors, or in the construction of it by the judges, as in common cases serve to limit the discretion of courts in favor of personal security. There will be no jury to stand between the judges who are to pronounce the sentence of the law, and the party who is to receive or suffer it. The awful discretion which a court of impeachments must necessarily have, to doom to honor or to infamy the most confidential and the most distinguished characters of the community, forbids the commitment of the trust to a small number of persons. These considerations seem alone sufficient to authorize a conclusion, that the Supreme Court would have been an improper substitute for the Senate, as a court of impeachments.

But how many believe they’re average? Most think they’re better than that—a self-confidence known, naturally enough, as the “above-average effect” or “illusory superiority.”12 Like everyone else, even Norm once thought he was better than average. This is illusory for obvious reasons. For example, since only half of drivers can be in the top half, if exactly half of all drivers thought they were in the top half, they could in theory all be wrong. Even if you’re genuinely better, you might not be much better. And if above-average driving ability turns you into an above-average jerk, you might be so cocky that you become a bigger hazard.

What I dread is the moment when her understanding turns to compassion, and her tenderness, her concern, come dangerously close to pity and maternal solicitude as to change the very nature of our lovemaking. “No, no, my darling, we mustn’t, you will strain yourself....” p41 ... Of course I should have spoken to her frankly, from the first. But to name the Devil is to conjure him up. And the moods of lovers are contagious. There is that hazardous balance between them where the misery of the one brings on the insecurity and anxiety of the other; things quickly go from bad to worse , until they can no longer speak about it and the silence grows like a wall between them.

The first chapter of Matthew begins with giving a genealogy of Jesus Christ; and in the third chapter of Luke there is also given a genealogy of Jesus Christ. Did these two agree, it would not prove the genealogy to be true, because it might nevertheless be a fabrication; but as they contradict each other in every particular, it proves falsehood absolutely. If Matthew speaks truth, Luke speaks falsehood; and if Luke speaks truth, Matthew speaks falsehood: and as there is no authority for believing one more than the other, there is no authority for believing either; and if they cannot be believed even in the very first thing they say, and set out to prove, they are not entitled to be believed in any thing they say afterwards. Truth is an uniform thing; and as to inspiration and revelation, were we to admit it, it is impossible to suppose it can be contradictory. Either then the men called apostles were imposters, or the books ascribed to them have been written by other persons, and fathered upon them, as is the case in the Old Testament. Now, if these men, Matthew and Luke, set out with a falsehood between them (as these two accounts show they do) in the very commencement of their history of Jesus Christ, and of who, and of what he was, what authority (as I have before asked) is there left for believing the strange things they tell us afterwards? If they cannot be believed in their account of his natural genealogy, how are we to believe them when they tell us he was the son of God, begotten by a ghost; and that an angel announced this in secret to his mother? If they lied in one genealogy, why are we to believe them in the other? If his natural genealogy be manufactured, which it certainly is, why are we not to suppose that his celestial genealogy is manufactured also, and that the whole is fabulous? Can any man of serious reflection hazard his future happiness upon the belief of a story naturally impossible, repugnant to every idea of decency, and related by persons already detected of falsehood?

Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still underdeveloped. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still under-developed. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

(Pericles:) None of these men were enervated by wealth or hesitated to resign the pleasures of life; none of them put off the evil day in the hope, natural to poverty, that a man, though poor, may one day become rich. But, deeming that the punishment of their enemies was sweeter than any of these things, and that they could fall in no nobler cause, they determined at the hazard of their lives to be honourably avenged, and to leave the rest. They resigned to hope their unknown chance of happiness; but in the face of death they resolved to rely upon themselves alone. And when the moment came they were minded to resist and suffer, rather than to fly and save their lives; they ran away from the word of dishonour, but on the battle-field their feet stood fast, and in an instant, at the height of their fortune, they passed away from the scene, not of their fear, but of their glory. (Book 2 Chapter 42.4)

Nor would I have you to mistake in the point of your own liberty. There is a liberty of corrupt nature, which is affected both by men and beasts, to do what they list; and this liberty is inconsistent with authority, impatient of all restraint; by this liberty, Sumus Omnes Deteriores;[109] ’tis the grand enemy of truth and peace, and all the ordinances of God are bent against it But there is a civil, a moral, a federal liberty, which is the proper end and object of authority; it is a liberty for that only which is just and good; for this liberty you are to stand with the hazard of your very lives; and whatsoever crosses it is not authority, but a distemper thereof. This liberty is maintained in a way of subjection to authority; and the authority set over you will in all administrations for your good be quietly submitted unto, by all but such as have a disposition to shake off the yoke, and lose their true liberty, by their murmuring at the honour and power of authority.

(Pericles Funeral Oration) But before I praise the dead, I should like to point out by what principles of action we rose to power, and under what institutions and through what manner of life our empire became great. Our form of government does not enter into rivalry with the institutions of others. Our government does not copy our neighbors', but is an example to them. It is true that we are called a democracy, for the administration is in the hands of the many and not of the few. But while there exists equal justice to all and alike in their private disputes, the claim of excellence is also recognized; and when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of privilege, but as the reward of merit. Neither is poverty an obstacle, but a man may benefit his country whatever the obscurity of his condition. There is no exclusiveness in our public life, and in our private business we are not suspicious of one another, nor angry with our neighbor if he does what he likes; we do not put on sour looks at him which, though harmless, are not pleasant. While we are thus unconstrained in our private business, a spirit of reverence pervades our public acts; we are prevented from doing wrong by respect for the authorities and for the laws, having a particular regard to those which are ordained for the protection of the injured as well as those unwritten laws which bring upon the transgressor of them the reprobation of the general sentiment. Because of the greatness of our city the fruits of the whole earth flow in upon us; so that we enjoy the goods of other countries as freely as our own. Then, again, our military training is in many respects superior to that of our adversaries; Our enemies have never yet felt our united strength, the care of a navy divides our attention, and on land we are obliged to send our own citizens everywhere. But they, if they meet and defeat a part of our army, are as proud as if they had routed us all, and when defeated they pretend to have been vanquished by us all. None of these men were enervated by wealth or hesitated to resign the pleasures of life; none of them put off the evil day in the hope, natural to poverty, that a man, though poor, may one day become rich. But, deeming that the punishment of their enemies was sweeter than any of these things, and that they could fall in no nobler cause, they determined at the hazard of their lives to be honorably avenged, and to leave the rest. They resigned to hope their unknown chance of happiness; but in the face of death they resolved to rely upon themselves alone. And when the moment came they were minded to resist and suffer, rather than to fly and save their lives; they ran away from the word of dishonor, but on the battlefield their feet stood fast, and in an instant, at the height of their fortune, they passed away from the scene, not of their fear, but of their glory. I speak not of that in which their remains are laid, but of that in which their glory survives, and is proclaimed always and on every fitting occasion both in word and deed. For the whole earth is the tomb of famous men.

