New Slate Quotes

The more you give, the more you have, the more new things you are a part of, the more you are truly alive.

I once spoke to someone who had survived the genocide in Rwanda, and she said to me that there was now nobody left on the face of the earth, either friend or relative, who knew who she was. No one who remembered her girlhood and her early mischief and family lore; no sibling or boon companion who could tease her about that first romance; no lover or pal with whom to reminisce. All her birthdays, exam results, illnesses, friendships, kinships—gone. She went on living, but with a tabula rasa as her diary and calendar and notebook. I think of this every time I hear of the callow ambition to 'make a new start' or to be 'born again': Do those who talk this way truly wish for the slate to be wiped? Genocide means not just mass killing, to the level of extermination, but mass obliteration to the verge of extinction. You wish to have one more reflection on what it is to have been made the object of a 'clean' sweep? Try Vladimir Nabokov's microcosmic miniature story 'Signs and Symbols,' which is about angst and misery in general but also succeeds in placing it in what might be termed a starkly individual perspective. The album of the distraught family contains a faded study of Aunt Rosa, a fussy, angular, wild-eyed old lady, who had lived in a tremulous world of bad news, bankruptcies, train accidents, cancerous growths—until the Germans put her to death, together with all the people she had worried about.

Who needs to be a Phoenix for rebirth? One simply requires themselves and an instrument to clean the slate and start over, perhaps create their own world where everything is better..

There is a picture of me in their heads, a picture of someone I don't know yet. She is not the chubby girl with the braces and bad perm. She is not the girl hiding in the bathroom at recess. She is someone new, a blank slate they have named beautiful. That is what I am now: beautiful, with this new body and face and hair and clothes. Beautiful, with this erasing of history.

To properly do penance one must express contrition for one’s sins and perform acts to repair the damage caused by those transgressions. It is only when those acts are complete that the slate can truly be wiped clean and amnesty gives way to a new beginning.

Tomorrow when I awaken, the slate will be clean, and a new day will stretch before me. God's mercies are new every morning.

You’ve got a chance to start out all over again. A new place, new people, new sights. A clean slate. See, you can be anything you want with a fresh start.

The women were new friends but I loved them in a massive way. The love was like a large trove of devotion that could only be amassed over time, but it had arrived all at once. The way I loved them felt like it was from long ago.

Who are we really? Combinations of common chemicals that perform mechanical actions for a few years before crumbling back into the original components? Fresh new souls, drawn at random for some celestial cupboard where God keeps an unending supply? Or the same soul, immortal and eternal, refurbished and reused through endless lives, by that thrifty Housekeeper? In Her wisdom and benevolence She wipes off the memory slates, as part of the cleaning process, because if we could remember all the things we have experienced in earlier lives, we might object to risking it again.

Like—getting a new start doesn’t mean you have to wipe the slate clean. Just pick up the pieces. Begin again.

That is an act of power, showing what you know, giving it to another person, realizing that as you spread it, you get to keep it but watch it grow, and by watching others have it, you learn new things about the original thing.

You can draw any kind of picture you want on a clean slate and indulge your every whim in the wilderness in laying out a New Delhi, Canberra, or Brasilia, but when you operate in an overbuilt metropolis, you have to hack your way with a meat ax. (Robert Moses)

I used to have this toy, a magic slate. You wrote or drew on it and then, just by pulling up the plastic cover, everything you did disappeared and you could start new. Maybe everyone feels that on New Year's Eve: They can pull up the magic sheet and rewrite their lives.

Let’s start a new slate, let’s look for the rainbow in every cloud and let’s be more humane and selfless, let us become more philanthropic- that’s my wish for the New Year.

Traveling alone, you get to be whoever you want. I don't mean lie. I mean you get to be a blank slate. You can't leave behind your skin color, or your height, or the handsomeness or homeliness of your face. But you can leave your story behind. If you've broken hearts, the new place doesn't know. If you've lost trust in people and yourself, the new place doesn't know. If everyone thinks you love Jesus, but you never really have figured out what you believe, the new place doesn't care. It may assume you have it all tied nicely in a bow. All your thoughts and histories. Just feeling like your past isn't a vice to hold you in place can be very freeing. Feeling like your family and the expectations and the traditions and the judgments are absent... it can fill your veins with possibility and fire.

It seems silly to worry about the arbitrary moment some person long dead declared to be the end of one year and the beginning of another, as if our attempts to divide time into meaningful chunks actually mean anything. People wait for the countdown to tell them it's okay to believe in themselves again. They end each year with failure, but hope that when the clock strikes twelve, they can begin the new year with a clean slate. They tell themselves that this is the year things will happen, never realizing that things are always happening; they're just happening without them.

People like to talk about clean slates. But the only truly clean slate is a new one. The rest are gray from whatever’s been written on them before.

Each new breath and moment is a gift. We can choose to start with a clean slate in the here and now.

I am renewed and I feel like a brand-new person that has a new, clean slate.

Making a fresh start isn't just a matter of having a new address in a new town. It isn't a matter of having a new job or a new phone number or even a new name.A fresh start requires a cleaning of the slate and that means paying off all that you owe and collecting all that you are due.

Starting anew with a clean slate has been one of the most harmful ideas in history. It treats previous knowledge as an impediment and imagines that only present knowledge deployed in theoretical purity can make real the wondrous new vision.

More than the fuchsia fennels breaking out of the crabapple tree, more than the neighbor's almost obscene display of cherry limbs shoving their cotton candy-colored blossoms to the slate sky of Spring rains, it's the greening of the trees that really gets to me. When all the shock of white and taffy, the world's baubles and trinkets, leave the pavement strewn with the confetti of aftermath, the leaves come. Patient, plodding, a green skin growing over whatever winter did to us, a return to the strange idea of continuous living despite the mess of us, the hurt, the empty. Fine then, I'll take it, the trees seem to say, a new slick leaf unfurling like a fist to an open palm, I'll take it all.

She asked herself a thousand times why she had hungered so desperately to belong body and soul to Joaquin Andieta when truth she had never been totally happy in his arms, and could explain it only in terms of first love. She had been ready to fall in love when he came to the house to unload some cargo; the rest was instinct. She had merely obeyed the most powerful and ancient of calls, but it had happened an eternity ago and seven thousand miles away. Who she was then and what she had seen in him she could not say, only that now her heart was far away from there. Not only was she tired of looking for him but deep down she did not want to find him; at the same time, though, she could not go on riddled with doubt. She needed an ending for that phase in order to begin a new love with a clean slate

I’ve often wondered how the term “'New Atheism”' gained such currency. It is a misnomer. There is nothing new about nonbelief. All of us, without exception, are born knowing nothing of God or gods, and acquire notions of religion solely through interaction with others – or, most often, indoctrination by others, an indoctrination usually commencing well before we can reason. Our primal state is, thus, one of nonbelief. The New Atheists (most prominently Richard Dawkins, Sam Harris and the late Christopher Hitchens) have, in essence, done nothing more than try to bring us back to our senses, to return us to a pure and innate mental clarity.

