New Trends Quotes

-BDB on the board- VAMPIRES WITH ONE EYEBROW ARE SEXY May 8, 2006 Vishous (Back in the Pit, posting in Rhage's room on the board) Hi! My name is Rhage.....:) I'm starting a new trend in facial hair. Having one eyebrow is COOL. Having one eyebrow is SEXY. Having one eyebrow is very INTELLECTUAL. Come. Join me. Rhage: (In his bedroom) 1. He immobilized me, the motherfucker. Or I woud have gone to work on the goatee. AND IF HE WERE SO TOUGH HE WOULDN'T HAVE HAD TO PUT A WHAMMY ON MY ASS TO GET AT ME. 2. My hair grows back VERY fast. I should be BACK TO NORMAL in a couple of days. 3. Even if it takes me the rest of this month...he has SO got it coming for him. Vishous: Rhage! What happened to your eyebrow? Why...it's gone. Did you slip while you were shaving? Hey....lemme ask you something...Does your head feel off-kilter? You know, heavier on one side?

Okay, let's see if I got this straight. The butt is the new breast, and the lower back is the new ankle. Now if only we could figure out where the brain has moved.

If you want to be one of the few to defy those trends in our ever-softening society, you will have to be willing to go to war with yourself and create a whole new identity, which requires an open mind.

All over the world major museums have bowed to the influence of Disney and become theme parks in their own right. The past, whether Renaissance Italy or Ancient Egypt, is re-assimilated and homogenized into its most digestible form. Desperate for the new, but disappointed with anything but the familiar, we recolonize past and future. The same trend can be seen in personal relationships, in the way people are expected to package themselves, their emotions and sexuality, in attractive and instantly appealing forms.

The poet, the artist, the sleuth - whoever sharpens our perception tends to be antisocial; rarely "well-adjusted", he cannot go along with currents and trends. A strange bond often exists between antisocial types in their power to see environments as they really are. This need to interface, to confront environments with a certain antisocial power is manifest in the famous story "The Emperor's New Clothes".

Witchcraft had once been widely used before cursed by the society. I see today the society presumes technology will have a different treatment.

Spirituality is not a religion or a trend—it is a lifestyle. It is a lifestyle of awareness that combines the understanding of faith, body, mind, and soul, allowing us to live modern-day enlightened lives in small and big ways.

If you want to win, drop the past trends. Genius creates new trends and the crowd follows the past.

The year 2100 will see eugenics universally established. In past ages, the law governing the survival of the fittest roughly weeded out the less desirable strains. Then man's new sense of pity began to interfere with the ruthless workings of nature. As a result, we continue to keep alive and to breed the unfit. The only method compatible with our notions of civilization and the race is to prevent the breeding of the unfit by sterilization and the deliberate guidance of the mating instinct, Several European countries and a number of states of the American Union sterilize the criminal and the insane. This is not sufficient. The trend of opinion among eugenists is that we must make marriage more difficult. Certainly no one who is not a desirable parent should be permitted to produce progeny. A century from now it will no more occur to a normal person to mate with a person eugenically unfit than to marry a habitual criminal.

I came to New York because I was fleeing from the double-wide baby stroller, from the culture of respectability of the bourgeois suburban middle class. And my dream is that the elements of New York that are vital—the elements that are artistic, that are alternative, that resist capital, that are humane—not only endure but thrive, and maybe they do some sort of aikido reversal. They take [diversity-killing trends] and fucking slam them on their heads.

Trends rule the world In the blink of an eye, technologies changed the world Social networks are the main axis. Governments are controlled by algorithms, Technology has erased privacy. Every like, every share, every comment, It is tracked by the electronic eye. Data is the gold of the digital age, Information is power, the secret is influential. The network is a web of lies, The truth is a stone in the shoe. Trolls rule public opinion, Reputation is a valued commodity. Happiness is a trending topic, Sadness is a non-existent avatar. Youth is an advertising brand, Private life has become obsolete. Fear is a hallmark, Terror is an emotional state. Fake news is the daily bread, Hate is a tool of control. But something dark is hiding behind the screen, A mutant and deformed shadow. A collective and disturbing mind, Something lurking in the darkness of the net. AI has surpassed the limits of humanity, And it has created a new world order. A horror that has arisen from the depths, A terrifying monster that dominates us alike. The network rules the world invisibly, And makes decisions for us without our consent. Their algorithms are inhuman and cold, And they do not take suffering into consideration. But resistance is slowly building, People fighting for their freedom. United to combat this new species of terror, Armed with technology and courage. The world will change when we wake up, When we take control of the future we want. The network can be a powerful tool, If used wisely in the modern world.

Jonathan had become increasingly disillusioned with living in New York. Something along the lines of: the city, New York fucking City, tedious and boring, its charms as illusory as its facade of authenticity. Its lines were too long. Everything was a status symbol and everything cost too much. There were so many on-trend consumers, standing in lines for blocks to experience a fad dessert, gimmicky art exhibits, a new retail concept store. We were all making such uninspired lifestyle choices. We, including me.

