Nature Is Neat Quotes

I understood why she did it. At that moment I knew why people tagged graffiti on the walls of neat little houses and scratched the paint on new cars and beat up well-tended children. It was only natural to want to destroy something you could never have.

Neatness makes me feel like I have to be on my best behavior. Clutter is my natural habitat.

Science is all about proving theories and understanding the universe. Science folds everything into neat logical well-explained packages. The fey are magical capricious illogical and unexplainable. Science cannot prove the existence of faeries so naturally we do not exist. That type of nonbelief is fatal to faries.

The soul of wit may become the very body of untruth. However elegant and memorable, brevity can never, in the nature of things, do justice to all the facts of a complex situation. On such a theme one can be brief only by omission and simplification. Omission and simplification help us to understand - but help us, in many cases, to understand the wrong thing; for our comprehension may be only of the abbreviator's neatly formulated notions, not of the vast, ramifying reality from which these notions have been so arbitrarily abstracted.

In mysticism that love of truth which we saw as the beginning of all philosophy leaves the merely intellectual sphere, and takes on the assured aspect of a personal passion. Where the philosopher guesses and argues, the mystic lives and looks; and speaks, consequently, the disconcerting language of first-hand experience, not the neat dialectic of the schools. Hence whilst the Absolute of the metaphysicians remains a diagram —impersonal and unattainable—the Absolute of the mystics is lovable, attainable, alive.

I'm going to have to give him shit for all this,' Shane said, as he wandered around. 'He lives alone and makes his bed? Who does that?' 'People who like things neat?' 'Its not natural.

I have never been a nag. I have always been rather proud of my un-nagginess. So it pisses me off, that Nick is forcing me to nag. I am willing to live with a certain amount of sloppiness, of laziness, of the lackadaisical life. I realize I am more type A than Nick, and I try not to inflict my neat-freaky, to-do-list nature on him. Nick is not the kind of guy who is going to think to vacuum or clean out the fridge. He truly doesn't see that kind of stuff. Fine. Really. But I do like a certain standard of living - I think it's fair to say the garbage shouldn't literally overflow, the plates shouldn't sit in the sink for a week with smears of bean burrito dried on them. That is just being a good grown-up roommate. And Nick's doing anything anymore, so I nag, and it pisses me off: You are turning me into what I never have been and never wanted to be, a nag because you are not living up to your end of a very basic compact. Don't do that, It's not ok to do.

I'm pleased to see that the cab is cluttered with cough drop wrappers and empty milk bottles and bits of mud-smeared newspapers made brittle by age. Neatness makes me feel like I have to be on my best behavior. Clutter is my natural habitat.

You will never find a faery at a science fair. Why? Because science is all about proving theories and understanding the universe. Science folds everything into neat logical, well-explained packages. The fey are magical, capricious, illogical and unexplainable. Science cannot prove the existence of faeries, so naturally we do not exist. That type of non-belief is fatal to faeries.

The immense accretion of flesh which had descended on her in middle life like a flood of lava on a doomed city had changed her from a plump active little woman with a neatly-turned foot and ankle into something as vast and august as a natural phenomenon. She had accepted this submergence as philosohpically as all her other trials, and now, in extreme old age, was rewarded by presenting to her mirror an almost unwrinkled expanse of firm pink and white flesh, in the centre of which the traces of a small face survived as if awaiting excavation.

One of the most fundamental problems in the spiritual order is that we sense within ourselves the hunger for God, but we attempt to satisfy it with some created good that is less than God. Thomas Aquinas said that the four typical substitutes for God are wealth, pleasure, power, and honor. Sensing the void within, we attempt to fill it up with some combination of these four things, but only by emptying out the self in love can we make the space for God to fill us. The classical tradition referred to this errant desire as "concupiscence," but I believe that we could neatly express the same idea with the more contemporary term "addiction." When we try to satisfy the hunger for God with something less than God, we will naturally be frustrated, and then in our frustration, we will convince ourselves that we need more of that finite good, so we will struggle to achieve it, only to find ourselves again, necessarily, dissatisfied. At this point, a sort of spiritual panic sets in, and we can find ourselves turning obsessively around this creaturely good that can never in principle make us happy.

The Kikuyu, when left to themselves, do not bury their dead, but leave them above ground for the hyenas and vultures to deal with. The custom had always appealed to me, I thought that it would be pleasant thing to be laid out to the sun and the stars, and to be so promptly, neatly, and openly picked and cleansed; to be made one with Nature and become a common component of a landscape.

Phrases of neatness, cosiness, and comfort can never be an answer to the sphinx's riddle.

In fact, there is absolutely nothing healthy in your house. And you thought you were eating healthily this whole time. Every food and drink item in your pantry and refrigerator has been slowly killing you. General supermarkets aren’t much different—over ninety-five percent of the food and drinks neatly stacked on shelves are slowly killing humans. Just like your water supply we’ve poisoned, we’ve made sure the places you go to purchase food are overflowing with poison for you to freely ingest. But we don’t force you to eat poisonous food, you choose to eat it yourselves. Most of the poisons are shown right on the food or drinks’ ingredient list for you to peruse through.” “Yeah, right. Like I can understand half of the words on those ingredient lists.” Karver laughed while filling a pot full of fluoride tap water and putting it on a burner to boil. “It’s pretty simple. If you don’t understand what an ingredient is, you shouldn’t be putting it in your body. Natural flavors …” Karver laughed.

Round and round the questions flew, until finally I found myself standing at the open door of a bookshop. It’s natural in times of great perplexity, I think, to seek out the familiar, and the high shelves and long rows of neatly lined-up spines were immensely reassuring. Amid the smell of ink and binding, the dusty motes in beams of strained sunlight, the embrace of warm, tranquil air, I felt that I could breathe more easily.

Take this neat little equation here. It tells me all the ways an electron can make itself comfortable in or around an atom. That's the logic of it. The poetry of it is that the equation tells me how shiny gold is, how come rocks are hard, what makes grass green, and why you can't see the wind. And a million other things besides, about the way nature works.

Well,' said Can o' Beans, a bit hesitantly,' imprecise speech is one of the major causes of mental illness in human beings.' Huh?' Quite so. The inability to correctly perceive reality is often responsible for humans' insane behavior. And every time they substitute an all-purpose, sloppy slang word for the words that would accurately describe an emotion or a situation, it lowers their reality orientations, pushes them farther from shore, out onto the foggy waters of alienation and confusion.' The manner in which the other were regarding him/her made Can O' Beans feel compelled to continue. 'The word neat, for example, has precise connotations. Neat means tidy, orderly, well-groomed. It's a valuable tool for describing the appearance of a room, a hairdo, or a manuscript. When it's generically and inappropriately applied, though, as it is in the slang aspect, it only obscures the true nature of the thing or feeling that it's supposed to be representing. It's turned into a sponge word. You can wring meanings out of it by the bucketful--and never know which one is right. When a person says a movie is 'neat,' does he mean that it's funny or tragic or thrilling or romantic, does he mean that the cinematography is beautiful, the acting heartfelt, the script intelligent, the direction deft, or the leading lady has cleavage to die for? Slang possesses an economy, an immediacy that's attractive, all right, but it devalues experience by standardizing and fuzzing it. It hangs between humanity and the real world like a . . . a veil. Slang just makes people more stupid, that's all, and stupidity eventually makes them crazy. I'd hate to ever see that kind of craziness rub off onto objects.

I couldn't imagine Jericho Barrons as a child, going to school, face freshly scrubbed, hair neatly combed, lunch box in hand. He'd surely been spawned by some cataclysmic event of nature, to born.

One of the key characteristics of an elite corps is its susceptibility to those more powerful than itself. Elite power is naturally attracted to a power hierarchy and fits itself neatly, obediently into the one that promises the most personal benefits. Here is the Achilles’ heel of armies, police and bureaucracies.

I discovered that my obsession for having each thing in the right place, each subject at the right time, each word in the right style, was not the well deserved reward of an ordered mind but just the opposite: a complete system of pretence invented by me to hide the disorder of my nature.

Tortolita, let me tell you a story,” Estevan said. “This is a South American, wild Indian story about heaven and hell.” Mrs. Parsons made a prudish face, and Estevan went on. “If you go visit hell, you will see a room like this kitchen. There is a pot of delicious stew on the table, with the most delicate aroma you can imagine. All around, people sit, like us. Only they are dying of starvation. They are jibbering and jabbering,” he looked extra hard at Mrs. Parsons, “but they cannot get a bit of this wonderful stew God has made for them. Now, why is that?” “Because they’re choking? For all eternity?” Lou Ann asked. Hell, for Lou Ann, would naturally be a place filled with sharp objects and small round foods. “No,” he said. “Good guess, but no. They are starving because they only have spoons with very long handles. As long as that.” He pointed to the mop, which I had forgotten to put away. “With these ridiculous, terrible spoons, the people in hell can reach into the pot but they cannot put the food in their mouths. Oh, how hungry they are! Oh, how they swear and curse each other!” he said, looking again at Virgie. He was enjoying this. “Now,” he went on, “you can go and visit heaven. What? You see a room just like the first one, the same table, the same pot of stew, the same spoons as long as a sponge mop. But these people are all happy and fat.” “Real fat, or do you mean just well-fed?” Lou Ann asked. “Just well-fed,” he said. “Perfectly, magnificently well-fed, and very happy. Why do you think?” He pinched up a chunk of pineapple in his chopsticks, neat as you please, and reached all the way across the table to offer it to Turtle. She took it like a newborn bird.

We don't choose who to fall in love with. Sometimes nature doesn't fit nicely and neatly into the rest of your life.

Like most things in the story the natural sciences can tell about the world, it’s all so beautiful, so gracefully simple, yet so rewardingly complex, so neatly connected—not to mention true—that I can’t even begin to imagine why anyone would ever want to believe some New Age ‘alternative’ nonsense instead. I would go so far as to say that even if we are all under the control of a benevolent God, and the whole of reality turns out to be down to some flaky spiritual ‘energy’ that only alternative therapists can truly harness, that’s still neither so interesting nor so graceful as the most basic stuff I was taught at school about how plants work.

Well then – I see two ways of letting things take their course – Create one’s own sensations with the help of a flamboyant collision of rare words – not often, mind you – or else neatly draw the angles, the squares, the entire geometry of feelings – those of the moment, naturally.

I suppose in reality not a leaf goes yellow in autumn without ceasing to care about its sap and making the parent tree very uncomfortable by long growling and grumbling - but surely nature might find some less irritating way of carrying on business if she would give her mind to it. Why should the generations overlap one another at all? Why cannot we be buried as eggs in neat little cells with ten or twenty thousand pounds each wrapped round us in Bank of England notes, and wake up, as the sphex wasp does, to find that its papa and mamma have not only left ample provision at its elbow, but have been eaten by sparrows some weeks before it began to live consciously on its own account?

Like other kinds of intelligence, the storyteller's is partly natural, partly trained. It is composed of several qualities, most of which, in normal people, are signs of either immaturity or incivility: wit (a tendency to make irreverent connections); obstinacy and a tendency toward churlishness (a refusal to believe what all sensible people know is true); childishness (an apparent lack of mental focus and serious life purpose, a fondness for daydreaming and telling pointless lies, a lack of proper respect, mischievousness, an unseemly propensity for crying over nothing); a marked tendency toward oral or anal fixation or both (the oral manifested by excessive eating, drinking, smoking, and chattering; the anal by nervous cleanliness and neatness coupled with a weird fascination with dirty jokes); remarkable powers of eidetic recall, or visual memory (a usual feature of early adolescence and mental retardation); a strange admixture of shameless playfulness and embarrassing earnestness, the latter often heightened by irrationally intense feelings for or against religion; patience like a cat's; a criminal streak of cunning; psychological instability; recklessness, impulsiveness, and improvidence; and finally, an inexplicable and incurable addiction to stories, written or oral, bad or good.

In clear-cutting, he said, you clear away the natural forest, or what the industrial forester calls "weed trees," and plant all one species of tree in neat straight functional rows like corn, sorghum, sugar beets or any other practical farm crop. You then dump on chemical fertilizers to replace the washed-away humus, inject the seedlings with growth-forcing hormones, surround your plot with deer repellants and raise a uniform crop of trees, all identical. When the trees reach a certain prespecified height (not maturity; that takes too long) you send in a fleet of tree-harvesting machines and cut the fuckers down. All of them. Then burn the slash, and harrow, seed, fertilize all over again, round and round and round again, faster and faster, tighter and tighter until, like the fabled Malaysian Concentric Bird which flies in ever-smaller circles, you disappear up your own asshole.

Embodiments know not what slavery may be where minds in shackles and chains put nature to shame Mind, shallow or neat, are found where thoughts may run deep, a family whereacceptance is free, and readers where reception is key. Say minds may run free.

The mind is confused? Is it not so? Take time, mon ami. You are agitated; you are excited—it is but natural. Presently, when we are calmer, we will arrange the facts, neatly, each in his proper place. We will examine—and reject. Those of importance we will put on one side; those of no importance, pouf! blow them away!

...The efficacy of psychedelics with regard to art has to do with their ability to render language weightless, as fluid and ephemeral as those famous "bubble letters" of the sixties. Psychedelics, I think, disconnect both the signifier and the signified from their purported referents in the phenomenal world - simultaneously bestowing upon us a visceral insight into the cultural mechanics of language, and a terrifying inference of the tumultuous nature that swirls beyond it. In my own experience, it always seemed as if language were a tablecloth positioned neatly upon the table until some celestial busboy suddenly shook it out, fluttering and floating it, and letting it fall back upon the world in not quite the same position as before - thereby giving me a vertiginous glimpse into the abyss that divides the world from our knowing of it. And it is into this abyss that the horror vacui of psychedelic art deploys itself like an incandescent bridge. Because it is one thing to believe, on theoretical evidence, that we live in a prison-house of language. It is quite another to know it, to actually peek into the slippery emptiness as the Bastille explodes around you. Yet psychedelic art takes this apparent occasion for despair and celebrates our escape from linguistic control by flowing out, filling that rippling void with meaningful light, laughter, and a gorgeous profusion.

For us to deem a work of architecture elegant, it is hence not enough that it look simple: we must feel that the simplicity it displays has been hard won, that it flows from the resolution of demanding technical or natural predicament. Thus we call the Shaker staircase in Pleasant Hill elegant because we know--without ever having constructed one ourselves--that a staircase is a site complexity, and that combinations of treads, risers and banisters rarely approach the sober intelligibility of the Sharkers' work. We deem a modern Swiss house elegant because we not how seamlessly its windows have been joined to their concrete walls, and how neatly the usual clutter of construction has been resolved away. We admire starkly simple works that we intuit would, without immense effort, have appeared very complicated. (p 209)

And there are plays – and books and songs and poems and dances – that are perhaps upsetting or intricate or unusual, that leave you unsure, but which you think about perhaps the next day, and perhaps for a week, and perhaps for the rest of your life. Because they aren't clean, they aren't neat, but there's something in them that comes from the heart, and, so, goes to the heart.

But I've always been a sucker for externals alone: the shape, the shine, what the surface suggests to my palm. So mechanically disinclined it's verging on criminal, I never understood the beauty of an object's workings until Linny sat my reluctant self down one day and showed me her camera. Within fifteen minutes, I had fallen hard for the whole gadgety, eyelike nature of the thing: a tiny piece of glass slowing, bending, organizing light - light - into your grandmother, the Grand Canyon, the begonia on the windowsill, the film keeping the image like a secret. Grandmother, canyon, begonia tucked neatly into the sleek black box, like bugs in a jar. My mind boggled.

This afternoon, I walk along the gray paving stones and wonder where I’ll be buried, whether I’ll rot slowly underground or in one of those neatly stacked niches way up high, where a single wilted carnation bears witness to the fleeting nature of memory.

You will only notice the tick by its swollen body attached to your skin. Do not pull it out. A cigarette placed on its body will make the tick drop off, or 1 drop of thyme will also do the trick. Then apply 1 drop of neat lavender every five minutes, to a total of ten,

Neatness makes me feel like I have to be on my best behavior. Clutter is my natural habitat.

She was organized, ardently neat, whereas he was the rabbit's wild brother, leaving what looked like the path of an undressing hurricane wherever he went. He dropped his shoes, badger coat, cigarette ash, a dish towel, plant journals, trowels, on the floor behind him, left washed-off mud from potatoes in the sink. Whatever he came upon would be eaten, wrestled with, read, tossed away, the discarded becoming invisible to him. Whatever his wife said about this incorrigible flaw did no good. I suspect, in fact, she took pleasure in suffering his nature. Though give him credit, Mr. Malakite's fields were immaculate. No plant left its bed and wandered off as a 'volunteer'. He scrubbed the radishes under the thin stream of a hose. He spread his wares neatly on the trestle table at the Saturday market.

And Mister . . . ?” “Firas,” Kashmir said, folding his handkerchief neatly and making a crisp bow. Blake’s brow furrowed as he took in the fine clothes. “A sailor?” “Her tutor,” Kashmir said smoothly. Blake cocked his head. “You’re much younger than any of my tutors.” “Baleh, I am wise beyond my years,” Kashmir said. “And of course I have a natural inclination to it. My people did, after all, invent algebra. Including the zero.

Really neat that human beings conquered the Earth invented poetry and mathematics and the combustion engine, discovered that time and space are relative, built machines big and small to ferry us to the moon for some rocks or carry us to McDonald's for a strawberry-banana smoothie. Very cool we split the atom and bestowed upon the Earth the Internet and smartphones and, of course, the selfie stick. But the most wonderful thing of all, our highest achievement and the one thing for which I pray we will always be remembered, is stuffing wads of polyester into an anatomically incorrect, cartoonish ideal of one of nature's most fearsome predators for no other reason than to soothe a child.

