New Apt Quotes

We've searched our database for all the quotes and captions related to New Apt. Here they are! All 100 of them:

The paradox of our time in history is that we have taller buildings but shorter tempers, wider Freeways, but narrower viewpoints. We spend more, but have less, we buy more, but enjoy less. We have bigger houses and smaller families, more conveniences, but less time. We have more degrees but less sense, more knowledge, but less judgment, more experts, yet more problems, more medicine, but less wellness. We drink too much, smoke too much, spend too recklessly, laugh too little, drive too fast, get too angry, stay up too late, get up too tired, read too little, watch TV too much, and pray too seldom. We have multiplied our possessions, but reduced our values. We talk too much, love too seldom, and hate too often. We've learned how to make a living, but not a life. We've added years to life not life to years. We've been all the way to the moon and back, but have trouble crossing the street to meet a new neighbor. We conquered outer space but not inner space. We've done larger things, but not better things. We've cleaned up the air, but polluted the soul. We've conquered the atom, but not our prejudice. We write more, but learn less. We plan more, but accomplish less. We've learned to rush, but not to wait. We build more computers to hold more information, to produce more copies than ever, but we communicate less and less. These are the times of fast foods and slow digestion, big men and small character, steep profits and shallow relationships. These are the days of two incomes but more divorce, fancier houses, but broken homes. These are days of quick trips, disposable diapers, throwaway morality, one night stands, overweight bodies, and pills that do everything from cheer, to quiet, to kill. It is a time when there is much in the showroom window and nothing in the stockroom. A time when technology can bring this letter to you, and a time when you can choose either to share this insight, or to just hit delete... Remember, to spend some time with your loved ones, because they are not going to be around forever. Remember, say a kind word to someone who looks up to you in awe, because that little person soon will grow up and leave your side. Remember, to give a warm hug to the one next to you, because that is the only treasure you can give with your heart and it doesn't cost a cent. Remember, to say, "I love you" to your partner and your loved ones, but most of all mean it. A kiss and an embrace will mend hurt when it comes from deep inside of you. Remember to hold hands and cherish the moment for someday that person might not be there again. Give time to love, give time to speak! And give time to share the precious thoughts in your mind.
Bob Moorehead (Words Aptly Spoken)
Ladies and gentlemen of the class of '97: Wear sunscreen. If I could offer you only one tip for the future, sunscreen would be it. The long-term benefits of sunscreen have been proved by scientists, whereas the rest of my advice has no basis more reliable than my own meandering experience. I will dispense this advice now. Enjoy the power and beauty of your youth. Oh, never mind. You will not understand the power and beauty of your youth until they've faded. But trust me, in 20 years, you'll look back at photos of yourself and recall in a way you can't grasp now how much possibility lay before you and how fabulous you really looked. You are not as fat as you imagine. Don't worry about the future. Or worry, but know that worrying is as effective as trying to solve an algebra equation by chewing bubble gum. The real troubles in your life are apt to be things that never crossed your worried mind, the kind that blindside you at 4 pm on some idle Tuesday. Do one thing everyday that scares you. Sing. Don't be reckless with other people's hearts. Don't put up with people who are reckless with yours. Floss. Don't waste your time on jealousy. Sometimes you're ahead, sometimes you're behind. The race is long and, in the end, it's only with yourself. Remember compliments you receive. Forget the insults. If you succeed in doing this, tell me how. Keep your old love letters. Throw away your old bank statements. Stretch. Don't feel guilty if you don't know what you want to do with your life. The most interesting people I know didn't know at 22 what they wanted to do with their lives. Some of the most interesting 40-year-olds I know still don't. Get plenty of calcium. Be kind to your knees. You'll miss them when they're gone. Maybe you'll marry, maybe you won't. Maybe you'll have children, maybe you won't. Maybe you'll divorce at 40, maybe you'll dance the funky chicken on your 75th wedding anniversary. Whatever you do, don't congratulate yourself too much, or berate yourself either. Your choices are half chance. So are everybody else's. Enjoy your body. Use it every way you can. Don't be afraid of it or of what other people think of it. It's the greatest instrument you'll ever own. Dance, even if you have nowhere to do it but your living room. Read the directions, even if you don't follow them. Do not read beauty magazines. They will only make you feel ugly. Get to know your parents. You never know when they'll be gone for good. Be nice to your siblings. They're your best link to your past and the people most likely to stick with you in the future. Understand that friends come and go, but with a precious few you should hold on. Work hard to bridge the gaps in geography and lifestyle, because the older you get, the more you need the people who knew you when you were young. Live in New York City once, but leave before it makes you hard. Live in Northern California once, but leave before it makes you soft. Travel. Accept certain inalienable truths: Prices will rise. Politicians will philander. You, too, will get old. And when you do, you'll fantasize that when you were young, prices were reasonable, politicians were noble, and children respected their elders. Respect your elders. Don't expect anyone else to support you. Maybe you have a trust fund. Maybe you'll have a wealthy spouse. But you never know when either one might run out. Don't mess too much with your hair or by the time you're 40 it will look 85. Be careful whose advice you buy, but be patient with those who supply it. Advice is a form of nostalgia. Dispensing it is a way of fishing the past from the disposal, wiping it off, painting over the ugly parts and recycling it for more than it's worth. But trust me on the sunscreen.
Mary Schmich (Wear Sunscreen: A Primer for Real Life)
If youth is the season of hope, it is often so only in the sense that our elders are hopeful about us; for no age is so apt as youth to think its emotions, partings, and resolves are the last of their kind. Each crisis seems final, simply because it is new. We are told that the oldest inhabitants in Peru do not cease to be agitated by the earthquakes, but they probably see beyond each shock, and reflect that there are plenty more to come.
George Eliot (Middlemarch)
Here and there even in our world, and now and then, even in ourselves, we catch glimpeses of a New Creation, which, fleeting as those glipmses are apt to be, give us hope both for this life and for whatever life may await us later on.
Frederick Buechner (Now and Then: A Memoir of Vocation)
I had also, during many years, followed a golden rule, namely that whenever published fact, a new observation of thought came across me, which was opposed to my general results, to make a memorandum of it without fail and at once; for I had found by experience that such facts and thoughts were far more apt to escape from the memory than favourable ones.
Charles Darwin
How many people ruin themselves by laying out money on trinkets of frivolous utility? What pleases these lovers of toys is not so much the utility, as the aptness of the machines which are fitted to promote it. All their pockets are stuffed with little conveniences. They contrive new pockets, unknown in the clothes of other people, in order to carry a greater number. They walk about loaded with a multitude of baubles, in weight and sometimes in value not inferior to an ordinary Jew's-box, some of which may sometimes be of some little use, but all of which might at all times be very well spared, and of which the whole utility is certainly not worth the fatigue of bearing the burden.
Adam Smith (The Theory of Moral Sentiments)
Our world is moving so fast and we are apt to miss so much of what is happening "right now." If we can put down our smart phones for one moment and be present to what is around us, I believe these incidental meetings and strangers who come into our lives can give us unexpected fortitude, perspective and even wisdom just when we need them the most - if we are just awake, aware and open to these new insights.
Kristin S. Kaufman (Is This Seat Taken?: Random Encounters That Change Your Life)
What does a good man fall back on when the situation is desperate? His faith, of course. The science of a new century. The love of his friends.
Stephen King (Apt Pupil)
Like the college professor he was, Kittredge groped only for big words, and, finding no apt ones, he coined a lot of untranslatable new ones.
Kurt Vonnegut Jr. (The Sirens of Titan)
‎What color is a chameleon placed on a mirror? ... The chameleon responding to its own shifting image is an apt analog of the human world of fashion. Taken as a whole, what are fads but the response of a hive mind to its own reflection? In a 21st-century society wired into instantaneous networks, marketing is the mirror; the collective consumer is the chameleon.
Kevin Kelly (Out of Control: The New Biology of Machines, Social Systems, and the Economic World)
Habits are undeniably useful tools, relieving us of the need to run a complex mental operation every time we’re confronted with a new task or situation. Yet they also relieve us of the need to stay awake to the world: to attend, feel, think, and then act in a deliberate manner. (That is, from freedom rather than compulsion.) If you need to be reminded how completely mental habit blinds us to experience, just take a trip to an unfamiliar country. Suddenly you wake up! And the algorithms of everyday life all but start over, as if from scratch. This is why the various travel metaphors for the psychedelic experience are so apt. The efficiencies of the adult mind, useful as they are, blind us to the present moment. We’re constantly jumping ahead to the next thing. We approach experience much as an artificial intelligence (AI) program does, with our brains continually translating the data of the present into the terms of the past, reaching back in time for the relevant experience, and then using that to make its best guess as to how to predict and navigate the future. One of the things that commends travel, art, nature, work, and certain drugs to us is the way these experiences, at their best, block every mental path forward and back, immersing us in the flow of a present that is literally wonderful—wonder being the by-product of precisely the kind of unencumbered first sight, or virginal noticing, to which the adult brain has closed itself. (It’s so inefficient!) Alas, most of the time I inhabit a near-future tense, my psychic thermostat set to a low simmer of anticipation and, too often, worry. The good thing is I’m seldom surprised. The bad thing is I’m seldom surprised.
Michael Pollan (How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence)
Although I admired scholarship so much in Cleric, I was not deceived about myself; I knew that I should never be a scholar. I could never lose myself for long among impersonal things. Mental excitement was apt to send me with a rush back to my own naked land and the figures scattered upon it. While I was in the very act of yearning toward the new forms that Cleric brought up before me, my mind plunged away from me, and I suddenly found myself thinking of the places and people of my own infinitesimal past.
Willa Cather (My Ántonia)
Though many of my arguments will be coolly analytical — that an acknowledgment of human nature does not, logically speaking, imply the negative outcomes so many people fear — I will not try to hide my belief that they have a positive thrust as well. "Man will become better when you show him what he is like," wrote Chekhov, and so the new sciences of human nature can help lead the way to a realistic, biologically informed humanism. They expose the psychological unity of our species beneath the superficial differences of physical appearance and parochial culture. They make us appreciate the wondrous complexity of the human mind, which we are apt to take for granted precisely because it works so well. They identify the moral intuitions that we can put to work in improving our lot. They promise a naturalness in human relationships, encouraging us to treat people in terms of how they do feel rather than how some theory says they ought to feel. They offer a touchstone by which we can identify suffering and oppression wherever they occur, unmasking the rationalizations of the powerful. They give us a way to see through the designs of self-appointed social reformers who would liberate us from our pleasures. They renew our appreciation for the achievements of democracy and of the rule of law. And they enhance the insights of artists and philosophers who have reflected on the human condition for millennia.
Steven Pinker (The Blank Slate: The Modern Denial of Human Nature)
Political stress is always apt to shrink the private arena and attach it on to the public
Robert Hughes (The Shock of the New)
The destruction of the Indians of the Americas was, far and away, the most massive act of genocide in the history of the world. That is why, as one historian aptly has said, far from the heroic and romantic heraldry that customarily is used to symbolize the European settlement of the Americas, the emblem most congruent with reality would be a pyramid of skulls.
David E. Stannard (American Holocaust: The Conquest of the New World)
Ultimately, a culture of levity creates a safe place for employees. When you feel safe and feel like you’re being led through levity versus fear, you’re much more apt to take chances. You’re more likely to try things without worrying about being ridiculed, or ostracized. You’re more willing to innovate—to push new ideas and to push against old ideas.
Jennifer Aaker (Humor, Seriously: Why Humor Is a Secret Weapon in Business and Life (And how anyone can harness it. Even you.))