Few experiences rival a serious climb for bringing us into close contact with our own limitations. Part engineering project, part chess game, part ultramarathon, mountaineering demands of us in a way that other endeavors do not. After my trip to Cholatse, I came to think of high-altitude climbing not so much as a sport but as a kind of art or even, in its purest form, rugged spirituality—a modern version of secular asceticism that purifies the soul by stripping away worldly comfort and convenience while forcing you to stare across the threshold of mortality. It is our effort to toil through these hazardous and inhospitable landscapes that culminates with such potent effect, what humanistic psychologists have described as the attainment of self-actualization, a pinnacle of personal expression that dissolves the constraints of our ordinary lives and allows us, even if fleetingly, to “become what we are capable of becoming.” This transformative power is, in a way, why summits have taken on so much symbolic importance for those who pursue them. As the reigning mythology suggests, the higher the peak—Rainier, Cholatse, Everest—the more it fires the imagination.

The Case of the Eyeless Fly The fruit fly has a mutant gene which is recessive, i.e., when paired with a normal gene, has no discernible effect (it will be remembered that genes operate in pairs, each gene in the pair being derived from one parent). But if two of these mutant genes are paired in the fertilised egg, the offspring will be an eyeless fly. If now a pure stock of eyeless flies is made to inbreed, then the whole stock will have only the 'eyeless' mutant gene, because no normal gene can enter the stock to bring light into their darkness. Nevertheless, within a few generations, flies appear in the inbred 'eyeless' stock with eyes that are perfectly normal. The traditional explanation of this remarkable phenomenon is that the other members of the gene-complex have been 'reshuffled and re-combined in such a way that they deputise for the missing normal eye-forming gene.' Now re-shuffling, as every poker player knows, is a randomising process. No biologist would be so perverse as to suggest that the new insect-eye evolved by pure chance, thus repeating within a few generations an evolutionary process which took hundreds of millions of years. Nor does the concept of natural selection provide the slightest help in this case. The re-combination of genes to deputise for the missing gene must have been co-ordinated according to some overall plan which includes the rules of genetic self-repair after certain types of damage by deleterious mutations. But such co-ordinative controls can only operate on levels higher than that of individual genes. Once more we are driven to the conclusion that the genetic code is not an architect's blueprint; that the gene-complex and its internal environment form a remarkably stable, closely knit, self-regulating micro-hierarchy; and that mutated genes in any of its holons are liable to cause corresponding reactions in others, co-ordinated by higher levels. This micro-hierarchy controls the pre-natal skills of the embryo, which enable it to reach its goal, regardless of the hazards it may encounter during development. But phylogeny is a sequence of ontogenies, and thus we are confronted with the profound question: is the mechanism of phylogeny also endowed with some kind of evolutionary instruction booklet? Is there a strategy of the evolutionary process comparable to the 'strategy of the genes'-to the 'directiveness' of ontogeny (as E.S. Russell has called it)?

What did Kiyoaki mean by his question? If one were forced to hazard a guess, it would be that he was trying to say that he had no interest in anything at all. He thought of himself as a thorn, a small, poisonous thorn jabbed into the workmanlike hand of his family. And this was his fate simply because he had acquired little elegance. A mere fifty years before, the Matsugaes had been a sturdy, upright samurai family, no more, eking out a frugal existence in the provinces. But in a brief span of time, their fortunes had soared. By Kiyoake’s time, the first traces of refinement were threatening to take hold on a family that, unlike the court of nobility, had enjoyed centuries of immunity to the virus of elegance. And Kiyoake, like an ant that senses the approaching flood, was experiencing the first intimations of his family’s rapid collapse. His elegance was the thorn. And he was well aware that his aversion to coarseness, his delight in refinement, were futile; he was a plant without roots. Without meaning to undermine his family, without wanting to violate its traditions, he was condemned to do so by his very nature. And this poison would stunt his own life as it destroyed his family. The handsome young man felt that this futility typified his existence. (p13.)

I grew convinc'd that truth, sincerity and integrity in dealings between man and man were of the utmost importance to the felicity of life; and I form'd written resolutions, which still remain in my journal book, to practice them ever while I lived. Revelation had indeed no weight with me, as such; but I entertain'd an opinion that, though certain actions might not be bad because they were forbidden by it, or good because it commanded them, yet probably these actions might be forbidden because they were bad for us, or commanded because they were beneficial to us, in their own natures, all the circumstances of things considered. And this persuasion, with the kind hand of Providence, or some guardian angel, or accidental favorable circumstances and situations, or all together, preserved me, thro' this dangerous time of youth, and the hazardous situations I was sometimes in among strangers, remote from the eye and advice of my father, without any willful gross immorality or injustice, that might have been expected from my want of religion. I say willful, because the instances I have mentioned had something of necessity in them, from my youth, inexperience, and the knavery of others. I had therefore a tolerable character to begin the world with; I valued it properly, and determin'd to preserve it.

I grew convinced that truth, sincerity and integrity in dealings between man and man were of the utmost importance to the felicity of life; and I formed written resolutions, which still remain in my journal book, to practice them ever while I lived. Revelation had indeed no weight with me, as such; but I entertained an opinion that, though certain actions might not be bad because they were forbidden by it, or good because it commanded them, yet probably these actions might be forbidden because they were bad for us, or commanded because they were beneficial to us, in their own natures, all the circumstances of things considered. And this persuasion, with the kind hand of Providence, or some guardian angel, or accidental favorable circumstances and situations, or all together, preserved me, through this dangerous time of youth, and the hazardous situations I was sometimes in among strangers, remote from the eye and advice of my father, without any willful gross immorality or injustice, that might have been expected from my want of religion. I say willful, because the instances I have mentioned had something of necessity in them, from my youth, inexperience, and the knavery of others. I had therefore a tolerable character to begin the world with; I valued it properly, and determined to preserve it.