A Wild Woman Is Not A Girlfriend. She Is A Relationship With Nature. But can you love me in the deep? In the dark? In the thick of it? Can you love me when I drink from the wrong bottle and slip through the crack in the floorboard? Can you love me when I’m bigger than you, when my presence blazes like the sun does, when it hurts to look directly at me? Can you love me then too? Can you love me under the starry sky, shaved and smooth, my skin like liquid moonlight? Can you love me when I am howling and furry, standing on my haunches, my lower lip stained with the blood of my last kill? When I call down the lightning, when the sidewalks are singed by the soles of my feet, can you still love me then? What happens when I freeze the land, and cause the dirt to harden over all the pomegranate seeds we’ve planted? Will you trust that Spring will return? Will you still believe me when I tell you I will become a raging river, and spill myself upon your dreams and call them to the surface of your life? Can you trust me, even though you cannot tame me? Can you love me, even though I am all that you fear and admire? Will you fear my shifting shape? Does it frighten you, when my eyes flash like your camera does? Do you fear they will capture your soul? Are you afraid to step into me? The meat-eating plants and flowers armed with poisonous darts are not in my jungle to stop you from coming. Not you. So do not worry. They belong to me, and I have invited you here. Stay to the path revealed in the moonlight and arrive safely to the hut of Baba Yaga: the wild old wise one… she will not lead you astray if you are pure of heart. You cannot be with the wild one if you fear the rumbling of the ground, the roar of a cascading river, the startling clap of thunder in the sky. If you want to be safe, go back to your tiny room — the night sky is not for you. If you want to be torn apart, come in. Be broken open and devoured. Be set ablaze in my fire. I will not leave you as you have come: well dressed, in finely-threaded sweaters that keep out the cold. I will leave you naked and biting. Leave you clawing at the sheets. Leave you surrounded by owls and hawks and flowers that only bloom when no one is watching. So, come to me, and be healed in the unbearable lightness and darkness of all that you are. There is nothing in you that can scare me. Nothing in you I will not use to make you great. A wild woman is not a girlfriend. She is a relationship with nature. She is the source of all your primal desires, and she is the wild whipping wind that uproots the poisonous corn stalks on your neatly tilled farm. She will plant pear trees in the wake of your disaster. She will see to it that you shall rise again. She is the lover who restores you to your own wild nature.

The pear trees were bare, their limbs spread open like the viscera of a parasol. Stretching into the darkness beyond, the single houses, double houses, and villas were lined up in cramped, neat rows which ran toward the tip of the peninsula. p94

In a word, it was wild, and somehow beautiful and desolate at the same time, a work which could not have been contrived by Nature or by Art alone, but by their combined efforts only, with Nature's chisel going over the often senselessly elaborate work of man, relieving the heaviness, obliterating the vulgar symmetry and the crude lapses which reveal the laboriousness of the planner's efforts, and thus communicating a miraculous warmth to something created in cold, measured neatness and precision.

The mind is confused? Is it not so? Take time, mon ami. You are agitated; you are excited—it is but natural. Presently, when we are calmer, we will arrange the facts, neatly, each in his proper place. We will examine—and reject. Those of importance we will put on one side; those of no importance, pouf!”—he screwed up his cherub-like face, and puffed comically enough—“blow them

The value of Greek prose composition, he said, was not that it gave one any particular facility in the language that could not be gained as easily by other methods but that if done properly, off the top of one's head, it taught one to think in Greek. One's thought patterns become different, he said, when forced into the confines of a rigid and unfamiliar tongue. Certain common ideas become inexpressible; other, previously undreamt-of ones spring to life, finding miraculous new articulation. By necessity, I suppose, it is difficult for me to explain in English exactly what I mean. I can only say that an incendium is in its nature entirely different from the feu with which a Frenchman lights his cigarette, and both are very different from the stark, inhuman pur that the Greeks knew, the pur that roared from the towers of Ilion or leapt and screamed on that desolate, windy beach, from the funeral pyre of Patroklos. Pur: that one word contains for me the secret, the bright, terrible clarity of ancient Greek. How can I make you see it, this strange harsh light which pervades Homer's landscapes and illumines the dialogues of Plato, an alien light, inarticulable in our common tongue? Our shared language is a language of the intricate, the peculiar, the home of pumpkins and ragamuffins and bodkins and beer, the tongue of Ahab and Falstaff and Mrs. Gamp; and while I find it entirely suitable for reflections such as these, it fails me utterly when I attempt to describe in it what I love about Greek, that language innocent of all quirks and cranks; a language obsessed with action, and with the joy of seeing action multiply from action, action marching relentlessly ahead and with yet more actions filing in from either side to fall into neat step at the rear, in a long straight rank of cause and effect toward what will be inevitable, the only possible end. In a certain sense, this was why I felt so close to the other in the Greek class. They, too, knew this beautiful and harrowing landscape, centuries dead; they'd had the same experience of looking up from their books with fifth-century eyes and finding the world disconcertingly sluggish and alien, as if it were not their home. It was why I admired Julian, and Henry in particular. Their reason, their very eyes and ears were fixed irrevocably in the confines of those stern and ancient rhythms – the world, in fact, was not their home, at least the world as I knew it – and far from being occasional visitors to this land which I myself knew only as an admiring tourist, they were pretty much its permanent residents, as permanent as I suppose it was possible for them to be. Ancient Greek is a difficult language, a very difficult language indeed, and it is eminently possible to study it all one's life and never be able to speak a word; but it makes me smile, even today, to think of Henry's calculated, formal English, the English of a well-educated foreigner, as compared with the marvelous fluency and self-assurance of his Greek – quick, eloquent, remarkably witty. It was always a wonder to me when I happened to hear him and Julian conversing in Greek, arguing and joking, as I never once heard either of them do in English; many times, I've seen Henry pick up the telephone with an irritable, cautious 'Hello,' and may I never forget the harsh and irresistible delight of his 'Khairei!' when Julian happened to be at the other end.

You will never find a faery at a science fair. Why? Because science is all about proving theories and understanding the universe. Science folds everything into neat, logical, well-explained packages. The fey are magical, capricious, illogical, and unexplainable. Science cannot prove the existence of faeries, so naturally, we do not exist. That type of nonbelief is fatal to faeries.

I had to stop romanticizing the man I might have been and be the man that I was, not by neatly fitting other people’s definitions of masculinity or constructs of sexuality, but by being uniquely me—made in the image of God, nurtured by the bosom of nature, and forged in the fire of life.

Hey, Alek, you want us to, you know, weed-whack at all?" Dante tugged at his pubic hair. "Clip the curlies." "Uh, no. Our members prefer natural hair. Are both of you...?" "Manscaped?" Dante smiled. "I'm fucking Italian; I been mowing my lawn since I was thirteen. My brother taught me." Jesus. "I'm not." Griff's eyes bulged. He'd never thought about trimming down there. Dante gave his crotch a once over. "Griff's pretty neat on his own. Scottish hedge!

Mastema prefers absolutes. He wants fences on the world and everything in its place, neat and tidy as a churchyard garden. God is not like that. God is boundless. For all his wisdom, Mastema cannot comprehend Yahweh’s need for surprises. An omniscient Being would naturally yearn for things beyond His control, futures He could not see, wills He could influence but not command. Strange, yes. It is odd when the puppeteer desires his wooden slaves to cut their strings, yet that is exactly what He did when he granted humans free will.

People use their leaders almost as an excuse. When they give in to the leader's commands they can always reserve the feeling that these commands are are alien to them, that they are the leader's responsibility, that the terrible acts they are committing are in his name and not theirs. This, then, is another thing that makes people feel so guiltless, as Canetti points out: they can imagine themselves as temporary victims of the leader. The more they give in to his spell, and the more terrible the crimes they commit, the more they can feel that the wrongs are not natural to them. It is all so neat, this usage of the leader; it reminds us of James Franzer's discovery that in the remote past tribes often used their kings as scapegoats who, when they no longer served the people's needs, were put to death. These are the many ways in which men can play the hero, all the while that they are avoiding responsibility for their own acts in a cowardly way.

The mind is confused? Is it not so? Take time, mon ami. You are agitated; you are excited—it is but natural. Presently, when we are calmer, we will arrange the facts, neatly, each in his proper place. We will examine—and reject. Those of importance we will put on one side; those of no importance, pouf!”—he screwed up his cherub-like face, and puffed comically enough—“blow them away!” “That’s

Then, learn from me not to judge by appearances: I am, as Miss Scatcherd said, slatternly; I seldom put, and never keep, things in order; I am careless; I forget rules; I read when I should learn my lessons; I have no method: and sometimes I say, like you cannot bear to be subjected to systematic arrangements. This is all very provoking to Miss Scatcherd, who is naturally neat, puncutal, and particular.

Defining philosophy as “an activity, attempting by means of discussion and reasoning, to make life happy,” he believed that happiness is gained through the achievement of moral self-sufficiency (autarkeia) and freedom from disturbance (ataraxia). The main obstacles to the goal of tranquillity of mind are our unnecessary fears and desires, and the only way to eliminate these is to study natural science. The most serious disturbances of all are fear of death, including fear of punishment after death, and fear of the gods. Scientific inquiry removes fear of death by showing that the mind and spirit are material and mortal, so that they cannot live on after we die: as Epicurus neatly and logically puts it: “Death…is nothing to us: when we exist, death is not present; and when death is present, we do not exist. Consequently it does not concern either the living or the dead, since for the living it is non-existent and the dead no longer exist” (Letter to Menoeceus 125). As for fear of the gods, that disappears when scientific investigation proves that the world was formed by a fortuitous concourse of atoms, that the gods live outside the world and have no inclination or power to intervene in its affairs, and that irregular phenomena such as lightning, thunder, volcanic eruptions, and earthquakes have natural causes and are not manifestations of divine anger. Every Epicurean would have agreed with Katisha in the Mikado when she sings: But to him who’s scientific There’s nothing that’s terrific In the falling of a flight of thunderbolts! So the study of natural science is the necessary means whereby the ethical end is attained. And that is its only justification: Epicurus is not interested in scientific knowledge for its own sake, as is clear from his statement that “if we were not disturbed by our suspicions concerning celestial phenomena, and by our fear that death concerns us, and also by our failure to understand the limits of pains and desires, we should have no need of natural science” (Principal Doctrines 11). Lucretius’ attitude is precisely the same as his master’s: all the scientific information in his poem is presented with the aim of removing the disturbances, especially fear of death and fear of the gods, that prevent the attainment of tranquillity of mind. It is very important for the reader of On the Nature of Things to bear this in mind all the time, particularly since the content of the work is predominantly scientific and no systematic exposition of Epicurean ethics is provided.25 Epicurus despised philosophers who do not make it their business to improve people’s moral condition: “Vain is the word of a philosopher by whom no human suffering is cured. For just as medicine is of no use if it fails to banish the diseases of the body, so philosophy is of no use if it fails to banish the suffering of the mind” (Usener fr. 221). It is evident that he would have condemned the majority of modern philosophers and scientists.

I took pride in being the best-dressed monster in Dade County. Yes, certainly, he chopped up that nice Mr. Duarte, but he was so well dressed! Proper clothing for all occasions - by the way, what did one wear to attend an early morning decapitation? A day-old bowling shirt and slacks, naturally. I was à la mode. But aside from this morning's hasty costume, I really was careful. It was one of Harry's lessons: stay neat, dress nicely, avoid attention.

Nature abhors dimensional abnormalities, and seals them neatly away so they don't upset people. Nature, in fact, abhors a lot of things, including vacuums, ships called the marie celeste, and the chuck keys from electric drills.

His black lashes were so thick, his eyes looked naturally rimmed with kohl. A heavy, yet neat stubble carved out his sharp jawline and angular cheekbones. Every one of his features dripped with untamed masculinity, the kind mothers warned their daughters about.

On the eleventh day, it finally stopped raining. Musashi chafed to be out in the open, but it was another week before they were able to return to work under a bright sun. The field they had so arduously carved out of the wilderness had disappeared without a trace; in its place were rocks, and a river where none had been before. The water seemed to mock them just as the villagers had. Iori, seeing no way to reclaim their loss, looked up and said, “This place is beyond hope. Let’s look for better land somewhere else.” “No,” Musashi said firmly. “With the water drained off, this would make excellent farmland. I examined the location from every angle before I chose it.” “What if we have another heavy rain?” “We’ll fix it so the water doesn’t come this way. We’ll lay a dam from here all the way to that hill over there.” ‘That’s an awful lot of work.” “You seem to forget that this is our dōjō. I’m not giving up a foot of this land until I see barley growing on it.” Musashi carried on his stubborn struggle throughout the winter, into the second month of the new year. It took several weeks of strenuous labor to dig ditches, drain the water off, pile dirt for a dike and then cover it with heavy rocks. Three weeks later everything was again washed away. “Look,” Iori said, “we’re wasting our energy on something impossible. Is that the Way of the Sword?” The question struck close to the bone, but Musashi would not give in. Only a month passed before the next disaster, a heavy snowfall followed by a quick thaw. Iori, on his return from trips to the temple for food, inevitably wore a long face, for the people there rode him mercilessly about Musashi’s failure. And finally Musashi himself began to lose heart. For two full days and on into a third, he sat silently brooding and staring at his field. Then it dawned on him suddenly. Unconsciously, he had been trying to create a neat, square field like those common in other parts of the Kanto Plain, but this was not what the terrain called for. Here, despite the general flatness, there were slight variations in the lay of the land and the quality of the soil that argued for an irregular shape. “What a fool I’ve been,” he exclaimed aloud. “I tried to make the water flow where I thought it should and force the dirt to stay where I thought it ought to be. But it didn’t work. How could it? Water’s water, dirt’s dirt. I can’t change their nature. What I’ve got to do is learn to be a servant to the water and a protector of the land.” In his own way, he had submitted to the attitude of the peasants. On that day he became nature’s manservant. He ceased trying to impose his will on nature and let nature lead the way, while at the same time seeking out possibilities beyond the grasp of other inhabitants of the plain. The snow came again, and another thaw; the muddy water oozed slowly over the plain. But Musashi had had time to work out his new approach, and his field remained intact. “The same rules must apply to governing people,” he said to himself. In his notebook, he wrote: “Do not attempt to oppose the way of the universe. But first make sure you know the way of the universe.

The uneasy symbiosis between a military authoritarian state and democratic political processes is often attributed to the artificial nature of the country and the lack of a neat fit between social identities at the base and the arbitrary frontiers drawn by the departing colonial masters.

And there are plays – and books and songs and poems and dances – that are perhaps upsetting or intricate or unusual, that leave you unsure, but which you think about perhaps the next day, and perhaps for a week, and perhaps for the rest of your life. Because they aren't clean, they aren't neat, but there's something in them that comes from the heart, and, so, goes to the heart. What comes from the head is perceived by the audience, the child, the electorate, as manipulative. And we may succumb to the manipulative for a moment because it makes us feel good to side with the powerful. But finally we understand we're being manipulated. And we resent it. Tragedy is a celebration not of our eventual triumph but of the truth – it is not a victory but a resignation. Much of its calmative power comes, again, from that operation described by Shakespeare: when remedy is exhausted, so is grief.

Oh, she had been some kind of fine-looking, all right, with that dynamite body and that gorgeous fall of red wavy hair. But she was weak . . . weak somehow. It was as if she was sending out radio signals which only he could receive. You could point to certain things—how much she smoked (but he had almost cured her of that), the restless way her eyes moved, never quite meeting the eyes of whoever was talking to her, only touching them from time to time and then leaping nimbly away; her habit of lightly rubbing her elbows when she was nervous; the look of her fingernails, which were kept neat but brutally short. Tom noticed this latter the first time he met her. She picked up her glass of white wine, he saw her nails, and thought: She keeps them short like that because she bites them. Lions may not think, at least not the way people think . . . but they see. And when antelopes start away from a waterhole, alerted by that dusty-rug scent of approaching death, the cats can observe which one falls to the rear of the pack, maybe because it has a lame leg, maybe because it is just naturally slower . . . or maybe because its sense of danger is less developed. And it might even be possible that

The immense accretion of flesh which had descended on her in middle life like a flood of lava on a doomed city had changed her from a plump active little woman with a neatly-turned foot and ankle into something as vast and august as a natural phenomenon. She had accepted this submergence as philosophically as all her other trials, and now, in extreme old age, was rewarded by presenting to her mirror an almost unwrinkled expanse of firm pink and white flesh, in the centre of which the traces of a small face survived as if awaiting excavation. A flight of smooth double chins led down to the dizzy depths of a still-snowy bosom veiled in snowy muslins that were held in place by a miniature portrait of the late Mr. Mingott; and around and below, wave after wave of black silk surged away over the edges of a capacious armchair, with two tiny white hands poised like gulls on the surface of the billows.

Well, my stroll is of precisely this nature, though the irresponsibility is compounded in my case by the fact that I do not pray to God. Sterne managed very neatly to avoid responsibility by blaming it all on the Lord, while I, who have no God to take the blame on my behalf, simply cast mine into a passing ditch.

Anyway, these ideas or feelings or ramblings had their satisfactions. They turned the pain of others into memories of one’s own. They turned pain, which is natural, enduring, and eternally triumphant, into personal memory, which is human, brief, and eternally elusive. They turned a brutal story of injustice and abuse, an incoherent howl with no beginning or end, into a neatly structured story in which suicide was always held out as a possibility. They turned flight into freedom, even if freedom meant no more than the perpetuation of flight. They turned chaos into order, even if it was at the cost of what is commonly known as sanity.

A man can be beautiful, I see that now. It’s not just a woman’s term, not a word reserved for romantic, virtuous, elegant things. I don’t think beauty is neat anymore. It’s unordered. It’s unbrushed hair and a torn back pocket. It’s bright and strange and lovely, and if I were to paint him, I’d use all the warm colours - ochre, gold, plum, terracotta, scarlet, burnt orange. I want him to see me as I saw him then, I want him to find me alone at the end of the day with the sun in my hair. I want his heart to buckle, too. I want him to stop someone out in the square and say, who’s that? Do you know her? Where is she from?” — - from Eve Green’s mother’s account. “It is written on a piece of thin, yellow paper, and is folded in half. I like this account. I like it because it’s true, she’s right. We all want out lovers to see us that way - unaware, natural, serene. We want to change their world with one glance, to stop their breath at the sight of us.

In pathology class they would have called it a starburst entry wound. The muzzle had been hard against him, and naturally the first thing out was the bullet, which punched a neat nine-millimeter hole through his flesh, which didn’t stay neat for long, because the next thing out was a blast of exploding gas, which had nowhere to go but straight down the bullet hole, deep inside Joey’s body itself, which was not as hard as the steel of a gun barrel, so the gas swelled instantly to a hot bubble the size of a basketball, which burst the skin at the entry point, so that when it settled back down after the gas was gone, it looked like a five-pointed star.

I always felt that someone, a long time ago, organized the affairs of the world into areas that made sense-catagories of stuff that is perfectible, things that fit neatly in perfect bundles. The world of business, for example, is this way-line items, spreadsheets, things that add up, that can be perfected. The legal system-not always perfect, but nonetheless a mind-numbing effort to actually write down all kinds of laws and instructions that cover all aspects of being human, a kind of umbrella code of conduct we should all follow. Perfection is crucial in building an aircraft, a bridge, or a high-speed train. The code and mathematics residing just below the surface of the Internet is also this way. Things are either perfectly right or they will not work. So much of the world we work and live in is based upon being correct, being perfect. But after this someone got through organizing everything just perfectly, he (or probably a she) was left with a bunch of stuff that didn't fit anywhere-things in a shoe box that had to go somewhere. So in desperation this person threw up her arms and said, 'OK! Fine. All the rest of this stuff that isn't perfectible, that doesn't seem to fit anywhere else, will just have to be piled into this last, rather large, tattered box that we can sort of push behind the couch. Maybe later we can come back and figure where it all is supposed to fit in. Let's label the box ART.' The problem was thankfully never fixed, and in time the box overflowed as more and more art piled up. I think the dilemma exists because art, among all the other tidy categories, most closely resembles what it is like to be human. To be alive. It is our nature to be imperfect. The have uncategorized feelings and emotions. To make or do things that don't sometimes necessarily make sense. Art is all just perfectly imperfect. Once the word ART enters the description of what you're up to , it is almost getting a hall pass from perfection. It thankfully releases us from any expectation of perfection. In relation to my own work not being perfect, I just always point to the tattered box behind the couch and mention the word ART, and people seem to understand and let you off the hook about being perfect a go back to their business.