Deconstruction seeks neither to reframe art with some perfect, apt and truthful new frame, nor simply to maintain the illusion of some pure and simple absence of a frame. Rather it shows that the frame is, in a sense, also inside the painting. For the frame is what "produces" the object of art, is what sets it off as an object of art—an aesthetic object. Thus the frame is essential to the work of art; in the work of art. Paint a $5,000 abstract painting on a railroad boxcar and nobody will pay a cent for it. Take a torch, remove the panel of the boxcar, install it in a gallery, and it will be worth $5,000. It will be art because it is now framed by the gallery. But at the same moment that the frame encloses the work in its own protected enclosure, making it a work of art, it becomes merely ornamental—external to the work of art. Thus is the frame central or marginal? Is the frame inside the work of art, essential to it, or outside the work of art, extrinsic to it?
James N. Powell (Derrida for Beginners)
One is apt to overestimate beauty when it is rare.
Mark Twain (The Innocents Abroad, Or, the New Pilgrims' Progress)
Western doctors are like poor plumbers. They treat a splashing tube by cleaning up the water. These plumbers are extremely apt at drying up the water, constantly inventing new, expensive, and refined methods of drying up water. Somebody should teach them how to close the tap.
Denis Parsons Burkitt
It seems inevitable that people who can’t read are going to lean more toward judging candidates on the way they look and sound than on what they claim they stand for. Even people who can read and are educated are apt to pay more attention to good looks and seductive lies than they should. And no doubt the new picture ballots on the nets will give Jarret an even greater advantage.
Octavia E. Butler (Parable of the Sower (Earthseed, #1))
Believe me, a highly strung brain such as yours demands occasional relaxation from the strain of domestic surroundings. Forget for a little while that children want music lessons, and boots, and bicycles, with tincture of rhubarb three times a day; forget there are such things in life as cooks, and house decorators, and next-door dogs, and butchers’ bills. Go away to some green corner of the earth, where all is new and strange to you, where your over-wrought mind will gather peace and fresh ideas. Go away for a space and give me time to miss you, and to reflect upon your goodness and virtue, which, continually present with me, I may, human-like, be apt to forget, as one, through use, grows indifferent to the blessing of the sun and the beauty of the moon. Go away, and come back refreshed in mind and body, a brighter, better man—if that be possible—than when you went away.
Jerome K. Jerome (Three Men on the Bummel)
the basic metaphor of prototypes still seems apt to me. There are no answers or magic pills. There is no alternative to learning through experimentation. Benchmarking and studying “best practices” will not suffice—because the prototyping process does not involve just incremental changes in established ways of doing things, but radical new ideas and practices that together create a new way of managing.
Peter M. Senge (The Fifth Discipline: The Art and Practice of the Learning Organization)
I feel the need to fall in love with the world, to forge that relationship ever more strongly. But maybe I don’t have to work so hard. I have thought nature indifferent to humans, to one more human, but maybe the reverse is true. Maybe the world is already in love, giving us these gifts all the time—the glimpse of a fox, tracks in the sand, a breeze, a flower--calling out all the time: take this. And this. And this. Don’t turn away.
Sharman Apt Russell (Diary of a Citizen Scientist: Chasing Tiger Beetles and Other New Ways of Engaging the World)
so aptly put it, “One does not discover new lands without consenting to lose sight of the shore for a very long time.” This is about believing that we live in a loving, kind and abundant Universe instead of one that’s petty, mean, and likes other people more than it likes you. This is about your faith being greater than your fear.
Jen Sincero (You Are a Badass®: How to Stop Doubting Your Greatness and Start Living an Awesome Life)
If New York was a patient, it would be diagnosed with agrypnia excitata, a rare genetic condition characterized by insomnia, nervous energy, constant twitching, and dream enactment - an apt description of a city that never sleeps, a place where one comes to reinvent himself
Bill Hayes (Insomniac City: New York, Oliver, and Me)
Glorious,' said Steerpike, 'is a dictionary word. We are all imprisoned by the dictionary. We choose out of that vast, paper-walled prison our convicts, the little black printed words, when in truth we need fresh sounds to utter, new enfranchised noises which would produce a new effect. In dead and shackled language, my dears, you *are* glorious, but oh, to give vent to a brand new sounds that might convince you of what I really think of you, as you sit there in your purple splendour, side by side! But no, it is impossible. Life is too fleet for onomatopoeia. Dead words defy me. I can make no sound, dear ladies, that is apt.' 'You could try,' said Clarice. 'We aren't busy.' She smoothed the shining fabric of her dress with her long, lifeless fingers. 'Impossible,' replied the youth, rubbing his chin. 'Quite impossible. Only believe in my admiration for your beauty that will one day be recognized by the whole castle. Meanwhile, preserve all dignity and silent power in your twin bosoms.
Mervyn Peake (Titus Groan (Gormenghast, #1))
The average man lives, and must live, so wholly in convention, that gunpowder charges of the truth are more apt to discompose than to invigorate his creed. Either he cries out upon blasphemy and indecency, and crouches the closer round that little idol of part-truths and part-conveniences which is the contemporary deity, or he is convinced by what is new, forgets what is old, and becomes truly blasphemous and indecent himself. New truth is only useful to supplement the old; rough truth is only wanted to expand, not to destroy, our civil and often elegant conventions.
Robert Louis Stevenson (Books Which Have Influenced Me: A Paper Contributed to the British Weekly, May 13, 1887)
All religions must, at their core, look forward to the end of this world and to the longed-for moment when all will be revealed and when the sheep will be divided from the goats, or whatever other bucolic Bronze-Age desert analogy might seem apt. (In Papua New Guinea, where as in most tropical climes there are no sheep, the Christians use the most valued animal of the locals and refer to the congregation as “swine.” Flock, herd: what difference does it make?) Against this insane eschatology, with its death wish and its deep contempt for the life of the mind, atheists have always argued that this world is all that we have, and that our duty is to one another to make the very most and best of it. Theism cannot coexist with this unexceptionable conclusion.
Christopher Hitchens (The Portable Atheist: Essential Readings for the Nonbeliever)
Art is an institution to which we turn when we want to feel a shock of surprise. We feel this want because we sense that it is good for us once in a while to receive a healthy jolt. Otherwise we would so easily get stuck in a rut and could no longer adapt to the new demands that life is apt to make on us. The biological function of art, in other words, is that of a rehearsal, a training in mental gymnastics which increases our tolerance of the unexpected.
Eric R. Kandel (The Age of Insight: The Quest to Understand the Unconscious in Art, Mind, and Brain, from Vienna 1900 to the Present)
In the long ago, in the gentle days, Brother Grumlow carved wood, worked with saw and chisel. When hard times come carpenters are apt to get nailed to crosses. Grumlow took up the knife and learned to carve men. He looks soft, my brother of the blade, slight in build, light in colour, weak chin, sad eyes, all of him drooping like the moustache that hangs off his lip. Yet he has fast hands and no fear of a sharp edge. Come against him with just a dagger for company and he will cut you a new opinion.
Mark Lawrence (King of Thorns (The Broken Empire, #2))
If youth is the season of hope, it is often so only in the sense that our elders are hopeful about us; for no age is so apt as youth to think its emotions, partings, and resolves are the last of their kind. Each crisis seems final, simply because it is new.
George Eliot (Middlemarch)
Mr. Young observed that life was a sad, sad thing — ”because the joy of every new marriage a man contracted was so apt to be blighted by the inopportune funeral of a less recent bride.
Mark Twain (The Complete Works of Mark Twain: The Novels, Short Stories, Essays and Satires, Travel Writing, Non-Fiction, the Complete Letters, the Complete Speeches, and the Autobiography of Mark Twain)
Thus, throughout the 1940s and early 1950s, Fifield and like-minded religious leaders advanced a new blend of conservative religion, economics, and politics that one observer aptly anointed “Christian libertarianism.
Kevin M. Kruse (One Nation Under God: How Corporate America Invented Christian America)
Picking oranges in Florida. Pushing a broom in New Orleans. Mucking out horse-stalls in Lufkin, Texas. Handing out real estate brochures on street corners in Phoenix, Arizona. Working jobs that pay cash. ... The faces on the currency don't matter. What matters is the sight of a weathervane against a violent pink sunset, the sound of his heels on an empty road in Utah, the sound of the wind in the New Mexico desert, the sight of a child skipping rope beside a junked-out Chevrolet Caprice in Fossil, Oregon. What matters is the whine of the powerlines beside Highway 50 west of Elko, Nevada, and a dead crow in a ditch outside Rainbarrel Springs. Sometimes he's sober and sometimes he gets drunk. Once he lays up in an abandoned shed-this is just over the California state line from Nevada-and drinks for four days straight. It ends with seven hours of off-and-on vomiting. For the first hour or so, the puking is so constant and so violent he is convinced it will kill him. Later on, he can only wish it would. And when it's over, he swears to himself that he's done, no more booze for him, he’s finally learned his lesson, and a week later lies drunk again and staring up at the strange stars behind the restaurant where he has hired on as a dishwasher. He is an animal in a trap and he doesn't care. ... Sometimes he asks himself what he thinks he's doing, where the hell he's going, and such questions are apt to send him in search of the next bottle in a hurry. Because he's really not going anywhere. He's just following the highways in hiding and dragging his trap along behind him, he's just listening to the call of those roads and going from one to the next. Trapped or not, sometimes he is happy; sometimes he sings in his chains like the sea. He wants to see the next weathervane standing against the next pink sunset. He wants to see the next silo crumbling at the end of some disappeared farmer's long-abandoned north field and see the next droning truck with TONOPAH GRAVEL or ASPLUNDH HEAVY CONSTRUCTION written on the side. He's in hobo heaven, lost in the split personalities of America. He wants to hear the wind in canyons and know that he's the only one who hears it. He wants to scream and hear the echoes run away.
Stephen King
Deprive the taboo rules of their original context, and they at once are apt to appear as a set of arbitrary prohibitions, as indeed they characteristically do appear when the initial context is lost, when those background beliefs in the light of which the taboo rules had originally been understood have not only been abandoned but forgotten. In such a situation the rules have been deprived of any status that can secure their authority, and, if they do not acquire some new status quickly, both their interpretation and their justification become debatable. When the resources of a culture are too meagre to carry through the task of reinterpretation, the task of justification becomes impossible. Hence perhaps the relatively easy, although to some contemporary observers astonishing, victory of Kamehameha II over the taboos (and the creation thereby of a vacuum in which the banalities of the New England Protestant missionaries were received all too quickly).
Alasdair MacIntyre (After Virtue)
Each new autumn is closer to the last autumn we'll have, and the same is true of spring or summer; but autumn, by its nature, reminds us that all things will end, which is something we're apt to forget when we look around us in spring or summer.
Fernando Pessoa (The Book of Disquiet)
If youth is the season of hope, it is often so only in the sense that our elders are hopeful about us; for no age is so apt as youth to think its emotions, partings, and resolves are the last of their kind. Each crisis seems final, simply because it is new. We are told that the oldest inhabitants in Peru do not cease to be agitated by the earthquakes, but they probably see beyond each shock, and reflect that there are plenty more to come.
George Eliot (Middlemarch)
Honest dissent and unorthodox ideas often promote scientific knowledge. Even though more often wrong than right, unorthodox ideas are apt to stimulate some clear thinking among the orthodox. And from time to time, a doubter makes a basic discovery. But the lysenkoism is quite sterile of ideas and of suggestions for new experiments. It urges a retreat to archaic views, long abandoned with sufficient reason. In this, the lysenkoism is comparable only to the anti-evolutionism in the USA. New arguments and new facts mean just as little to the lysenkoists as they do to the anti-evolutionists.
Theodosius Dobzhansky (The Pseudoscience Wars: Immanuel Velikovsky and the Birth of the Modern Fringe)
Fifield’s connection to his congregation extended to their views on religion and politics too. In the apt words of one observer, Fifield was “one of the most theologically liberal and at the same time politically conservative ministers” of his era. He had no patience for fundamentalists who insisted upon a literal reading of Scripture. “The men who chronicled and canonized the Bible were subject to human error and limitation,” he believed, and therefore the text needed to be sifted and interpreted. Reading the holy book should be “like eating fish—we take the bones out to enjoy the meat. All parts are not of equal value.” Accordingly, Fifield dismissed the many passages in the New Testament about wealth and poverty and instead worked tirelessly to reconcile Christianity and capitalism. In his view, both systems rested on a basic belief that individuals would succeed or fail on their own merit.