The situation appeared to be convenient, and the Acharnians, being a considerable section of the city and furnishing three thousand hoplites, were likely to be impatient at the destruction of their property, and would communicate to the whole people a desire to fight. Or if the Athenians did not come out to meet him during this invasion, he could henceforward ravage the plain with more confidence, and march right up to the walls of the city. The Acharnians, having lost their own possessions, would be less willing to hazard their lives on behalf of their neighours, and so there would be a division in the Athenian counsels. Such was the motive of Archidamus in remaining at Acharnae. (Book 2 Chapter 20.4-5) But when they (Athenians) saw the army in the neighbourhood of Acharnae, and barely seven miles from the city, they felt the presence of the invader to be intolerable. The devastation of their country before their eyes, which the younger men had never seen at all, nor the elder except in the Persian invasion, naturally appeared to them a horrible thing, and the whole people, the young men especially, were anxious to go forth and put a stop to it. Knots were formed in the streets, and there were loud disputes, some eager to go out, a minority resisting. Soothsayers were repeating oracles of the most different kinds, which all found in some one or other enthusiastic listeners. The Acharnians, who in their own estimation were no small part of the Athenian state, seeing their land ravaged, strongly insisted that they should go out and fight.The excitement in the city was universal; the people were furious with Pericles, and, forgetting all his previous warnings, they abused him for not leading them to battle, as their general should, and laid all their miseries to his charge. (Ibid Chapter 21.2-3)

Where’s the baby?” “I just fed and changed him,” Haven said. Hardy lifted Luke’s carrier and gave it to Jack, who took it with his free hand. “Thank you.” I gave Haven a woeful glance as she handed me the diaper bag. “I’m sorry.” “For what?” “For falling asleep like that.” Haven smiled and reached out to hug me. “There’s nothing to be sorry about. What’s a little narcolepsy among friends?” Her body was slim and strong, one small hand patting my back. The gesture surprised me in its naturalness and ease. I returned the embrace awkwardly. Haven said over my shoulder, “I like this one, Jack.” Jack didn’t answer, only nudged me out into the hallway. I trudged forward, nearly blind with exhaustion, staggering with it. It took extreme focus to keep one foot in front of the other. “I don’t know why I’m so tired tonight,” I said. “It’s all caught up with me, I guess.” I felt Jack’s hand descend to the center of my back, guiding me forward. I decided to talk to keep myself awake. “You know, chronic sleep deper . . . dep . . .” “Deprivation?” “Yes.” I shook my head to clear it. “It gives you memory problems and raises your blood pressure. And it results in occupational hazards. It’s lucky I can’t get hurt doing my job. Unless I fall forward and hit my head on the keyboard. If you ever see QWERTY imprinted on my forehead, you’ll know what happened.” “Here we go,” Jack said, loading me onto the elevator. I squinted at the row of buttons and reached for one. “No,” he said patiently, “that’s the nine, Ella. Press the upside-down one.” “They’re all upside-down,” I told him, but I managed to find the 6. Propping myself up in the corner, I wrapped my arms around my midriff. “Why did Haven tell you ‘I like this one’?” “Why shouldn’t she like you?” “It’s just . . . if she says it to you, it implies . . .”— I tried to wrap my foggy brain around the idea—“. . . something.” A quiet laugh escaped him. “Don’t try thinking just now, Ella. Save it for later.” That sounded like a good idea. “Okay.

OCCUPATIONAL SAFETY I don’t know of people who do everything from going to school, learning different skills and basically develop themselves so that they stay at home. It’s ingrained in every kid that they should study hard and excel so that they can get good jobs and live well. With that said, working is what makes us build nations and fulfill some our dreams so it’s important to ensure that the work environment is kept safe and comfortable for workers so that they can remain productive for the longest time. However as long as we are living there will SWMS always be greedy employers who will take short cuts or fail to protect their employees and this is where OSHA(occupational safety and health administration)comes in to rectify these issues. Occupational safety is ensuring that employees work in danger free environment. There are many industries of different nature and hence the possible hazards vary. For example in the textile and clothing industry, employees deal with dyes, chemicals and machines that spin , knit and weave to ensure production. In some countries there have been cases of sweatshops where people make clothes in poorly ventilated places for long hours. The tools of trade in all industries are still the ones that cause hazards e.g. machines can cut people, chemicals emit poisonous fumes or burn the skin and clothes etc. Its therefore the mandate of employers to ensure work places are safe for workers and incase the industry uses chemicals or equipments that may harm the workers in any way, they should provide protective gear. Employers can also seek the services of occupational safety specialists who can inspect their companies to ensure they adhere to the set health and safety standards. These specialists can also help formulate programs that will prevent hazards and injuries. Workers should report employers to OSHA if they fail to comply. As a worker you now know it’s partly your duty to hold your employer accountable so do not agree to work in a hazardous environment.

Cataract Treatment Advanced by Laser Eye Surgery It is estimated that half of individuals aged 65 and above will grow a cataract at some period in their life. A cataract is an eye condition that may be hazardous to your eyesight. In a healthy eye, there's a clear lens which enables you to focus. For those who have a cataract, the lens slowly deteriorates over a long period of time. Your vision can be blurry as the cataract develops, until the whole-of the lens is muddy. Your sight will slowly get worse, becoming blurry or misty, which makes it tough to see clearly. Cataracts can occur at any age but generally develop as you get older. Cataract surgery involves removing the cataract by emulsifying the lens by sonography and replacing it with a small plastic lens. This artificial lens is then stabilised within your natural lens that was held by the same lens capsule. The results restore clear vision and generally wholly remove the significance of reading glasses. However, years following the surgery, patients can occasionally experience clouding of their sight again. Vision can become blurred and lots of patients have issues with glare and bright lights. What is truly happening is a thickening of the lens capsule that holds the artificial lens. Medically this is known as Posterior Lens Capsule Opacification. This thickening of the lens capsule occurs in the back, meaning natural lens cells develop across the rear of the lens. These cells are sometimes left behind subsequent cataract surgery, causing problems with the light entering the-eye and hence problems with your vision. Laser Eye getlasereyesurgery.co.uk y Treatment Lasers are beams of power which may be targeted quite correctly. Nowadays the technology will be used increasingly for the purpose of rectifying the vision of patients after cataract operation. The YAG laser is a focused laser with really low energy levels and can be used to cut away a small circle shaped area in the lens capsule which enables light to once again pass through to the rear of the artificial lens. A proportion of the lens capsule is retained in order to keep the lens in place, but removes enough of the cells to let the light to the retina. If you want to read more information, please Click Here