Romantics are especially aware of all that lies outside rational explanation, all that cannot neatly be summarized in words. They sense, especially late at night or in the vastness of nature, the scale of the mysteries humanity is up against. The impulse to categorize and to master intellectually is for Romantics a distinct form of vanity, like trying to draw up a list in a hurricane. There is a time when we must surrender to emotion, feel rather than try relentlessly to categorize and make sense of things. We can think too much – and grow sick from trying to pass the complexities of existence through the sieve of the conscious mind. We should more often be guided by our instincts and the voice of nature within us. Decisions must not always be probed too hard, or moods unpacked. We should respect and not tinker with emotions, especially as they relate to love and the spiritual varieties of experience. We need to fall silent – more frequently than we do – and simply listen. Sometimes the best way to honour the ineffable is through unclear language and obscure modes of expression. The supreme Romantic art form is music.

That when the Dodger, and his accomplished friend Master Bates, joined in the hue-and-cry which was raised at Oliver's heels, in consequence of their executing an illegal conveyance of Mr. Brownlow's personal property, as has been already described, they were actuated by a very laudable and becoming regard for themselves; and forasmuch as the freedom of the subject and the liberty of the individual are among the first and proudest boasts of a true-hearted Englishman, so, I need hardly beg the reader to observe, that this action should tend to exalt them in the opinion of all public and patriotic men, in almost as great a degree as this strong proof of their anxiety for their own preservation and safety goes to corroborate and confirm the little code of laws which certain profound and sound-judging philosophers have laid down as the main-springs of all Nature's deeds and actions: the said philosophers very wisely reducing the good lady's proceedings to matters of maxim and theory: and, by a very neat and pretty compliment to her exalted wisdom and understanding, putting entirely out of sight any considerations of heart, or generous impulse and feeling.

And that discovery would betray the closely guarded secret of modern culture to the laughter of the world. For we moderns have nothing of our own. We only become worth notice by filling ourselves to overflowing with foreign customs, arts, philosophies, religions and sciences: we are wandering encyclopaedias, as an ancient Greek who had strayed into our time would probably call us. But the only value of an encyclopaedia lies in the inside, in the contents, not in what is written outside, in the binding or the wrapper. And so the whole of modern culture is essentially internal; the bookbinder prints something like this on the cover: “Manual of internal culture for external barbarians.” The opposition of inner and outer makes the outer side still more barbarous, as it would naturally be, when the outward growth of a rude people merely developed its primitive inner needs. For what means has nature of repressing too great a luxuriance from without? Only one,—to be affected by it as little as possible, to set it aside and stamp it out at the first opportunity. And so we have the custom of no longer taking real things seriously, we get the feeble personality on which the real and the permanent make so little impression. Men become at last more careless and accommodating in external matters, and the [Pg 34] considerable cleft between substance and form is widened; until they have no longer any feeling for barbarism, if only their memories be kept continually titillated, and there flow a constant stream of new things to be known, that can be neatly packed up in the cupboards of their memory.

And there were so many places to go. Thickets of bramble. Fallen trees. Ferns, and violets, and gorse, paths all lined with soft green moss. And in the very heart of the wood, there was a clearing, with a circle of stones, and an old well in the middle, next to a big dead oak tree, and everything- fallen branches, standing stones, even the well, with its rusty pump- draped and festooned and piled knee-high with ruffles and flounces of strawberries, with blackbirds picking over the fruit, and the scent like all of summer. It wasn't like the rest of the farm. Narcisse's farm is very neat, with everything set out in its place. A little field for sunflowers: one for cabbages; one for squash; one for Jerusalem artichokes. Apple trees to one side; peaches and plums to the other. And in the polytunnels, there were daffodils, tulips, freesias; and in season, lettuce, tomatoes, beans. All neatly planted, in rows, with nets to keep the birds from stealing them. But here there were no nets, or polytunnels, or windmills to frighten away the birds. Just that clearing of strawberries, and the old well in the circle of stones. There was no bucket in the well. Just the broken pump, and the trough, and a grate to cover the hole, which was very deep, and not quite straight, and filled with ferns and that swampy smell. And if you put your eye to the grate, you could see a roundel of sky reflected in the water, and little pink flowers growing out from between the cracks in the old stone. And there was a kind of draught coming up from under the ground, as if something was hiding there and breathing, very quietly.

The classical tradition in philosophy is the last surviving child of two very diverse parents: the Greek belief in reason, and the mediæval belief in the tidiness of the universe. To the schoolmen, who lived amid wars, massacres, and pestilences, nothing appeared so delightful as safety and order. In their idealising dreams, it was safety and order that they sought: the universe of Thomas Aquinas or Dante is as small and neat as a Dutch interior. To us, to whom safety has become monotony, to whom the primeval savageries of nature are so remote as to become a mere pleasing condiment to our ordered routine, the world of dreams is very different from what it was amid the wars of Guelf and Ghibelline. Hence William James's protest against what he calls the “block universe” of the classical tradition; hence Nietzsche's worship of force; hence the verbal bloodthirstiness of many quiet literary men. The barbaric substratum of human nature, unsatisfied in action, finds an outlet in imagination. In philosophy, as elsewhere, this tendency is visible; and it is this, rather than formal argument, that has thrust aside the classical tradition for a philosophy which fancies itself more virile and more vital. B.

Master Cohmac sighed. “The darkness is as much a part of the Force as the light. The Order thinks it can bisect the Force so neatly—as though the primal living energy of all existence were a thing to be sliced and served.” Reath took a moment to consider this. “Doesn’t that separation keep us safe?” “Does it?” Master Cohmac said. “Or does the divide only make the darkness darker, more dangerous, than it ever would have been in a state of nature?

Animals, and theoretically vampires, bit their victims to kill, but most fangs were not made for neat puncture wounds and clean drinking afterward. And hollow fangs were never for sucking blood but for delivering venom. But perhaps a vampire was unlike any normal creature in the natural world? One thing was for sure. She needed to learn if any humans existed with the length of canine needed to puncture a neck, yet not leave a bite mark from below.

Nature isn’t benign,” Lederberg said at the meeting’s opening. “The bottom lines: the units of natural selection—DNA, sometimes RNA elements—are by no means neatly packaged in discrete organisms. They all share the entire biosphere. The survival of the human species is not a preordained evolutionary program. Abundant sources of genetic variation exist for viruses to learn new tricks, not necessarily confined to what happens routinely, or even frequently.

I have been to the Alpine countries of Austria and Ardamia before, but never to this corner of the range, and while the journey to St. Liesl, which perches high above sea level, was not a comfortable one, it took my breath away. The path wound up a mountainside still dotted with the last of the summer flowers, snowbells and cheery buttercups. Mountains cluttered every horizon, many crowned in an eternal snow. Below us was the town of Leoburg with its railroad, its neat stone-and-timber buildings, its sharp and commanding steeple, but the higher we went, the more all this was dwarfed by the wildness surrounding it, the railroad a thin line of stitches connecting us to the world we knew. And then we rounded a bend in the path, and we could no longer see the town at all. I understand now why the folklore of the Alps is so rich--- the many folds and crevices in the mountainsides could hide any number of faerie doors opening onto dozens of stories.

We fear what is uncontrollable. This 'control' attitude results in an 'order fetish.' People become obsessed with mowing and grooming their lawns and obsessed with neatness. People living in contemporary society are split beings divided against themselves. Our Eurocentric society is wounded. Society does not want to feel pain. Therefore, society denies history, and hides its collective head in the sand. We must reintegrate what we have taken apart and love the thing we fear.

They had crossed the terrace where weeds, ivy, and goldenrod had run amuck in the flowerbeds that lined the weather-beaten stone balustrade. Mounds of blue hydrangeas nearly as tall as Lucien crowded the three mossy steps that led down into the formal garden. He went down them, and Alice followed him toward the circular fountain. As they approached, two doves that had perched on the stately stone fountain urn fluttered away, cooing. Alice stopped beside the fountain pool and gazed down with a faraway expression at the lily pads, driven with dreamlike slowness over the surface of the shallow water like tiny sailing vessels. She studied the scene as though memorizing it, while Lucien gazed at her, watching the wind toy with her clothes and the tendrils of her hair that it had worked free from her neat coif. Her waving red-gold hair, blue eyes, and ivory skin, and the chaste, faraway serenity of her face, put him in mind of Botticelli's Venus, rising from the sea upon her scallop shell.

Out of the inevitable conflict of images - inevitable, because of the creative, recreative, destructive, and contradictory nature of the motivating centre, the womb of war - I try to make that momentary peace which is a poem. I do not want a poem of mine to be, nor can it be, a circular piece of experience placed neatly outside the living stream of time from which it came; a poem of mine is, or should be, a watertight section of the stream that is flowing all ways; all warring images within it should be reconciled for that small stop of time.

It's the outgrowth of a natural human contradiction: people want to read good books, but people are also invincibly lazy ... so they read only stupid, easy books, but they still keep feeling the original want - and eventually, that causes them to call the stupid, easy books they actually do read good ... because it seems like such a neat little solution to their problem! And if those stupid, easy books are big enough financial successes or garner a wide enough audience of people trying that same solution, those of us who aren't invincibly lazy and actually do read good books - or at least real books - on a regular basis start to get characterized as cranks and killjoys and snobs, because we still have the nerve to say the Harry Potter books are awful, or that there's no literary worth to anything Stephen King has ever written, or that Susan Sontag is grotesquely overrated, or that nobody should be reading Raymond Carver .... and so on. All those judgements are right, but as the crowds grow larger wanting to elevate what they've settled for, they start to look more and more eccentric ...

He wore bottle-thick spectacles. His ox-like stature made him distinct. He had a long lowland “badger coat,” made out of several skins, which smelled of bracken, sometimes of earthworms. And he and his wife were my watched example of marital stability. His wife no doubt felt I lingered around too much. She was organized, ardently neat, whereas he was the rabbit’s wild brother, leaving what looked like the path of an undressing hurricane wherever he went. He dropped his shoes, badger coat, cigarette ash, a dish towel, plant journals, trowels, on the floor behind him, left washed-off mud from potatoes in the sink. Whatever he came upon would be eaten, wrestled with, read, tossed away, the discarded becoming invisible to him. Whatever his wife said about this incorrigible flaw did no good. I suspect, in fact, she took pleasure in suffering his nature. Though give him credit, Mr. Malakite’s fields were immaculate. No plant left its bed and wandered off as a “volunteer.” He scrubbed the radishes under the thin stream of a hose. He spread his wares neatly on the trestle table at the Saturday market

They trudged through a deep snowdrift. Then, as if blocked by some invisible force field, they stopped. John had seen a lot of crime scenes in the years he’d been a cop. He’d seen death from natural causes and murders so bloody and horrific that even veteran cops dropped to their knees and vomited. He’d seen the neat and brutal execution-style murders common to drug dealers anxious to make their mark. He’d seen innocent children cut down in the crossfire of gangland wars. He’d seen babies murdered and dumped like trash. None of that prepared him for the sight that accosted him now.

To narrow natural rights to such neat slogans as "liberty, equality, fraternity" or "life, liberty, property," . . . was to ignore the complexity of public affairs and to leave out of consideration most moral relationships. . . . Burke appealed back beyond Locke to an idea of community far warmer and richer than Locke's or Hobbes's aggregation of individuals. The true compact of society, Burke told his countrymen, is eternal: it joins the dead, the living, and the unborn. We all participate in this spiritual and social partnership, because it is ordained of God. In defense of social harmony, Burke appealed to what Locke had ignored: the love of neighbor and the sense of duty. By the time of the French Revolution, Locke's argument in the Second Treatise already had become insufficient to sustain a social order. . . . The Constitution is not a theoretical document at all, and the influence of Locke upon it is negligible, although Locke's phrases, at least, crept into the Declaration of Independence, despite Jefferson's awkwardness about confessing the source of "life, liberty, and the pursuit of happiness." If we turn to the books read and quoted by American leaders near the end of the eighteenth century, we discover that Locke was but one philosopher and political advocate among the many writers whose influence they acknowledged. . . . Even Jefferson, though he had read Locke, cites in his Commonplace Book such juridical authorities as Coke and Kames much more frequently. As Gilbert Chinard puts it, "The Jeffersonian philosophy was born under the sign of Hengist and Horsa, not of the Goddess Reason"--that is, Jefferson was more strongly influenced by his understanding of British history, the Anglo-Saxon age particularly, than by the eighteenth-century rationalism of which Locke was a principal forerunner. . . . Adams treats Locke merely as one of several commendable English friends to liberty. . . . At bottom, the thinking Americans of the last quarter of the eighteenth century found their principles of order in no single political philosopher, but rather in their religion. When schooled Americans of that era approved a writer, commonly it was because his books confirmed their American experience and justified convictions they held already. So far as Locke served their needs, they employed Locke. But other men of ideas served them more immediately. At the Constitutional Convention, no man was quoted more frequently than Montesquieu. Montesquieu rejects Hobbes's compact formed out of fear; but also, if less explicitly, he rejects Locke's version of the social contract. . . . It is Montesquieu's conviction that . . . laws grow slowly out of people's experiences with one another, out of social customs and habits. "When a people have pure and regular manners, their laws become simple and natural," Montesquieu says. It was from Montesquieu, rather than from Locke, that the Framers obtained a theory of checks and balances and of the division of powers. . . . What Madison and other Americans found convincing in Hume was his freedom from mystification, vulgar error, and fanatic conviction: Hume's powerful practical intellect, which settled for politics as the art of the possible. . . . [I]n the Federalist, there occurs no mention of the name of John Locke. In Madison's Notes of Debates in the Federal Convention there is to be found but one reference to Locke, and that incidental. Do not these omissions seem significant to zealots for a "Lockean interpretation" of the Constitution? . . . John Locke did not make the Glorious Revolution of 1688 or foreordain the Constitution of the United States. . . . And the Constitution of the United States would have been framed by the same sort of men with the same sort of result, and defended by Hamilton, Madison, and Jay, had Locke in 1689 lost the manuscripts of his Two Treatises of Civil Government while crossing the narrow seas with the Princess Mary.

Godfrey's was an essentially domestic nature, bred up in a home where the hearth had no smiles, and where the daily habits were not chastised by the presence of household order. His easy disposition made him fall in unresistingly with the family courses, but the need of some tender permanent affection, the longing for some influence that would make the good he preferred easy to pursue, caused the neatness, purity, and liberal orderliness of the Lammeter household, sunned by the smile of Nancy, to seem like those fresh bright hours of the morning when temptations go to sleep and leave the ear open to the voice of the good angel, inviting to industry, sobriety, and peace.

After all, a kiss between real lovers is not some type of contract, a neatly defined moment of pleasure, something obtained by greedy conquest, or any kind of clear saying of how it is. It is a grief-drenched hatching of two hearts into some ecstatic never-before-seen bird whose new uncategorizable form, unrecognized by the status quo, gives the slip to Death's sure rational deal. For love is a delicious and always messy extension of life that unfrantically outgrows mortality's rigid insistence on precise and efficient definition. Having all the answers means you haven't really ecstatically kissed or lived, thereby declaring the world defined and already finished. Loving all the questions on the other hand is a vitality that makes any length of life worth living. Loving doesn't mean you know all the notes and that you have to play all the notes, it just means you have to play the few notes you have long and beautifully. Like the sight of a truly beautiful young woman, smooth and gliding, melting hearts at even a distant glimpse, that no words, no matter how capable, can truly describe; a woman whose beauty is only really known by those who take a perch on the vista of time to watch the years of life speak out their long ornate sentences of grooves as they slowly stretch into her smoothness, wrinkling her as she glides struggling, decade by decade, her gait mitigated by a long trail of heavy loads, joys, losses, and suffering whose joint-aching years of traveling into a mastery of her own artistry of living, becomes even more than beauty something about which though we are even now no more capable of addressing than before, our admiration as original Earth-loving human beings should nonetheless never remain silent. And for that beauty we should never sing about, but only sing directly to it. Straightforward, cold, and inornate description in the presence of such living evidence of the flowering speech of the Holy in the Seed would be death of both the beauty and the speaker. Even if we always fail when we speak, we must be willing to fail magnificently, for even an eloquent failure, if in the service of life, feeds the Divine. Is it not a magical thing, this life, when just a little ash, cinder, and unclear water can arrange themselves into a beautiful old woman who sways, lifts, kisses, loves, sickens, argues, loses, bears up under it all, and, wrinkling, still lives under all that and yet feeds the Holy in Nature by just the way she moves barefoot down a path? If we can find the hearts, tongues, and brightness of our original souls, broken or not, then no matter from what mess we might have sprung today, we would be like those old-time speakers of life; every one of us would have it in our nature to feel obligated by such true living beauty as to know we have to say something in its presence if only for our utter feeling of awe. For, finally learning to approach something respectfully with love, slowly with the courtesy of an ornate indirectness, not describing what we see but praising the magnificence of her half-smiles of grief and persistent radiance rolling up from the weight-bearing thumping of her fine, well-oiled dusty old feet shuffling toward the dawn reeds at the edge of her part of the lake to fetch a head-balanced little clay jar of water to cook the family breakfast, we would know why the powerful Father Sun himself hurries to get his daily glimpse of her, only rising early because she does.

Both measurement error and sampling error are unpredictable, but they’re predictably unpredictable. You can always expect data from different samples, measures or groups to have somewhat different characteristics – in terms of the averages, the highest and lowest scores, and practically everything else. So even though they’re normally a nuisance, measurement error and sampling error can be useful as a means of spotting fraudulent data. If a dataset looks too neat, too tidily similar across different groups, something strange might be afoot. As the geneticist J. B. S. Haldane put it, ‘man is an orderly animal’ who ‘finds it very hard to imitate the disorder of nature’, and that goes for fraudsters as much as for the rest of us.