Kevin M. Kruse (One Nation Under God: How Corporate America Invented Christian America)
It was a very touch- and- go business, in 1955, to get a wholly plausible reading from Mrs. Glass’s face, and especially from her enormous blue eyes. Where once, a few years earlier, her eyes alone could break the news (either to people or to bathmats) that two of her sons were dead, one by suicide (her favorite, her most intricately calibrated, her kindest son) and one killed in World Ward II (her only truly lighthearted son)- where once Bessie Glass’s eyes alone could report these facts, with an eloquence and a seeming passion for detail that neither her husband nor any of her adult surviving children could bear to look at, let alone take in, now, in 1955, she was apt to use this same terrible Celtic equipment to break the news, usually at the front door, that the new delivery boy hadn’t brought the leg of lamb in time for dinner or that some remote Hollywood starlet’s marriage was on the rocks.
J.D. Salinger (Franny and Zooey)
In a forceful rejection of the public service themes of the Social Gospel, they argued that the central tenet of Christianity remained the salvation of the individual. If any political and economic system fit with the religious teachings of Christ, it would have to be rooted in a similarly individualistic ethos. Nothing better exemplified such values, they insisted, than the capitalist system of free enterprise. Thus, throughout the 1940s and early 1950s, Fifield and like-minded religious leaders advanced a new blend of conservative religion, economics, and politics that one observer aptly anointed “Christian libertarianism.
Kevin M. Kruse (One Nation Under God: How Corporate America Invented Christian America)
The women in the kitchen sang: Sarampión toca la puerta. Viruela dice: ¿Quién es? Y Escarlatina contesta: ¡Aquí estamos los tres! The cook would sometimes shout a little madly, “Sing it again!” And the women would sing again: Measles knocks at the door. Smallpox asks, Who’s there? And Scarlet Fever replies: All three of us are here!
Sharman Apt Russell (Teresa of the New World)
In the progress of politics, as in the common occurrences of life, we are not only apt to forget the ground we have travelled over, but frequently neglect to gather up experience as we go. We expend, if I may so say, the knowledge of every day on the circumstances that produce it, and journey on in search of new matter and new refinements: but as it is pleasant and sometimes useful to look back, even to the first periods of infancy, and trace the turns and windings through which we have passed, so we may likewise derive many advantages by halting a while in our political career, and taking a review of the wondrous complicated labyrinth of little more than yesterday.
Thomas Paine (The Crisis)
That our selves and all men are apt and prone to differ it is no new Thing in all former Ages in all parts of this World in these parts and in our deare native Countrey and mournfull state of England. That either part of partie is most right in his owne eye his Cause Right his Cariage Right, his Argumts Right his Answeres Right is as woefully and constantly true as the former. And experience tells us that when the God of peace hath taken peace from the Earth one sparke of Action word or Cariage is too too powrefull to kindle such a fire as burns up Families Townes Cities Armies, Navies Nations and Kingdomes. [Letter of Roger Williams to Town of Providence, March 28, 1648]
Roger Williams (The Correspondence of Roger Williams)
Left to our own devices, we are apt to backslide to our instinctive conceptual ways. This underscores the place of education in a scientifically literate democracy, and even suggests a statement of purpose for it (a surprisingly elusive principle in higher education today). The goal of education is to make up for the shortcomings in our instinctive ways of thinking about the physical and social world. And education is likely to succeed not by trying to implant abstract statements in empty minds but by taking the mental models that are our standard equipment, applying them to new subjects in selective analogies, and assembling them into new and more sophisticated combinations.
Steven Pinker (The Stuff of Thought: Language as a Window into Human Nature)
Andreasen wanted to know why these people had deviated from their usual patterns. What he discovered has become a pillar of modern marketing theory: People’s buying habits are more likely to change when they go through a major life event. When someone gets married, for example, they’re more likely to start buying a new type of coffee. When they move into a new house, they’re more apt to purchase a different kind of cereal. When they get divorced, there’s a higher chance they’ll start buying different brands of beer.7.7 Consumers going through major life events often don’t notice, or care, that their shopping patterns have shifted. However, retailers notice, and they care quite a bit.
Charles Duhigg (The Power Of Habit: Why We Do What We Do In Life And Business)
Thou art like one of those fellows that when he enters the confines of a tavern claps me his sword upon the table and says “God send me no need of thee!” and by the operation of the second cup draws it on the drawer, when indeed there is no need. BENVOLIO: Am I like such a fellow? MERCUTIO: Come, come, thou art as hot a Jack in thy mood as any in Italy, and as soon moved to be moody, and as soon moody to be moved. BENVOLIO: And what to? MERCUTIO: Nay, an there were two such, we should have none shortly, for one would kill the other. Thou! why, thou wilt quarrel with a man that hath a hair more, or a hair less, in his beard, than thou hast: thou wilt quarrel with a man for cracking nuts, having no other reason but because thou hast hazel eyes: what eye but such an eye would spy out such a quarrel? Thy head is as fun of quarrels as an egg is full of meat, and yet thy head hath been beaten as addle as an egg for quarrelling: thou hast quarrelled with a man for coughing in the street, because he hath wakened thy dog that hath lain asleep in the sun: didst thou not fall out with a tailor for wearing his new doublet before Easter? with another, for tying his new shoes with old riband? and yet thou wilt tutor me from quarrelling! BENVOLIO: An I were so apt to quarrel as thou art, any man should buy the fee-simple of my life for an hour and a quarter. MERCUTIO: The fee-simple! O simple!
William Shakespeare (Romeo and Juliet)
Shiloh, but it sorely disappointed the Century editors. Written in Grant’s pithy style, it was arid and compact and read like a bloodless report. Johnson hurried over to Long Branch for a pep talk with his new writer. A gifted editor, he drew Grant into personal reminiscences about Shiloh and made him see the difference between a dry recitation and one enlivened by personal impressions. This came as a revelation to Grant, who was an apt pupil and promised to start anew. As he did so, he felt a spurt of liberating energy. “Why, I am positively enjoying the work,” he told Johnson. “I am keeping at it every night and day, and Sundays.” Under Johnson’s tutelage, Grant discovered new dimensions to his writing,
Ron Chernow (Grant)
Jaroslav Pelikan’s famous statement is apt here—“Tradition is the living faith of the dead, traditionalism is the dead faith of the living.
Craig D. Allert (A High View of Scripture? (Evangelical Ressourcement): The Authority of the Bible and the Formation of the New Testament Canon)
I don’t anticipate a consensus any time soon on the question of how to define life, but it seems to me that cognition provides a much better, more apt way to talk about it than invoking more passive capabilities such as metabolism and replication. Those latter two attributes might be necessary, but they are means to an end: they’re not really what life is about.
Philip Ball (How Life Works: A User’s Guide to the New Biology)
When you consider the superstitions and the imaginings of the old Cornish country-folk up to my grandmother's day, how their lives were swaddled in them from the cradle to the grave, their daily actions in large part determined by them - so many things you would not think of doing, like starting a journey on a Friday, or looking at the moon through a pane of glass, or failing to wear something new on Whitsunday - their minds haunted by ghosts and fears, you have a fair idea of what the minds of these people in the sixteenth century were like. It was a life full of shadows that frightened them and dangers that might come home to them; how much more so in those days when their fears had the sanction, and even the corroboration, of the elect and the intelligent: when a uniform religion existed to enforce its lessons and draw the moral. However, no doubt it filled up life for them, made it more interesting and exciting, more mysterious and incalculable; it added a dimension to it, where the modern uneducated, rid of their fears and ghosts, are apt to find life empty and void of meaning.
A.L. Rowse
A few years ago, there was a popular stage play in London—you’ll have to pardon me, but I’m quoting accurately—titled Shopping and F***ing. That’s an apt description of the passions of our era, the goals most of us, liberal and conservative, aspire to. Democrats are the Party of Lust, Republicans the Party of Greed—both are individualist and materialist to the core.
Rod Dreher (Crunchy Cons: The New Conservative Counterculture and Its Return to Roots)
The often-agitated question between agriculture and commerce has, from indubitable experience, received a decision which has silenced the rivalship that once subsisted between them, and has proved, to the satisfaction of their friends, that their interests are intimately blended and interwoven. It has been found in various countries that, in proportion as commerce has flourished, land has risen in value. And how could it have happened otherwise? Could that which procures a freer vent for the products of the earth, which furnishes new incitements to the cultivation of land, which is the most powerful instrument in increasing the quantity of money in a state—could that, in fine, which is the faithful handmaid of labor and industry, in every shape, fail to augment that article, which is the prolific parent of far the greatest part of the objects upon which they are exerted? It is astonishing that so simple a truth should ever have had an adversary; and it is one, among a multitude of proofs, how apt a spirit of ill-informed jealousy, or of too great abstraction and refinement, is to lead men astray from the plainest truths of reason and conviction.
Alexander Hamilton (The Federalist Papers)
Ireland, like Ukraine, is a largely rural country which suffers from its proximity to a more powerful industrialised neighbour. Ireland’s contribution to the history of tractors is the genius engineer Harry Ferguson, who was born in 1884, near Belfast. Ferguson was a clever and mischievous man, who also had a passion for aviation. It is said that he was the first man in Great Britain to build and fly his own aircraft in 1909. But he soon came to believe that improving efficiency of food production would be his unique service to mankind. Harry Ferguson’s first two-furrow plough was attached to the chassis of the Ford Model T car converted into a tractor, aptly named Eros. This plough was mounted on the rear of the tractor, and through ingenious use of balance springs it could be raised or lowered by the driver using a lever beside his seat. Ford, meanwhile, was developing its own tractors. The Ferguson design was more advanced, and made use of hydraulic linkage, but Ferguson knew that despite his engineering genius, he could not achieve his dream on his own. He needed a larger company to produce his design. So he made an informal agreement with Henry Ford, sealed only by a handshake. This Ford-Ferguson partnership gave to the world a new type of Fordson tractor far superior to any that had been known before, and the precursor of all modern-type tractors. However, this agreement by a handshake collapsed in 1947 when Henry Ford II took over the empire of his father, and started to produce a new Ford 8N tractor, using the Ferguson system. Ferguson’s open and cheerful nature was no match for the ruthless mentality of the American businessman. The matter was decided in court in 1951. Ferguson claimed $240 million, but was awarded only $9.25 million. Undaunted in spirit, Ferguson had a new idea. He approached the Standard Motor Company at Coventry with a plan, to adapt the Vanguard car for use as tractor. But this design had to be modified, because petrol was still rationed in the post-war period. The biggest challenge for Ferguson was the move from petrol-driven to diesel-driven engines and his success gave rise to the famous TE-20, of which more than half a million were built in the UK. Ferguson will be remembered for bringing together two great engineering stories of our time, the tractor and the family car, agriculture and transport, both of which have contributed so richly to the well-being of mankind.
Marina Lewycka (A Short History of Tractors in Ukrainian)
All ancient empires suffered from revolts, often led by provincial governors; and even when no overt revolt occurred, local autonomy was almost unavoidable except when conquest was recent, and was apt, in the course of time, to develop into independence. No large State of antiquity was governed from the centre to nearly the same extent as is now customary; and the chief reason for this was lack of rapid mobility.
Bertrand Russell (Power: A New Social Analysis (Routledge Classics))
[I]n one sense Coismo did represent such a new era — the uomo disarmato without ancestors and without claim to to war-like prowess, indeed even without overt claim to power, would make the poet cast about for some extraordinary formula. And was their feeling quite unjustified, in the face of such a person, that the age of iron had begun to yield to the age of gold — albeit in a slightly different sense? To quote Professor Jacob's relazione on that very point: "The Europe of chivalry had gone, the armies were paind and the risks of war calculated in financial terms." No wonder that Cosimo, in Giovanni Avogadro's eulogy, is made to say: "Si num vincunt, hercle est fas vincere nobis" — "If money can conquer, by jingo we shall". It is a thoroughly unheroic picture. But this is precisely the aspect of the Renaissance which Professor C. Backuis so aptly characterized as "civism".