The universal survey of life as a whole, an advantage which man has over the animal through his faculty of reason, is also comparable to a geometrical, colourless, abstract, reduced plan of his way of life. He is therefore related to the animal as the navigator, who by means of chart, compass, and quadrant knows accurately at any moment his course and position on the sea, is related to the uneducated crew who see only the waves and skies. It is therefore worth noting, and indeed wonderful to see, how man, besides his life in the concrete, always lives a second life in the abstract. In the former he is abandoned to all the storms of reality and to the influence of the present; he must struggle, suffer, and die like the animal. But his life in the abstract, as it stands before his rational consciousness, is the calm reflection of his life in the concrete, and of the world in which he lives; it is precisely that reduced chart or plan previously mentioned. Here in the sphere of calm deliberation, what previously possessed him completely and moved him intensely appears to him cold, colourless, and, for the moment, foreign and strange; he is a mere spectator and observer. In respect of this withdrawal into reflection, he is like an actor who has played his part in one scene, and takes his place in the audience until he must appear again. In the audience he quietly looks on at whatever may happen, even though it be the preparation of his own death (in the play); but then he again goes on the stage, and acts and suffers as he must. From this double life proceeds that composure in man, so very different from the thoughtlessness of the animal. According to previous reflection, to a mind made up, or to a recognized necessity, a man with such composure suffers or carries out in cold blood what is of the greatest, and often most terrible, importance to him, such as suicide, execution, duels, hazardous enterprises of every kind fraught with danger to life, and generally things against which his whole animal nature rebels. We then see to what extent reason is master of the animal nature, and we exclaim to the strong: ferreum certe tibi cor! (Truly hast thou a heart of iron!) [Iliad, xxiv, 521.] Here it can really be said that the faculty of reason manifests itself practically, and thus practical reason shows itself, wherever action is guided by reason, where motives are abstract concepts, wherever the determining factors are not individual representations of perception, or the impression of the moment which guides the animal.

Oh, Starbuck! it is a mild, mild wind, and a mild looking sky. On such a day- very much such a sweetness as this- I struck my first whale- a boy-harpooneer of eighteen! Forty- forty- forty years ago!- ago! Forty years of continual whaling! forty years of privation, and peril, and storm-time! forty years on the pitiless sea! for forty years has Ahab forsaken the peaceful land, for forty years to make war on the horrors of the deep! Aye and yes, Starbuck, out of those forty years I have not spent three ashore. When I think of this life I have led; the desolation of solitude it has been; the masoned, walled-town of a Captain’s exclusiveness, which admits but small entrance to any sympathy from the green country without- oh, weariness! heaviness! Guinea-coast slavery of solitary command!- when I think of all this; only half-suspected, not so keenly known to me before- and how for forty years I have fed upon dry salted fare- fit emblem of the dry nourishment of my soul!- when the poorest landsman has had fresh fruit to his daily hand, and broken the world’s fresh bread to my mouldy crusts- away, whole oceans away, from that young girl-wife I wedded past fifty, and sailed for Cape Horn the next day, leaving but one dent in my marriage pillow- wife? wife?- rather a widow with her husband alive? Aye, I widowed that poor girl when I married her, Starbuck; and then, the madness, the frenzy, the boiling blood and the smoking brow, with which, for a thousand lowerings old Ahab has furiously, foamingly chased his prey- more a demon than a man!- aye, aye! what a forty years’ fool- fool- old fool, has old Ahab been! Why this strife of the chase? why weary, and palsy the arm at the oar, and the iron, and the lance? how the richer or better is Ahab now? Behold. Oh, Starbuck! is it not hard, that with this weary load I bear, one poor leg should have been snatched from under me? Here, brush this old hair aside; it blinds me, that I seem to weep. Locks so grey did never grow but from out some ashes! But do I look very old, so very, very old, Starbuck? I feel deadly faint, bowed, and humped, as though I were Adam, staggering beneath the piled centuries since Paradise. God! God! God!- crack my heart!- stave my brain!- mockery! mockery! bitter, biting mockery of grey hairs, have I lived enough joy to wear ye; and seem and feel thus intolerably old? Close! stand close to me, Starbuck; let me look into a human eye; it is better than to gaze into sea or sky; better than to gaze upon God. By the green land; by the bright hearthstone! this is the magic glass, man; I see my wife and my child in thine eye. No, no; stay on board, on board!- lower not when I do; when branded Ahab gives chase to Moby Dick. That hazard shall not be thine. No, no! not with the far away home I see in that eye!” “Oh, my Captain! my Captain! noble soul! grand old heart, after all! why should any one give chase to that hated fish! Away with me! let us fly these deadly waters! let us home! But Ahab’s glance was averted; like a blighted fruit tree he shook, and cast his last, cindered apple to the soil. “What is it, what nameless, inscrutable, unearthly thing is it; what cozening, hidden lord and master, and cruel, remorseless emperor commands me; that against all natural lovings and longings, I so keep pushing, and crowding, and jamming myself on all the time; recklessly making me ready to do what in my own proper, natural heart, I durst not so much as dare? Is Ahab, Ahab? Is it I, God, or who, that lifts this arm? But if the great sun move not of himself; but is an errand-boy in heaven; nor one single star can revolve, but by some invisible power; how then can this one small heart beat; this one small brain think thoughts; unless God does that beating, does that thinking, does that living, and not I. By heaven, man, we are turned round and round in this world, like yonder windlass, and Fate is the handspike.

As medicine operates a pseudo neutral ‘scientific’ language which is not explicitly related to the power of the State, it seems to be objective and politically neutral. Moreover, medicine presents itself as acting for people’s good and thus masks the real—political—dimension of its interventions. And it has managed to succeed: most people do not see it as a form of dominance, surveillance and as a threat to their freedom. They do not see the coercive and hazardous dimension of medical practices. On the contrary, as they are performed in the name of health, they are perceived as something natural and sought after

OUR NATURALLY HAZARDOUS CLIMATE There is a widespread idea among climate commentators, including climate scientists, that the global climate system, absent human CO2 emissions, is safe. There is an unsophisticated and a sophisticated version of this argument. Unsophisticated: John Kerry, when speaking to Indonesia, a nation that has dramatically increased its well-being in recent years through the burning of coal, tells them to stop burning coal: “But, ultimately, every nation on Earth has a responsibility to do its part if we have any hope of leaving our future generations the safe and healthy planet that they deserve.”9 But that “safe and healthy” planet is incredibly precarious for anyone outside high-energy civilization.

When the world gets too loud and seems to move too fast, I slow down my inner world and look deep into the natural caverns of myself and swim in the cooling waters which lay waiting for me to wade deeply in. I sip of honeyed dew drops with my heart beat slowing down, my pulse calming and becoming tranquil. I no longer am a part of the massive world of eternal speed and endless flirtations with chance and hazardous circumstance. I have become a quiet observer to the natural order of reality and life's boundless possibilities. This lets me know that I have reached a point of understanding more than mortality but also immortality. I can feel the drops of warm rain bouncing off my skin and the birds squawking in the background seeking to fly in the endless sky between the multicolored droplets of eternity. ~ WordPaintings © 2015 Levon Poe

Safety is always in the back of one's mind, never forgotten or ignored. Safety is not an arbitrary set of rules, but rather the practical application of knowledge, as common-sense requirements and practices that should be thoroughly understood and followed. If hazards of any nature are recognized and respected, they largely cease to be hazards.

No, the best plan seemed to be the natural one, the one that required no planning. Let ’er rip. Fly by the seat of my pants. Let the chips fall where they may. I pondered that. Lots of flying and ripping and falling in that plan.