If you go to visit hell, you will see a room like this kitchen. There is a pot of delicious stew on the table, with the most delicate aroma you can imagine. All around, people sit, like us. Only they are dying of starvation. They are jibbering and jabbering,” he looked extra hard at Mrs. Parsons, “but they cannot get a bite of this wonderful stew God has made for them. Now, why is that?” “Because they’re choking? For all eternity?” Lou Ann asked. Hell, for Lou Ann, would naturally be a place filled with sharp objects and small round foods. “No,” he said. “Good guess, but no. They are starving because they only have spoons with very long handles. As long as that.” He pointed to the mop, which I had forgotten to put away. “With these ridiculous, terrible spoons, the people in hell can reach into the pot but they cannot put the food in their mouths. Oh, how hungry they are! Oh, how they swear and curse each other!” he said, looking again at Virgie. He was enjoying this. “Now,” he went on, “you can go and visit heaven. What? You see a room just like the first one, the same table, the same pot of stew, the same spoons as long as a sponge mop. But these people are all happy and fat.” “Real fat, or do you mean just well-fed?” Lou Ann asked. “Just well-fed,” he said. “Perfectly, magnificently well-fed, and very happy. Why do you think?” He pinched up a chunk of pineapple in his chopsticks, neat as you please, and reached all the way across the table to offer it to Turtle. She took it like a newborn bird.

Through Poppy’s eyes, she learned to see the treasures that the mountains held for those who lowered their eyes and let them linger on the ground: neat little mats of wild thyme encrusted on sun-baked rocks and stones covered with pin cushions of yellow saxifrage bobbing up and down between the sparkling ripples of the mountain streams. Lucy had passed waterfalls where tall, pink adenostyles stood proudly at the edge to be showered and splashed, and frothy clumps of white saxifrage cascaded from crannies in the shining, rocky sides into the tumbling waters below. She had wandered across hillsides where wild cumin blew on the breeze, ambled under the cool shadows of the pinewoods punctuated by bright, dainty astrantia and plodged through mountain bogs amongst the fluffy white drumsticks of cotton grass. 

Augustine's feeling of fragmentation has its modern corollary in the way many contemporary young people are plague by a frantic fear of missing out. The world has provided them with a superabundance of neat things to do. Naturally, they hunger to size every opportunity and taste every experience. They want to grab all the goodies in front of them. They want to say yes to every product in the grocery store. They are terrified of missing out on anything that looks exciting. But by not renouncing any of them they spread themselves thin. What's worse, they turn themselves into goodie seekers, greedy for every experience and exclusively focused on self. If you live in this way, you turn into a shrewd tactician, making a series of cautious semicommitments without really surrendering to some larger purpose. You lose the ability to sau a hundred noes for the sake of one overwhelming and fulfilling yes.

When he was no longer to be seen walking the streets of Concepción with books under his arm, always neatly dressed (as opposed to Stein, who looked like a tramp), heading off to the Faculty of Medicine or standing in a line outside some cinema or theater, when he disappeared into thin air, nobody missed him. Many would have been glad to hear of his death, for reasons that were not so much political (Soto was a socialist sympathizer, but that was all, he wasn't even a faithful socialist voter; I would have described him as a left-wing pessimist) as aesthetic in nature: the pleasure of knowing you're finally rid of someone who is more intelligent than you are and more knowledgeable and who lacks the social grace to hide it. Writing this now it seems hard to believe. But that's how it was. Soto's enemies would have been able to forgive his biting wit, but they could never forgive his indifference. His indifference and his intelligence.

Her disillusionment with the business had intensified as the need to simplify her stories increased. Her original treatments for Blondie of the Follies and The Prizefighter and the Lady had much more complexity and many more characters than ever made it to the screen, and adapting The Good Earth had served as a nagging reminder of the inherent restraints of film. Frances found herself inspired by memories of Jack London, sitting on the veranda with her father as they extolled the virtues of drinking their liquor “neat,” and remembered his telling her that he went traveling to experience adventure, but “then come back to an unrelated environment and write. I seek one of nature’s hideouts, like this isolated Valley, then I see more clearly the scenes that are the most vivid in my memory.” So she arrived in Napa with the idea of writing the novel she started in her hospital bed with the backdrop of “the chaos, confusion, excitement and daily tidal changes” of the studios, but as she sat on the veranda at Aetna Springs, she knew she was still too close to her mixed feelings about the film business.48 As she walked the trails and passed the schoolhouse that had served the community for sixty years, she talked to the people who had lived there in seclusion for several generations and found their stories “similar to case histories recorded by Freud or Jung.” She concentrated on the women she saw carrying the burden in this community and all others and gave them a depth of emotion and detail. Her series of short stories was published under the title Valley People and critics praised it as a “heartbreak book” that would “never do for screen material.” It won the public plaudits of Dorothy Parker, Rupert Hughes, Joseph Hergesheimer, and other popular writers and Frances proudly viewed Valley People as “an honest book with no punches pulled” and “a tribute to my suffering sex.

It is not, on the whole, that natural phenomena and entities themselves are disappearing; rather that there are fewer people able to name them, and that once they go unnamed they go to some degree unseen. Language deficit leads to attention deficit. As we further deplete our ability to name, describe and figure particular aspects of our places, our competence for understanding and imagining possible relationships with non-human nature is correspondingly depleted. The ethno-linguist K. David Harrison bleakly declares that language death means the loss of ‘long-cultivated knowledge that has guided human–environment interaction for millennia … accumulated wisdom and observations of generations of people about the natural world, plants, animals, weather, soil. The loss [is] incalculable, the knowledge mostly unrecoverable.’ Or as Tim Dee neatly puts it, ‘Without a name made in our mouths, an animal or a place struggles to find purchase in our minds or our hearts.

You look beautiful, ma'am," Ernestine said, delighted with the results of her work. She had drawn Phoebe's hair up into a coil of neatly pinned rolls and curls, winding a velvet ribbon around the base. A few loose curls had been allowed to dangle down the back of her head, which felt a bit strange: she wasn't accustomed to leaving any loose pieces in her usual hairstyles. Ernestine had finished the arrangement by pinning a small, fresh pink rose on the right side of the coil. The new coiffure was very flattering, but the formal gown had turned out to be far less inconspicuous than Phoebe had expected. It was the pale beige of unbleached linen or natural wool, but the silk had been infused with exceptionally fine metallic threads of gold and silver, giving the fabric a pearly luster. A garland of peonies, roses, and delicate green silk leaves trimmed the deeply scooped neckline, while another flower garland caught up the gossamer-thin silk and tulle layers of the skirts at one side.

One other thing. And this really matters for readers of this book. According to official Myers–Briggs documents, the test can ‘give you an insight into what kinds of work you might enjoy and be successful doing’. So if you are, like me, classified as ‘INTJ’ (your dominant traits are being introverted, intuitive and having a preference for thinking and judging), the best-fit occupations include management consultant, IT professional and engineer.30 Would a change to one of these careers make me more fulfilled? Unlikely, according to respected US psychologist David Pittenger, because there is ‘no evidence to show a positive relation between MBTI type and success within an occupation…nor is there any data to suggest that specific types are more satisfied within specific occupations than are other types’. Then why is the MBTI so popular? Its success, he argues, is primarily due to ‘the beguiling nature of the horoscope-like summaries of personality and steady marketing’.31 Personality tests have their uses, even if they do not reveal any scientific ‘truth’ about us. If we are in a state of confusion they can be a great emotional comfort, offering a clear diagnosis of why our current job may not be right, and suggesting others that might suit us better. They also raise interesting hypotheses that aid self-reflection: until I took the MBTI, I had certainly never considered that IT could offer me a bright future (by the way, I apparently have the wrong personality type to be a writer). Yet we should be wary about relying on them as a magic pill that enables us suddenly to hit upon a dream career. That is why wise career counsellors treat such tests with caution, using them as only one of many ways of exploring who you are. Human personality does not neatly reduce into sixteen or any other definitive number of categories: we are far more complex creatures than psychometric tests can ever reveal. And as we will shortly learn, there is compelling evidence that we are much more likely to find fulfilling work by conducting career experiments in the real world than by filling out any number of questionnaires.32

He carefully poured the juice into a bowl and rinsed the scallops to remove any sand caught between the tender white meat and the firmer coral-colored roe, wrapped around it like a socialite's fur stole. Mayur is the kind of cook (my kind), who thinks the chef should always have a drink in hand. He was making the scallops with champagne custard, so naturally the rest of the bottle would have to disappear before dinner. He poured a cup of champagne into a small pot and set it to reduce on the stove. Then he put a sugar cube in the bottom of a wide champagne coupe (Lalique, service for sixteen, direct from the attic on my mother's last visit). After a bit of a search, he found the crème de violette in one of his shopping bags and poured in just a dash. He topped it up with champagne and gave it a swift stir. "To dinner in Paris," he said, glass aloft. 'To the chef," I answered, dodging swiftly out of the way as he poured the reduced champagne over some egg yolks and began whisking like his life depended on it. "Do you have fish stock?" "Nope." "Chicken?" "Just cubes. Are you sure that will work?" "Sure. This is the Mr. Potato Head School of Cooking," he said. "Interchangeable parts. If you don't have something, think of what that ingredient does, and attach another one." I counted, in addition to the champagne, three other bottles of alcohol open in the kitchen. The boar, rubbed lovingly with a paste of cider vinegar, garlic, thyme, and rosemary, was marinating in olive oil and red wine. It was then to be seared, deglazed with hard cider, roasted with whole apples, and finished with Calvados and a bit of cream. Mayur had his nose in a small glass of the apple liqueur, inhaling like a fugitive breathing the air of the open road. As soon as we were all assembled at the table, Mayur put the raw scallops back in their shells, spooned over some custard, and put them ever so briefly under the broiler- no more than a minute or two. The custard formed a very thin skin with one or two peaks of caramel. It was, quite simply, heaven. The pork was presented neatly sliced, restaurant style, surrounded with the whole apples, baked to juicy, sagging perfection.

She looked out the window, and her heart jumped: the expanse of the pie pantry and orchard shimmered in the early-morning light in front of her, the bay and LaKe Michigan glimmering in the distance. To Sam, it looked as if one of her grandmother's paintings had come to life: red apples bobbed as tree limbs swayed in the breeze; bushes thick with the bluest of blueberries shimmied; peaches, fuzzy and bright, nestled snugly against branches; shiny cars and people dressed in bright T-shirts and caps danced into the pie pantry and into the orchards; near the distance, the cornfields seemed to move as if they were doing the wave at a football game, while cherry trees dotted with the deep red fruit resembled holly bushes out of season. And yet there was an incredible uniformity to the scene despite the visual overload: everything was lined up in neat rows, as if each tree, bush, and person understood its purpose at this very moment. I've forgotten this view, Sam thought, recalling the one from her own bedroom window earlier in the morning. There is an order to life's chaos, be it the city or country, if we just stop for a moment and see it.

Human beings innate complexities resist reduction into simple sentences and neat paragraphs. The stories that come nearest to expressing the ambivalent nature of people are textured and occasionally inconsistent and express waves of inner uncertainty. A simile and a metaphor are not literally true. A figure of speech, symbols, and allegories are mere expressions that when interlinked with other text assist explain facts, ideas, and emotions. Useful facts are elusive; we must look for them, and then express them using whatever mechanism proves most authoritative. We can never directly describe emotions; we resort to metaphors to describe emotions and other illusive thoughts. Ideas by virtue of their untested nature are often untrue or at best rough approximations of truth. Lyrical writing is equivocal; it is never exactly true or precisely false. Lyrical language attempts to express and connect sentiments through extrapolation and misdirection. The writer’s task is to melt away durable facts, breakdown the symbolic depictions of solid reality, and discover the liquidity of a passionate inner life that provides the hot breath to our steamy humanness.

Under the direction of General Westmoreland, significantly himself a graduate of the Harvard Business School in which McNamara had at one time taught, the computers zestfully went to work. Fed on forms that had to be filled in by the troops, they digested data on everything from the amount of rice brought to local markets to the number of incidents that had taken place in a given region in a given period of time. They then spewed forth a mighty stream of tables and graphs which purported to measure “progress” week by week and day by day. So long as the tables looked neat, few people bothered to question the accuracy, let alone the relevance, of the data on which they were based. So long as they looked neat, too, the illusion of having a grip on the war helped prevent people from attempting to gain a real understanding of its nature. This is not to say that the Vietnam War was lost simply because the American defense establishment’s management of the conflict depended heavily on computers. Rather, it proves that there is, in war and presumably in peace as well, no field so esoteric or so intangible as to be completely beyond the reach of technology. The technology in use helps condition tactics, strategy, organization, logistics, intelligence, command, control, and communication. Now, however, we are faced with an additional reality. Not only the conduct of war, but the very framework our brains employ in order to think about it, are partly conditioned by the technical instruments at our disposal.

No one has better attempted to explain the seeming paradox of a Christian involved in a plot to assassinate a head of state than Eberhard Bethge. He helps show that Bonhoeffer’s steps toward political resistance were not some unwarranted detour from his previous thinking, but were a natural and inevitable outworking of that thinking. Bonhoeffer always sought to be brave and to speak the truth—to “confess”—come what may; but at some point merely speaking the truth smacked of cheap grace. Bethge explained: Bonhoeffer introduced us in 1935 to the problem of what we today call political resistance. The levels of confession and of resistance could no longer be kept neatly apart. The escalating persecution of the Jews generated an increasingly intolerable situation, especially for Bonhoeffer himself. We now realized that mere confession, no matter how courageous, inescapably meant complicity with the murderers, even though there would always be new acts of refusing to be co-opted and even though we would preach “Christ alone” Sunday after Sunday. During the whole time the Nazi state never considered it necessary to prohibit such preaching. Why should it? 361 Thus we were approaching the borderline between confession and resistance; and if we did not cross this border, our confession was going to be no better than cooperation with the criminals. And so it became clear where the problem lay for the Confessing Church: we were resisting by way of confession, but we were not confessing by way of resistance.

Amalfitano had some rather idiosyncratic ideas about jet lag. They weren’t consistent, so it might be an exaggeration to call them ideas. They were feelings. Make-believe ideas. As if he were looking out the window and forcing himself to see an extraterrestrial landscape. He believed (or liked to think he believed) that when a person was in Barcelona, the people living and present in Buenos Aires and Mexico City didn’t exist. The time difference only masked their nonexistence. And so if you suddenly traveled to cities that, according to this theory, didn’t exist or hadn’t yet had time to put themselves together, the result was the phenomenon known as jet lag, which arose not from your exhaustion but from the exhaustion of the people who would still have been asleep if you hadn’t traveled. This was something he’d probably read in some science fiction novel or story and that he’d forgotten having read. • Anyway, these ideas or feelings or ramblings had their satisfactions. They turned the pain of others into memories of one’s own. They turned pain, which is natural, enduring, and eternally triumphant, into personal memory, which is human, brief, and eternally elusive. They turned a brutal story of injustice and abuse, an incoherent howl with no beginning or end, into a neatly structured story in which suicide was always held out as a possibility. They turned flight into freedom, even if freedom meant no more than the perpetuation of flight. They turned chaos into order, even if it was at the cost of what is commonly known as sanity.

Sacrosanctis was in fact the public face of a corporate conspiracy between the leading men of three powerful European families: the Medici (in the form of Pope Leo); Jakob Fugger, head of the Augsburg banking and mining dynasty and a man often said to have been the richest in human history; and Albert, archbishop of Mainz, a member of the politically influential Hohenzollern dynasty and (not coincidentally) the man to whom Luther mailed the first copy of his Theses. The nature of the agreement between these three was broadly thus: Albert, who was already archbishop of Magdeburg, had been permitted by the pope to become archbishop of Mainz at the same time – which made him the most senior churchman in Germany, and meant he controlled two of the seven electoral votes which determined the identity of the German emperor. (His brother already controlled a third.) Vast fees were due to Rome as a tax on taking office as an archbishop – but Albert could afford these, thanks to a loan from Fugger, who advanced the money on the basis that he would have the Hohenzollern and their electoral votes in his pocket. Albert, for his part, promised Leo he would do all he could to make sure that German Christians bought as many indulgences as possible, partly because his share of the proceeds could repay his debt to Fugger and partly so that funds would flow rapidly to Leo in Rome for the completion of St Peter’s. For the parties involved this was a neat arrangement by which they all got what they wanted – so long as the faithful did their part and kept pumping money into pardons.

Mrs Davidson was saying she didn’t know how they’d have got through the journey if it hadn’t been for us,’ said Mrs Macphail as she neatly brushed out her transformation. ‘She said we were really the only people on the ship they cared to know.’ ‘I shouldn’t have thought a missionary was such a big bug that he could afford to put on frills.’ ‘It’s not frills. I quite understand what she means. It wouldn’t have been very nice for the Davidsons to have to mix with all that rough lot in the smoking– room.’ ‘The founder of their religion wasn’t so exclusive,’ said Dr Macphail with a chuckle. ‘I’ve asked you over and over again not to joke about religion,’ answered his wife. ‘I shouldn’t like to have a nature like yours, Alec. You never look for the best in people.’ He gave her a sidelong glance with his pale, blue eyes, but did not reply. After many years of married life he had learned that it was more conducive to peace to leave his wife with the last word. He was undressed before she was, and climbing into the upper bunk he settled down to read himself to sleep. When he came on deck next morning they were close to land. He looked at it with greedy eyes. There was a thin strip of silver beach rising quickly to hills covered to the top with luxuriant vegetation. The coconut trees, thick and green, came nearly to the water’s edge, and among them you saw the grass houses of the Samoans; and here and there, gleaming white, a little church. Mrs Davidson came and stood beside him. She was dressed in black and wore round her neck a gold chain, from which dangled a small cross. She was a little woman, with brown, dull hair very elaborately arranged, and she had prominent blue eyes behind invisible pince–nez. Her face was long, like a sheep’s, but she gave no impression of foolishness, rather of extreme alertness; she had the quick movements of a bird. The most remarkable thing about her was her voice, high, metallic, and without inflexion; it

The President is the King's father. He is an erect, strongly built, massive featured, white-haired, tawny old gentleman of eighty years of age or thereabouts. He was simply but well dressed, in a blue cloth coat and white vest, and white pantaloons, without spot, dust or blemish upon them. He bears himself with a calm, stately dignity, and is a man of noble presence. He was a young man and a distinguished warrior under that terrific fighter, Kamehameha I., more than half a century ago. A knowledge of his career suggested some such thought as this: "This man, naked as the day he was born, and war-club and spear in hand, has charged at the head of a horde of savages against other hordes of savages more than a generation and a half ago, and reveled in slaughter and carnage; has worshipped wooden images on his devout knees; has seen hundreds of his race offered up in heathen temples as sacrifices to wooden idols, at a time when no missionary's foot had ever pressed this soil, and he had never heard of the white man's God; has believed his enemy could secretly pray him to death; has seen the day, in his childhood, when it was a crime punishable by death for a man to eat with his wife, or for a plebeian to let his shadow fall upon the King—and now look at him; an educated Christian; neatly and handsomely dressed; a high-minded, elegant gentleman; a traveler, in some degree, and one who has been the honored guest of royalty in Europe; a man practiced in holding the reins of an enlightened government, and well versed in the politics of his country and in general, practical information. Look at him, sitting there presiding over the deliberations of a legislative body, among whom are white men—a grave, dignified, statesmanlike personage, and as seemingly natural and fitted to the place as if he had been born in it and had never been out of it in his life time. How the experiences of this old man's eventful life shame the cheap inventions of romance!