E.H. Gombrich (Norm and Form: On the Renaissance 1)
The builders did not know the uses to which their work would descend; they made a new house with the stones of the old castle; year by year, generation after generation, they enriched and extended it; year by year the great harvest of timber in the park grew to ripeness; until, in sudden frost, came the age of Hooper; the place was desolate and the work all brought to nothing; Quomodo sedet sola civitas. Vanity of vanities, all is vanity. ‘And yet,’ I thought, stepping out more briskly towards the camp, where the bugles after a pause had taken up the second call and were sounding ‘Pick-em-up, pick-em-up, hot potatoes’, ‘and yet that is not the last word; it is not even an apt word; it is a dead word from ten years back. ‘Something quite remote from anything the builders intended, has come out of their work, and out of the fierce little human tragedy in which I played; something none of us thought about at the time; a small red flame - a beaten-copper lamp of deplorable design relit before the beaten-copper doors of a tabernacle; the flame which the old knights saw from their tombs, which they saw put out; that flame burns again for other soldiers, far from home, farther, in heart, than Acre or Jerusalem. It could not have been lit but for the builders and the tragedians, and there I found it this morning, burning anew among the old stones.
Evelyn Waugh (Brideshead Revisited)
As we have so often seen, the task of ego consciousness in the second half of life is to step out of the way and embrace a larger spiritual agenda. Contrary to the fantasy of the youthful ego, this larger life will quite often be found in the savannahs of suffering—not on the lofty peaks of New Age transcendence, or in fundamentalism’s fearful flight from complexity, but down in what Yeats called “the fury and mire of human veins.” Only in this way do we grow, and do we find, amid suffering and defeat, the possibility of meaning so rich we can scarcely bear it. For this embrace of suffering, this acceptance of paradox, we deserve to be valued. As Jung put it so aptly, “This apparently unendurable conflict is proof of the rightness of your life. A life without inner contradiction is only half a life, or else a life in the Beyond which is destined only for angels. But God loves human beings more than the angels.
James Hollis (Finding Meaning in the Second Half of Life: How to Finally, Really Grow Up)
He supposed he had the boy to thank for this new method of quieting himself, for showing him that the key to the past’s terrors was not in rejection but in contemplation and even something like a friend’s embrace. It was true that before the boy’s unexpected arrival last summer he hadn’t had any bad dreams for a long time, but he believed now that he had come to a coward’s terms with his past. He had been forced to give up a part of himself. Now he had reclaimed it.
Stephen King (Apt Pupil)
Darwin didn’t consider himself a quick or highly analytical thinker. His memory was poor, and he couldn’t follow long mathematical arguments. Nevertheless, Darwin felt that he made up for those shortcomings with a crucial strength: his urge to figure out how reality worked. Ever since he could remember, he had been driven to make sense of the world around him. He followed what he called a “golden rule” to fight against motivated reasoning: . . . whenever a published fact, a new observation or thought came across me, which was opposed to my general results, to make a memorandum of it without fail and at once; for I had found by experience that such facts and thoughts were far more apt to escape from the memory than favourable ones. Therefore, even though the peacock’s tail made him anxious, Darwin couldn’t stop puzzling over it. How could it possibly be consistent with natural selection? Within a few years, he had figured out the beginnings of a compelling answer.
Julia Galef (The Scout Mindset: Why Some People See Things Clearly and Others Don't)
Apt as it may have been for another time, the “learn, earn, and then return” model is inadequate for today. It no longer fits our society or the needs of new generations. A more useful and frankly gratifying model is to blend all three into every year of your career. We must constantly be learning, earning, and returning. Continual learning is a constant of successful careers, and many of those who wait to give back never get there. And even if they do, they miss 30 or 40 years of the pleasure of living with a guiding larger purpose.
Aaron Hurst (The Purpose Economy: How Your Desire for Impact, Personal Growth and Community Is Changing the World)
Technological change, globalization, genetic advantages, even greed, are to be found everywhere, and can’t explain why we are more immobile than the rest of the First World. What those countries lack, however, is an elite with the clout of America’s New Class. The New Class is apt to think it has earned its privileges through its merits, that America is still the kind of meritocracy that it was in Ragged Dick’s day, where anyone could rise from the very bottom through his talents and efforts. Today’s meritocracy is very different, however.
F.H. Buckley (The Way Back: Restoring the Promise of America)
Sign of Life. Now Pharaoh and his house and the priests in every temple, and indeed all Egypt went mad with joy, though there were many who in secret mourned over the sex of the infant, whispering that a man and not a woman should wear the Double Crown. But in public they said nothing, since the story of this child had gone abroad and folk declared that it was sent by the gods, and divine, and that the goddesses, Isis, Nepthys, and Hathor, with Khemu, the Maker of Mankind, were seen in the birth chamber, glowing like gold. Also Pharaoh issued a decree that wherever the name of the Queen Ahura was graven in all the land, to it should be added the title "By the will of Amen, Mother of his Morning Star," and that a new hall should be built in the temple of Amen in the Northern Apt, and all about it carved the story of the coming of Prince Abi and of the vision of the Queen. But Ahura never lived to see this glorious place, since from the hour of her daughter's birth she began to sink. On the fourteenth day, the day of purification, she bade the nurse bring the beautiful babe, and gazed at it long and blessed it, and spoke with the Ka or Double of the child, which she said she saw lying on her arm beside it, bidding that Ka protect it well through the dangers of life and death until the
H. Rider Haggard (Morning Star)
It forms a strong presumption against all supernatural and miraculous relations, that they are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that people will be found to have received them from ignorant and barbarous ancestors, who transmitted them with that inviolable sanction and authority, which always attend received opinions. When we peruse the first histories of all nations, we are apt to imagine ourselves transported into some new world; where the whole frame of nature is disjointed, and every element performs its operations in a different manner, from what it does at present. Battles, revolutions, pestilence, famine and death, are never the effect of those natural causes, which we experience. Prodigies, omens, oracles, judgments, quite obscure the few natural events that are intermingled with them. But as the former grow thinner every page, in proportion as we advance nearer the enlightened ages, we soon learn, that there is nothing mysterious or supernatural in the case, but that all proceeds from the usual propensity of mankind towards the marvelous, and that, though this inclination may at intervals receive a check from sense and learning, it can never be thoroughly extirpated from human nature.
Christopher Hitchens (The Portable Atheist: Essential Readings for the Nonbeliever)
sent by the gods, and divine, and that the goddesses, Isis, Nepthys, and Hathor, with Khemu, the Maker of Mankind, were seen in the birth chamber, glowing like gold. Also Pharaoh issued a decree that wherever the name of the Queen Ahura was graven in all the land, to it should be added the title "By the will of Amen, Mother of his Morning Star," and that a new hall should be built in the temple of Amen in the Northern Apt, and all about it carved the story of the coming of Prince Abi and of the vision of the Queen. But Ahura never lived to see this glorious place, since from the hour of her daughter's birth she began to sink. On the fourteenth day, the day of purification, she bade the nurse bring the beautiful babe, and gazed at it long and blessed it, and spoke with the Ka or Double of the child, which she said she saw lying on her arm beside it, bidding that Ka protect it well through the dangers of life and death until the hour of resurrection. Then she said that she heard Amen calling to her to pay the price which she had promised for the gift of the divine child, the price of her own life, and smiled upon Pharaoh her husband, and died happily with a radiant face. Now joy was turned to mourning, and during all the days of embalming Egypt wept for Ahura until, at length, the time came when her body was rowed
H. Rider Haggard (Morning Star)
That our selves and all men are apt and prone to differ it is no new Thing in all former Ages in all parts of this World in these parts and in our deare native Countrey and mournfull state of England. That either part or partie is most right in his owne eye his Cause Right his Cariage Right, his Argumts Right his Answeres Right is as wofully and constantly true as the former. And experience tells us that when the God of peace hath taken peace from the Earth one sparke of Action word or Cariage is too too powrefull to kindle such a fire as burns up Families Townes Cities Armies, Navies Nations and Kingdomes. [Letter of Roger Williams to Town of Providence, March 28, 1648]
Roger Williams (The Correspondence of Roger Williams)
That our selves and all men are apt and prone to differ it is no new Thing in all former Ages in all parts of this World in these parts and in our deare native Countrey and mournfull state of England. That either part or partie is most right in his owne eye his Cause Right his Cariage Right, his Argumts Right his Answeres Right is as wofully and constantly true as the former. And experience tells us that when the God of peace hath taken peace from the Earth one sparke of Action word or Cariage is too too powrefull to kindle such a fire as burns up Families Townes Cities Armies, Navies Nations and Kingdomes. [Letter of Roger Williams to Town of Providence, August 31, 1648]
Roger Williams (The Correspondence of Roger Williams)
The incorporeal newness that so intoxicated the earliest women online has morphed; it has become what the games critic Katherine Cross aptly calls a "Möbius strip of reality and unreality," in which Internet culture "becomes real when it is convenient and unreal when it is not; real enough to hurt people in, unreal enough to justify doing so.
Claire L. Evans (Broad Band: The Untold Story of the Women Who Made the Internet)
An apt analogy for how the brain consolidates new learning may be the experience of composing an essay. The first draft is rangy, imprecise. You discover what you want to say by trying to write it. After a couple of revisions you have sharpened the piece and cut away some of the extraneous points. You put it aside to let it ferment. When you pick it up again a day or two later, what you want to say has become clearer in your mind. Perhaps you now perceive that there are three main points you are making. You connect them to examples and supporting information familiar to your audience. You rearrange and draw together the elements of your argument to make it more effective and elegant.
Peter C. Brown (Make It Stick: The Science of Successful Learning)
One common criticism emerged from Congress and the media: Obama had not formally addressed the nation since authorizing military action. So, on March 28, two weeks after the Situation Room meeting that had set everything in motion, he gave a speech at the National Defense University in Washington. The television networks said they wouldn’t carry it in prime time, so it was scheduled for the second-tier window of 7:30 P.M., an apt metaphor for the Libyan operation—cable, not network; evening, not prime time; kinetic military operation, not war. The speech was on a Monday, and I spent a weekend writing it. Obama was defensive. Everything had gone as planned, and yet the public and political response kept shifting—from demanding action to second-guessing it, from saying he was dithering to saying he wasn’t doing enough. Even while he outlined the reasons for action in Libya, he stepped back to discuss the question that would continue to define his foreign policy: the choice of when to use military force. Unlike other wartime addresses, he went out of his way to stress the limits of what we were trying to achieve in Libya “—saving lives and giving Libyans a chance to determine their future, not installing a new regime or building a democracy. He said that we would use force “swiftly, decisively, and unilaterally” to defend the United States, but he emphasized that when confronted with other international crises, we should proceed with caution and not act alone.
Ben Rhodes (The World As It Is: Inside the Obama White House)
Hard science ... is ultimately self-corrective, and wiser, in a way, than the scientists who pursue it; in the end it is apt to lead us to the truth, if only we have 'eyes to see'. But science itself cannot give us this vision: science as such cannot interpret its own findings; and neither, I would add, can modern philosophy. What is called for, I maintain, is a grounding in the traditional metaphysical doctrines of mankind: the very tenets that have been decried since the Enlightenment as primitive, pre-scientific, and puerile. Strange as it may seem to modern minds, these teachings ... derive ultimately 'from above': from the Center of the circle, if you will. Originally formulated in the language of myth, they have served as a catalyst of metaphysical vision down through the ages; neither Plato, nor Aristotle, nor Aquinas invented their own doctrines: all have drunk from this spring—except, of course, for the pundits of modernity, who have rejected that heritage. By now, to be sure, one knows very well to what destination modernity leads: we have, after all, entered the disillusioned and skeptical era of postmodernism. The argument against the traditional wisdom has now run its course, and the way to the perennial springs is open once more. The time is ripe for a new interpretation of scientific findings based upon pre-Cartesian principles; what is called for is a radical change of outlook, a veritable metanoia. Whether the doctrines of science will conduce to human enlightenment or to the blighting of our intellect hangs in the balance.