A neutral place. The chances of finding one these days are slim, maybe even slimmer than Archie’s pinball trick. The sheer quantity of shit that must be wiped off the slate if we are to start again as new. Race. Land. Ownership. Faith. Theft. Blood. And more blood. And more. And not only must the place be neutral, but the messenger who takes you to the place, and the messenger who sends the messenger. There are no people or places like that left…

By then I had moved often enough not to have the usual illusions about a clean slate or a fresh start or a new life. I knew that I could not escape myself. And the idea of beginning again, with no furniture and no friends, was exhausting. So my happiness then is hard to explain. I am tempted now to believe that entering the life one is meant to inhabit is a thrilling sensation and that is all.

Life says: " Write down your experiences in a notebook, not on a blackboard. Don't start with a clean slate, but with a new page, so you can look back.

Now here we are, smiling, all that stuff behind us, slates clean, fresh air, ready to laugh over new jokes.

I've always loved walking through cities at dawn. The sense it gives you of entering into a new existence with a clean slate.

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.

Truth in theatre is always on the move. As you read this book, it is already moving out of date. it is for me an exercise, now frozen on the page. but unlike a book, the theatre has one special characteristic. It is always possible to start again. In life this is myth, we ourselves can never go back on anything. New leaves never turn, clocks never go back, we can never have a second chance. In the theatre, the slate is wiped clean all the time. In everyday life, "if" is a fiction, in the theatre "if" is an experiment. In everyday life, "if" is an evasion, in the theatre "if" is the truth. When we are persuaded to believe in this truth then the theatre and life are one. This is a high aim. It sounds like hard work. To plays needs much work. But when we experiences the work as play, then it is not work anymore. A play is play.

What a thing it is to live in New York City. To move here and not know a soul. A clean slate, a chance to walk away from the past and start anew...I will feign coolness. I will slowly learn the art of not showing that I am surprised or impressed or moved. I will feel the elation that comes from anonymity. I will feel the comfortable loneliness of wandering the avenues in the rush of humanity, the side streets by myself.

Information about art and nature feels like the best stuff to have, and if you have it, it is powerful and excellent to pass it on. That is an act of power, showing what you know, giving it to another person, realizing that as you spread it, you get to keep it but watch it grow, and by watching others have it, you learn new things about the original thing.

To live is to be other. It’s not even possible to feel, if one feels today what he felt yesterday. To feel today what one felt yesterday isn’t to feel – it’s to remember today what was felt yesterday, to be today’s living corpse of what yesterday was lived and lost. To erase everything from the slate from one day to the next, to be new with each new morning, in a perpetual revival of our emotional virginity – this, and only this, is worth being or having, to be or have what we imperfectly are. This dawn is the first dawn of the world. Never did this pink colour yellowing to a warm white so tinge, towards the west, the face of the buildings whose windowpane eyes gaze upon the silence brought by the growing light. There was never this hour, nor this light, nor this person that’s me. What will be tomorrow will be something else, and what I see will be seen by reconstituted eyes, full of a new vision. High city hills! Great marvels of architecture that the steep slopes secure and make even greater, motley chaos of heaped up buildings that the daylight weaves together with bright spots and shadows – you are today, you are me, because I see you, you are what [I’ll be] tomorrow, and I love you from the deck rail as when two ships pass, and there’s a mysterious longing and regret in their passing.

It was not a very prepossessing accessory for all it's serviceability, being both outlandish in design and indifferent in shape. It was a drab slate gray color, with cream ruffle trim, and it had a shaft in the new ancient-Egyptian style that looked rather like an elongated pineapple. Despite it's many advanced attributes, Lady Maccon's most common application of the parasol was through brute force enacted directly upon the cranium of an opponent. It was a crude and perhaps undignified modus operandi to be certain but it had worked so well for her in the past that she was loathe to rely too heavily on any of the newfangled aspects of her parasol's character. 

Set aside the old traditional notion of female as nurturer and male as leader; set aside, too, the new traditional notion of female as superwoman and male as oppressor. Begin with that most frightening of all things, a clean slate. And then look, every day, at the choices you are making, and when you ask yourself why you are making them, find this answer: Because they are what I want, or wish for. Because they reflect who and what I am. This is the hard work of life in the world, to acknowledge within yourself the introvert, the clown, the artist, the homebody, the goofball, the thinker. Look inside. That way lies dancing to the melodies spun out by your own heart.

Every new moment creates new opportunities: a fresh slate offered by life. You can think what you want, feel what you want, and create what you want.

Like—getting a new start doesn’t mean you have to wipe the slate clean. Just pick up the pieces. Begin again.

The man thinks of multiverses, of splits, of the momentous moments when there is a new reality created. He wonders about retroactive continuity and reboots, the opportunity, in comic books, to start with clean slates, to write fresh, to correct the mistakes that were made. He feels now, looking at the new Shopwise, that it cannot offer the same kind of happiness as Fiesta Carnival, that the rifts and tears in his reality are things he must accept, and that he is happy with the girl, in another multiverse.

Do we identify with a criminal in that we too secretly long to be judged? Popularly, being ‘judgemental’ is ill thought of and resented. But what if we want our deeds, our natures, our very souls to be summed up and evaluated? A line to be drawn under our acts to date? A punishment declared, amends made, the slate wiped clean? A born-again Christian, trying to explain his new sense of freedom, once said to me, "All my debts are paid".

Same day, 11 o'clock p. m..—Oh, but I am tired! If it were not that I had made my diary a duty I should not open it tonight. We had a lovely walk. Lucy, after a while, was in gay spirits, owing, I think, to some dear cows who came nosing towards us in a field close to the lighthouse, and frightened the wits out of us. I believe we forgot everything, except of course, personal fear, and it seemed to wipe the slate clean and give us a fresh start. We had a capital `severe tea' at Robin Hood's Bay in a sweet little oldfashioned inn, with a bow window right over the seaweedcovered rocks of the strand. I believe we should have shocked the `New Woman' with our appetites. Men are more tolerant, bless them! Then we walked home with some, or rather many, stoppages to rest, and with our hearts full of a constant dread of wild bulls.