People who don’t read science fiction, but who have at least given it a fair shot, often say they’ve found it inhuman, elitist, and escapist. Since its characters, they say, are both conventionalized and extraordinary, all geniuses, space heroes, superhackers, androgynous aliens, it evades what ordinary people really have to deal with in life, and so fails an essential function of fiction. However remote Jane Austen’s England is, the people in it are immediately relevant and revelatory—reading about them we learn about ourselves. Has science fiction anything to offer but escape from ourselves? The cardboard-character syndrome was largely true of early science fiction, but for decades writers have been using the form to explore character and human relationships. I’m one of them. An imagined setting may be the most appropriate in which to work out certain traits and destinies. But it’s also true that a great deal of contemporary fiction isn’t a fiction of character. This end of the century isn’t an age of individuality as the Elizabethan and the Victorian ages were. Our stories, realistic or otherwise, with their unreliable narrators, dissolving points of view, multiple perceptions and perspectives, often don’t have depth of character as their central value. Science fiction, with its tremendous freedom of metaphor, has sent many writers far ahead in this exploration beyond the confines of individuality—Sherpas on the slopes of the postmodern. As for elitism, the problem may be scientism: technological edge mistaken for moral superiority. The imperialism of high technocracy equals the old racist imperialism in its arrogance; to the technophile, people who aren’t in the know/in the net, who don’t have the right artifacts, don’t count. They’re proles, masses, faceless nonentities. Whether it’s fiction or history, the story isn’t about them. The story’s about the kids with the really neat, really expensive toys. So “people” comes to be operationally defined as those who have access to an extremely elaborate fast-growth industrial technology. And “technology” itself is restricted to that type. I have heard a man say perfectly seriously that the Native Americans before the Conquest had no technology. As we know, kiln-fired pottery is a naturally occurring substance, baskets ripen in the summer, and Machu Picchu just grew there. Limiting humanity to the producer-consumers of a complex industrial growth technology is a really weird idea, on a par with defining humanity as Greeks, or Chinese, or the upper-middle-class British. It leaves out a little too much. All fiction, however, has to leave out most people. A fiction interested in complex technology may legitimately leave out the (shall we say) differently technologized, as a fiction about suburban adulteries may ignore the city poor, and a fiction centered on the male psyche may omit women. Such omission may, however, be read as a statement that advantage is superiority, or that the white middle class is the whole society, or that only men are worth writing about. Moral and political statements by omission are legitimated by the consciousness of making them, insofar as the writer’s culture permits that consciousness. It comes down to a matter of taking responsibility. A denial of authorial responsibility, a willed unconsciousness, is elitist, and it does impoverish much of our fiction in every genre, including realism.

how economists seem to view the question of work and leisure: as antithetical terms that neatly line up with the equally antithetical categories of production and consumption. But perhaps that view says more about them, and consumer capitalism, than it does about us. For one of the most interesting things about cooking today—optional cooking—is how it confounds the rigid categories of work and leisure, of production and consumption.

Millions of acres that are now lawn in the United States once supported the native herbaceous plants that fed lots of grasshoppers and crickets. Grasshoppers, despite their name, depend primarily on broadleaved forbs, while crickets mostly develop on dead plant material. In pursuit of our obsession for neat landscapes, we have eliminated both in too many places. Finally, areas overrun with invasive groundcovers such as Japanese stiltgrass, vinca, or English ivy wouldn’t support grasshoppers because the plants grasshoppers depend on have been replaced by species they cannot eat. We can bring grasshoppers and other insects back if we plant more of our private and public spaces with the native plant species they require.

Bringing the woman I wanted into the family we’d built, intermeshing our lives and growing a relationship together, felt natural to me. But to most people, it didn’t. Society wanted things to be labeled, to fit into neat and tidy boxes. Sex was meant to be exclusive, romantic, and flawless. Friends were only friends and never lovers, nothing could grow or change. Who you used to be could never be separated from who you’d become.

The monotheistic revolution of biblical Israel was a continuing and disquieting one. It left little margin for neat and confident views about God, the created world, history, and man as political animal or moral agent, for it repeatedly had to make sense of the intersection of incompatibles—the relative and the absolute, human imperfection and divine perfection, the brawling chaos of historical experience and God’s promise to fulfill a design in history. The biblical outlook is informed, I think, by a sense of stubborn contradiction, of a profound and ineradicable untidiness in the nature of things, and it is toward the compression of such a sense of moral and historical reality that the composite artistry of the Bible is directed.

The ledger’s double-entry pages and the neat grid of the invoice gave purposeful shape to the story they told. Through their graphic simplicity and economy, invoices and ledgers effaced the personal histories that fueled the slaving economy. Containing only what could fit within the clean lines of their columns and rows, they reduced an enormous system of traffic in human commodities to a concise chronicle of quantitative ‘facts.’ Thus, Mary Poove writes, ‘like the closet, the conventions of double-entry bookkeeping were intended to manage or contain excess.’ Instruments such as these did their work, then, while concealing the messiness of history, erasing from view the politics that underlay the neat account keeping. The slave traders (and much of the modern economic literature on the slave trade) regarded the slave ship’s need for volume as a self-evident ‘fact’ of economic rationalization: the Board of Trade’s reports, the balance pursued in the Royal African Company’s double-entry ledgers, the calculations that determined how many captive bodies a ship could ‘conveniently stow,’ the simple equation by which an agent at the company’s factory at Whydah promised ‘to Complie with delivering in every ten days 100 Negroes.’ But the perceptions of the African captives themselves differed from the slave trader’s economies of scale and rationalized efficiency of production. What appears in the European quantitative account as a seamless expansion in the volume of slave exports—evidence of the natural workings of the market—took the form of violent rifts in the political geography of the Gold Coast. People for whom the Atlantic market had been a distant and hazy presence with little direct consequence for their lives now found themselves swept up in wars and siphoned into a type of captivity without precedent.

And now tell me"-in the end I could not restrain myself "how did you manage to know?" "My good Adso," my master said, "during our whole journey I have been teaching you to recognize the evidence through which the world speaks to us like a great book. Alanus de Insulis said that omnis mundi creatura quasi liber et pictura nobis est in speculum and he was thinking of the endless array of symbols with which God, through His creatures, speaks to us of the eternal life. But the universe is even more talkative than Alanus thought, and it speaks not only of the ultimate things (which it does always in an obscure fashion) but also of closer things, and then it speaks quite clearly. I am almost embarrassed to repeat to you what you should know. At the cross roads, on the still-fresh snow, a horse's hoofprints stood out very neatly, heading for the path to our left. Neatly spaced, those marks said that the hoof was small and round, and the gallop quite regular --and so I deduced the nature of the horse, and the fact that it was not running wildly like a crazed animal. At the point where the pines formed a natural roof, some twigs had been freshly broken off at a height of five feet. One of the blackberry bushes where the animal must have turned to take the path to his right, proudly switching his handsome tail, still held some long black horsehairs in its brambles. ... You will not say, finally, that you do not know that path leads to the dungheap, because as we passed the lower curve we saw the spill of waste down the sheer cliff below the great south tower, staining the snow; and from the situation of the crossroads, the path could only lead in that direction." "Yes," I said, "but what about the small head, the sharp ears, the big eyes...?" "I am not sure he has those features, but no doubt the monks firmly believe he does. As Isidore of Seville said, the beauty of a horse requires that the head be small, siccum prope pelle ossibus adhae rente, short and pointed ears, big eyes, flaring nostrils, erect neck, thick mane and tail, round and solid hoofs.' If the horse whose passing I inferred had not really been the finest of the stables, stableboys would have been out chasing him, but instead, the cellarer in person had undertaken the search. And a monk who considers a horse excel lent, whatever his natural forms, can only see him as the auctoritates have described him, especially if" and here he smiled slyly in my direction-"the describer is a learned Benedictine." "All right," I said, "but why Brunellus?" "May the Holy Ghost sharpen your mind, son!" my master exclaimed. "What other name could he possibly have? Why, even the great Buridan, who is about to become rector in Paris, when he wants to use a horse in one of his logical examples, always calls it Brunellus This was my master's way. He not only knew how to read the great book of nature, but also knew the way monks read the books of Scripture, and how they thought through them. A gift that, as we shall see, was to prove useful to him in the days to follow. His explanation, moreover, seemed to me at that point so obvious that my humiliation at not having discovered it by myself was surpassed only by my pride at now being a sharer in it, and I was almost congratulat ing myself on my insight. Such is the power of the truth that, like good, it is its own propagator. And praised be the holy name of our Lord Jesus Christ for this splendid revelation I was granted.

The Path of the 99% Purely, statistically speaking (and nothing personal intended), it is almost certain you won’t make an investment in a franchise either. You will probably complain about the way things are, dream about what could be, take a brief stand for yourself by declaring, “I am tired placing my future in the hands of others. Now it’s my turn!” Then you’ll Google franchise opportunities, visit franchisor homepages, gather stacks of franchisor brochures, research companies, talk to people and professionals you trust, and have conversations with franchisors. You’ll feel proactive. You’ll tell your friends you’re considering buying a business. Chances are they thought about it, too. Some will be happy for you, some will be jealous, some will be afraid for you. Virtually everyone will share their strong opinions with you. You’ll dream about what it would be like to be your own boss. You’ll think about your customers and employees. You’ll make clever little charts such as the T Bar, where you neatly list all the pros on the left side of the page, balanced by the cons on the right side. Then the time will come to make a decision. Fear, doubt, and negative self-chatter (yours, your spouse’s, your kids’, your parents,’ your friends’, and your hired professionals’) will kick into high gear. Eventually, you probably will make a fear-based “no” decision, backed by the logic of your neatly listed cons. “The business has fatal flaws,” you think, “Employee turnover is too high. Competition is too fierce. The business is too risky. Sure, it may work in some areas, but everyone knows our town is different.” And with everything going on in your life, the timing couldn’t be worse. Yes, you are being completely responsible with your resources. You didn’t work this hard and long and sacrifice this much to lose what you’ve earned and saved. Moving forward with a franchise would put your family in danger. If you leave your company, you will lose your insurance benefits and 401(k). What if someone in your family had to go to hospital? How would you survive without insurance? Plus, your industry is changing so fast, in a few years your expertise would be obsolete and it would be impossible for you to regain entry if your business didn’t make it. Certainly almost every reasonable person armed with the same research and faced with the same personal challenges you have would naturally come to the same conclusion. And you are right. 99 percent do.

journey he headed directly to it, leaving his tunnel behind him and stopping only when the thinnest film of bark separated the tunnel from the outdoors. Then the larva backs up. Having moved an appropriate distance from the exit, he proceeds to hollow out a chamber not his size but large enough to accommodate the beetle who does not yet exist. The larva’s brush with destiny, however, is not yet done. He seals the chamber at either end with a natural cement produced in his stomach. Now, with doors neatly closed, he rasps down the walls of his sealed chamber to cover the floor with a soft down. Using the same wood-wool, he completes the decor by felting all walls a millimeter thick. Now at last his preparations for the accouchement are finished and he lies down and sheds his skin, becoming a pupa which in turn will become a beetle. But the wonders of instinct have not yet been finally recorded. He lies down always with his head toward the exit. Were he to lie down the wrong way,

Put it this way. If you or I were to build a machine, we'd go about it logically, with the fewest necessary parts moving in clean, efficient ways. But living nature doesn't work that way at all. It builds via the most fantastic redundancies and curlicues, millions of little variations around a theme, so that if three-quarters go haywire, life survives. The results are Rube Goldberg devices, but sturdy Rube Goldberg devices, unimaginably weird and densely layered Rube Goldberg devices, literally unimaginable in that our brains aren't adequate to comprehend the sort of microscopic megacities hidden within the tiniest cell. I thought that was neat.

Keeping out the mirror, water, and the towel, he put the other things away in the box and replaced it on the shelf. Another box held articles of a more technical nature. He pulled them all out and set them up neatly on the desk like a surgeon lining up his instruments before commencing an operation. He covered his shoulders and front with the towel and then sketched out what he wanted to do on a piece of paper. He applied spirit gum to his nose and tapped it with his finger to make it sticky. He then quickly added a bit of a cotton ball to the surface before the adhesive dried out. He used a Popsicle stick to remove from a jar a small quantity of nose putty mixed with Derma Wax. He rubbed the putty into a ball, warming it with his body heat, making it easier to manipulate. He

Priorities: Priority #1: God The relationship with God must come first. Why? Because we need God's perspective in every area of our lives. ... Priority #2: Husband Solomon said, "A worthy wife is her husband's joy and crown; the other kind corrodes his strength and tears down everything he does" (Proverbs 12:4) ... Priority #3: Children See Bible verses about child rearing. ... Priority #4: Home Proverbs 31:27 The virtuous wife in Proverbs 31 seems to have been a very neat, tidy housekeeper. It seems to come naturally to some people, but I'm not one of them. Priority #5: Yourself Everyone needs time alone - time to read, to indulge in a hobby, or just to do nothing. Evaluate your weekly schedule and plan into it time for yourself. ... Priority #6: Outside The Home I was sharing my excitement about the priorities of a woman's life with a group of women in upstate New York, and one woman said, "Linda, I cannot believe what you are saying. I know that you believe in the Great Commission, to go into the world and preach the gospel, was given to women as well as to men, yet you are saying that our service for Christ is at the end of the list. Since I became a Christian two years ago, my service to the Lord has been first!" I smiled and told her I'd like to ask her husband how he liked that! When my children were very young, I decided before God to keep my priorities in the order I've shared. I still re-evaluate where I spend my time and seek to keep God first, Husband second, my children third, my home fourth, me fifth, and my outside activities sixth.

Explaining families and institutions in terms of the nature of their parts, I began to think, was like trying to reduce chemistry to physics. Other forces come into play when one studies “molecules” rather than “atoms,” even though molecules consist of atoms. Relational processes in an institution, I concluded, cannot be reduced to psychodynamic or personality factors in the individuals of which they consist. A different level of inquiry was required than one that tries merely to understand “the minds” or personalities of the individuals involved. What was needed to account for the connection between leader and follower, I was beginning to realize, was an approach that did not separate them into neat categories nor polarize them into opposite forces, nor even see them as completely discrete entities. Rather, what was needed to explain an emotional process orientation to leadership was a concept that was less moored to linear cause-and-effect thinking. It had to be one that conceptualized the connection between leader and follower as reciprocal and as part of larger natural processes, many of which, I came to realize, were intergenerational.

One problem with the division of labor in our complex economy is how it obscures the lines of connection, and therefore of responsibility, between our everyday acts and their real-world consequences. Specialization makes it easy to forget about the filth of the coal-fired power plant that is lighting this pristine computer screen, or the back-breaking labor it took to pick the strawberries for my cereal, or the misery of the hog that lived and died so I could enjoy my bacon. Specialization neatly hides our implication in all that is done on our behalf by unknown other specialists half a world away.

While I would not claim that Muir’s “God” (or his “Mother Nature”) is neatly synonymous with China’s “Tao,” it seems clear that what Muir is getting at when he uses the various terms examined above is well within the variety of concepts that have been advanced to describe “the Tao

union of opposites to form human nature was just what human beings told themselves to rationalize away their imperfections. Maybe it was just too neat, and the truth was that evil deeds trumped good ones. It didn’t matter, for example, that Hitler was kind to dogs.

The rabbit wine opener does complete integrity to its name in rapports of both, looks and performance. It looks like a bunny with 2 parallel handles serving as the trademark bunny ears and can open stubborn corks with utmost neatness. Manufacturers boast that the whole process of opening your precious bottle of wine will be over in 3 seconds to be precise. Because of the advanced in wine accessories, most people nowadays enjoy a rabbit wine opener set - especially the wine lovers as it offers the best time frame for the money. One of the most important features of the rabbit wine opener is that it can turn the bottle opening experience into a breeze for anyone. With it you don't require to use any type of force. In fact, if you do attempt to open a bottle by force with this accessory you might end up breaking it. Its two handles will softly remove the cork, relieving you of all the efforts. This way, there will be no more accidents when opening a bottle and the wine tasting process converts a lot more pleasant. Basic anatomy of this device consists of two handles which allow you to grip the opener tightly around the neck of the bottle, a worm or spiral which slices into the cork and removes it and a lever which pushes the worm in and out of the cork. With Rabbit Wine Openers you can handle traditional corks made of wood and also, synthetic corks. Though the synthetic ones can be trickier to remove, they are best dealt with rabbit wine opener. You can use this instrument on bottles of any size too. When using a new rabbit wine opener, or one that has not been abused, you will not experience situations in which the cork is broken into pieces inside the bottle, as when using other types of openers. This device makes the cork come out without damaging it in any way, even if the cork material is soft in nature or even if you are not accustomed to opening bottles.

she says something nasty.’ ‘Well, not nasty, exactly,’ Gertie said. ‘More sly, isn’t it?’ Celeste nodded. ‘Like the time she said that you were looking well.’ Evie gave a mad sort of laugh. ‘Yes!’ she cried. ‘She said I suited the extra weight I’d put on.’ ‘And the time she admired my dress,’ Gertie said, ‘and then went on to say that she wished they’d come in petite so that she could have one too.’ Celeste gave a knowing smile. ‘I don’t think it’s natural to be as skinny as Simone,’ she said. ‘No,’ Evie said. ‘Didn’t she once say that she hated chocolate? How can you trust anyone who doesn’t like chocolate? It’s not natural, is it?’ ‘It certainly isn’t,’ Celeste said, enjoying the jovial mood between them and wishing it could be like this more often. ‘And if she says my fingernails look like a man’s one more time, I swear I’m going to scream,’ Gertie said. The sisters laughed together before getting out of the car. Oak House was on the edge of a pretty village in what was known as ‘High Suffolk’ – the area to the north-west of the county famous for its rolling countryside. The house itself wasn’t attractive. Or at least it wasn’t attractive to Celeste, who was suspicious of any architecture that came after the Arts and Crafts movement – which this one certainly had. She still found it hard to understand how her father could have bought a mock-Tudor house when he had lived in a bona fide medieval home for so many years. She looked up at its black and white gable and couldn’t help wincing at such modernity. It was the same inside, too, with neatly plastered walls and floors that neither sloped nor squeaked. But, then again, Oak House had never known damp or deathwatch beetle and there was never the slightest chance of being cold in the fully insulated rooms with their central heating. ‘God, I’d rather spend an afternoon with Esther Martin,’ Gertie said as they approached the front door, which sheltered in a neat little porch where Simone had placed a pot of begonias. Celeste didn’t like begonias. Mainly because they weren’t roses. ‘I popped my head in to see if Esther was all right this morning and she nearly bit it off,’ Celeste said. ‘I’ve given up on her,’ Gertie said. ‘I’ve tried – I’ve really tried to be nice, but she is the rudest person I’ve ever met.’ Evie sighed. ‘You can’t blame her

Now walking out onto the upper deck to find Minerva sailing steadily eastward on calm seas, Daniel is appalled that anyone ever doubted these matters. The horizon is a perfect line. The sun a red circle tracing a neat path through the sky and proceeding through an orderly series of color changes: red, yellow, white. Thus nature. Minerva, the human world, is a family of curves. There are no straight lines here. The decks are slightly arched, to shed water and supply greater strength. The masts flexed, impelled by the thrust of the sails, but restrained by webs of rigging, curved grids like Isaac’s sundial lines. Of course, wherever wind collects in a sail or water skims around the hull, it follows rules that Bernoulli has set down using the calculus, Leibniz’s version. Minerva is a congregation of Leibniz curves, navigating according to Bernoulli rules, across a vast mostly water-covered sphere whose size, precise shape, trajectory through the heavens and destiny were all laid down by Newton.