Ames applied this technique to any number of compounds, but one of the most interesting pieces of work was his 1990 paper on “Dietary Pesticides.”5 Ames recognized that most plants produced their own pesticides and compared their prevalence to the residues of synthetic pesticides. Surprisingly, they found that 99.99% of the pesticides in the American diet were from plants, and only .01% were from synthetic sources. They noted that only 52 of those naturally occurring pesticides had been tested for carcinogenicity, and that 27 of those were indeed carcinogenic. So, if more than half of the tested natural pesticides were carcinogenic and in far greater concentration than those applied by man, they then concluded that the hazards from synthetic pesticides were probably insignificant.

Regardless of how bitter or uncomfortable or ill-fitting an answer may be, irrespective of its hazard or grotesqueness, the Impartial Observer’s only duty is to open the shutter and let the photons pour in: uncensored.

The analysis of twenty-two disaster loss studies shows that economic losses from various weather related natural hazards, such as storms, tropical cyclones, floods, and small-scale weather events such as wildfires and hailstorms, have increased around the globe. The studies show no trends in losses, corrected for changes (increases) in population and capital at risk, that could be attributed to anthropogenic climate change. Therefore it can be concluded that anthropogenic climate change so far has not had a significant impact on losses from natural disasters.

f you're living in a place that's just not big enough for that huge Christmas tree you'd love to have, get branches of evergreen, balsam, or juniper and use them to outline mirrors, arrange on mantels or windowsills, or decorate tabletops and bookshelves. Add gold or silver balls or showcase your holiday collectibles among the branches, such as snow villages, angels, and Christmas teacups. And don't forget to use plenty of unlit candles in seasonal colors. If you do light them, make sure the branches are arranged so they're not a fire hazard. Add a nativity scene to set the significant tone of the season. Make your home warm and welcoming, overflowing with love and good cheer. hose food shows on TV don't have anything on me! Cooking with your friends-inviting them to sit with you while you prepare a fantastic meal is something I've been doing for years. More often, though, I'll put my friends to work. We all have fun pitching in. I've had some of my best conversations while I was stirring a pot of soup and someone else was tossing a salad. I've also had some of my closest times with my husband in that warm, creative room in our house. Good talk seems to happen naturally in the kitchen. And teamwork is great fun! No one is lonely; no one feels left out. Creativity flourishes as you work together.

Petroleum is, of course, an extraordinarily convenient source of energy, as it can be transported easily, even in weight-sensitive aircraft. Chemists have long contributed to the refinement of the raw material squeezed and pumped from the ground. They have developed processes and catalysts that have taken the molecules provided by Nature and used them to cut the molecules into more volatile fragments and reshape them so that they burn more efficiently. But burning Nature’s underground bounty might by future generations be seen as the wanton destruction of an invaluable resource, akin to species extinction. It is also finite, and although economically viable new sources of petroleum are constantly, for the time being at least, being discovered, it is proving hazardous and increasingly expensive to extract it. We have to accept that although an empty Earth is decades off, one day it will arrive and needs to be anticipated.

Beside him was a small employee sweeping the floor, just by Andrei. The cleaner clenched the broom with effort and quick movements. She moved forcefully, with so much vigor that one saw a girl scout. But wrinkles had already formed on her neck, that sweated, moistening her black wig. Andrei stared, noticing she was damn good at her job, but too good. She would bend her legs to sweep the difficult corners of the shop. The woman would adjust the picture frames on the wall and wipe down the chairs, tasks which were not part of her required duties. Whenever her co-workers talked casually, the woman steered the conversation to the topic of the conditions of the store, which she knew, or to certain customers, who she knew, or to how business was, which she knew. She drove back home with a smile, knowing she’d done a great job that day. “They need me! Otherwise, who else would have caught the slip hazard by the trash? No one, not even my manager!” she would say before bed. She was naturally helpful. It was tragic to see that kind employee, happy like a little child, be so great at some stupid shop, when in her pumped a heart large enough to fuel the future, a forest, or a country. There was no structure of life, or invention yet created, whose mechanism could righteously allocate the innocence and love embedded in the warm blood of a human being. There deserved to be. She was sacred. But the world, decidedly corporate, had seized her, eaten her up, devouring what was left of the lively.

And, insofar as the Freudian name for this radical negativity is the death drive, Schuster is right to point out how, paradoxically, what Sade misses in his celebration of the ultimate Crime of radical destruction of all life is, precisely, the death drive: “for all its wantonness and havoc, the Sadeian will-to-extinction is premised on a fetishistic denial of the death drive. The sadist makes himself into the servant of universal extinction precisely in order to avoid the deadlock of subjectivity, the “virtual extinction” that splits the life of the subject from within. The Sadeian libertine expels this negativity outside himself in order to be able to slavishly devote himself to it; the apocalyptic vision of an absolute Crime thus functions as a screen against a more intractable internal split. What the florid imagination of the sadist masks is the fact that the Other is barred, inconsistent, lacking, that it cannot be served for it presents no law to obey, not even the wild law of its accelerating auto-destruction. There is no nature to be followed, rivalled or outdone, and it is this void or lack, the non-existence of the Other, that is incomparably more violent than even the most destructive fantasm of the death drive. Or as Lacan argues, Sade is right if we just turn around his evil thought: subjectivity is the catastrophe it fantasizes about, the death beyond death, the “second death.” While the sadist dreams of violently forcing a cataclysm that will wipe the slate clean, what he does not want to know is that this unprecedented calamity has already taken place. Every subject is the end of the world, or rather this impossibly explosive end that is equally a “fresh start,” the unabolishable chance of the dice throw.”[6] Kant characterized the free autonomous act as an act that cannot be accounted for in the terms of natural causality, of the texture of causes and effects: a free act occurs as its own cause, it opens up a new causal chain from its zero-point. So, insofar as “second death” is the interruption of the natural life-cycle of generation and corruption, no radical annihilation of the entire natural order is needed for this—an autonomous free act already suspends natural causality, and the subject as such is already this cut in the natural circuit, the self-sabotage of natural goals. The mystical name for this end of the world is “the night of the world,” while the philosophical name is “radical negativity” as the core of subjectivity. And, to quote Mallarmé, a throw of the dice will never abolish the hazard, i.e., the abyss of negativity remains forever the unsublatable background of subjective creativity. We may even risk here an ironic version of Gandhi’s famous motto “be the change you want to see in the world”: the subject is itself the catastrophe it fears and tries to avoid.

As Chamberlain was coming to realize, his ability to withstand the hardships of army life and disregard its hazards meant that his current existence, so different from his life in Maine, tapped a psychological need. Growing in him was the suspicion that he was a soldier by nature and that bivouacs and battlefields were his homes.