Fatally, the term 'barbarian' is the password that opens up the archives of the twentieth century. It refers to the despiser of achievement, the vandal, the status denier, the iconoclast, who refuses to acknowledge any ranking rules or hierarchy. Whoever wishes to understand the twentieth century must always keep the barbaric factor in view. Precisely in more recent modernity, it was and still is typical to allow an alliance between barbarism and success before a large audience, initially more in the form of insensitive imperialism, and today in the costumes of that invasive vulgarity which advances into virtually all areas through the vehicle of popular culture. That the barbaric position in twentieth-century Europe was even considered the way forward among the purveyors of high culture for a time, extending to a messianism of uneducatedness, indeed the utopia of a new beginning on the clean slate of ignorance, illustrates the extent of the civilizatory crisis this continent has gone through in the last century and a half - including the cultural revolution downwards, which runs through the twentieth century in our climes and casts its shadow ahead onto the twenty-first.

His eyes were like two wafers of slate, grey and lifeless.

Whatever the mistakes or faults of the past have been, I feel that on New Years and birthdays, and even on Mondays, I can clean off the slate, so to speak, and start all over.

Learn to travel light. Do anything necessary to start each new relationship with a clean slate.

pristine white cupboards and slate countertops mocked her as she waited by the kettle. Turns out new kitchens couldn’t fix cold marriages.

Anyway, I wanted to get rid of it all & start a new life in Tokyo with a clean slate as a brand-new person. Try out the new possibilities of a new me.

Africa and the Near East had an effect akin to the erasing of a blackboard, creating a blank slate for the new people.

The man was a deadly rival. A beautiful monster slated to be my new husband.

Wild Peaches" When the world turns completely upside down You say we’ll emigrate to the Eastern Shore Aboard a river-boat from Baltimore; We’ll live among wild peach trees, miles from town, You’ll wear a coonskin cap, and I a gown Homespun, dyed butternut’s dark gold color. Lost, like your lotus-eating ancestor, We’ll swim in milk and honey till we drown. The winter will be short, the summer long, The autumn amber-hued, sunny and hot, Tasting of cider and of scuppernong; All seasons sweet, but autumn best of all. The squirrels in their silver fur will fall Like falling leaves, like fruit, before your shot. 2 The autumn frosts will lie upon the grass Like bloom on grapes of purple-brown and gold. The misted early mornings will be cold; The little puddles will be roofed with glass. The sun, which burns from copper into brass, Melts these at noon, and makes the boys unfold Their knitted mufflers; full as they can hold Fat pockets dribble chestnuts as they pass. Peaches grow wild, and pigs can live in clover; A barrel of salted herrings lasts a year; The spring begins before the winter’s over. By February you may find the skins Of garter snakes and water moccasins Dwindled and harsh, dead-white and cloudy-clear. 3 When April pours the colors of a shell Upon the hills, when every little creek Is shot with silver from the Chesapeake In shoals new-minted by the ocean swell, When strawberries go begging, and the sleek Blue plums lie open to the blackbird’s beak, We shall live well — we shall live very well. The months between the cherries and the peaches Are brimming cornucopias which spill Fruits red and purple, sombre-bloomed and black; Then, down rich fields and frosty river beaches We’ll trample bright persimmons, while you kill Bronze partridge, speckled quail, and canvasback. 4 Down to the Puritan marrow of my bones There’s something in this richness that I hate. I love the look, austere, immaculate, Of landscapes drawn in pearly monotones. There’s something in my very blood that owns Bare hills, cold silver on a sky of slate, A thread of water, churned to milky spate Streaming through slanted pastures fenced with stones. I love those skies, thin blue or snowy gray, Those fields sparse-planted, rendering meagre sheaves; That spring, briefer than apple-blossom’s breath, Summer, so much too beautiful to stay, Swift autumn, like a bonfire of leaves, And sleepy winter, like the sleep of death.

What am I supposed to do with this memory now? I know that the wise answer is that I should let it be, but there's so much shame in having a bright, hopeful start and a heavy, lead-footed, choked-up end. I want to put this moment forth like a picture that you slide across the table and you say, "This was this. I was here." When your life breaks apart it's hard to know if you are allowed to keep little pieces that are still nice-looking, or if you have to crush them up in order to move on. Do I have to ruin everything that survived the blast in order to accept that the blast occurred? That seems like a bit too much. Do we have to live with shards, carry them around, have new little cuts all the time? Or can these moments be rounded and just left floating in the attic of a nice old beach house, the one I don't live in yet, the one where I will live when I am old, the oldest person on the planet, the softest crone. When I asked my father this question, "What am I supposed to do with this moment now?" he told me to be unashamed while mentioning it, and to consider the idea that some people stay with you in a group, while others drift away. But the reliving of that moment causes me sharp pain, and I don't know if I'm allowed to talk about it and my guess is that I'm not, because of the damage I will do or reveal within myself.

Even thinking about the approaching blank slate of a new year causes a twang of anticipation to thrum through her body. New day planner. New set of notebooks. New goals. New dreams. On New Year’s Day, anything feels possible.

Dear Abba, I’m stepping into a new day brimming with new mercies, fresh-slate-do-over grace extended freely to me by Your hands. But it is not just given to me but to all. So that my attempts to control and manipulate others, even if it’s in their best interests, is not only to spit on the grace given them, but also that given to me. Father, the only thing truly “for our own good” is Your mercy. Nothing else comes close. Nothing. Have mercy on me.

This was the clean slate he had thought about on the boat coming over from America. This was the real annihilation of his past and of himself, Tom Ripley, who was made up of that past, and his rebirth as a completely new person.

Blood stains are not easy to remove. Yes, and they will enter the rooms and see my bedding. Perhaps a young girl will fit into my daughter’s clothes. Or it’ll all be a waste because they too lost a young daughter in the vadda raula. These clothes will haunt them. They will want to go back. How crazy! I don’t want to be here and they don’t want to be there. They can’t be here and I can’t be there. How absurd! It is like someone just did it in jest. What value does my life have? Zilch. Nobody thought of this? They live with my nightmares, I live with theirs. And then learn to ignore these sounds I hear from the crevices of the new house. Each night I plug my ears and shut my eyes. A new story over my story. The slate has been wiped clean. With blood.