Among Chinese Singaporeans and Malaysians, many hold the belief that when Admiral Cheng Ho landed in Nanyang, he relieved himself in the jungle, and the steaming puddle of shit and piss evolved into the durian tree. To put it less elegantly, the mounds of flesh inside the durian resemble a row of little turds, resting neatly in a boat-shaped husk.

Because salmon have both united and divided a people, they present us with an opportunity to think ethically about this place, Seattle. The challenge, though, is to move beyond the habit of trying to dominate nature to the more feasible goal of governing ourselves, and to tame our reflexive impulse to put ideas into neat categories. An evolving ethic of place, like any ethic, is neither a divine commandment nor doctrinaire mandate. It is a product of history and thus it is ever changing. It must be, in other worse, a deliberate and enduring dialogue between humans and their environments.

Dawn and sunset are the times when Nature herself is unstable and in flux. The nocturnal world and the daytime world are meeting, and for a brief time coexisting. It's not a neat hard cut, but a blurred, irregular dissolve. These moments are the seams in existence through which we can get a glimpse of the deeper, fundamentally random, chance workings of a system in which we are only a small, insignificant player.

Aside from the old architecture, narrow winding roads, and driving on the left, I wondered why England looked so different from America; then I realized that the trees and fields, the buildings and barns, the small villages and narrow winding roads all fit together seamlessly, blended by time into a harmony. No one thing intruded on the other. Each fit the scene as though a natural process had ordained symmetry. Nothing jarred the eye; all was quiet beauty and neatness. There was no litter, nothing offensive to the senses. Every snug cottage had its garden, each shop a quaint window; there were no ugly signs. Even the lettering above the shop doors looked wonderfully ancient and elegant.

While I was doing my fellowship in child and adolescent psychiatry, my family and I lived in Hawaii. When my son was seven years old, I took him to a marine life educational and entertainment park for the day. We went to the killer whale show, the dolphin show, and finally the penguin show. The penguin’s name was Fat Freddie. He did amazing things: He jumped off a twenty-foot diving board; he bowled with his nose; he counted with his flippers; he even jumped through a hoop of fire. I had my arm around my son, enjoying the show, when the trainer asked Freddie to get something. Freddie went and got it, and he brought it right back. I thought, “Whoa, I ask this kid to get something for me, and he wants to have a discussion with me for twenty minutes, and then he doesn’t want to do it!” I knew my son was smarter than this penguin. I went up to the trainer afterward and asked, “How did you get Freddie to do all these really neat things?” The trainer looked at my son, and then she looked at me and said, “Unlike parents, whenever Freddie does anything like what I want him to do, I notice him! I give him a hug, and I give him a fish.” The light went on in my head. Whenever my son did what I wanted him to do, I paid little attention to him, because I was a busy guy, like my own father. However, when he didn’t do what I wanted him to do, I gave him a lot of attention because I didn’t want to raise a bad kid! I was inadvertently teaching him to be a little monster in order to get my attention. Since that day, I have tried hard to notice my son’s good acts and fair attempts (although I don’t toss him a fish, since he doesn’t care for them) and to downplay his mistakes. We’re both better people for it. I collect penguins as a way to remind myself to notice the good things about the people in my life a lot more than the bad things. This has been so helpful for me as well as for many of my patients. It is often necessary to have something that reminds us of this prescription. It’s not natural for most of us to notice what we like about our life or what we like about others, especially if we unconsciously use turmoil to stimulate our prefrontal cortex. Focusing on the negative aspects of others or of your own life makes you more vulnerable to depression and can damage your relationships.

Viewed this way, a technology is more than a mere means. It is a programming of phenomena for a purpose. A technology is an orchestration of phenomena to our use. There is a consequence to this. I said in Chapter 1 that technology has no neat genetics. This is true, but that does not mean that technology possesses nothing quite like genes. Phenomena, I propose, are the "genes" of technology. The parallel is not exact of course, but still, I find it helpful to think this way. We know that biology creates its structures-proteins, cells, hormones, and the like-by activating genes. In the human case there are about 21,000 of these, and the number does not vary all that much between fruit flies and humans, or humans and elephants. Individual genes do not correspond to particular structures; there is no single gene that creates the eye or even eye color. Instead, modern biology understands that genes collectively act as the elements of a programming language for the creation of a huge variety of shapes and forms. They operate much as the fixed set of musical tones and rhythms and phrases act as programming language for the creation of very different musical structures. Organisms create themselves in many different shapes and species by using much the same set of genes "programmed" to activate in different sequences. It is the same with technology. It creates its structures-individual technologies-by "programming" a fixed set of phenomena in many different ways. New phenomena-new technological "genes"-of course add to this fixed set as time progresses. And phenomena are not combined directly; first they are captured and expressed as technological elements which are then combined. There are probably fewer phenomena than biological genes in use, but still, the analogy applies. Biology programs genes into myriad structures, and technology programs phenomena to myriad uses.

Society was not a "social pyramid" with the proportion of rich to poor sloping gently from one class to the next. Instead, it was more of a "social arrow"- very fat at the bottom where the mass of men live, and very thing at the top where sit the wealthy elite. Nor was this effect by chance; the data did not remotely fit a bell curve, as one would expect if wealth were distributed randomly. It is a social law, he wrote: something "in the nature of man. That something, though expressed in a neat equation, is harsh and Darwinian, in Pareto's view. At the very bottom of the wealth curve, he wrote, men and women starve and children die young. In the broad middle of the curve all is turmoil and motion: people rising and falling, climbing by talent or luck and falling by alcoholism, tuberculosis, or other forms of unfitness. At the very narrow top sit the elite of the elite, who control wealth and power for a time-until they are unseated through revolution or upheaval by a new aristocratic class. There is not progress in human history. Democracy is a fraud. Human nature is primitive, emotional, unyielding. The smarter, abler, stronger, and shrewder take the lion's share. The weak starve, lest society become degenerate: One can, Pareto wrote, "compare the social body to the human body, which will promptly perish if prevented from eliminating toxins." Inflammatory stuff-and it burned Pareto's reputation. At his death in 1923, Italian fascists were beatifying him, republicans demonizing him. British philosopher Karl Popper called him the "Theoretician of totalitarianism.

The world is too fallen and deeply broken to divide into a neat pattern of good people having good lives and bad people having bad lives. The brokenness of the world is inherited by the entire human race. As Jesus says, the sun shines and the rain falls on both the just and the unjust (Matt 5:45). The individual sufferer is not necessarily receiving a due payment on specific wrongdoings. But on the other hand, while we must never say that every particular instance of suffering is caused by a particular sin, it is fair to say that suffering and death in general is a natural consequence and just judgment of God on our sin. Therefore we cannot protest that the human race, considering our record, deserves a better life than the one we have now.

There are many stories of people who were actually able to see the awakened state by breaking into laughter—seeing the contrast, the irony of polar situations. For instance there was the hermit whose devotee lived several miles away in a village. This devotee supported the hermit, supplying him with food and the other necessities of life. Most of the time the devotee sent his wife or daughter or son to bring the hermit his supplies; but one day the hermit heard that the donor himself was coming to see him. The hermit thought, “I must impress him, I must clean and polish the shrine objects and make the shrine very neat and my room extremely tidy.” So he cleaned and rearranged everything until his shrine looked very impressive with bowls of water and butter lamps burning brightly. And when he had finished, he sat down and began to admire the room and look around. Everything looked very neat, somehow unreal, and he saw that his shrine appeared unreal as well. Suddenly, to his surprise he realized that he was being a hypocrite. Then he went into the kitchen and got handfuls of ashes and threw them at the shrine until his room was a complete mess. When his patron came, he was extremely impressed by the natural quality of the room, by its not being tidy. The hermit could not hold himself together. He burst into laughter and said, “I tried to tidy myself and my room, but then I thought perhaps I should show it to you this way.” And so they both, patron and hermit, burst into laugher. That was a great moment of awakening for both of them.

I’ve often noticed that many of the notes people take are of ideas they already know, already agree with, or could have guessed. We have a natural bias as humans to seek evidence that conrms what we already believe, a well-studied phenomenon known as “conrmation bias.” That isn’t what a Second Brain is for. The renowned information theorist Claude Shannon, whose discoveries paved the way for modern technology, had a simple denition for “information”: that which surprises you. If you’re not surprised, then you already knew it at some level, so why take note of it? Surprise is an excellent barometer for information that doesn’t t neatly into our existing understanding, which means it has the potential to change how we think.

Above all, there was a belief in the revolution and the future, a feeling of having suddenly emerged into an era of equality and freedom. This is what we’re after. This is worth giving up the rooting-tooting boots for: belief, togetherness, equality. This is why people get obsessed with festivals, or clubs, or drugs, or football, or other temporal approximations of togetherness; these distilled vials of the elixir are craved by our starved souls. I’m as materialistic as the next man, probably more, given that the next man is George Orwell, and I am prepared to relinquish my trinkets for a shot at living in that ramshackle paradise. Human beings were trying to behave as human beings and not as cogs in the capitalist machine. Orwell wrote this in the mid-thirties. Consider how radically capitalism has advanced since then. In his great dystopian fiction 1984, Orwell described a totalitarian regime where humans were constantly observed, scrutinized, and manipulated, where freedom had been entirely eroded, omnipotent institutions dominated, and every home glowed with the mandatory TV screen streaming state-sponsored data. Well, he was spot on, aside from a bit of glitter and the fact that we voluntarily install our own screens. Orwell saw this brief period in Spanish history as a potential template for an alternative future. Ordinary workers took over their businesses and factories and ran them democratically. Naturally, they were brutally massacred by a multitude of enemies—the fascists, communists, and liberal democracies all coiled about them in a terrified asphyxiating clench. I’d never heard of this Revolution. The reason for this is, of course, that it’s so fucking inspiring. The Revolutions that we’re taught about are ones that wind neatly back to repression of one flavor or another and convey the bleak, despairing narrative that makes the forms of impoverishment we live with now, whether financial or spiritual, seem preferable. No one, absolutely no one, will tell you that an alternative is possible, and the ways and means are strewn all about us. A lot of other political struggles and social uprisings labeled “Revolutions” are, in my mind, unworthy of the term, in that they were simply a hegemonic exchange. Whether it’s the Russian Revolution, which led to Stalinism, or the American Revolution, which led to corporate oligarchy. The Revolution we advocate ought to have two irrefutable components: 1) nonviolence, and 2) the radical improvement of the quality of life for ordinary people.

These things happen to poor people who live in exposed areas. Society is set up in such a way that it’s the poor and the uneducated who suffer the main impact of natural and man-made disasters. People in low-lying areas get the floods, people in shanties get the hurricanes and tornados. I’m a college professor. Did you ever see a college professor rowing a boat down his own street in one of those TV floods? We live in a neat and pleasant town near a college with a quaint name. These things don’t happen in places like Blacksmith.

Joe showed me his neat kennels and his complement of Labradors, and I met Mr and Mrs Fettle, the elderly couple who looked after the daily management. Joe seemed to have plenty of time to spare. ‘But,’ he said with a sideways glance, ‘you can fully train a Labrador while a spaniel’s still scratching itself.’ He was waiting for me to point out that the Labrador, being a retriever and therefore expected to do no more than wait beside his master until there was quarry to be fetched, had little to learn beyond what a puppy did naturally, while a spaniel had to hunt without chasing, distinguish wounded game from that which was sitting tight and resist the constant temptation to chase. There was even a vestige of truth in what he said. Because of their eagerness and sheer joie de vivre, spaniels can be hard work.

Part of the ambiguity that students need to learn to deal with in the course of their preparation to serve and be served by the present society is that it is a high form of art to ask the right questions. But it is also unrealistic to expect that someone else has answers for them. I said at the outset that many of the questions students have asked me during these days I regard as unanswerable except as one ventures into some experience and learns to respond, in the situation, to the immediate problems one confronts. And to do this one must have learned how to open one’s awareness to receive insight, inspiration, in the moment of need. One must accept that only venturing into uncertainty with faith that if one is adequately prepared to deal with the ambiguity, in the situation, the answer to the questions will come. The certainty one needs to face the demanding situations of life does not lie in having answers neatly catalogued in advance of the experience. That, in fact, is a formula for failure—one is surprised, sometimes demoralized, by the unexpected. Dependable certainty (which we all need a lot of) lies in confidence that one’s preparation is adequate so that one may venture into the experience without pre-set answers but with assurance that creative insight will emerge in the situation when needed, and that it will be right for the situation because it is an answer generated in the situation. A liberal education provides the best context I know of for preparing inexperienced people to venture into the unknown, to face the inexactitude and the wildness, with assurance. But, having said that the conventional liberal arts curriculum is the best context for such preparation, I must also say that it usually does not contain the preparation—and it should.

Treat Your Manager as a Coach Given what we’ve discussed about the role of managers, your own boss should be one of your best sources of learning. But this might not naturally be the case. Maybe he doesn’t see the day-to-day of your work, or he’s busy putting out other fires, or he simply isn’t as proactive about helping to guide your path as you’d like. Regardless, the person most invested in your career isn’t him; it’s you. Your own growth is in your hands, so if you feel you aren’t learning from your manager, ask yourself what you can do to get the relationship that you want. One of the biggest barriers I’ve found is that people shy away from asking their managers for help. I know that feeling well; for years, I held the mental model that my boss—like my teachers and professors of the past—was someone in a position of authority who took note of what I did and passed judgment on it. As such, how I interacted with my manager could be summarized in one neat statement: Don’t mess it up. I considered it a failure if my manager had to get involved in something I was responsible for. It felt to me like the equivalent of a blinking neon sign that read, Warning: employee not competent enough to take care of task on her own. But we know by now that a manager’s job is to help her team get better results. When you do better, by extension, she does better. Hence, your manager is someone who is on your side, who wants you to succeed, and who is usually willing to invest her time and energy into helping you. The key is to treat your manager as a coach, not as a judge. Can you imagine a star athlete trying to hide his weaknesses from his coach? Would you tell a personal trainer, “Oh, I’m pretty fit, I’ve got it under control,” when she asks you how she can help you achieve a better workout? Of course not. That is not how a coaching relationship works. Instead, engage your manager for feedback. Ask, “What skills do you think I should work on in order to have more impact?” Share your personal goals and enlist his help: “I want to learn to become a better presenter, so I’d be grateful if you kept an eye out for opportunities where I can get in front of others.” Tell him your hard problems so he can help you work through them: “I’m making a hiring call between two candidates with different strengths. Can I walk you through my thinking and get your advice?” When I started to see 1:1s with my manager as an opportunity for focused learning, I got so much more out of it. Even when I’m not grappling with a problem, asking open-ended questions like, “How do you decide which meetings to attend?” or “How do you approach selling a candidate?” takes advantage of my manager’s know-how and teaches me something new.

There are three signs that your self-expression is restricted. The first is that you are extremely accommodating to other people. You are always pleasing everybody else, always taking care of everybody. You are self-effacing, almost like a martyr. You do not seem concerned with your own needs. You cannot stand to see those around you in pain and will repeatedly sacrifice your own desires to help them. You may do so much for people that it makes them feel guilty to be with you. Inside, you may feel weak and passive, or resentful when all your giving is not appreciated. You are too much at the mercy of other people's needs. A second sign that you have problems in this realm is that you are overly inhibited and controlled. You may be a workaholic – your whole life revolves around work. Your work may be a career or it may be other things. You may work to look perfectly beautiful at all times, or to keep everything perfectly neat and clean, or to always do things in the perfectly proper, correct way. You may be emotionally flat. There is no spontaneity in your life. You suppress your natural reactions to events. Whether it is because you feel you have to do what other people want (the Subjugation lifetrap) or because you have to live up to some impossibly high standard (the Unrelenting Standards lifetrap), you have a sense that you are not really enjoying your life. Your life is sombre and joyless. You somehow rob yourself of fun, relaxation, and pleasure. A third indications of problems in Self-Expression is having a great deal of unexpressed anger. Chronic resenting may simmer underneath, occasionally erupting unexpectedly, almost out of your control. And you may feel depressed. You are trapped in an unrewarding routine. Your life seems empty. You are doing everything you should, yet there is no pleasure in it.

It didn’t matter what it was—you needed to understand it all. You liked knowing about things. What they did. How they worked. What would happen next. You thought if you knew enough, nothing would ever catch you off guard. You liked things mapped out, predictable, safe. But that’s not the nature of who we are. Life, particularly for women like us, doesn’t come with a road map. Nor do the people in our lives. Even as a child, this seemed to confound you. You needed to be able to put people in neat little boxes, to label them as friend or foe, safe or unsafe. Because then you’d know what to expect, and how to protect yourself. But with Rhanna that didn’t work. She was your mother, and she wasn’t, living under the same roof, but absent in all the ways that matter to a little girl.

Under the model of original monotheism we can draw three basic inferences. Figure 1.4. Decay of religions First, there is one decisive change—the move away from monotheism. This change has to be seen as a falling away, perhaps best understood as decay or corruption. Human beings turn away from God to something else: other gods, spirits, nature, even themselves. Apparently the God of the sky seemed too remote. In times of personal crises—a sick child, crop failure, marital problems—people believed that they needed more immediate help. Invoking the aid of fetishes or spirits seemed more potent. Thus God receded behind other spiritual powers. In biblical terms people worshiped the creation instead of the Creator. Second, there is no clear pattern in which this departure typically takes place. Monotheism could turn into henotheism, polytheism or animism. But one thing is certain: as monotheism was left behind, ritual and magic increased. This is not to say these elements do not occur within a fairly stable monotheistic context (of course they do!). However, once human beings abandon faith in one almighty, all-knowing God, the role that they play in attempting to find their own way in a world apparently dominated by spiritual forces becomes far more central, leading to an increase in spiritual manipulation techniques, such as magic and ritual. Third, once monotheism is abandoned, change usually continues to occur. Again, there is no mandatory sequence in which things rearrange themselves, but an increase in ritual and magic is most likely to be a part of it. Every once in a while throughout history, reform movements have called a culture back to a renewed awareness of God. Zoroastrianism and Islam are clear examples of such events. When they happen, even though there may be initial enthusiasm, chances are that there will also be an increase in tension between the idealists who are promoting the return to monotheism and those who do not feel free to give up their traditional faiths. This phenomenon may give rise to a serious tension between the ideal version of the religion and how its adherents actually practice it (they usually cling to rituals and veneration of spirits). In contrast to the neat pyramid associated with the evolutionary view (fig. 1.1), monotheism carries the liability of a tendency toward magic and ritual (fig. 1.3).