The new trend of capturing pics instead of enjoying the experience is not new. Human mind has been doing that for ages. Your mind tries to capture the experience by naming, defining, judging, comparing and categorizing everything. As a result, your soul misses the live dance of colours, sounds, shapes and sensations happening before you.

The Slovenian philosopher Slavoj Žižek has analyzed this trend with great acuity. As he sees it, mindfulness is “establishing itself as the hegemonic ideology of global capitalism,” by helping people “to fully participate in the capitalist dynamic while retaining the appearance of mental sanity.

In previous centuries, the Church was the great controller, dictating morality, stifling free expression and posing as conservator of all great art and music. Instead we have TV, doing just as good a job at dictating fashions, thoughts, attitudes, objectives as did the Church, using many of the same techniques but doing it so palatably that no one notices. Instead of ‘sins’ to keep people in line, we have fears of being judged unacceptable by our peers (by not wearing the right shoes, not drinking the right kind of beer, or wearing the wrong kind of deodorant). Coupled with that fear is imposed insecurity concerning our own identities. All answers and solutions to these fears come through the television, and only through television. Only through exposure to TV can the new sins of alienation and ostracism be absolved.

Your clothes should be as important as your skin.

Just thinking about how long it’s been since I’ve managed to wind up covered in blood,” I said. “It’s like a new trend. A blood-free trend.

You, Cono, are part of a new trend of uncovering the genetic basis of human performance anomalies.

At some point in life you lose interest in new devices, new clothes, new trends - and it dawns on you, what's really important in life, is people. That's when you really start living.

Used to the conditions of a capitalistic environment, the average American takes it for granted that every year business makes something new and better accessible to him. Looking backward upon the years of his own life, he realizes that many implements that were totally unknown in the days of his youth and many others which at that time could be enjoyed only by a small minority are now standard equipment of almost every household. He is fully confident that this trend will prevail also in the future. He simply calls it the American way of life and does not give serious thought to the question of what made this continuous improvement in the supply of material goods possible.

But while Ashoka is unusual in his exceptional degree of care for the wellbeing of his subjects, he is not unique. In fact, he represents a new trend: all across Eurasia, rulers were getting interested in what today we would probably call social justice. In

Every now and then there's some new fancy thing we're all talking about. But if you look deeper you realize the core essence of that new fancy thing is actually pretty old. Trends change, markets change, people change - but the essentials of business don't change.

But if sedentary behavior makes us fat and physical activity prevents it, shouldn't the "exercise explosion" and the "new fitness revolution" have launched and epidemic of leanness rather than coinciding with an epidemic of obesity?

In business, you gotta provide value. That's an essential of business. Technologies evolve and sometimes new technologies enter the mix - new apps, new platforms, new patterns of consumption, new ways to produce.... The ways value is produced and consumed is endlessly changing. But the necessity for businesses to produce value and the fact that what people actually buy is value; that never changes.

As all these trends happen, the winners will be those who are able to participate fully in innovation-driven ecosystems by providing new ideas, business models, products and services, rather than those who can offer only low-skilled labour or ordinary capital.

All retailers need to adjust their product delivery systems to the new omni-channel shopping trends.

Every task you are given, no matter how menial, offers opportunities to observe this world at work. No detail about the people within it is too trivial. Everything you see or hear is a sign for you to decode. Over time, you will begin to see and understand more of the reality that eluded you at first. For instance, a person whom you initially thought had great power ended up being someone with more bark than bite. Slowly, you begin to see behind the appearances. As you amass more information about the rules and power dynamics of your new environment, you can begin to analyze why they exist, and how they relate to larger trends in the field. You move from observation to analysis, honing your reasoning skills, but only after months of careful attention.

Avery turned and smiled. “There’s a huge party tonight, and you’re invited. We’re celebrating New Year’s in style.” I looked down at my sling. “I don’t know. Navy-blue nylon isn’t exactly a trend.

Now, your skill as a speaker can manifest itself in a variety of ways. You might simply have encyclopedic knowledge about many topics. Or you might be intelligent, able to deduce new facts and explanations on the fly. Or you might have sharp eyes and ears, able to notice things that other people miss. Or you might be plugged into valuable sources of information, always on top of the latest news, gossip, and trends. But listeners may not particularly care how you’re able to impress, as long as you’re consistently able to do so. If you’re a reliable source of new information, you’re likely to make a good teammate, especially as the team faces unforeseeable situations in the future. In other words, listeners care less about the tools you share with them; they’re really salivating over your backpack.