Your patterns of thought, existing bodies of knowledge, beliefs, predispositions, etc. are the 'stuff of your mental universe'. We are always subject to the power of our mental inertia. The waves in our mental oceans can never be magically stilled, and are therefore always impacting our new beliefs, even when we become scrutinizing adults. It is simply impossible to 'wipe the slate clean' and start over. These effects remain with us throughout our entire lives. Even the beliefs that we later discard are difficult to completely negate, and leave their own residual effects.

the wandering thoughts looking out thru the window pane reminds one of an adventure that awaits now even after the days and nights that's passed, still reminds' never to lose the desire for a new day all in expectation's which brings us back to that starting point and a fresh slate for the new

Suburbs are about the leisurely conquest of space, an alternative to the uncomfortable density of the city. They seem to run free from history itself, offering a sense that nothing was there before. But the illusion of tranquility frays at the edges: the neurosis required to maintain so neatly manicured a lawn, the pristine sidewalks that nobody walks on, the holy wars fought to keep one municipality from oozing into the next. Suburbs suggest stability and conformity, yet they are rarely beholden to tradition. Rather, they are slates that can be wiped clean to accommodate new aspirations.

We concoct neologisms (quark, meme, clone, deep structure), invent slang (to spam, to diss, to flame, to surf the web, a spin doctor), borrow useful words from other languages (joie de vivre, schlemiel, angst, machismo), or coin new metaphors (waste time, vote with your feet, push the outside of the envelope).

Last night the geese came back, slating fast from the blossom of the rising moon down to the black pond. A muskrat swimming in the twilight saw them and hurried to the secret lodges to tell everyone spring had come. And so it had. By morning when I went out the last of the ice had disappeared, blackbirds sang on the shores. Every year the geese, returning, do this, I don't know how.

I’m not exaggerating. I didn’t want to remember any of it—it was so pathetic. The more I thought about my life up to then, the more I hated myself. It wasn’t that I didn’t have a few good memories—I did. A handful of happy experiences. But if you added them up, the shameful, painful memories far outnumbered the others. When I thought of how I’d been living, how I’d been approaching life, it was all so trite, so miserably pointless. Unimaginative middle-class rubbish, and I wanted to gather it all up and stuff it away in some drawer. Or else light it on fire and watch it go up in smoke (though what kind of smoke it would emit I had no idea). Anyway, I wanted to get rid of it all and start a new life in Tokyo with a clean slate as a brand-new person. Try out the new possibilities of a new me.

The Sanskrit texts make it clear that a cataclysm on this scale, though a relatively rare event, is expected to wash away all traces of the former world and that the slate will be wiped clean again for the new age of the earth to begin. In order to ensure that the Vedas can be repromulgated for future mankind after each pralaya the gods have therefore designed an institution to preserve them -- the institution of the Seven Sages, a brotherhood of adepts possessed of unerring memories and supernatural powers, practitioners of yoga, performers of the ancient rituals and sacrifices, ascetics, spiritual visionaries, vigilant in the battle against evil, great teachers, knowledgeable beyond all imagining, who reincarnate from age to age as the guides of civilization and the guardians of cosmic justice.

None of these simple facts had registered with generations of foreign service specialists. Now it was the turn of a new slate of Clintonite aides, mostly Jewish, to take on what US envoy Aaron Miller called “a mission” to bring about a historic peace.4 They didn’t let the facts get in their way. The reason withdrawals didn’t produce peace, they argued, was not that the underlying Palestinian goal was to eliminate Israel but that there hadn’t been enough withdrawals. This led to their second inescapable conclusion. To get more withdrawals they needed to overcome the real “obstacle to peace,” namely, me. American policy was therefore geared to place maximum pressure on me to withdraw from territory or to remove me from office, something they had failed to do in the recent elections but would seek to do again next time around.

Oddly, the lack of reliability and validity did not keep the DSM-V from meeting its deadline for publication, despite the near-universal consensus that it represented no improvement over the previous diagnostic system.29 Could the fact that the APA had earned $100 million on the DSM-IV and is slated to take in a similar amount with the DSM-V (because all mental health practitioners, many lawyers, and other professionals will be obliged to purchase the latest edition) be the reason we have this new diagnostic system?

In the churchyard in Jaffrey, New Hampshire are two handsome headstones. The slate weathered well and William Farnsworth's chiseling is clearly readable. They say: Sacred to the memory of Amos Fortune who was born free in Africa a slave in America he purchased liberty professed Christianity lived reputably and died hopefully Nov. 17, 1801 Aet. 91 Sacred to the memory of Violate by sale the slave of Amos Fortune by marriage his wife by her fidelity his friend and solace she died his widow Sept. 13 1802 Aet. 73

Who cannot sympathize with the imprisoned Dmitri Karamazov as he tries to make sense of what he has just learned from a visiting academic? "Imagine: inside, in the nerves, in the head — that is, these nerves are there in the brain ... (damn them!) there are sort of little tails, the little tails of those nerves, and as soon as they begin quivering ... that is, you see, I look at something with my eyes and then they begin quivering, those little tails ... and when they quiver, then an image appears ... it doesn't appear at once, but an instant, a second, passes ... and then something like a moment appears; that is, not a moment — devil take the moment! — but an image; that is, an object, or an action, damn it! That's why I see and then think, because of those tails, not at all because I've got a soul, and that I am some sort of image and likeness. All that is nonsense! Rakitin explained it all to me yesterday, brother, and it simply bowled me over. It's magnificent, Alyosha, this science! A new man's arising — that I understand.... And yet I am sorry to lose God!" Dostoevsky's prescience is itself astonishing, because in 1880 only the rudiments of neural functioning were understood, and a reasonable person could have doubted that all experience arises from quivering nerve tails. But no longer. One can say that the information-processing activity of the brain causes the mind, or one can say that it is the mind, but in either case the evidence is overwhelming that every aspect of our mental lives depends entirely on physiological events in the tissues of the brain.

Hey, non dispera! There is a way out. Come to beautiful Oasis. No crime, no madness, no bad stuff of any kind, a brand new home, home on the range, no or antelope but hey, accentuate the positive, there never is a discouraging word, nobody rapes you or tries to reminisce about Paris in the springtime, no sense sniffing that old vomit, right? Cut the strings, blank the slate, let go of Auschwitz and the Alamo and the ... the fucking Egyptians for God’s sake, who needs it, who cares, focus on tomorrow. Onward and upward. Come to beautiful Oasis.

Fourth avenue was a red dog road. Red dog is burned out trash coal. If the coal had too much slate, it was piled in a slag heap and burned. The coal burned up, but the slate didn't The heat turned it every shade of red and orange and lavender you could imagine. When the red on our road got buried under rutted dirt or mud, dump trucks would pour new loads of the sharp-edged rock. My best friend Sissy and I followed along after the truck, looking for fossils. We found ferns and shells and snails, and once I found a perfect imprint of a four-leaf clover.