They turned the pain of others into memories of one’s own. They turned pain, which is natural, enduring, and eternally triumphant, into personal memory, which is human, brief, and eternally elusive. They turned a brutal story of injustice and abuse, an incoherent howl with no beginning or end, into a neatly structured story in which suicide was always held out as a possibility. They turned flight into freedom, even if freedom meant no more than the perpetuation of flight. They turned chaos into order, even if it was at the cost of what is commonly known as sanity.

His own clothes were simple but always clean and neat. When some hippies argued that this was not “natural,” Omori said nothing but pointed to a nearby cat, busy cleaning and smoothing its fur.

Pope Francis said in October 2020 that the year’s crisis had proved that economic policies had failed to produce social benefits. There was, of course, no evidence for this. Nor is there any evidence proving that communism has produced social benefits or that communitarianism will improve the world. Pope Francis also said that private property cannot be considered an absolute right. This is rather hypocritical since it comes from a bloke who is looked after by a number of servants and a private army. He also has his own country. Naturally, this nonsense fits very neatly into Agenda 21. Incidentally, those doubting the enthusiasm of Pope Francis for the United Nations’ Agenda 21 should note that the pontiff has blamed capitalism for the ‘fragility of world systems’. He has also described property rights as a ‘secondary natural right’, in accordance with the UN’s demonization of private property ownership and enthusiasm for its quasi communistic politics.

Buddhist spiritual path does not fit neatly into the category or general understanding of religion, except perhaps in an academic sense. You can practice Buddhism as a traditional religion, if that’s what suits you. There are Buddhist churches that provide a sense of community for their members and a regular schedule of social activities and meditation practice. The values of harmonious, compassionate living are cultivated, and there’s a sense of reverence for the Buddha and the great teachers who came after him. This is a valuable aspect of the tradition as well, and it’s the way Buddhism is practiced in many places around the world. However, the essence of Buddhism transcends all these forms. It is the pure wisdom and compassion that exists in inconceivable measure within the minds of all beings, and the Buddhist spiritual path is the journey we take to fully realize this true nature of mind.

This is what happened when I cofounded LinkedIn. The key business model innovations for LinkedIn, including the two-way nature of the relationships and filling professionals’ need for a business-oriented online identity, didn’t just happen organically. They were the result of much thought and reflection, and I drew on the experiences I had when founding SocialNet, one of the first online social networks, nearly a decade before the creation of LinkedIn. But life isn’t always so neat. Many companies, even famous and successful ones, have to develop their business model innovation after they have already commenced operations. PayPal didn’t have a business model when it began operations (I was a key member of the PayPal executive team). We were growing exponentially, at 5 percent per day, and we were losing money on every single transaction we processed. The funny thing is that some of our critics called us insane for paying customers bonuses to refer their friends. Those referral bonuses were actually brilliant, because their cost was so much lower than the standard cost of acquiring new financial services customers via advertising. (We’ll discuss the power and importance of this kind of viral marketing later on.) The insanity, in fact, was that we were allowing our users to accept credit card payments, sticking PayPal with the cost of paying 3 percent of each transaction to the credit card processors, while charging our users nothing. I remember once telling my old college friend and PayPal cofounder/ CEO Peter Thiel, “Peter, if you and I were standing on the roof of our office and throwing stacks of hundred-dollar bills off the edge as fast as our arms could go, we still wouldn’t be losing money as quickly as we are right now.” We ended up solving the problem by charging businesses to accept payments, much as the credit card processors did, but funding those payments using automated clearinghouse (ACH) bank transactions, which cost a fraction of the charges associated with the credit card networks. But if we had waited until we had solved this problem before blitzscaling, I suspect we wouldn’t have become the market leader.

We miss the old times where nature was neater, where people were gentler, where fruits tastier, words more trustable, hearts more real, and where people’s looks were more meaningful!

At one time areas along the roadways [in the Great Smoky Mountains National Park] were carefully cut and trimmed, creating a lawnlike appearance. When a new superintendent was appointed, he ordered this practice stopped, which engendered a good deal of complain from visitors. The roadsides had been so attractive, they said, so neat, and now they had a rough and ungainly appearance. On this small but significant point the superintendent was adamant, however, and for exactly the right reason. Visitors to the park were reacting to a conventional, familiar, and deeply ingrained image of beauty - the trimmed and landscaped lawn. The goal should not be to stimulate that familiar response, but to confront the visitor with the less familiar setting of an unmanaged landscape. The mild shock of a scene to which there is no patterned response, and the engendering of an untutored personal response, is precisely what national park management should seek, even in such seemingly small details.

First is the recognition that the world’s major problems are all interconnected. The global crisis is not neatly divided into separate problems, some social and some environmental. As Pope Francis notes, we have “one complex crisis which is both social and environmental.”2 To focus on environmental issues without considering the social, or the social without the environmental, is a failure to grasp the true nature of the crisis.

Modern living appearers to package peoples lives into neat little boxes, with a packaged birth, a packaged education, a packaged career, a packaged family, packaged opinions, packaged expectations, packaged holidays and a packaged death. Our connection to nature and the rhythmic cycles of the universe are slowly being squeezed out of the equation. If all you believe in is the physical realm, with no other conscious connection apart from the five senses, then you are limiting your perception of reality by limiting possibilities

Dad led me over to his cot. A neat pile of books was stacked next to it. He said his bout with TB had set him to pondering about mortality and the nature of the cosmos. He’d been stone-cold sober since entering the hospital, and reading a lot more about chaos theory, particularly about the work of Mitchell Feigenbaum, a physicist at Los Alamos who had made a study of the transition between order and turbulence. Dad said he was damned if Feigenbaum didn’t make a persuasive case that turbulence was not in fact random but followed a sequential spectrum of varying frequencies. If every action in the universe that we thought was random actually conformed to a rational pattern, Dad said, that implied the existence of a divine creator, and he was beginning to rethink his atheistic creed. “I’m not saying there’s a bearded old geezer named Yahweh up in the clouds deciding which football team is going to win the Super Bowl,” Dad said. “But if the physics — the quantum physics — suggests that God exists, I’m more than willing to entertain the notion.” Dad showed me some of the calculations he’d been working on. He saw me looking at his trembling fingers and held them up. “Lack of liquor or fear of God — don’t know which is causing it,” he said. “Maybe both.

Kerr, Walter (1968). Skin deep is not good enough. New York Times (April 14):D1, D3. Today, … the immigrants—above all the Jewish immigrants—seem more American than [the WASP] does. They are the faces and voices and inflections of thought that seem most familiar to us, literally second nature. [The WASP] is the odd ball, the stranger, the fossil. We glance at him, a bit startled and say to ourselves, “Where did he go?” We remember him: pale, poised, neatly dressed, briskly sure of himself. And we see him as an out-sider, an outlander, a reasonably noble breed in the act of vanishing. … He has stopped being representative, and we didn’t notice it until this minute. Not so emphatically, anyway. What has happened since World War II is that the American sensibility has become part Jewish, perhaps as much Jewish as it is anything else. … The literate American mind has come in some measure to think Jewishly. It has been taught to, and it was ready to. After the entertainers and novelists came the Jewish critics, politicians, theologians. Critics and politicians and theologians are by profession molders; they form ways of seeing.

And then they broke out of the tree line and she could see the Blue Lakes, the water curving in and out of the great masses of land before disappearing around a bend where she knew it continued for miles more. The mountains seemed to wrap themselves around the water, to form a protective sort of wall so high and strong that Ari had the feeling she could be crushed by their enormity. Instead of wanting to flee, her insignificance shocked her with a strange sense of elation and she thought, for just a moment, that she had never seen anything so tragically beautiful. From where they stood, nearly at the foot of the lake, they were infinitely tiny yet the clouds and the water and the land all mixed together until she was entirely unaware of proportion. Perhaps the lake was an ocean. Perhaps the mountains were only hills. In a moment, she understood the neat green of the forest and the scattered rocks and the dark of the land. She felt the Zrignigh Mountains breathing, and they were not a collection of dirt and stones but a single entity, a power more terrifying than anything she had ever witnessed. All connected by one beating heart, they swallowed the Blue Lakes whole, envel- oped them, fed off of their fruits, their life. She tried to breathe with them and found herself overwhelmed by their heartbeat.

And then they broke out of the tree line and she could see the Blue Lakes, the water curving in and out of the great masses of land before disappearing around a bend where she knew it continued for miles more. The mountains seemed to wrap themselves around the water, to form a protective sort of wall so high and strong that Ari had the feeling she could be crushed by their enormity. Instead of wanting to flee, her insignificance shocked her with a strange sense of elation and she thought, for just a moment, that she had never seen anything so tragically beautiful. From where they stood, nearly at the foot of the lake, they were infinitely tiny yet the clouds and the water and the land all mixed together until she was entirely unaware of proportion. Perhaps the lake was an ocean. Perhaps the mountains were only hills. In a moment, she understood the neat green of the forest and the scattered rocks and the dark of the land. She felt the Zrignigh Mountains breathing, and they were not a collection of dirt and stones but a single entity, a power more terrifying than anything she had ever witnessed. All connected by one beating heart, they swallowed the Blue Lakes whole, envel- oped them, fed off of their fruits, their life. She tried to breathe with them and found herself overwhelmed by their heartbeat.

While we were in Midland, Mom painted dozens of variations and studies of the Joshua tree...I wanted to dig it up and replant it neat our house...Mom frowned at me. "You'd be destroying what makes it special," she said. "It's the Joshua tree's struggle that gives it its beauty.

A Journey Through Perfection: Experiencing India’s Best Highway Infrastructure Traveling across India is an adventure filled with surprises, but nothing enhances the experience like a smooth, well-constructed highway. On my recent journey, I had the pleasure of driving through a highway that truly represents the pinnacle of modern road infrastructure in India. From flawless roads to scenic surroundings, this stretch stands as a testament to how far the country has come in revolutionizing its highway networks. #modernroad Seamless Driving Experience Like Never Before As I entered the highway, the first thing that caught my attention was the sheer quality of the road. The well-paved surface, neatly marked lanes, and efficient traffic management made my drive effortless. Unlike many highways where potholes and congestion make the journey exhausting, this route offered a smooth and uninterrupted ride. Wider lanes and minimal traffic congestion ensured that vehicles moved swiftly without unnecessary delays. Smart toll systems reduced wait times, making the overall journey more efficient. Clearly visible signboards and proper lighting made night driving safer and more convenient. The highway is a perfect example of how modern engineering can transform road travel into a luxurious experience. #modernroadmakers Scenic Beauty Along the Way A great highway isn’t just about infrastructure; it’s also about the experience it offers. As I drove along, I was captivated by the breathtaking landscapes surrounding the road. Green fields, small villages, and a peaceful countryside atmosphere made my trip even more enjoyable. Rest stops at strategic locations provided much-needed breaks with clean washrooms and food outlets. Lush greenery along the edges of the highway helped in reducing pollution and enhancing the visual appeal. Safe pedestrian crossings and underpasses ensured that local communities weren’t affected by high-speed vehicles. This perfect blend of nature and technology sets a new benchmark for Indian highways. #indiabesthighway Unmatched Safety and Maintenance A highway is only as good as its maintenance, and this one excels in that department. The regular upkeep and advanced monitoring systems ensure that the road remains in top condition throughout the year. Some key features that make this highway stand out include: ✔ Emergency Response Systems: Quick-response helplines and patrol vehicles are available for assistance. ✔ Well-Planned Drainage Systems: Prevents waterlogging during monsoons, making driving safer. ✔ Speed Monitoring & Surveillance: Reduces the risk of accidents and promotes disciplined driving. These aspects make it not only a comfortable but also a safe travel route for all kinds of passengers. Impact on Connectivity and Economy This highway isn’t just about convenience; it plays a crucial role in boosting regional connectivity and economic growth.

Black Eve, Mother of The Human Race (Sonnet) If anthropology is anything to go by, and if there is a God, then it'd be a black woman, not a white, bearded, patronizing, male git - because the only entity who could be considered the origin of the human race, is a black woman - not Adam, but Eve - a black Eve. But then again, considering all the massacres, genocide, persecution, and downright mindlessness, perhaps God is indeed a white guy, because nobody could've screwed up so neatly except a white colonialist. But sarcasm aside, let's talk some facts of biology - no ethnicity has exclusive predisposition for atrocity, just like no ethnicity has a franchise over greatness - morons come in all shapes, sizes, genders and colors. In nature there is no ethnicity, there is only ecosystem of synergy. Ethnicity is a product of dogma, not a marker of human capacity.

Consider the word “order” itself. It comes from the Latin ordinem, to describe a row of threads sitting neatly in a loom. In time, it was extended as a metaphor to describe the way that people sit neatly under the rule of a king, general, or president. It was only applied to nature in the 1700s under the assumption—a human fabrication, a superimposition, a guess—that there is an orderly set of ranks to find there. I have come to believe that it is our life’s work to tear down this order, to keep tugging at it, trying to unravel it, to set free the organisms trapped underneath. That it is our life’s work to mistrust our measures. Especially those about moral and mental standing. To remember that behind every ruler there is a Ruler. To remember that a category is at best a proxy; at worst, a shackle.

Because they are fixed physical structures, most offices have a natural tendency to disrupt liquid networks of information. They themselves are, quite literally, made out of solids, and they often map out the conceptual solid of a formal org chart, with its neatly defined departments and hierarchies.

Subconsciously they were trying to place me in a box, nice and neatly defined by their own beliefs, upbringing, and paradigms about women. Paradoxically, I was fighting it every step of the way because I wanted to fit in with them, instead of just letting us all adapt to one another, most naturally. In many ways, I was strengthening their discomfort by trying to artificially undo everything they had ever been programed to believe. It was all upside down inside of me, and as a result, it was all wrong on the outside as well.

Very gratifying,” said Dumbledore mildly. “We all like appreciation for our own hard work, of course. But you must have had an accomplice, all the same . . . someone in Hogsmeade, someone who was able to slip Katie the — the — aaaah . . .” Dumbledore closed his eyes again and nodded, as though he was about to fall asleep. “. . . of course . . . Rosmerta. How long has she been under the Imperius Curse?” “Got there at last, have you?” Malfoy taunted. There was another yell from below, rather louder than the last. Malfoy looked nervously over his shoulder again, then back at Dumbledore, who went on: “So poor Rosmerta was forced to lurk in her own bathroom and pass that necklace to any Hogwarts student who entered the room unaccompanied? And the poisoned mead . . . well, naturally, Rosmerta was able to poison it for you before she sent the bottle to Slughorn, believing that it was to be my Christmas present. . . . Yes, very neat . . . very neat . . . Poor Mr. Filch would not, of course, think to check a bottle of Rosmerta’s. Tell me, how have you been communicating with Rosmerta? I thought we had all methods of communication in and out of the school monitored.” “Enchanted coins,” said Malfoy, as though he was compelled to keep talking, though his wand hand was shaking badly. “I had one and she had the other and I could send her messages —” “Isn’t that the secret method of communication the group that called themselves Dumbledore’s Army used last year?” asked Dumbledore.

Evolution as a process is powerful because of its cumulative nature. Richard Dawkins offers a neat way to think about cumulative selection in his wonderful book The Blind Watchmaker. He invites us to consider a monkey trying to type a single line from Hamlet: “Methinks it is like a weasel.” The odds are pretty low for the monkey to get it right. If the monkey is typing at random and there are 27 letters (counting the space bar as a letter), it has a 1 in 27 chance to get the first letter right, a 1 in 27 for the next letter, and so on. So just to get the first three in a row correct are 1/27 multiplied by 1/27 multiplied by 1/27. That is one chance in 19,683. To get all 28 in the sequence, the odds are around 1 in 10,000 million, million, million, million, million, million. But now suppose that we provide a selection mechanism (i.e., a failure test) that is cumulative. Dawkins set up a computer program to do just this. Its first few attempts at getting the phrase is random, just like a monkey. But then the computer scans the various nonsense phrases to see which is closest, however slightly, to the target phrase. It rejects all the others. It then randomly varies the winning phrase, and then scans the new generation. And so on. The winning phrase after the first generation of running the experiment on the computer was: WDLTMNLT DTJBSWIRZREZLMQCO P. After ten generations, by honing in on the phrase closest to the target phrase, and rejecting the others, it was: MDLDMNLS ITJISWHRZREZ MECS P. After twenty generations, it looked like this: MELDINLS IT ISWPRKE Z WECSEL. After thirty generations, the resemblance is visible to the naked eye: METHINGS IT ISWLIKE B WECSEL. By the forty-third generation, the computer got the right phrase. It took only a few moments to get there.

Naturally I find you surrounded by warm clouds and billowing white cloths," Val drawled in her ear, making her jump. She whirled to find him standing right behind her. He wore slate blue today, the color neatly severe on him, his curling golden hair clubbed neatly back, his azure eyes watching her alertly for any weakness. Oh, God, he'd had his mouth on her most intimate parts last night. What had possessed her to let him do that? It was of she'd been in some sort of sensual dream. The hot bath, his words, his hands, his lips... He smiled and she knew, she absolutely knew that he knew what she was thinking about.

Descartes's declaration that reality divides neatly into two realms reassured the Church that the province of science would never overlap, and therefore never challenge , the world of theology and the spiritual. Science ceded the soul and the conscious mind to religion and kept the material world for itself. In return for this neat dividing up of turf, Descartes hoped, religious leaders would lay off scientists who were studying natural laws operating in the physical, nonmental realm. The ploy was only partly successful for Church science relations. Descartes himself was forced to flee Paris for Holland in search of greater tolerance.