Wolfgang Smith
But if the line is drawn farther off, or not drawn at all, then the homosexual must go ever further for the same thrill of transgression. He must invent new methods, new combinations. Not content with merely inserting his organ of generation in the place of evacuation and uncleanness, he has to insert his fist there too—and we are subjected to the absurdity of school officials nodding in their superior wisdom as Mr. Savage explains to teenagers that you really can shape your fist so that it won’t cause intense pain or tear the rectum or do a host of other things that he won’t tell them about, because they involve diseases like hepatitis, and it’s best to hide those things from teenagers who are apt to be squeamish about people sneezing on their lunch, let alone invading their intestines.
Anthony Esolen (Defending Marriage: Twelve Arguments for Sanity)
ED ABBEY’S FBI file was a thick one, and makes for engrossing reading. The file begins in 1947, when Abbey, just twenty and freshly back from serving in the Army in Europe, posts a typewritten notice on the bulletin board at the State Teachers College in Pennsylvania. The note urges young men to send their draft cards to the president in protest of peacetime conscription, exhorting them to “emancipate themselves.” It is at that point that Abbey becomes “the subject of a Communist index card” at the FBI, and from then until the end of his life the Bureau will keep track of where Abbey is residing, following his many moves. They will note when he heads west and, as acting editor of the University of New Mexico’s literary magazine, The Thunderbird, decides to print an issue with a cover emblazoned with the words: “Man will never be free until the last king is strangled with the entrails of the last priest!” The quote is from Diderot, but Abbey thinks it funnier to attribute the words to Louisa May Alcott. And so he quickly loses his editorship while the FBI adds a few more pages to his file. The Bureau will become particularly intrigued when Mr. Abbey attends an international conference in defense of children in Vienna, Austria, since the conference, according to the FBI, was “initiated by Communists in 1952.” Also quoted in full in his files is a letter to the editor that he sends to the New Mexico Daily Lobo, in which he writes: “In this day of the cold war, which everyday [sic] shows signs of becoming warmer, the individual who finds himself opposed to war is apt to feel very much out of step with his fellow citizens” and then announces the need to form a group to “discuss implications and possibilities of resistance to war.
David Gessner (All The Wild That Remains: Edward Abbey, Wallace Stegner, and the American West)
Yoga introverts the relations to the object. Deprived of energic value, they sink into the unconscious, where, as we have shown, they enter into new relations with other unconscious contents, and then reassociate themselves with the object in new form after the completion of the tapas exercise. The transformation of the relation to the object has given the object a new face. It is as though newly created; hence the cosmogonic myth is an apt symbol for the outcome of the tapas exercise. The trend of Indian religious practice being almost exclusively introverted, the new adaptation to the object has of course little significance; but it still persists in the form of an unconsciously projected, doctrinal cosmogonic myth, though without leading to any practical innovations. In this respect the Indian religious attitude is the diametrical opposite of the Christian, since the Christian principle of love is extraverted and positively demands an object. The Indian principle makes for riches of knowledge, the Christian for fulness of works.
C.G. Jung (Collected Works of C. G. Jung, Volume 6: Psychological Types (The Collected Works of C. G. Jung))
Two opposite errors, both common, are to be guarded against. On the one hand, men who are more familiar with books than with affairs are apt to over-estimate the influence of philosophers. When they see some political party proclaiming itself inspired by So-and-So's teaching, they think its actions are attributable to So-and-So, whereas, not infrequently, the philosopher is only acclaimed because he recommends what the party would have done in any case. Writers of books, until recently, almost all exaggerated the effects of their predecessors in the same trade. But conversely, a new error has arisen by reaction against the old one, and this new error consists in regarding theorists as almost passive products of their circumstances, and as having hardly any influence at all upon the course of events. Ideas, according to this view, are the froth on the surface of deep currents, which are determined by material and technical causes: social changes are no more caused by thought than the flow of a river is caused by the bubbles that reveal its direction to an onlooker.
Bertrand Russell (A History of Western Philosophy)
This is just a particularly clear case of what we all always want: lots of elbow room. We want a margin for error; we want to keep our options open, so that our chances of maintaining control over our operations, come what may, are enhanced.20 When we look ahead to see what obstacles we are apt to encounter, we should of course include any obstacles we carry with us—such as a craving for sweets, for instance, which might inspire us to adopt the higher-order strategy of not having sweets around the house, where the temptation would be too great.
Daniel C. Dennett (Elbow Room, new edition: The Varieties of Free Will Worth Wanting)
Many potential readers will skip the shopping cart or cash-out clerk because they have seen so many disasters reported in the news that they’ve acquired a panic mentality when they think of them. “Disasters scare me to death!” they cry. “I don’t want to read about them!” But really, how can a picture hurt you? Better that each serve as a Hallmark card that greets your fitful fevers with reason and uncurtains your valor. Then, so gospeled, you may see that defeating a disaster is as innocently easy as deciding to go out to dinner. Remove the dread that bars your doors of perception, and you will enjoy a banquet of treats that will make the difference between suffering and safety. You will enter a brave new world that will erase your panic, and release you from the grip of terror, and relieve you of the deadening effects of indifference —and you will find that switch of initiative that will energize your intelligence, empower your imagination, and rouse your sense of vigilance in ways that will tilt the odds of danger from being forever against you to being always in your favor. Indeed, just thinking about a disaster is one of the best things you can do —because it allows you to imagine how you would respond in a way that is free of pain and destruction. Another reason why disasters seem so scary is that many victims tend to see them as a whole rather than divide them into much smaller and more manageable problems. A disaster can seem overwhelming when confronted with everything at once —but if you dice it into its tiny parts and knock them off one at a time, the whole thing can seem as easy as eating a lavish dinner one bite at a time. In a disaster you must also plan for disruption as well as destruction. Death and damage may make the news, but in almost every disaster far more lives are disrupted than destroyed. Wit­ness the tornado that struck Joplin, Missouri, in May 2011 and killed 158 people. The path of death and destruction was less than a mile wide and only 22 miles long —but within thirty miles 160,000 citizens whose property didn’t suffer a dime of damage were profoundly disrupted by the carnage, loss of power and water, suspension of civic services, and inability to buy food, gas, and other necessities. You may rightfully believe your chances of dying in a disaster in your lifetime may be nearly nil, but the chances of your life being disrupted by a disaster in the next decade is nearly a sure thing. Not only should you prepare for disasters, you should learn to premeditate them. Prepare concerns the body; premeditate concerns the mind. Everywhere you go, think what could happen and how you might/could/would/should respond. Use your imagination. Fill your brain with these visualizations —run mind-movies in your head —develop a repertoire —until when you walk into a building/room/situation you’ll automatically know what to do. If a disaster does ambush you —sure you’re apt to panic, but in seconds your memory will load the proper video into your mobile disk drive and you’ll feel like you’re watching a scary movie for the second time and you’ll know what to expect and how to react. That’s why this book is important: its manner of vivifying disasters kickstarts and streamlines your acquiring these premeditations, which lays the foundation for satisfying your needs when a disaster catches you by surprise.
Robert Brown Butler (Architecture Laid Bare!: In Shades of Green)
He would have his followers, of course; that was nothing new. He was a liar, and his father was the Father of Lies. He would be like a big neon sign to them, standing high to the sky, dazzling their sight with fizzing fireworks. They would not be apt to notice, these apprentice unshapers, that like a neon sign, he only made the same simple patterns over and over again. They would not be apt to realize that, if you release the gas which makes the pretty patterns from its complex assortment of tubes, it floats silently away and dissipates, leaving not a taste or so much as a whiff of smell behind.
Stephen King (The Stand)
[T]he very existence of such powers argues a counterforce. We call powers of the first kind dark, though they may use a species of deadly light... and we call those of the second kind bright, though I think that they may at times employ darkness, as a good man nevertheless draws the curtains of his bed to sleep. Yet there is truth to the talk of darkness and light, because it shows plainly that one implies the other. The tale I read to little Severian said that the universe was but a long word of the Increate's. We, then, are syllables of that word. But the speaking of any word is futile unless there are other words, words that are not spoken. If a beast has but one cry, the cry tells nothing; and even the wind has a multitude of voices, so that those who sit indoors may hear it and know if the weather is tumultuous or mild. The powers we call dark seem to me to be the words the Increate did not speak... and these words must be maintained in a quasi-existence, if the other word, the word spoken is to be distinguished. What is not said can be important - but what is said is more important... And if the seekers after dark things find them, may not the seekers after bright find them as well? And are they not more apt to hand their wisdom on?
Gene Wolfe (Sword & Citadel (The Book of the New Sun, #3-4))
The human brain is the most complex entity in the universe. It has between fifty and one hundred billion nerve cells, or neurons, each branched to form thousands of possible connections with other nerve cells. It has been estimated that laid end to end, the nerve cables of a single human brain would extend into a line several hundred thousand miles long. The total number of connections, or synapses, is in the trillions. The parallel and simultaneous activity of innumerable brain circuits, and networks of circuits, produces millions of firing patterns each and every second of our lives. The brain has well been described as “a supersystcm of systems.” Even though fully half of the roughly hundred thousand genes in the human organism are dedicated to the central nervous system, the genetic code simply cannot carry enough information to predetermine the infinite number of potential brain circuits. For this reason alone, biological heredity could not by itself account for the densely intertwined psychology and neurophysiology of attention deficit disorder. Experience in the world determines the fine wiring of the brain. As the neurologist and neuroscientist Antonio Damasio puts it, “Much of each brain’s circuitry, at any given moment in adult life, is individual and unique, truly reflective of that particular organism’s history and circumstances.” This is no less true of children and infants. Not even in the brains of genetically identical twins will the same patterns be found in the shape of nerve cells or the numbers and configuration of their synapses with other neurons. The microcircuitry of the brain is formatted by influences during the first few years of life, a period when the human brain undergoes astonishingly rapid growth. Five-sixths of the branching of nerve cells in the brain occurs after birth. At times in the first year of life, new synapses are being established at a rate of three billion a second. In large part, each infant’s individual experiences in the early years determine which brain structures will develop and how well, and which nerve centers will be connected with which other nerve centers, and establish the networks controlling behavior. The intricately programmed interactions between heredity and environment that make for the development of the human brain are determined by a “fantastic, almost surrealistically complex choreography,” in the apt phrase of Dr. J. S. Grotstein of the department of psychiatry at UCLA. Attention deficit disorder results from the miswiring of brain circuits, in susceptible infants, during this crucial period of growth.
Gabor Maté (Scattered: How Attention Deficit Disorder Originates and What You Can Do About It)
Mrs. Glass, who had resumed staring at the blue bathmat, gave an absent-minded nod at this ‘fair warning.’ And at that instant, more than just mentionably, had Zooey seen her face, and particularly her eyes, he might have had a strong impulse, passing or not, to recall, or reconstruct, or reinflect the greater part of his share of the conversation that had passed between them--to temper it, to soften it. On the other hand, he might not have. It was a very touch-and-go business, in 1955, to get a wholly plausible reading from Mrs. Glass's face, and especially from her enormous blue eyes. Where once, a few years earlier, her eyes alone could break the news (either to people or to bathmats) that two of her sons were dead, one by suicide (her favorite, her most intricately calibrated, her kindest son), and one killed in World War II (her only truly lighthearted son)--where once Bessie Glass's eyes alone could report these facts, with an eloquence and a seeming passion for detail that neither her husband nor any of her adult surviving children could bear to look at, let alone take in, now, in 1955, she was apt to use this same terrible Celtic equipment to break the news, usually at the front door, that the new delivery boy hadn't brought the leg of lamb in time for dinner or that some remote Hollywood starlet's marriage was on the rocks.