Open a window up for yourself. I found a window that opened. There you are, do you know what you are doing? You are finding the new air for yourself. What a useful, good action to take. You are a person who got up and found the air. Take at least ten breaths. It’s a fact that this is the main thing that you need to do to stay alive, breathing, and now it is a treat. Look at you! You have done what the earliest geniuses have done: You have taken the most basic thing and elevated it. If you are sweet inside of yourself for the most part, this is the truth you will know.

It seems silly to worry about the arbitrary moment some person long dead declared to be the end of one year and the beginning of another, as if our attempts to divide time into meaningful chunks actually mean anything. People wait for the countdown to tell them that it’s okay to believe in themselves again. They end each year with failure, but hope that when the clock strikes twelve, they can begin the new year with a clean slate. They tell themselves that this is the year things will happen, never realizing that things are always happening; they’re just happening without them.

Religious leaders liberate themselves from their history of repeated anti-queer actions every time there is a new debate on queer rights. They get a clean slate even thought their hands are muddied with a history of hatred against people like me. Why do we treat the voice of church leaders as thought they have the same level of understanding of pseudoscientific practices as medical professionals do? While all medical bodies oppose conversion therapy, call it unethical and support banning it, the churches are being treated as though their view could somehow disprove the findings of the medical professionals.

Forgoing eternally, sir, such things as, for example: two fresh-shorn lambs bleat in a new-mown field; four parallel blind-cast linear shadows creep across a sleeping tabby’s midday flank; down a bleached-slate roof and into a patch of wilting heather bounce nine gust-loosened acorns; up past a shaving fellow wafts the smell of a warming griddle (and early morning pot-clangs and kitchen-girl chatter); in a nearby harbor a mansion-sized schooner tilts to port, sent so by a flag-rippling, chime-inciting breeze that causes, in a port-side schoolyard, a chorus of childish squeals and the mad barking of what sounds like a dozen—

I’m tired of trying to be Ember. And before you say it,” I hold up my hand, because his mouth is already open, “I know I’m Ember. But I don’t feel like that person. I don’t know that person. I might not ever be the Ember you remember. It’s been months, and yes…I’ve had memories here and there. Maybe this is it. I might just get bits and pieces of my past here and there for the rest of my life. But I think I want to stop trying to remember and just move forward with a new life. I don’t want to be Ember who has amnesia or Ember who used to do this or that. I just want a clean slate without the ghost of Ember following me around.

The mind cannot be a blank slate, because blank slates don’t do anything. As long as people had only the haziest concept of what a mind was or how it might work, the metaphor of a blank slate inscribed by the environment did not seem too outrageous. But as soon as one starts to think seriously about what kind of computation enables a system to see, think, speak, and plan, the problem with blank slates becomes all too obvious: they don’t do anything. The inscriptions will sit there forever unless something notices patterns in them, combines them with patterns learned at other times, uses the combinations to scribble new thoughts onto the slate, and reads the results to guide behavior toward goals. Locke recognized this problem and alluded to something called “the understanding,” which looked at the inscriptions on the white paper and carried out the recognizing, reflecting, and associating. But of course explaining how the mind understands by invoking something called “the understanding” is circular. This argument against the Blank Slate was stated pithily by Gottfried Wilhelm Leibniz (1646-1716) in a reply to Locke. Leibniz repeated the empiricist motto “There is nothing in the intellect that was not first in the senses,” then added, “except the intellect itself.”8

Soli looked up to the sky. Same blue as the Mexican sky. She looked through the truck's slats. This was California. The United States of America. She had arrived. And here's what she discovered. This place, this America? This new place, this streets-of-gold place? Looked a hell of lot like the old place. America streaked by her, stripped and tender with heat. She watched it all rush past through the slats of the old truck: the tin roofs, seas of broken glass, glinting and breathless like a fever dream. America was the dust in her hair, the wind in her throat, the sun that shouted against her eyelids. Between the slates of this truck, America was nothing but a high-tech, high-speed dream of trees and houses and fences, a sliver of interrupted light.

The Hunter: “Your future refuses to behave.” Coo-yôn yanked off the jacket he’d sourced for me. Up was down. Then he stepped back. And released me— I toppled over, falling out of my seat onto the ground. Was the sosie dumping me on the side of the road? ’Cause I was about to die? “Now, let’s just talk . . . ’bout this, coo-yôn.” He caught hold of my good ankle, then dragged me farther away from the truck. He’d hauled me into . . . a bank of snow. _______________ The Empress: I’d thought the sight of snow—and all the emotions it brought—would make me less likely to be with Aric. Just the opposite; because I could see my future so clearly. If he died before I did, some symbol—like snow—would mark the end of his existence. Later I would experience that waypoint (because everything was connected) and wish to God I’d taken a different path. I decided then that I would map my own journey and mark my own waypoints. The snow would symbolize both the end of one story and the beginning of another. A new slate. But not a blank one. The red ribbon would be a cherished remembrance, but I wouldn’t keep it with me at all times. I lay in the snow and lifted my hand to the sky. Flakes landed on my damp face. Each one was a cool kiss good-bye. _____________ The Hunter Lying in that bank of snow, I gazed up at the falling flakes. They drifted over my face. Soft, soft. Like Evie’s lips. With effort, I lifted my scarred hand to the sky. I closed my eyes and pretended my Evangeline was caring for me. J’ai savouré. I savored each cold kiss. . . .