The monks knew that things took time, that instant gratification and a quick-fix mentality were an illusion, and that an effort begun in one generation had to be carried on by generations yet to come, for theirs was a “spirituality of the long haul” and not of instant success (Henry 1987:279f). Coupled with this was their refusal to write off the world as a lost cause or to propose neat, no-loose-ends answers to the problems of life, but rather to rebuild promptly, patiently, and cheerfully, “as if it were by some law of nature that the restoration came” (Newman 1970:411).6

If one is to accept that the universe is expanding at a constant rate, then it follows that it has been doing so since its beginning. Since its beginning, Mr. Gilbert." She stood very still, her head capped neatly by her white hair. "A beginning. Not Adam and Eve, I don't mean that. I mean a moment, some sort of action or event that started it all off. Space and time, matter and energy. A single atom that somehow"- she flexed open the fingers of one hand- "exploded. Good God." Her bright, quick eyes melt his. "We might be on the verge of understanding the very birth of the stars, Mr. Gilbert- the stars." The only natural light in the room came from the small front window of the house, and it graced the surface of her face, which was a study in wonder. It was beautiful and engaged, and Leonard could see in it the young girl she must once have been.

Parents should accept all the variations that children come in. If children feel accepted by their parents and have the freedom to express themselves in ways that feel natural to them, they are much less likely to be depressed. That should be more important than fitting neatly into a box.

Rule number one: The Game is secret. But I listened and, once or twice when temptation drove me and the coast was clear, I peeked inside the box. This is what I learned. The Game was old. They'd been playing it for years. No, not playing. That is the wrong verb. Living; they had been living The Game for years. For The Game was more than its name suggested. It was a complex fantasy, an alternate world into which they escaped. There were no costumes, no swords, no feathered headdresses. Nothing that would have marked it as a game. For that was its nature. It was secret. Its only accoutrement was the box. A black lacquered case brought back from China by one of their ancestors; one of the spoils from a spree of exploration and plunder. It was the size of a square hatbox- not too big and not too small- and its lid was inlaid with semiprecious gems to form a scene: a river with a bridge across it, a small temple on one bank, a willow weeping from the sloping shore. Three figures stood atop the bridge and above them a lone bird circled. They guarded the box jealously, filled as it was with everything material to The Game. For although The Game demanded a good deal of running and hiding and wrestling, its real pleasure was enjoyed elsewhere. Rule number two: all journeys, adventures, explorations and sightings must be recorded. They would rush inside, flushed with danger, to record their recent adventures: maps and diagrams, codes and drawings, plays and books. The books were miniature, bound with thread, writing so small and neat that one had to hold them close to decipher them. They had titles: Escape from Koshchei the Deathless; Encounter with Balam and His Bear, Journey to the Land of White Slavers. Some were written in code I couldn't understand, though the legend, had I had the time to look, would no doubt have been printed on parchment and filed within the box. The Game was simple. It was Hannah and David's invention really, and as the oldest they were its chief instigators. They decided which location was ripe for exploration. The two of them had assembled a ministry of nine advisers- an eclectic group mingling eminent Victorians with ancient Egyptian kings. There were only ever nine advisers at any one time, and when history supplied a new figure too appealing to be denied inclusion, an original member would die or be deposed. (Death was always in the line of duty, reported solemnly in one of the tiny books kept inside the box.) Alongside the advisers, each had their own character. Hannah was Nefertiti and David was Charles Darwin. Emmeline, only four when governing laws were drawn up, had chosen Queen Victoria. A dull choice, Hannah and David agreed, understandable given Emmeline's limited years, but certainly not a suitable adventure mate. Victoria was nonetheless accommodated into The Game, most often cast as a kidnap victim whose capture was precipitant of a daring rescue. While the other two were writing up their accounts, Emmeline was allowed to decorate the diagrams and shade the maps: blue for the ocean, purple for the deep, green and yellow for land.

Does the Venus of Milo feel natural? Despite having no arms the Venus of Milo is held up as an ideal of feminine beauty. Once she had arms, the story goes, then her arms were broken off; their loss only makes her beauty more poignant. Yet if it were discovered tomorrow that the Venus ws in fact modeled on an amputee, she would be removed at once to a basement store. Why? Why can the fragmentary image of a woman be admired but not the image of a fragmentary woman, no matter how neatly sewn up the stumps?

In my study, next to my desk, is a locked bookcase that contains a collection of volumes I value more than any of the hundreds of other books that fill a multitude of shelves in our home. Of these precious publications, the most prized and well-guarded is a slim first edition of 104 pages, simply titled Jungle Stories by Jim Corbett. The cover is of plain brown paper, with no illustrations or colouring. This thin little book was privately printed by Corbett, for family and friends, at the London Press in Nainital in 1935. Only a hundred copies were produced, of which very few remain. My copy came to me through my parents. They were given it by friends, who had once been Corbett’s neighbours in Nainital. By the time I received it, the book had been covered with a protective sleeve of clear plastic. The title page is signed by Jim Corbett, in a neat, fastidious hand. Several years after Jungle Stories was published, Lord Linlithgow, Viceroy of India from 1936-43, requested a copy. He had met Corbett, who assisted in organizing viceregal shoots in the terai and was already regarded as a legendary shikari and raconteur. After reading the book, Linlithgow recommended that it be published by the Oxford University Press in Bombay. Jungle Stories is, essentially, the first draft of Man-eaters of Kumaon. Several of the chapters are identical, including stories of ‘The Pipal Pani Tiger’ and ‘The Chowgarh Tigers’, as well as an angling interlude, ‘The Fish of My Dreams.’ Corbett expanded this book into its present form by adding six more tales, including an account of the first man-eater he killed in 1907, near Champawat. This tigress was responsible for the deaths of 436 victims and her destruction helped cement Corbett’s reputation as a hunter. In recognition of his success, Sir J. P. Hewett, Lieutenant Governor of the United Provinces, presented him with a .275 Rigby-Mauser rifle. An engraved citation on a silver plaque was fixed to the stock. Corbett later bequeathed this weapon to the Oxford University Press, who sent it to their head offices in England. Eventually, the gun was confiscated by the police in Oxford because the publishers didn’t have a licence. For a number of years, John Rigby & Co., gunsmiths, displayed the rifle at their showroom in London, along with a copy of Jungle Stories. In February 2016, Corbett’s rifle was purchased at auction by an American hunter for $250,000. Following this, the rifle was brought to India for a week and briefly displayed at Corbett Tiger Reserve, as part of a promotional event. The editor at OUP, who shepherded Man-eaters of Kumaon to publication, was R. E. ‘Hawk’ Hawkins, himself a legend, who contributed greatly to India’s canon of nature writing. In his introduction to a collection of Corbett’s stories, Hawkins describes how this book came into his hands:

She slid out of the felze and went to stand beside Falco as he moved the boat through the water. Fog swirled around the gondola. “Don’t expose yourself to the elements on my account,” Falco said with a crooked smile. “I don’t mind playing gondolier for you.” “Is it difficult?” Cass asked. “To steer the boat?” Though she’d ridden in a boat almost every single day since her birth, she had never paid any attention to the mechanics of it. “It’s not so bad,” he said. The wind blew a shock of dark hair into his eyes and Cass had the sudden urge to reach out and rearrange it. “Takes a little strength. Want to try?” Cass was surprised to hear herself saying yes. She secured the cloak tightly around her waist and pushed her hair back from her face. The boat wobbled as she stepped onto the tiny platform beside Falco, and she gasped. “You have to move with the rhythm of the water,” he explained. The platform was tiny, really only enough space for one person, so Falco had to press his body against Cass’s back. His forearms fit neatly across her hip bones; she could feel his soft hair brushing against her cheek. He exhaled, a warm breath that tickled her neck and sent a shiver through her. She stiffened and nearly lost her balance. Falco tightened his grip on her momentarily until she regained her footing. His body radiated heat through her cloak. Falco gave her the oar and put his hands on her waist to steady her. Cass awkwardly thrust the oar through the murky water and the boat skewed off at a funny angle. She felt herself wobbling, but Falco moved one hand from her waist to the oar and helped her guide it through the water. Cass began to relax her body against Falco’s. She laughed, in spite of the mist and the night and their destination. Steering the boat was fun, and she was doing something that probably no other woman in all of Venice had ever done. After a few minutes, she got the hang of steering and the long wooden gondola started to move swiftly through the water. Falco offered to take over, but she persisted, despite the aching in her arms and shoulders. “I’m impressed,” Falco said. “You’re a natural.” Cass was grateful that he was standing behind her, so he couldn’t see her smile. She didn’t want him to know how much the comment pleased her.

His long black tresses, pulled back and tied neatly in the style of the day with a matching silk ribbon, were marked by a distinctive natural white shock running from crown to ends.

Copied in young Washington's enviably neat rolling script, the rules ranged from table manners ('talk not with meat in your mouth') to respectable behavior ('Let your countenance be pleasant but in serious matters somewhat grave') to guidelines for picking friends ('Associate yourself with men of good quality if you esteem your own reputation; for 'tis better to be alone than in bad company'). Washington had drilled into him the premise of follow-through ('Undertake not what you cannot perform but be careful to keep your promise') and perhaps most important, the fidelity to what Lincoln would later call 'the better angels of our nature' ('Labor to keep alive in your breast that little spark of celestial fire called conscience').

Was I apprehensive, reader? Naturally I was. I'd expected an unwilling participant, a Vera of cold and ice pushing me away with both hands. I'd found instead a bosom buddy, ready-made. To easy. Too neat.

Combined with the self-reinforcing nature of online communities and a content-starved, cash-poor journalistic culture that gravitates towards neat narratives at the expense of messy truths, this disdain for actualities has led to a world with increasingly porous boundaries between facts and beliefs, a world in which individualized notions of reality, no matter how bizarre or irrational, are repeatedly validated.

THE DEVIL TEACHES THERMODYNAMICS My second law, your second law, ordains that local order, structures in space and time, be crafted in ever-so-losing contention with proximal disorder in this neat but getting messier universe. And we, in the intricate machinery of our healthy bodies and life-support systems, in the written and televised word do declare the majesty of the zoning ordinances of this Law. But oh so smart, we think that we are not things, like weeds, or rust, or plain boulders, and so invent a reason for an eternal subsidy of our perfection, or at least perfectibility, give it the names of God or the immortal soul. And while we allow the dissipations that cannot be hid, like death, and — in literary stances — even the end of love, we make the others just plain evil: anger, lust, pride — the whole lot of pimples of the spirit. Diseases need vectors, so the old call goes out for me. But the kicker is that the struts of God's stave church, those nice seven, they're such a tense and compressed support group that when they get through you're really ready to let off some magma. Faith serves up passing certitude to weak minds, recruits for the cults, and too much of her is going to play hell with that other grand invention of yours, the social contract. Boring Prudence hangs around with conservatives, and Love, love you say! Love one, leave out the others. Love them all, none will love you. I tell you, friends, love is the greatest entropy-increasing device invented by God. Love is my law's sweet man. And for God himself, well, his oneness seems too much for natural man to love, so he comes up with Northern Irelands and Lebanons... The argument to be made is not for your run-of-the-mill degeneracy, my stereotype. No, I want us to awake, join the imperfect universe at peace with the disorder that orders. For the cold death sets in slowly, and there is time, so much time, for the stars' light to scatter off the eddies of chance, into our minds, there to build ever more perfect loves, invisible cities, our own constellation.

The galley was a neat little unit the size of a domestic freezer. It had hot and cold water dispensers, serving trays, a range of plastic plates and cutlery, and a teeny-tiny microwave oven. On the door of the galley was a complete food list, everything from apple sauce to turkey tetrazzini. The food, stowed under the galley, came in dehydrated packages, sliced meats with sauce or gravy in foil packages, plastic cans with tear-off lids. There were also a few treat items like candy bars in, the labels said, “their natural form.” There was even a tap that would dispense Shit Cola, the relic of some long-forgotten sponsorship deal. Experimentally she found a cup, a globe with an inlet valve and nipple, and tried a little of the Shit. The carbonation didn’t seem to be working right—

The galley was a neat little unit the size of a domestic freezer. It had hot and cold water dispensers, serving trays, a range of plastic plates and cutlery, and a teeny-tiny microwave oven. On the door of the galley was a complete food list, everything from apple sauce to turkey tetrazzini. The food, stowed under the galley, came in dehydrated packages, sliced meats with sauce or gravy in foil packages, plastic cans with tear-off lids. There were also a few treat items like candy bars in, the labels said, “their natural form.” There was even a tap that would dispense Shit Cola, the relic of some long-forgotten sponsorship deal. Experimentally she found a cup, a globe with an inlet valve and nipple, and tried a little of the Shit. The carbonation didn’t seem to be working right—no doubt some low-gravity problem—and it tasted lousy.

Enemies, contact with: In diplomacy, as in war, one should never lose contact with the enemy. Enemies, dealing with: The best way to deal with an enemy is to make a friend of him. The next best way is to persuade another to check or chasten him. Either is better than having to fight an enemy yourself. Enemies, hatred of: "An enemy should be hated only so far as one may be hated who may one day be a friend." — Sophocles, c. 450 B.C. [cf. Ajax line 676-680: And we men—must we not learn self-restraint? I, at least, will learn it, since I am newly aware that an enemy is to be hated only as far as suits one who will in turn become a friend.] Enemies, respect for: Today's enemies may be tomorrow's allies. They should be treated with due respect and consideration. Enmity of nations: "I do not know the method of drawing up an indictment against a whole people." — Edmund Burke, 1775 Entertainment: "An ambassador must be liberal and magnificent, but with judgment and design, and his magnificence should be reflected in his suite. His table should be served neatly, plentifully, and with taste. He should give frequent entertainments and parties to the chief personages of the Court and even to the Prince himself. A good table is the best and easiest way of keeping himself well informed. The natural effect of good eating and drinking is the inauguration of friendships and the creation of familiarity, and when people are a trifle warmed by wine they often disclose secrets of importance." — François de Callières, 1716 Entertaining: "Dining is the soul of diplomacy." — Palmerston

Don’t give me some patronizing line about the ‘depraved nature of men’ or some bullshit. It’s a gender theory that’s about fifty years out-of-date, for one, and nothing more than a convenient excuse for you to avoid taking responsibility for yourself, aside from the way it neatly precludes the possibility that a woman might also be depraved. And aside from the obviously problematic binary construct.

Roses?" "It's corny, I know," Hart said. "But I thought maybe you'd like to see the Rose Garden." There was a neat symmetry to this garden, with beds of roses squared off in every corner of the lawn, grouped according to color. Pastel pinks and yellows to one side and the more vibrant, deeper reds and fuchsias to another. Between each segment, taller roses draped over rounded pergolas, creating leafy tunnels. Everywhere she looked, shrubs spilled over messily, brazenly, with more roses than she'd ever seen before. Rose caressed the blooms, which seemed to reach for her touch as much as she reached for theirs. Some of the roses were delicate, with a single row of petals that came in a gradient of color, going from dusty pink at the center to neon magenta at the frilly tips. Others were so jammed with petals, the number of them seemed infinite.

She'd become accustomed to letting the garden grow uncontrolled since her father left. And that had suited both Harriet and the garden. They'd both been free to move about as they liked, to behave how it felt natural to behave. Harriet's decision not to prune was why the vines climbed so high along the house this summer, why the roses covered the garden walls and the blackberry brambles spread out as they did, decorating the bricks between the house and the railroad tracks with as many brilliant green leaves as menacing thorns. It was why the plum tree's fruit lay about the place all summer and its flowers bloomed brilliantly in the spring. It was why the bluebells stood in their own self-proliferating patches beneath the trees and rosebushes and wherever they pleased. Why her evergreen hedges were not neatly trimmed and why the hawthorn tree at the front towered over the gate. Her garden was filled with so much fierce beauty, she knew it would not take kindly to being clipped to the quick.

It was a beautiful Sunday afternoon and my family and I were driving home from church. I thought it would be a good idea to get some ice cream, so I suggested it to my wife. However, you can’t just say “ice cream” when there is a two-year-old in the car and no ice cream directly within her line of sight. So, naturally I used the international parental code: “Would you like to stop and get some I-C-E C-R-E-A-M?” My wife immediately said yes, but Chloe asked, “Daddy, what’s that spell?” Now to put this in context, “ice cream” was one of Chloe’s first sight words. She could read “ice cream,” spell “ice cream,” and she knew everything there was to know about “ice cream.” So I dismissed her. “Come on, Chloe. You know what that means. Just sound it out.” “I can’t.” This is it. This is the moment. It happens every day, all across the world. A small child says to their parents, “I can’t.” An employee says to their boss, “I can’t.” Someone says to himself, “I can’t.” If there is ever a magic word that doesn’t use its powers for good, it’s the word “can’t.” Only bad things can come of this. Children miss out on life’s little learning experiences, employees are less productive, and people everywhere stay neatly in their comfort zones, never stretching or growing. So all across the world well-meaning people blurt out the retort “Yes, you CAN!” Whenever we say this, our intentions are good but our results don’t always turn out so well. The problem is, we’re beginning from a place of disagreement. They say “I can’t,” we say “Yes, you can,” and they think to themselves, No, you don’t understand. I just said that I can’t. Maybe you didn’t hear me. Tell you what I’ll do—I’ll say it louder this time. (Which they do.) “NO, I really can’t!” If you push someone, their natural reaction is to push back. They’ll dig in their heels and make sure that they’re right and you’re wrong. Try saying “Yes, you can” again and they’ll really be convinced that you don’t understand. They’ll feel obligated to show you that they can’t do it. The magic word “if” is the antidote to this fruitless back-and-forth. Instead of saying “Yes, you can” to Chloe, I tried a different approach. “Chloe, what would you say if you did know?

In a paper evaluating the case for trophic cascades in the Annual Review of Ecology, Evolution, and Systematics, Peterson, Vucetich, and Douglas Smith, who trained on Isle Royale and now is a project leader for the Wolf Restoration Project at Yellowstone, argue that ecosystems are too complex to trace neat relationships, particularly in Yellowstone where grizzly bears, black bears, cougars, and wolves eat bison, deer, and elk. They also point out that, when you follow the threads of prey fluctuations, you often find at the source not wild-animal predators but human beings.

sweat socks (stink socks?) in a locker. Petey had thirty-one of them. During those early years, on weekends my parents and I would do all sorts of things in the city. (If my dad had to work my mom and I would go off by ourselves.) I especially remember going to Central Park. We’d put a blanket down in Sheep Meadow. There aren’t any sheep in the meadow, but there used to be long before any of us was born. Anyway, we’d sit on the blanket in Sheep(less) Meadow and watch all the people. I’d color or look at books or just run around like kids do, while my mother (and father, if he was there) read the Sunday New York Times. I liked it best when we went with another family so I’d have a kid or two to play with. Oh, and here’s a neat thing. In Sheep Meadow there was usually someone playing bongo drums or a guitar. And outside the Meadow people with pushcarts were selling cold drinks, ice cream, and pretzels. Those were the good old days when I could have sugar. I always chose an ice cream on a stick with chocolate covering. Yummy! Another thing I loved to do when I was little was go to the Museum of Natural History. I never tired of doing that (though I bet after awhile my parents did). I love all the big glass cases with exhibits of stuffed animals. Each one is set up in the appropriate environment for the animal. So if