Returning briefly to my novel and my sense that Jonathan might not survive its ending, I'm reminded of some thoughts I had regarding Howard's masterly story "Dagon". At the story's end we find its by-now crazed narrator cowering in his rented San Francisco room and planning an impending suicide that will deliver him from the appalling world of madness and delusion into which his maritime experience has plunged him. On first reading, I perhaps thought this a touch over-dramatic and sensational, although upon turning it over in my mind I realise that it's a wonderful counter-example of the problems I have previously noted in Bram Stoker's Dracula. Whereas in Stoker's book the final affirmation of conventionality and human values tends to undermine the very horror Stoker has so masterfully achieved in the preceding pages, Lovecraft's tale shows a reaction to the supernatural or super-normal (something which is by its very nature utterly incomprehensible) that is a lot more credible in terms of our human psychology: when faced with something which we know should not exist and for which we have neither name nor concept, we do not concoct an ingenious opposing strategy nor rally our defences. Rather, we go mad and kill ourselves. Although this is a bleak and pessimistic ending to a tale, it seems to me that in the realm of alien literary horrors that we are discussing, it is a far more believable and honest one. I somehow don't believe that the adventure mode of storytelling with its reassuring strictures and conventions (fearless heroes ultimately triumphing against some poorly-motivated adversary or other unlikely hazard) is appropriate to the variety of strange tale that I wish to tell.

GOLF (Men’s Journal, 1992) The smooth, long, liquid sweep of a three wood smacking into the equator of a dimpled Titleist … It makes a potent but slightly foolish noise like the fart of a small, powerful nature god. The ball sails away in a beautiful hip or breast of a curve. And I am filled with joy. At least that’s what I’m filled with when I manage to connect. Most of my strokes whiz by the tee the way a drunk passes a truck on a curve or dig into the turf in a manner that is more gardening than golf. But now and then I nail one, and each time I do it’s an epiphany. This is how the Australopithecus felt, one or two million years ago, when he first hit something with a stick. Puny hominoid muscles were amplified by the principles of mechanics so that a little monkey swat suddenly became a great manly engine of destruction able to bring enormous force to bear upon enemy predators, hunting prey, and the long fairway shots necessary to get on the green over the early Pleistocene’s tar pit hazards. Hitting things with a stick is the cornerstone of civilization. Consider all the things that can be improved by hitting them with a stick: veal, the TV, Woody Allen. Having a dozen good sticks at hand, all of them well balanced and expertly made, is one reason I took up golf. I also wanted to show my support for the vice president. I now know for certain that Quayle is smarter than his critics. He’s smart enough to prefer golf to spelling. How many times has a friend called you on a Sunday morning and said, “It’s a beautiful day. Let’s go spell potato”? I waited until I was almost forty-five to hit my first golf ball. When I was younger I thought golf was a pointless sport. Of course all sports are pointless unless you’re a professional athlete or a professional athlete’s agent, but complex rules and noisy competition mask the essential inanity of most athletics. Golf is so casual. You just go to the course, miss things, tramp around in the briars, use pungent language, and throw two thousand dollars’ worth of equipment in a pond. Unlike skydiving or rugby, golf gives you leisure to realize it’s pointless. There comes a time in life, however, when all the things that do have a point—career, marriage, exercising to stay fit—start turning, frankly, golflike. And that’s when you’re ready for

The popular climate discussion has the issue backward. It looks at man as a destructive force for climate livability, one who makes the climate dangerous because we use fossil fuels. In fact, the truth is the exact opposite; we don’t take a safe climate and make it dangerous; we take a dangerous climate and make it safe. High-energy civilization, not climate, is the driver of climate livability. No matter what, climate will always be naturally hazardous—and the key question will always be whether we have the adaptability to handle it or, better yet, master

Consisting, as we do, of a vast colony of souls— souls of individual cells, of organs, of groups of organs, hunger-souls, sex-souls, power-souls, herd-souls, of whose multifarious activities our consciousness (the Soul with a large S) is only very imperfectly and indirectly aware—we are not in a position to know the real nature of our personality as a whole. The only thing we can do is to hazard a hypothesis, to create a mythological figure, call it Human Personality, and hope that circumstances will not, by destroying us, prove our imaginative guesswork too hopelessly wrong. But myth for myth, Human Personality is preferable to God. We do at least know something of Human Personality, whereas of God we know nothing and, knowing nothing, are at liberty to invent as freely as we like.

Our limited insight into our own nature is part of the human condition, and leads us into confusion and suffering time and again. From a Buddhist viewpoint, our fundamental ignorance of the nature of reality leads us to circle endlessly in the cycle of death and rebirth. While we lack the insight to free ourselves from this cycle of existence, the teacher can offer us a way to break free of our ignorance and suffering. The Mahayana and Vajrayana traditions consider the guru to be the root of the path, the source of realizations and the one who liberates us from the bondage of ignorance. The tantric teachings of guru yoga say that the guru should be considered synonymous with the Buddha, and emphasize that without the guru the student cannot proceed. Because the role of the guru is given such emphasis, it is important to examine it closely, and in recent vicars awareness has grown of the hazards involved in the guru-disciple relationship. When students meet a teacher who touches them deeply, the experience can be overwhelming. They might become aware of their potential in a way they have never recognized previously. Disciples still captivated by the inspiration of their teacher often speak as if they have fallen in love, full of wonder and admiration. The teacher has opened their eyes, and they see him or her as fundamental to that experience. What empowers this experience is partly the quality of the teacher, who acts as a catalyst to awaken an inner quality that was unconscious.

There is a lot of hazardous information emerging about the earthing health technique and I do not do it, other than walking barefoot in nature, well away from electricity sources.

The evidence piles up. And in the face of this evidence, proponents of green growth eventually begin to turn to fairy tales. Sure, they say, maybe green growth isn’t empirically actual, but there’s no reason that it can’t happen in theory. We are limited only by our imagination! There’s no reason we can’t have our incomes rising for ever while we nonetheless consume less material stuff each year. And here they are right. There’s no a priori reason why such a thing can’t happen in theory, in a magical alternative world. But there’s a certain moral hazard at stake when we start trafficking in fairy tales – telling people not to worry because eventually, somehow, GDP will de-link from resource use and we’ll be in the clear. In an era of climate emergency and mass extinction, we don’t have time to speculate about imaginary possibilities. We don’t have time to wait for this juggernaut of ecological destruction to suddenly stop being destructive, when all the evidence says it won’t happen. It is unscientific, and a profoundly irresponsible gamble with human lives – with all of life. There is an easy way to solve this problem. For decades, ecological economists have proposed that we can put an end to the debate once and for all with a simple and elegant intervention: impose a cap on annual resource use and waste, and tighten that cap year-on-year until we are back within planetary boundaries.36 If green growthers really believe GDP will keep growing, for ever, despite rapid reductions in material use, then this shouldn’t worry them one bit. In fact, they should welcome such a move. It will give them a chance to prove to the world once and for all that they are right. Indeed, putting hard limits on resource use and waste will help incentivise the transition, spurring the shift toward dematerialised GDP growth. But every time we propose this policy to green growthers, they wriggle away. Indeed, to my knowledge, not a single proponent of green growth has ever agreed to take it up. Why not? I suspect that on some deep level – despite the fairy tales – they realise that this is not how capitalism actually works. For 500 years, capitalism has depended on extraction from nature. It has always needed an ‘outside’, external to itself, from which to plunder value, for free, without an equivalent return. That’s what fuels growth. To put a limit on material extraction and waste is to effectively kill the goose that lays the golden eggs.