Children, now we shall try to write a capital letter L,” I say and go to the blackboard. “Ten lines of L’s, then five lines of Lina, and five lines of Larch.” I write out the words slowly with chalk. A shuffling and rustling begins behind me. I expect to find that they are laughing at me and turn around. But it is only the notebooks being opened and the slates put in readiness. The forty heads are bent obediently over their task. —I am almost surprised. The slate pencils are squeaking, the pens scratching. I pass to and fro between the forms. On the wall hangs a crucifix, a stuffed barn owl and a map of Europe. Outside the windows the clouds drive steadily by, swift and low. The map of Germany is coloured in brown and green. I stop before it. The frontiers are hatched in red, and make a curious zigzag from top to bottom. Cologne—Aachen, there are the thin black lines marking the railways; Herbesthal, Liège, Brussels, Lille—I stand on tiptoe—Roubaix, Arras, Ostend—Where is Mount Kemmel then? It isn’t marked at all; but there is Langemarck, Ypres, Bixschoote, Staden. How small they are on the map—tiny points only, secluded, tiny points—and yet how the heavens thundered and the earth raged there on the 31st of July when the Big Offensive began and before nightfall we had lost every officer. I turn away and survey the fair and dark heads bending zealously over the words, Lina and Larch. Strange—for them those tiny points on the map will be no more than just so much stuff to be learned—a few new place names and a number of dates to be memorized by note in the history lesson—like the Seven Years’ War or some battle against the Romans. A

their records. Then you killed an orderly and got away. You said I’m not going back, because you knew as soon as you arrived anywhere somebody would realize you weren’t Hobie. They’d find out who you were, and you’d be back in the shit. So you just disappeared. A new life, a new name. A clean slate. You want to deny anything yet?” Allen tightened his grip on Jodie. “It’s all bullshit" he said. Reacher shook his head. Pain flashed in his eye like a camera. “No, it’s all true" he said. “Nash Newman just identified Victor Hobie’s skeleton. It’s lying in a casket in Hawaii with your dog tags around its neck.” “Bullshit" Allen said again. “It was the teeth" Reacher said. “Mr. and Mrs. Hobie sent their boy to the dentist thirty-five times, to give him perfect teeth. Newman says they’re definitive. He spent an hour with the X rays, programming the computer. Then he recognized the exact same skull when he walked back past the casket. Definitive match.” Allen

Also, even if technocrats provide reasonable estimates of a risk, which itself is an iffy enterprise, they cannot dictate what level of risk people ought to accept. People might object to a nuclear power plant that has a minuscule risk of a meltdown not because they overestimate the risk, but because they feel that the cost of a catastrophe, no matter how remote, are too dreadful. And of course any of these trade-offs may be unacceptable if people perceive that the benefits would go to the wealthy and powerful while they themselves absorb the risks. Nonetheless, understanding the difference between our best science and our ancient ways of thinking can only make our individual and collective decisions better informed. It can help scientists and journalists explain a new technology in the face of the most common misunderstandings. And it can help all of us understand the technology so that we can accept or reject it on grounds that we can justify to ourselves and to others.

face lit up with a glow of gratitude that was prayer, though he did not know it. Then furtively the percussion-cap box came out. He released the tick and put him on the long flat desk. The creature probably glowed with a gratitude that amounted to prayer, too, at this moment, but it was premature: for when he started thankfully to travel off, Tom turned him aside with a pin and made him take a new direction. Tom's bosom friend sat next him, suffering just as Tom had been, and now he was deeply and gratefully interested in this entertainment in an instant. This bosom friend was Joe Harper. The two boys were sworn friends all the week, and embattled enemies on Saturdays. Joe took a pin out of his lapel and began to assist in exercising the prisoner. The sport grew in interest momently. Soon Tom said that they were interfering with each other, and neither getting the fullest benefit of the tick. So he put Joe's slate on the desk and drew a line down the middle of it from top to bottom.

Similar declarations are to be found again and again, in Sumerian and later Babylonian and Assyrian records, and always with the same theme: the restoration of “justice and equity,” the protection of widows and orphans, to ensure—as Hammurabi was to put it when he abolished debts in Babylon in 1761 BC—“that the strong might not oppress the weak.”14 In the words of Michael Hudson, The designated occasion for clearing Babylonia’s financial slate was the New Year festival, celebrated in the spring. Babylonian rulers oversaw the ritual of “breaking the tablets,” that is, the debt records, restoring economic balance as part of the calendrical renewal of society along with the rest of nature. Hammurabi and his fellow rulers signaled these proclamations by raising a torch, probably symbolizing the sun-god of justice Shamash, whose principles were supposed to guide wise and fair rulers. Persons held as debt pledges were released to rejoin their families. Other debtors were restored cultivation rights to their customary lands, free of whatever mortgage liens had accumulated.15

Next, we discussed the relationship between the tabula rasa (blank slate) and preconfigured brain models. In the empiricist outside-in model, the brain starts out as blank paper onto which new information is cumulatively written. Modification of brain circuits scales with the amount of newly learned knowledge by juxtaposition and superposition. A contrasting view is that the brain is a dictionary with preexisting internal dynamics and syntactical rules but filled with initially nonsense neuronal words. A large reservoir of unique neuronal patterns has the potential to acquire significance for the animal through exploratory action and represents a distinct event or situation. In this alternative model, the diversity of brain components, such as firing rates, synaptic connection strengths, and the magnitude of collective behavior of neurons, leads to wide distributions. The two tails of this distribution offer complementary advantages: the “good-enough” brain can generalize and act fast; the “precision” brain is slow but careful and offers needed details in many situations.

Charles is difficult to pigeonhole politically. Tony Blair wrote that he considered him a “curious mixture of the traditional and the radical (at one level he was quite New Labour, at another definitely not) and of the princely and insecure.” He is certainly conservative in his old-fashioned dress and manners, his advocacy of traditional education in the arts and humanities, his reverence for classical architecture and the seventeenth-century Book of Common Prayer. But his forays into mysticism and his jeremiads against scientific progress, industrial development, and globalization give him an eccentric air. “One of the main purposes of the monarchy is to unite the country and not divide it,” said Kenneth Rose. When the Queen took the throne at age twenty-five, she was a blank slate, which gave her a great advantage in maintaining the neutrality necessary to preserve that unity. It was a gentler time, and she could develop her leadership style quietly. But it has also taken vigilance and discipline for her to keep her views private over so many decades. Charles has the disadvantage of a substantial public record of strong and sometimes contentious opinions, not to mention the private correspondence with government ministers protected by exemptions in the Freedom of Information Act that could come back to haunt him if any of it is made public. One letter that did leak was written in 1997 to a group of friends after a visit to Hong Kong and described the country’s leaders as “appalling old waxworks.