J.D. Salinger (Franny and Zooey)
We got it on file,” Van Dyne said. Vince could not believe what he had heard. “I thought people in your line of work didn't keep records? Safer for you and essential for your clients.” Van Dyne shrugged. “Fuck the clients. Maybe one day the feds or the locals hit us, put us out of business. Maybe I find myself needing a steady flow of cash for lawyers' fees. What better than to have a list of a couple of thousand bozos living under phony names, bozos who'd be willing to be squeezed a little rather than have to start all over again with new lives.” “Blackmail,” Vince said. “An ugly word,” Van Dyne said. “But apt, I'm afraid. Anyway, all we care about is that we are safe, that there aren't any records here to incriminate us. We don't keep the data in this dump. Soon as we provide someone with a new ID, we transmit the record of it over a safe phone line from the computer here to a computer we keep elsewhere. The way that computer is programmed, the data can't be pulled out of it from here; it's a one-way road; so if we are busted, the police hackers can't reach our records from these machines. Hell, they won't even know the records exist.” This new high-tech criminal world made Vince woozy. Even the don, a man of infinite criminal cleverness, had thought these people kept no records and had not realized how computers had made it safe to do so
Dean Koontz (Watchers)
Do you know that you have reconciled me to myself for a long time to come now? Do you know that I shall no longer think so ill of myself as I am sometimes apt to do? Do you know that I may not despair any longer that I have committed a crime and a sin in my life, for a life like mine is a crime and a sin? And pray do not think I have exaggerated anything to you, for heaven’s sake do not think that, Nastenka, because at times I am possessed by melancholy, such utter melancholy . . . . Because when these spells come over me, I begin to think that I am incapable of ever starting to live a new, a real life, because it seems to me that I have already lost all touch, all sense of the real and the actual, because I had been selling my soul, because my nights of fantasy are now followed by moments of soberness, and they are frightening! And meanwhile, you can hear life clamouring and eddying about you in a human whirlpool, you can hear, you can see that their world has not been made to order, that it will not be shattered like a dream or a vision, that their life is ever youthful, ever rejuvenescent, and that every hour in it differs from the last, whereas timorous fancy is bleak and monotonous to the point of boredom, a slave to every shadow and notion, a slave to the first cloud that blots out the sun and wrings with distress the heart of every true man.
Fyodor Dostoevsky
The greatest difference between present-day Christianity and that of which we read in these letters, is that to us it is primarily a performance; to them it was real experience. We are apt to reduce the Christian religion to a code or, at best, a rule of heart and life. To these men it is quite plainly the invasion of their lives by a new quality of life altogether. They do not hesitate to describe this as Christ "living in" them. Mere moral reformation will hardly explain the transformation and the exuberant vitality of these men's lives -- even if we could prove a motive for such reformation, and certainly the world around offered little encouragement to the early Christians! We are practically driven to accept their own explanation, which is that their little human lives had, through Christ, been linked up with the very life of God. Many Christians today talk about the "difficulties of our times" as though we should have to wait for better ones before the Christian religion can take root. It is heartening to remember that this faith took root and flourished amazingly in conditions that would have killed anything less vital in a matter of weeks. These early Christians were on fire with the conviction that they had become, through Christ, literal sons of God; they were pioneers of a new humanity, founders of a new kingdom. They still speak to us across the centuries. Perhaps if we believed what they believed, we might achieve what they achieved.
J.B. Phillips (Letters To Young Churches: A Translation of the New Testament Epistles)
The second development, in 1960, was the development of a new technology that allowed researchers for the first time ever to measure accurately the level of hormones circulating in the bloodstream. It was the invention of Rosalyn Yalow, a medical physicist, and Solomon Berson, a physician, and was called the radioimmunoassay. When Yalow won the Nobel Prize for the work in 1977 (Berson by then was not alive to share it), the Nobel Foundation would describe it aptly as bringing about “a revolution in biological and medical research.” Those interested in obesity could now finally answer the questions about which the pre–World War II European clinicians could only speculate: which hormones were regulating the storage of fat in fat cells and its use for fuel by the rest of the body? Answers began coming with the very first publications out of Yalow and Berson’s laboratory and were swiftly confirmed by others. As it turns out, virtually all hormones work to mobilize fat from fat cells so that it can then be used for fuel. Hormones are signaling our bodies to act—flee or fight, reproduce, grow—and they also signal the fat cells to make available the fuel necessary for these actions. The one dominant exception to this fuel-mobilization signaling is insulin, the same hormone that researchers still assumed in the early 1960s to be deficient in all cases of diabetes. Insulin, Yalow and Berson reported, can be thought of as orchestrating how the body uses or “partitions” the fuel it takes in.
Gary Taubes (The Case Against Sugar)
As we mature we progressively narrow the scope and variety of our lives. Of all the interests we might pursue, we settle on a few. Of all the people with whom we might associate, we select a small number. We become caught in a web of fixed relationships. We develop set ways of doing things. "As the years go by we view our familiar surroundings with less and less freshness of perception. We no longer look with a wakeful, perceiving eye at the faces of people we see every day, nor at any other features of our everyday world. "It is not unusual to find that the major changes in life-a marriage, a move to a new city, a change of jobs, or a national emergency-break the patterns of our lives and reveal to us quite suddenly how much we had been imprisoned by the comfortable web we had woven around ourselves. "One of the reasons why mature people are apt to learn less than young people is that they are willing to risk less. Learning is a risky business, and they do not like failure. In infancy, when the child is learning at a truly phenomenal rate-a rate he or she will never again achieve-he or she is also experiencing a shattering number of failures. Watch him or her. See the innumerable things he or she tries and fails. And see how little the failures discourage him or her. "With each year that passes he or she will be less blithe about failure. By adolescence the willingness of young people to risk failure has diminished greatly. And all too often parents push them further along that road by instilling fear, by punishing failure, or by making success seem too precious.
Karl Albrecht (Social Intelligence: The New Science of Success)
Each generation identifies with a small group of people said to have lived lives exemplifying the vices and virtues of that generation. If one were to choose a trial lawyer whose life reflected the unique characteristics of America’s “Wild West” of a criminal justice system in the latter half of the Twentieth Century, that person likely would be my father. New York City of the 1960s until the turn of the 21st century was the world’s epicenter of organized and white-collar crime. During those four decades, the most feared mafia chiefs, assassins, counterfeiters, Orthodox Jewish money launderers, defrocked politicians of every stripe, and Arab bankers arriving in the dead of night in their private jets, sought the counsel of one man: my father, Jimmy La Rossa. Once a Kennedy-era prosecutor, Brooklyn-born Jimmy La Rossa became one of the greatest criminal trial lawyers of his day. He was the one man who knew where all of the bodies were buried, and everyone knew it. It seemed incomprehensible that Jimmy would one day just disappear from New York. Forever. After stealing my dying father from New York Presbyterian Hospital to a waiting Medevac jet, the La Rossa Boys, as we became known, spent the next five years in a place where few would look for two diehard New Yorkers: a coastal town in the South Bay of Los Angeles, aptly named Manhattan Beach. While I cooked him his favorite Italian dishes and kept him alive using the most advanced medical equipment and drugs, my father and I documented our notorious and cinematic life together as equal parts biography and memoir. This is our story.
James M. LaRossa Jr. (Last of the Gladiators: A Memoir of Love, Redemption, and the Mob)
There was one part of the house I had not yet visited, and I went there now. The chapel showed no ill effects of its long neglect. The paint was as fresh and bright as ever. And the lamp burned once more before the altar. I said a prayer — an ancient, newly-learned form of words, and left, turning towards the camp; and as I walked back, and the cook-house bugle sounded ahead of me,I thought:— The builders did not know the uses to which their work would descend; they made a new house with the stones of the old castle. Year by year the great harvest of timber in the park grew to ripeness; until, in sudden frost, came the Age of Hooper; the place was desolate and the work all brought to nothing; Quomodo sedet sola civitas. Vanity of vanities, all is vanity. And yet, I thought, stepping out more briskly towards the camp, where the bugles after a pause had taken up the second call and were sounding Pick-em-up, Pick-em-up , hot potatoes — and yet that is not the last word; it is not even an apt word; it is a dead word from ten years back. Something quite remote from anything the builders intended had come out of their work and out of the fierce little human tragedy in which I played; something none of us thought about at the time: a small red flame, a beaten copper lamp of deplorable design, relit before the beaten copper doors of a tabernacle; the flame, which the old knights saw from their tombs, which they saw put out; that flame burns again for other soldiers, far from home, farther, in heart, than Acre or Jerusalem. It could not have been lit but for the builders and the tragedians. And there I found it this morning, burning anew among the old stones.
Evelyn Waugh (Brideshead Revisited)
Breeding has made the creation of new species illegal. DISILLUSIONMENT CHARMS The wizard on the street also plays a part in the concealment of magical beasts. Those who own a Hippogriff, for example, are bound by law to enchant the beast with a Disillusionment Charm to distort the vision of any Muggle who may see it. Disillusionment Charms should be performed daily, as their effects are apt to wear off. MEMORY CHARMS When the worst happens and a Muggle sees what he or she is not supposed to see, the Memory Charm is perhaps the most useful repair tool. The Memory Charm may be performed by the owner of the beast in question, but in severe cases of Muggle notice, a team of trained Obliviators may be sent in by the Ministry of Magic. THE OFFICE OF MISINFORMATION The Office of Misinformation will become involved in only the very worst magical–Muggle collisions. Some magical catastrophes or accidents are simply too glaringly obvious to be explained away by Muggles without the help of an outside authority. The Office of Misinformation will in such a case liaise directly with the Muggle prime minister to seek a plausible non-magical explanation for the event. The unstinting efforts of this office in persuading Muggles that all photographic evidence of the Loch Ness kelpie is fake have gone some way to salvaging a situation that at one time looked exceedingly dangerous. 7. In his 1972 book Muggles Who Notice, Blenheim Stalk asserts that some residents of Ilfracombe escaped the Mass Memory Charm. ‘To this day, a Muggle bearing the nickname “Dodgy Dirk” holds forth in bars along the south coast on the subject of a “dirty great flying lizard” that punctured his lilo.’ 8. For a fascinating examination of this fortunate tendency of Muggles, the reader might like to consult The Philosophy of the Mundane: Why the Muggles Prefer Not to Know, Professor Mordicus Egg (Dust & Mildewe, 1963). 9. The largest department at the Ministry of Magic is the Department of Magical Law Enforcement, to which the remaining six departments are all, in some respect, answerable – with the possible exception of the Department of Mysteries.
Newt Scamander (Fantastic Beasts and Where to Find Them)
The experiment is called the Strange Situation, and you can see variations of it on the Internet. A mother and her toddler are in an unfamiliar room. A few minutes later, a researcher enters and the mother exits, leaving the youngster alone or with the researcher. Three minutes later, the mother comes back. Most children are initially upset at their mother’s departure; they cry, throw toys, or rock back and forth. But three distinct patterns of behavior emerge when mother and child are reunited—and these patterns are dictated by the type of emotional connection that has developed between the two. Children who are resilient, calm themselves quickly, easily reconnect with their moms, and resume exploratory play usually have warm and responsive mothers. Youngsters who stay upset and nervous and turn hostile, demanding, and clingy when their moms return tend to have mothers who are emotionally inconsistent, blowing sometimes hot, sometimes cold. A third group of children, who evince no pleasure, distress, or anger and remain distant and detached from their mothers, are apt to have moms who are cold and dismissive. Bowlby and Ainsworth labeled the children’s strategies for dealing with emotions in relationships, or attachment styles, secure, anxious, and avoidant, respectively.