The UGS, the Universal Governing Senate, decreed Earth a hazardous nature preserve.

We are living in a World where man is clothed in the guise of Caste, Religion and Community, but perceptibly he is first of all a Human Being, it is not a reminiscence of him. We are in this macrocosm where there is Savagery, cruelty and proximity of Inhuman elements, we are seeing; verily, there cannot be any other planet more Hazardous than this, where Humanity is dying and attiring the garb of licentiousness. What kind of War is taking place on this life-giving natural land, and why?

The inequalities of our planetary polycrisis are intersecting too. The number of female deaths due to climate events are directly linked to women's economic standing, but they are also linked to their social rights. Where women and men have equal rights, natural hazards have similar impacts by gender. In other words, climate change has a greater overall impact on those people who are already marginalized, with compounding and intersecting impacts.

Perhaps there was something in the proposal that suited his own hardy nature, and that secret love of desperate adventure, which had increased with his experience, until hazard and danger had become, in some measure, necessary to the enjoyment of his existence.

Los Angeles will not, of course, collapse. Rather, it will stagger on with higher body counts and greater distress, through a chain of more frequent and destructive encounters with disasters of all sorts. Southern California’s golden age forever will be superseded. It is not simply its conjugation of earthquakes, wildfires, and floods, but it’s uniquely explosive mixture of natural hazards and social contradictions.

Humankind paid for its lofty vision and industrious hands with backaches and stiff necks. Women paid extra. An upright gait required narrower hips, constricting the birth canal – and this just when babies’ heads were getting bigger and bigger. Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still underdeveloped. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.

When the world gets too loud and seems to move too fast, I slow down my inner world and look deep into the natural caverns of myself and swim in the cooling waters which lay waiting for me to wade deeply in. I sip of honeyed dew drops with my heart beat slowing down, my pulse calming and becoming tranquil. I no longer am a part of the massive world of eternal speed and endless flirtations with chance and hazardous circumstance. I have become a quiet observer to the natural order of reality and life's boundless possibilities. This lets me know that I have reached a point of understanding more than mortality but also immortality. I can feel the drops of warm rain bouncing off my skin and the birds squawking in the background seeking to fly in the endless sky between the multicolored droplets of eternity. ~ WordPaintings

This shriveled conception of democracy has solid roots. The founding fathers were much concerned about the hazards of democracy. In the debates of the Constitutional Convention, the main framer, James Madison, warned of these hazards. Naturally taking England as his model, he observed that “in England, at this day, if elections were open to all classes of people, the property of landed proprietors would be insecure. An agrarian law would soon take place,” undermining the right to property. To ward off such injustice, “our government ought to secure the permanent interests of the country against innovation,” arranging voting patterns and checks and balances so as “to protect the minority of the opulent against the majority,” a prime task of decent government.19

There stood one, in physical proportion and stature commanding and exact—in intellect richly endowed—in natural eloquence a prodigy—in soul manifestly "created but a little lower than the angels"—yet a slave, ay, a fugitive slave,—trembling for his safety, hardly daring to believe that on the American soil, a single white person could be found who would befriend him at all hazards, for the love of God and humanity! Capable of high attainments as an intellectual and moral being—needing nothing but a comparatively small amount of cultivation to make him an ornament to society and a blessing to his race—by the law of the land, by the voice of the people, by the terms of the slave code, he was only a piece of property, a beast of burden, a chattel personal, nevertheless!

Children are born surrounded by the hazards of this world. Their paths are strewn with natural and man-made hazards. Our duty is to protect children, starting with our family, from these hazards. We take our role seriously so we see to it that our homes are childproofed, the school is bully-proofed, and our community is child-friendly. We make every effort to minimize the hazards of life.

Let us turn now to a study of a small Newfoundland fishing village. Fishing is, in England at any rate – more hazardous even than mining. Cat Harbour, a community in Newfoundland, is very complex. Its social relationships occur in terms of a densely elaborate series of interrelated conceptual universes one important consequence of which is that virtually all permanent members of the community are kin, ‘cunny kin’, or economic associates of all other of the 285 permanent members. The primary activity of the community is cod fishing. Salmon, lobster, and squid provide additional sources of revenue. Woodcutting is necessary in off-seasons. Domestic gardening, and stints in lumber camps when money is needed, are the two other profitable activities. The community's religion is reactionary. Women assume the main roles in the operation though not the government of the churches in the town. A complicated system of ‘jinking’ – curses, magic, and witchcraft – governs and modulates social relationships. Successful cod fishing in the area depends upon highly developed skills of navigation, knowledge of fish movements, and familiarity with local nautical conditions. Lore is passed down by word of mouth, and literacy among older fishermen is not universal by any means. ‘Stranger’ males cannot easily assume dominant positions in the fishing systems and may only hire on for salary or percentage. Because women in the community are not paid for their labour, there has been a pattern of female migration out of the area. Significantly, two thirds of the wives in the community are from outside the area. This has a predictable effect on the community's concept of ‘the feminine’. An elaborate anti-female symbolism is woven into the fabric of male communal life, e.g. strong boats are male and older leaky ones are female. Women ‘are regarded as polluting “on the water” and the more traditional men would not consider going out if a woman had set foot in the boat that day – they are “jinker” (i.e., a jinx), even unwittingly'. (It is not only relatively unsophisticated workers such as those fishermen who insist on sexual purity. The very skilled technicians drilling for natural gas in the North Sea affirm the same taboo: women are not permitted on their drilling platform rigs.) It would be, however, a rare Cat Harbour woman who would consider such an act, for they are aware of their structural position in the outport society and the cognition surrounding their sex….Cat Harbour is a male-dominated society….Only men can normally inherit property, or smoke or drink, and the increasingly frequent breach of this by women is the source of much gossip (and not a negligible amount of conflict and resentment). Men are seated first at meals and eat together – women and children eating afterwards. Men are given the choicest and largest portions, and sit at the same table with a ‘stranger’ or guest. Women work extremely demanding and long hours, ‘especially during the fishing season, for not only do they have to fix up to 5 to 6 meals each day for the fishermen, but do all their household chores, mind the children and help “put away fish”. They seldom have time to visit extensively, usually only a few minutes to and from the shop or Post Office….Men on the other hand, spend each evening arguing, gossiping, and “telling cuffers”, in the shop, and have numerous “blows” (i.e., breaks) during the day.’ Pre-adolescents are separated on sexual lines. Boys play exclusively male games and identify strongly with fathers or older brothers. Girls perform light women's work, though Faris indicates '. . . often openly aspire to be male and do male things. By this time they can clearly see the privileged position of the Cat Harbour male….’. Girls are advised not to marry a fisherman, and are encouraged to leave the community if they wish to avoid a hard life. Boys are told it is better to leave Cat Harbour than become fishermen....