Hello,” she says. “My name is Amanda Ritter. In this file I will tell you only what you need to know. I am the leader of an organization fighting for justice and peace. This fight has become increasingly more important--and consequently, nearly impossible--in the past few decades. That is because of this.” Images flash across the wall, almost too fast for me to see. A man on his knees with a gun pressed to his forehead. The woman pointing it at him, her face emotionless. From a distance, a small person hanging by the neck from a telephone pole. A hole in the ground the size of a house, full of bodies. And there are other images too, but they move faster, so I get only impressions of blood and bone and death and cruelty, empty faces, soulless eyes, terrified eyes. Just when I have had enough, when I feel like I am going to scream if I see any more, the woman reappears on the screen, behind her desk. “You do not remember any of that,” she says. “But if you are thinking these are the actions of a terrorist group or a tyrannical government regime, you are only partially correct. Half of the people in those pictures, committing those terrible acts, were your neighbors. Your relatives. Your coworkers. The battle we are fighting is not against a particular group. It is against human nature itself--or at least what it has become.” This is what Jeanine was willing to enslave minds and murder people for--to keep us all from knowing. To keep us all ignorant and safe and inside the fence. There is a part of me that understands. “That is why you are so important,” Amanda says. “Our struggle against violence and cruelty is only treating the symptoms of a disease, not curing it. You are the cure. “In order to keep you safe, we devised a way for you to be separated from us. From our water supply. From our technology. From our societal structure. We have formed your society in a particular way in the hope that you will rediscover the moral sense most of us have lost. Over time, we hope that you will begin to change as most of us cannot. “The reason I am leaving this footage for you is so that you will know when it’s time to help us. You will know that it is time when there are many among you whose minds appear to be more flexible than the others. The name you should give those people is Divergent. Once they become abundant among you, your leaders should give the command for Amity to unlock the gate forever, so that you may emerge from your isolation.” And that is what my parents wanted to do: to take what we had learned and use it to help others. Abnegation to the end. “The information in this video is to be restricted to those in government only,” Amanda says. “You are to be a clean slate. But do not forget us.” She smiles a little. “I am about to join your number,” she says. “Like the rest of you, I will voluntarily forget my name, my family, and my home. I will take on a new identity, with false memories and a false history. But so that you know the information I have provided you with is accurate, I will tell you the name I am about to take as my own.” Her smile broadens, and for a moment, I feel that I recognize her. “My name will be Edith Prior,” she says. “And there is much I am happy to forget.” Prior. The video stops. The projector glows blue against the wall. I clutch Tobias’s hand, and there is a moment of silence like a withheld breath. Then the shouting begins.

The car ploughed uphill through the long squalid straggle of Tevershall, the blackened brick dwellings, the black slate roofs glistening their sharp edges, the mud black with coal-dust, the pavements wet and black. It was as if dismalness had soaked through and through everything. The utter negation of natural beauty, the utter negation of the gladness of life, the utter absence of the instinct for shapely beauty which every bird and beast has, the utter death of the human intuitive faculty was appalling. The stacks of soap in the grocers’ shops, the rhubarb and lemons in the green-grocers’! the awful hats in the milliners’! all went by ugly, ugly, ugly, followed by the plaster-and-gilt horror of the cinema with its wet picture announcements, “A Woman’s Love!”, and the new big Primitive chapel, primitive enough in its stark brick and big panes of greenish and raspberry glass in the windows. The Wesleyan chapel, higher up, was of blackened brick and stood behind iron railings and blackened shrubs. The Congregational chapel, which thought itself superior, was built of rusticated sandstone and had a steeple, but not a very high one. Just beyond were the new school buildings, expensive pink brick, and graveled playground inside iron railings, all very imposing, and mixing the suggestion of a chapel and a prison. Standard Five girls were having a singing lesson, just finishing the la-me-do-la exercises and beginning a “sweet children’s song.” Anything more unlike song, spontaneous song, would be impossible to imagine: a strange bawling yell that followed the outlines of a tune. It was not like savages: savages have subtle rhythms. It was not like animals: animals mean something when they yell. It was like nothing on earth, and it was called singing... What could possibly become of such a people, a people in whom the living intuitive faculty was dead as nails, and only queer mechanical yells and uncanny will power remained?

Every ritual repetition of the cosmogony is preceded by a symbolic retrogression to Chaos. In order to be created anew, the old world must first be annihilated. The various rites performed in connection with the New Year can be put in two chief categories: (I) those that signify the return to Chaos (e.g., extinguishing fires, expelling 'evil' and sins, reversal of habitual behavior, orgies, return of the dead); (2) those that symbolize the cosmogony (e.g., lighting new fires, departure of the dead, repetition of the acts by which the Gods created the world, solemn prediction of the weather for the ensuing year). In the scenario of initiatory rites, 'death' corresponds to the temporary return to Chaos; hence it is the paradigmatic expression of the end of a mode of being the mode of ignorance and of the child's irresponsibility. Initiatory death provides the clean slate on which will be written the successive revelations whose end is the formation of a new man. We shall later describe the different modalities of birth to a new, spiritual life. But now we must note that this new life is conceived as the true human existence, for it is open to the values of spirit. What is understood by the generic term 'culture,' comprising all the values of spirit, is accessible only to those who have been initiated. Hence participation in spiritual life is made possible by virtue of the religious experiences released during initiation. All the rites of rebirth or resurrection, and the symbols that they imply, indicate that the novice has attained to another mode of existence, inaccessible to those who have not undergone the initiatory ordeals, who have not tasted death. We must note this characteristic of the archaic mentality: the belief that a state cannot be changed without first being annihilated-in the present instance, without the child's dying to childhood. It is impossible to exaggerate the importance of this obsession with beginnings, which, in sum, is the obsession with the absolute beginning, the cosmogony. For a thing to be well done, it must be done as it was done the first time. But the first time, the thing-this class of objects, this animal, this particular behavior-did not exist: when, in the beginning, this object, this animal, this institution, came into existence, it was as if, through the power of the Gods, being arose from nonbeing. Initiatory death is indispensable for the beginning of spiritual life. Its function must be understood in relation to what it prepares: birth to a higher mode of being. As we shall see farther on, initiatory death is often symbolized, for example, by darkness, by cosmic night, by the telluric womb, the hut, the belly of a monster. All these images express regression to a preformal state, to a latent mode of being (complementary to the precosmogonic Chaos), rather than total annihilation (in the sense in which, for example, a member of the modern societies conceives death). These images and symbols of ritual death are inextricably connected with germination, with embryology; they already indicate a new life in course of preparation. Obviously, as we shall show later, there are other valuations of initiatory death-for example, joining the company of the dead and the Ancestors. But here again we can discern the same symbolism of the beginning: the beginning of spiritual life, made possible in this case by a meeting with spirits. For archaic thought, then, man is made-he does not make himself all by himself. It is the old initiates, the spiritual masters, who make him. But these masters apply what was revealed to them at the beginning of Time by the Supernatural Beings. They are only the representatives of those Beings; indeed, in many cases they incarnate them. This is as much as to say that in order to become a man, it is necessary to resemble a mythical model.

To erase everything from the slate from one day to the next, to be new with each new morning, in a perpetual revival of our emotional virginity – this, and only this, is worth being, or having, so as to be or have what we imperfectly are.