Sue Johnson (Love Sense: The Revolutionary New Science of Romantic Relationships (The Dr. Sue Johnson Collection Book 2))
Maj. Gen. Smedley D. Butler, often regarded as the most famous decorated US army officer of the early twentieth century, wrote a book after World War I aptly called War Is a Racket. Upon retirement in the 1930s, he gave speeches around the country to spread his message—a message that sheds light upon the hidden internal dialogue underlying US military history. In 1935, Butler boldly stated: I spent 33 years and four months in active military service and during that period I spent most of my time as a high class muscle man for Big Business, for Wall Street and the bankers. In short, I was a racketeer, a gangster for capitalism. I helped make Mexico and especially Tampico safe for American oil interests in 1914. I helped make Haiti and Cuba a decent place for the National City Bank boys to collect revenues in. I helped in the raping of half a dozen Central American republics for the benefit of Wall Street. I helped purify Nicaragua for the International Banking House of Brown Brothers in 1902–1912. I brought light to the Dominican Republic for the American sugar interests in 1916. I helped make Honduras right for the American fruit companies in 1903. In China in 1927 I helped see to it that Standard Oil went on its way unmolested. Looking back on it, I might have given Al Capone a few hints. The best he could do was to operate his racket in three districts. I operated on three continents.
Peter Joseph (The New Human Rights Movement: Reinventing the Economy to End Oppression)
Television’s greatest appeal is that it is engaging without being at all demanding. One can rest while undergoing stimulation. Receive without giving. It’s the same in all low art that has as goal continued attention and patronage: it’s appealing precisely because it’s at once fun and easy. And the entrenchment of a culture built on Appeal helps explain a dark and curious thing: at a time when there are more decent and good and very good serious fiction writers at work in America than ever before, an American public enjoying unprecedented literacy and disposable income spends the vast bulk of its reading time and book dollar on fiction that is, by any fair standard, trash. Trash fiction is, by design and appeal, most like televised narrative: engaging without being demanding. But trash, in terms of both quality and popularity, is a much more sinister phenomenon. For while television has from its beginnings been openly motivated by — has been about—considerations of mass appeal and L.C.D. and profit, our own history is chock-full of evidence that readers and societies may properly expect important, lasting contributions from a narrative art that understands itself as being about considerations more important than popularity and balance sheets. Entertainers can divert and engage and maybe even console; only artists can transfigure. Today’s trash writers are entertainers working artists’ turf. This in itself is nothing new. But television aesthetics, and television-like economics, have clearly made their unprecedented popularity and reward possible. And there seems to me to be a real danger that not only the forms but the norms of televised art will begin to supplant the standards of all narrative art. This would be a disaster. [...] Even the snottiest young artiste, of course, probably isn’t going to bear personal ill will toward writers of trash; just as, while everybody agrees that prostitution is a bad thing for everyone involved, few are apt to blame prostitutes themselves, or wish them harm. If this seems like a non sequitur, I’m going to claim the analogy is all too apt. A prostitute is someone who, in exchange for money, affords someone else the form and sensation of sexual intimacy without any of the complex emotions or responsibilities that make intimacy between two people a valuable or meaningful human enterprise. The prostitute “gives,” but — demanding nothing of comparable value in return — perverts the giving, helps render what is supposed to be a revelation a transaction. The writer of trash fiction, often with admirable craft, affords his customer a narrative structure and movement, and content that engages the reader — titillates, repulses, excites, transports him — without demanding of him any of the intellectual or spiritual or artistic responses that render verbal intercourse between writer and reader an important or even real activity." - from "Fictional Futures and the Conspicuously Young
David Foster Wallace (Both Flesh and Not: Essays)
Burbank's power of love, reported Hall, "greater than any other, was a subtle kind of nourishment that made everything grow better and bear fruit more abundantly. Burbank explained to me that in all his experimentation he took plants into his confidence, asked them to help, and assured them that he held their small lives in deepest regard and affection." Helen Keller, deaf and blind, after a visit to Burbank, wrote in Out­ look for the Blind: "He has the rarest of gifts, the receptive spirit of a child. When plants talk to him, he listens. Only a wise child can understand the language of flowers and trees." Her observation was particularly apt since all his life Burbank loved children. In his essay "Training of the Human Plant," later published as a book, he an­ticipated the more humane attitudes of a later day and shocked authori­tarian parents by saying, "It is more important for a child to have a good nervous system than to try to 'force' it along the line of book knowledge at the expense of its spontaneity, its play. A child should learn through a medium of pleasure, not of pain. Most of the things that are really useful in later life come to the children through play and through association with nature." Burbank, like other geniuses, realized that his successes came from having conserved the exuberance of a small boy and his wonder for everything around him. He told one of his biographers: 'Tm almost seventy-seven, and I can still go over a gate or run a foot race or kick the chandelier. That's because my body is no older than my mind-and my mind is adolescent. It has never grown up and I hope it never will." It was this quality which so puzzled the dour scientists who looked askance at his power of creation and bedeviled audiences who expected him to be explicit as to how he produced so many horticultural wonders. Most of them were as disappointed as the members of the American Pomological Society, gathered to hear Burbank tell "all" during a lecture entitled "How to Produce New Fruits and Flowers," who sat agape as they heard him say: In pursuing the study of any of the universal and everlasting laws of nature, whether relating to the life, growth, structure and movements of a giant planet, the tiniest plant or of the psychological movements of the human brain, some conditions are necessary before we can become one of nature's interpreters or the creator of any valuable work for the world. Preconceived notions, dogmas and all personal prejudice and bias must be laid aside. Listen patiently, quietly and reverently to the lessons, one by one, which Mother Nature has to teach, shedding light on that which was before a mystery, so that all who will, may see and know. She conveys her truths only to those who are passive and receptive. Accepting these truths as suggested, wherever they may lead, then we have the whole universe in harmony with us. At last man has found a solid foundation for science, having discovered that he is part of a universe which is eternally unstable in form, eternally immutable in substance.
Peter Tompkins (The Secret Life of Plants: A Fascinating Account of the Physical, Emotional and Spiritual Relations Between Plants and Man)
■​Let what you know—your known knowns—guide you but not blind you. Every case is new, so remain flexible and adaptable. Remember the Griffin bank crisis: no hostage-taker had killed a hostage on deadline, until he did. ■​Black Swans are leverage multipliers. Remember the three types of leverage: positive (the ability to give someone what they want); negative (the ability to hurt someone); and normative (using your counterpart’s norms to bring them around). ■​Work to understand the other side’s “religion.” Digging into worldviews inherently implies moving beyond the negotiating table and into the life, emotional and otherwise, of your counterpart. That’s where Black Swans live. ■​Review everything you hear from your counterpart. You will not hear everything the first time, so double-check. Compare notes with team members. Use backup listeners whose job is to listen between the lines. They will hear things you miss. ■​Exploit the similarity principle. People are more apt to concede to someone they share a cultural similarity with, so dig for what makes them tick and show that you share common ground. ■​When someone seems irrational or crazy, they most likely aren’t. Faced with this situation, search for constraints, hidden desires, and bad information. ■​Get face time with your counterpart. Ten minutes of face time often reveals more than days of research. Pay special attention to your counterpart’s verbal and nonverbal communication at unguarded moments—at the beginning and the end of the session or when someone says something out of line.
Chris Voss (Never Split the Difference: Negotiating as if Your Life Depended on It)
Sumerian culture -- the society based on me -- was another manifestation of the metavirus. Except that in this case, it was in a linguistic form rather than DNA." "Excuse me," Mr. Lee says. "You are saying that civilization started out as an infection?" "Civilization in its primitive form, yes. Each me was a sort of virus, kicked out by the metavirus principle. Take the example of the bread-baking me. Once that me got into society, it was a self-sustaining piece of information. It's a simple question of natural selection: people who know how to bake bread will live better and be more apt to reproduce than people who don't know how. Naturally, they will spread the me, acting as hosts for this self-replicating piece of information. That makes it a virus. Sumerian culture -- with its temples full of me -- was just a collection of successful viruses that had accumulated over the millennia. It was a franchise operation, except it had ziggurats instead of golden arches, and clay tablets instead of three-ring binders. "The Sumerian word for 'mind,' or 'wisdom,' is identical to the word for 'ear.' That's all those people were: ears with bodies attached. Passive receivers of information. But Enki was different. Enki was an en who just happened to be especially good at his job. He had the unusual ability to write new me -- he was a hacker. He was, actually, the first modern man, a fully conscious human being, just like us. "At some point, Enki realized that Sumer was stuck in a rut. People were carrying out the same old me all the time, not coming up with new ones, not thinking for themselves. I suspect that he was lonely, being one of the few -- perhaps the only -- conscious human being in the world. He realized that in order for the human race to advance, they had to be delivered from the grip of this viral civilization. "So he created the nam-shub of Enki, a countervirus that spread along the same routes as the me and the metavirus. It went into the deep structures of the brain and reprogrammed them. Henceforth, no one could understand the Sumerian language, or any other deep structure-based language. Cut off from our common deep structures, we began to develop new languages that had nothing in common with each other. The me no longer worked and it was not possible to write new me. Further transmission of the metavirus was blocked." "Why didn't everyone starve from lack of bread, having lost the bread-making me?" Uncle Enzo says. "Some probably did. Everyone else had to use their higher brains and figure it out. So you might say that the nam-shub of Enki was the beginnings of human consciousness -- when we first had to think for ourselves. It was the beginning of rational religion, too, the first time that people began to think about abstract issues like God and Good and Evil. That's where the name Babel comes from. Literally it means 'Gate of God.' It was the gate that allowed God to reach the human race. Babel is a gateway in our minds, a gateway that was opened by the nam-shub of Enki that broke us free from the metavirus and gave us the ability to think -- moved us from a materialistic world to a dualistic world -- a binary world -- with both a physical and a spiritual component.
Neal Stephenson (Snow Crash)
To those who have looked at Rome with the quickening power of a knowledge which breathes a growing soul into all historic shapes, and traces out the suppressed transitions which unite all contrasts, Rome may still be the spiritual centre and interpreter of the world. But let them conceive one more historical contrast: the gigantic broken revelations of that Imperial and Papal city thrust abruptly on the notions of a girl who had been brought up in English and Swiss Puritanism, fed on meagre Protestant histories and on art chiefly of the hand-screen sort; a girl whose ardent nature turned all her small allowance of knowledge into principles, fusing her actions into their mould, and whose quick emotions gave the most abstract things the quality of a pleasure or a pain; a girl who had lately become a wife, and from the enthusiastic acceptance of untried duty found herself plunged in tumultuous preoccupation with her personal lot. The weight of unintelligible Rome might lie easily on bright nymphs to whom it formed a background for the brilliant picnic of Anglo-foreign society; but Dorothea had no such defence against deep impressions. Ruins and basilicas, palaces and colossi, set in the midst of a sordid present, where all that was living and warm-blooded seemed sunk in the deep degeneracy of a superstition divorced from reverence; the dimmer but yet eager Titanic life gazing and struggling on walls and ceilings; the long vistas of white forms whose marble eyes seemed to hold the monotonous light of an alien world: all this vast wreck of ambitious ideals, sensuous and spiritual, mixed confusedly with the signs of breathing forgetfulness and degradation, at first jarred her as with an electric shock, and then urged themselves on her with that ache belonging to a glut of confused ideas which check the flow of emotion. Forms both pale and glowing took possession of her young sense, and fixed themselves in her memory even when she was not thinking of them, preparing strange associations which remained through her after-years. Our moods are apt to bring with them images which succeed each other like the magic-lantern pictures of a doze; and in certain states of dull forlornness Dorothea all her life continued to see the vastness of St. Peter's, the huge bronze canopy, the excited intention in the attitudes and garments of the prophets and evangelists in the mosaics above, and the red drapery which was being hung for Christmas spreading itself everywhere like a disease of the retina. Not that this inward amazement of Dorothea's was anything very exceptional: many souls in their young nudity are tumbled out among incongruities and left to "find their feet" among them, while their elders go about their business. Nor can I suppose that when Mrs. Casaubon is discovered in a fit of weeping six weeks after her wedding, the situation will be regarded as tragic. Some discouragement, some faintness of heart at the new real future which replaces the imaginary, is not unusual, and we do not expect people to be deeply moved by what is not unusual. That element of tragedy which lies in the very fact of frequency, has not yet wrought itself into the coarse emotion of mankind; and perhaps our frames could hardly bear much of it. If we had a keen vision and feeling of all ordinary human life, it would be like hearing the grass grow and the squirrel's heart beat, and we should die of that roar which lies on the other side of silence. As it is, the quickest of us walk about well wadded with stupidity.