This little work is like a highly polished mirror. In it I have portrayed the pathless places which we trod, named each mountain torrent and each purling spring, recorded the witty things we said, set down the hazards of our journey and our various travails, included an account of such noteworthy events as occurred in those parts, some in our own times, others long ago, with much natural description and remarkable excursions into natural history, adding at the end a word-picture of the country itself.

The type of image you are exposed to makes a clear difference in your health. In a 2014 study led by Dr. Ellen Vincent at Clemson University’s School of Agricultural, Forest and Environmental Studies, researchers found nature images resulted in less pain and a lower diastolic blood pressure. Vincent and her team measured the amount of pain with a group of students with their hands in a bucket of ice water, then repeated the experiment with hospital patients. Nature images had the benefit of reducing pain more than no images at all. Also, nature scenes depicting hazard conditions, such as a storm, did not have a positive effect. Moreover, abstract art was found to cause stress and provided no therapeutic value. Other studies have also found that being surrounded by nature produces a balancing and healing response.

Natural light deficiency is a biological hazard when countries lock down their populations.

Trust that what causes alarm probably should, because when it comes to danger, intuition is always right in at least two important ways: 1. It is always in response to something. 2. It always has your best interest at heart. Having just said that intuition is always right, I can imagine some readers resisting, so I’ll clarify. Intuition is always right in the ways I noted, but our interpretation of intuition is not always right. Clearly, not everything we predict will come to pass, but since intuition is always in response to something, rather than making a fast effort to explain it away or deny the possible hazard, we are wiser (and more true to nature) if we make an effort to identify the hazard, if it exists. If there’s no hazard, we have lost nothing and have added a new distinction to our intuition, so that it might not sound the alarm again in the same situation.

Trust that what causes alarm probably should, because when it comes to danger, intuition is always right in at least two important ways: 1. It is always in response to something. 2. It always has your best interest at heart. Having just said that intuition is always right, I can imagine some readers resisting, so I’ll clarify. Intuition is always right in the ways I noted, but our interpretation of intuition is not always right. Clearly, not everything we predict will come to pass, but since intuition is always in response to something, rather than making a fast effort to explain it away or deny the possible hazard, we are wiser (and more true to nature) if we make an effort to identify the hazard, if it exists. If there’s no hazard, we have lost nothing and have added a new distinction to our intuition, so that it might not sound the alarm again in the same situation. This process of adding new distinctions is one of the reasons it is difficult at first to sleep in a new house: Your intuition has not yet categorized all those little noises. On the first night, the clinking of the ice-maker or the rumbling of the water-heater might be an intruder. By the third night, your mind knows better and doesn’t wake you. You might not think intuition is working while you sleep, but it is.

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A disaster is a process manufactured and implemented by people and their choices.

ANNALS OF LANGUAGE WORD MAGIC How much really gets lost in translation? BY ADAM GOPNIK Once, in a restaurant in Italy with my family, I occasioned enormous merriment, as a nineteenth-century humorist would have put it, by confusing two Italian words. I thought I had, very suavely, ordered for dessert fragoline—those lovely little wild strawberries. Instead, I seem to have asked for fagiolini—green beans. The waiter ceremoniously brought me a plate of green beans with my coffee, along with the flan and the gelato for the kids. The significant insight the mistake provided—arriving mere microseconds after the laughter of those kids, who for some reason still bring up the occasion, often—was about the arbitrary nature of language: the single “r” rolled right makes one a master of the trattoria, an “r” unrolled the family fool. Although speaking feels as natural as breathing, the truth is that the words we use are strange, abstract symbols, at least as remote from their objects as Egyptian hieroglyphs are from theirs, and as quietly treacherous as Egyptian tombs. Although berries and beans may be separated by a subtle sound within a language, the larger space between like words in different languages is just as hazardous. Two words that seem to indicate the same state may mean the opposite. In English, the spiritual guy is pious, while the one called spirituel in French is witty; a liberal in France is on the right, in America to the left. And what of cultural inflections that seem to separate meanings otherwise identical? When we have savoir-faire in French, don’t we actually have something different from “know-how” in English, even though the two compounds combine pretty much the same elements? These questions, about the hidden traps of words and phrases, are the subject of what may be the weirdest book the twenty-first century has so far produced: “Dictionary of Untranslatables: A Philosophical Lexicon,” a thirteen-hundred-page volume, originally edited in French by the French philologist Barbara Cassin but now published, by Princeton University Press, in a much altered English edition, overseen by the comp-lit luminaries Emily Apter, Jacques Lezra, and Michael Wood. How weird is it? Let us count the ways. It is in part an anti-English protest, taking arms against the imperializing spread of our era’s, well, lingua franca—which has now been offered in English, so that everyone can understand it. The book’s presupposition is that there are significant, namable, untranslatable differences between tongues, so that, say, “history” in English, histoire in French, and Geschichte in German have very different boundaries that we need to grasp if we are to understand the texts in which the words occur. The editors, propelled by this belief, also believe it to be wrong. In each entry of the Dictionary, the differences are tracked, explained, and made perfectly clear in English, which rather undermines the premise that these terms are untranslatable, except in the dim sense that it sometimes takes a few words in one language to indicate a concept that is more succinctly embodied in one word in another. Histoire in French means both “history” and “story,” in a way that “history” in English doesn’t quite, so that the relation between history and story may be more elegantly available in French. But no one has trouble in English with the notion that histories are narratives we make up as much as chronicles we discern. Indeed, in the preface, the editors cheerfully announce that any strong form of the belief to which their book may seem to be a monument is certainly false: “Some pretty good equivalencies are always available. . . . If there were a perfect equivalence from language to language, the result would not be translation; it would be a replica. . . . The constant recourse to the metaphor of loss in translation is finally too easy.” So their Dictionary is a self-exploding book,