Even on that first, clear afternoon, the dark earth between the gravel paths and the deep green of towering pine, fir, and spruce trees contained the memory of recent snow and rain. The ocean at the far end of the camp was the color of slate. Everything Siobhan was wearing was brand new: a black fleece she’d chosen for its silver heart-shaped zipper pull, her first pair of hiking boots, even her underwear. She felt a thrilling, terrifying dissolution of self. She was far from her parents, her classmates, anyone who had ever known here. She was curious to find out who she would be.

in 2011 Kaplan’s fortunes were reversed by a new slate of regulations initiated by the Obama administration and approved by Congress that impacted the for-profit education sector, where Kaplan was a leader. In the third quarter of the year, Kaplan’s revenues tumbled 79 percent, as did its reputation.

As still and clear as glass, the water seemed to exist solely to mirror the sunset. The wind changed course in the sky, causing wave-like ripples up there. The whole world seemed covered in gold, slate, and cloud, very distinct and separate in places, obscure and entangled in others.

His father was gone. He was no longer a son. He was a man without history or expectation. A blank slate, beholden to none. He felt like a pilgrim who’d pushed off from the shore of a homeland he’d never see again, crossed a black sea under a black sky, and landed in the new world, which waited, unformed, as if it had always been waiting. For him. To give the country a name, to remake it in his image so it could espouse his values and export them across the globe.

Hillary served as a U.S. senator from New York but did not propose a single important piece of legislation; her record is literally a blank slate. Liberal blogger Markos Moulitsas admits that she “doesn’t have a single memorable policy or legislative accomplishment to her name.”2 Despite traveling millions of miles as secretary of state, Hillary negotiated no treaties, secured no agreements, prevented no conflicts—in short, she accomplished nothing. Lack of accomplishment is one thing; deceit is quite another. Everyone who has followed her career knows that Hillary is dishonest to the core, a “congenital liar” as columnist William Safire once put it. The writer Christopher Hitchens titled his book about the Clintons No One Left to Lie To. Even Hollywood mogul David Geffen, an avid progressive, said a few years ago of the Clintons, “Everybody in politics lies but they do it with such ease, it’s troubling.”3 She said her mother named her after the famed climber Sir Edmund Hillary, until someone pointed out that Hillary was born in 1947 and her “namesake” only became famous in 1953. On the campaign trail in 2008, Hillary said she had attempted as a young woman to have applied to join the Marines but they wouldn’t take her because she was a woman and wore glasses. In fact, Hillary at this stage of life detested the Marines and would never have wanted to join. She also said a senior professor at Harvard Law School discouraged her from going there by saying, “We don’t need any more women.”4 If this incident actually occurred one might expect Hillary to have identified the professor. Certainly it would be interesting to get his side of the story. But she never has, suggesting it’s another made-up episode.

Some say we invented a new way of living. Human Evolution, they called it. Piffle. That is the hubris of hindsight. I think what we did was far more subtle. We forgot. We embraced our collective amnesia, wiping the slate clean so that we could remember what had been long forgotten. That, my friends, is the true definition of revolution.

I used to imagine death would wipe my slate clean. But now I realize I want to live... If only to inscribe a new story upon it.

She didn’t want it to end. This is what a blissfully content life could feel like. Being with people who made you forget about the bad times and who you could create wonderful new memories with. But it was an unattainable dream. She would never be able to walk away from her past. The good times would never be that great that it could wipe her slate clean, and that was something she was going to have to live with.

Old men make old words holy. I say old words are worn out and should be set aside. Take a new bride to bed, not a hag,” I said, thinking of Ekatri. “A fool may scrawl on a slate and if no one has the wit to wipe it clean for a thousand years, the scrawl becomes the wisdom of ages.

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

The tsunami of my personal life had opened doors to new possibilities, and the crumbling of my life as I knew it had also broken down pretenses and barriers. I was once again a child, learning the ways of the world and how to be in it. I was once again a bundle of potential. This clean slate helped me rewrite my life and rewire new connections.

I was born in a Shirley Temple, and I came out with the stem of the cherry in my small, strong new hand and I walked that cherry like a dog. I was born ready to care for a pet and be a pet too.

... It strikes me that if I'm in such a febrile and imaginative mood I ought to take advantage of it with some serious writing exercises or at least a few ideas for stories, if only to demonstrate that I'm not treating this here commonplace book solely as a journal to record my most recent attacks of jitters! Maybe I should roll my sleeves up and attempt as least an opening practice paragraph or two of this confounded novel I'm pretending to be writing. Let's see how it looks. Marblehead: An American Undertow By Robert D. Black Iron green, the grand machinery of the Atlantic grates foam gears against New England with the rhythmic thunder of industrial percussion. A fine dust of other lands and foreign histories is carried in suspension on its lurching, slopping mechanism: shards of bright green glass from Ireland scoured blunt and opaque by brine, or sodden splinters of armada out of Spain. The debris of an older world, a driftwood of ideas and people often changed beyond all recognition by their passage, clatters on the tideline pebbles to deposit unintelligible grudges, madnesses and visions in a rank high-water mark, a silt of fetid dreams that further decompose amid the stranded kelp or bladder-wrack and pose risk of infection. Puritans escaping England's murderous civil war cast broad-brimmed shadows onto rocks where centuries of moss obscured the primitive horned figures etched by vanished tribes, and after them came the displaced political idealists of many nations, the religious outcasts, cults and criminals, to cling with grim determination to a damp and verdant landscape until crushed by drink or the insufferable weight of their accumulated expectations. Royalist cavaliers that fled from Cromwell's savage interregnum and then, where their puritanical opponents settled the green territories to the east, elected instead to establish themselves deep in a more temperate South, bestowing their equestrian concerns, their courtly mannerisms and their hairstyles upon an adopted homeland. Heretics and conjurors who sought new climes past the long shadow of the stake; transported killers and procurers with their slates wiped clean in pastures where nobody knew them; sour-faced visionaries clutching Bunyan's chapbook to their bosoms as a newer and more speculative bible, come to these shores searching for a literal New Jerusalem and finding only different wilderness in which to lose themselves and different game or adversaries for the killing. All of these and more, bearing concealed agendas and a hundred diverse afterlives, crashed as a human surf of Plymouth Rock to fling their mortal spray across the unsuspecting country, individuals incendiary in the having lost their ancestral homelands they were without further longings to relinquish. Their remains, ancient and sinister, impregnate and inform the factory-whistle furrows of oblivious America.