George Eliot (Middlemarch)
Everybody’s Free (To Wear Sunscreen)” Ladies and Gentlemen of the class of '99: Wear sunscreen. If I could offer you only one tip for the future, sunscreen would be it. The long term benefits of sunscreen have been proved by scientists, whereas the rest of my advice has no basis more reliable than my own meandering experience. I will dispense this advice now. Enjoy the power and beauty of your youth; oh never mind; you will not understand the power and beauty of your youth until they've faded. But trust me, in 20 years you’ll look back at photos of yourself and recall in a way you can’t grasp now how much possibility lay before you and how fabulous you really looked. You are not as fat as you imagine. Don’t worry about the future; or worry, but know that worrying is as effective as trying to solve an algebra equation by chewing bubblegum. The real troubles in your life are apt to be things that never crossed your worried mind; the kind that blindside you at 4:00 pm on some idle Tuesday. Do one thing everyday that scares you. Sing. Don’t be reckless with other people’s hearts; don’t put up with people who are reckless with yours. Floss. Don’t waste your time on jealousy; sometimes you’re ahead; sometimes you’re behind; the race is long, and in the end it’s only with yourself. Remember compliments you receive; forget the insults. If you succeed in doing this, tell me how. Keep your old love letters; throw away your old bank statements. Stretch. Don’t feel guilty if you don’t know what you wanna do with your life; the most interesting people I know didn’t know at 22 what they wanted to do with their lives; some of the most interesting 40 year olds I know still don’t. Get plenty of calcium. Be kind to your knees; you’ll miss them when they’re gone. Maybe you’ll marry -- maybe you won’t. Maybe you’ll have children -- maybe you won’t. Maybe you’ll divorce at 40 -- maybe you’ll dance the funky chicken on your 75th wedding anniversary. Whatever you do, don’t congratulate yourself too much or berate yourself either -- your choices are half chance; so are everybody else’s. Enjoy your body; use it every way you can. Don’t be afraid of it, or what other people think of it. It’s the greatest instrument you’ll ever own. Dance. even if you have nowhere to do it but in your own living room. Read the directions, even if you don’t follow them. Do not read beauty magazines; they will only make you feel ugly. Get to know your parents; you never know when they’ll be gone for good. Be nice to your siblings; they're your best link to your past and the people most likely to stick with you in the future. Understand that friends come and go, but for the precious few you should hold on. Work hard to bridge the gaps in geography, in lifestyle, because the older you get the more you need the people you knew when you were young. Live in New York City once, but leave before it makes you hard. Live in Northern California once, but leave before it makes you soft. Travel. Accept certain inalienable truths: prices will rise; politicians will philander; you too will get old, and when you do you’ll fantasize that when you were young prices were reasonable, politicians were noble, and children respected their elders. Respect your elders. Don’t expect anyone else to support you. Maybe you have a trust fund; maybe you'll have a wealthy spouse; but you never know when either one might run out. Don’t mess too much with your hair, or by the time you're 40, it will look 85. Be careful whose advice you buy, but be patient with those who supply it. Advice is a form of nostalgia: dispensing it is a way of fishing the past from the disposal, wiping it off, painting over the ugly parts, and recycling it for more than it’s worth. But trust me on the sunscreen. Baz Luhrmannk, William Shakespeare's Romeo & Juliet (1996)
Baz Luhrmann (Romeo & Juliet: The Contemporary Film, The Classic Play)
The traditional hospital practice of excluding parents ignored the importance of attachment relationships as regulators of the child’s emotions, behaviour and physiology. The child’s biological status would be vastly different under the circumstances of parental presence or absence. Her neurochemical output, the electrical activity in her brain’s emotional centres, her heart rate, blood pressure and the serum levels of the various hormones related to stress would all vary significantly. Life is possible only within certain well-defined limits, internal or external. We can no more survive, say, high sugar levels in our bloodstream than we can withstand high levels of radiation emanating from a nuclear explosion. The role of self-regulation, whether emotional or physical, may be likened to that of a thermostat ensuring that the temperature in a home remains constant despite the extremes of weather conditions outside. When the environment becomes too cold, the heating system is switched on. If the air becomes overheated, the air conditioner begins to work. In the animal kingdom, self-regulation is illustrated by the capacity of the warm-blooded creature to exist in a broad range of environments. It can survive more extreme variations of hot and cold without either chilling or overheating than can a coldblooded species. The latter is restricted to a much narrower range of habitats because it does not have the capacity to self-regulate the internal environment. Children and infant animals have virtually no capacity for biological self-regulation; their internal biological states—heart rates, hormone levels, nervous system activity — depend completely on their relationships with caregiving grown-ups. Emotions such as love, fear or anger serve the needs of protecting the self while maintaining essential relationships with parents and other caregivers. Psychological stress is whatever threatens the young creature’s perception of a safe relationship with the adults, because any disruption in the relationship will cause turbulence in the internal milieu. Emotional and social relationships remain important biological influences beyond childhood. “Independent self-regulation may not exist even in adulthood,” Dr. Myron Hofer, then of the Departments of Psychiatry and Neuroscience at Albert Einstein College of Medicine in New York, wrote in 1984. “Social interactions may continue to play an important role in the everyday regulation of internal biologic systems throughout life.” Our biological response to environmental challenge is profoundly influenced by the context and by the set of relationships that connect us with other human beings. As one prominent researcher has expressed it most aptly, “Adaptation does not occur wholly within the individual.” Human beings as a species did not evolve as solitary creatures but as social animals whose survival was contingent on powerful emotional connections with family and tribe. Social and emotional connections are an integral part of our neurological and chemical makeup. We all know this from the daily experience of dramatic physiological shifts in our bodies as we interact with others. “You’ve burnt the toast again,” evokes markedly different bodily responses from us, depending on whether it is shouted in anger or said with a smile. When one considers our evolutionary history and the scientific evidence at hand, it is absurd even to imagine that health and disease could ever be understood in isolation from our psychoemotional networks. “The basic premise is that, like other social animals, human physiologic homeostasis and ultimate health status are influenced not only by the physical environment but also by the social environment.” From such a biopsychosocial perspective, individual biology, psychological functioning and interpersonal and social relationships work together, each influencing the other.
Gabor Maté (When the Body Says No: The Cost of Hidden Stress)
In temperament the Second Men were curiously different from the earlier species. The same factors were present, but in different proportions, and in far greater subordination to the considered will of the individual. Sexual vigour had returned. But sexual interest was strangely altered. Around the ancient core of delight in physical and mental contact with the opposite sex there now appeared a kind of innately sublimated, and no less poignant, appreciation of the unique physical and mental forms of all kinds of live things. It is difficult for less ample natures to imagine this expansion of the innate sexual interest; for to them it is not apparent that the lusty admiration which at first directs itself solely on the opposite sex is the appropriate attitude to all the beauties of flesh and spirit in beast and bird and plant. Parental interest also was strong in the new species, but it too was universalized. It had become a strong innate interest in, and a devotion to, all beings that were conceived as in need of help. In the earlier species this passionate spontaneous altruism occurred only in exceptional persons. In the new species, however, all normal men and women experienced altruism as a passion. And yet at the same time primitive parenthood had become tempered to a less possessive and more objective love, which among the First Men was less common than they themselves were pleased to believe. Assertiveness had also greatly changed. Formerly very much of a man's energy had been devoted to the assertion of himself as a private individual over against other individuals; and very much of his generosity had been at bottom selfish. But in the Second Men this competitive self-assertion, this championship of the most intimately known animal against all others, was greatly tempered. Formerly the major enterprises of society would never have been carried through had they not been able to annex to themselves the egoism of their champions. But in the Second Men the parts were reversed. Few individuals could ever trouble to exert themselves to the last ounce for merely private ends, save when those ends borrowed interest or import from some public enterprise. It was only his vision of a world-wide community of persons, and of his own function therein, that could rouse the fighting spirit in a man. Thus it was inwardly, rather than in outward physical characters, that the Second Men differed from the First. And in nothing did they differ more than in their native aptitude for cosmopolitanism. They had their tribes and nations. War was not quite unknown amongst them. But even in primitive times a man's most serious loyalty was directed toward the race as a whole; and wars were so hampered by impulses of kindliness toward the enemy that they were apt to degenerate into rather violent athletic contests, leading to an orgy of fraternization. It would not be true to say that the strongest interest of these beings was social. They were never prone to exalt the abstraction called the state, or the nation, or even the world-commonwealth. For their most characteristic factor was not mere gregariousness but something novel, namely an innate interest in personality, both in the actual diversity of persons and in the ideal of personal development. They had a remarkable power of vividly intuiting their fellows as unique persons with special needs. Individuals of the earlier species had suffered from an almost insurmountable spiritual isolation from one another. Not even lovers, and scarcely even the geniuses with special insight into personality, ever had anything like accurate vision of one another. But the Second Men, more intensely and accurately self-conscious, were also more intensely and accurately conscious of one another. This they achieved by no unique faculty, but solely by a more ready interest in each other, a finer insight, and a more active imagination.
Olaf Stapledon (The Last and First Men)
In order to grasp how exploitation is overcome by sublimation, it is not enough to stay with this standard definition of sublimation as the elevation of an ordinary object to the dignity of a Thing. As Lacan aptly demonstrated apropos courtly love, an ordinary object (woman) is there elevated to the dignity of the Thing, she becomes an “inhuman partner,” dangerous to get too close to, always out of reach, mixing horror and respect. The paradox of desire is here brought to an extreme, turning the experience of love into an endlessly postponed tragedy. In true love, however, comedy enters: while the beloved remains a Thing, it is simultaneously “desublimated,” accepted in all her ridiculous bodily imperfections. A true miracle is thus achieved: I can hold the Thing-jouissance in my hands, making fun of it and playing games with it, enjoying it without restraint – true love doesn’t idealize – or, as Lacan put it in his seminar on anxiety: “Only love-sublimation makes it possible for jouissance to condescend to desire.” This enigmatic proposition was perspicuously interpreted by Alenka Zupančič who demonstrated how, in the comedy of love, sublimation paradoxically comprises its opposite, desublimation – you remain the Thing, but simultaneously I can use you for my enjoyment: “to love the other and to desire my own jouissance. To ‘desire one’s own jouissance’ is probably what is the hardest to obtain and to make work, since the enjoyment has trouble appearing as an object.” One should not shirk from a quite concrete and graphic description of what this amounts to: I love you, and I show this by fucking you just for pleasure, mercilessly objectivizing you – this is how I am no longer exploited by serving the Other’s enjoyment. When I worry all the time whether you also enjoy it, it is not love – “I love you” means: I want to be used as an object for your enjoyment. One should reject here all the Catholic nonsense of preferring the missionary position in sex because lovers can whisper tender words and communicate spiritually, and even Kant was too short here when he reduced the sexual act to reducing my partner to an instrument of my pleasure: self-objectivization is the proof of love, you find being used degrading only if there is no love. This enjoyment of mine should not be constrained even by the tendency to enable my partner to reach orgasm simultaneously with me – Brecht was right when, in his poem “Orges Wunschliste,” he includes in the wish-list of his preferences non-simultaneous orgasms: “Von den Mädchen, die neuen. / Von den Weibern, die ungetreuen. / Von den Orgasmen, die ungleichzeitigen. / Von den Feindschaften, die beiderseitigen.” “Of the girls, the new. / Of the women, the unfaithful. / Of orgasms, the non-simultaneous. / Of the animosities, the mutual.
Slavoj Žižek (Hegel in a Wired Brain)