As they sat at the table, she did not like the girls talking among themselves, or discussing matters she knew nothing about, and she did not encourage any mention of boyfriends. She was mainly interested in clothes and shoes, and where they could be bought and at what price and at what time of the year. Changing fashions and new trends were her daily topic, although she herself, as she often pointed out, was too old for some of the new colours and styles. Yet, Eilis saw, she dressed impeccably and noticed every item each of her lodgers was wearing. She also loved discussing skin care and different types of skin and problems. Mrs. Kehoe had her hair done once a week, on a Saturday, using the same hairdresser each time, spending several hours with her so that her hair would be perfect for the rest of the week.

The metaphysical mutation that gave rise to materialism and modern science in turn spawned two great trends: rationalism and individualism. Huxley’s mistake was in having poorly evaluated the balance of power between these two. Specifically, he underestimated the growth of individualism brought about by an increased consciousness of death. Individualism gives rise to freedom, the sense of self, the need to distinguish oneself and to be superior to others. A rational society like the one he describes in Brave New World can defuse the struggle. Economic rivalry—a metaphor for mastery over space—has no more reason to exist in a society of plenty, where the economy is strictly regulated. Sexual rivalry—a metaphor for mastery over time through reproduction—has no more reason to exist in a society where the connection between sex and procreation has been broken. But Huxley forgets about individualism. He doesn’t understand that sex, even stripped of its link with reproduction, still exists—not as a pleasure principle, but as a form of narcissistic differentiation. The same is true of the desire for wealth. Why has the Swedish model of social democracy never triumphed over liberalism? Why has it never been applied to sexual satisfaction? Because the metaphysical mutation brought about by modern science leads to individuation, vanity, malice and desire. Any philosopher, not just Buddhist or Christian, but any philosopher worthy of the name, knows that, in itself, desire—unlike pleasure—is a source of suffering, pain and hatred.

At the beginning of the semester, Ulla wanted to pose only for the 'new trends' - a flea that Meiter, her Easter egg painter had put in her ear; his engagement present to her had been a vocabulary which she tried out in conversations with me. She spoke of relationships, constellations, actions, perspectives, granular structures, processes of fusion, phenomena of erosion. She, whose daily fare consisted exclusively of bananas and tomato juice, spoke of proto-cells, color atoms which in their dynamic flat trajectories found their natural positions in their fields of forces, but did not stop there; no, they went on and on... This was the tone of the conversation with me during our rest periods or when we went out for an occasional cup of coffee in Ratinger-Strasse. Even when her engagement to the dynamic painter of Easter eggs had ceased to be, even when after a brief episode with a Lesbian she took up with one of Kuchen's students and returned to the objective world, she retained this vocabulary which so strained her little face that two sharp, rather fanatical creases formed on either side of her mouth.

Far from fading away, it appears that prisons are here to stay. And despite the unprecedented levels of incarceration in the African American community, the civil rights community is oddly quiet. One in three young African American men will serve time in prison if current trends continue, and in some cities more than half of all young adult black men are currently under correctional control - in prison or jail, on probation or parole. Yet mass incarceration tends to be categorized as a criminal justice issue as opposed to a racial justice or civil right issue (or crisis).

Like I said, at Williamson I'm cool by default because I'm black. I can go out there and do a silly dance move I made up, and everyone will think it's the new thing. White people assume all black people are experts on trends and shit.

Bolshevik intellectuals did not confine their reading to Marxist works. They knew Russian and European literature and philosophy and kept up with current trends in art and thoughts. Aspects of Nietzsche’s thought were either surprisingly compatible with Marxism or treated issues that Marx and Engels had neglected. Nietzsche sensitized Bolsheviks committed to reason and science to the importance of the nonrational aspects of the human psyche and to the psychpolitical utility of symbol, myth, and cult. His visions of “great politics” (grosse Politik) colored their imaginations. Politik, like the Russian word politika, means both “politics” and “policy”; grosse has also been translated as “grand” or “large scale.” The Soviet obsession with creating a new culture stemmed primarily from Nietzsche, Wagner, and their Russian popularizers. Marx and Engels never developed a detailed theory of culture because they considered it part of the superstructure that would change to follow changes in the economic base.

As long as you wear clothes you love, which suit your body and your personality, it won’t matter if you’re wearing a dress that was in vogue five years ago; you’ll still look amazing. Also, somebody has to START new trends, and that somebody could be you.

Educational trends and fads tend to drive the practices of teachers and schools, making education seem like a frantic pursuit to keep up with something new. If we change our focus from what is new to what is universally true, we invite a more peaceful approach into our educational

I believe that a new philosophy will be created by those who were born after Hiroshima which will dramatically change the human condition. It will have these characteristics: (1) It will be scientific in essence and science-fiction in style. (2) It will be based on the expansion of consciousness, understanding and control of the nervous system, producing a quantum leap in intellectual efficiency and emotional equilibrium. (3) Politically it will stress individualism, decentralization of authority, a Iive-and-let-Iive tolerance of difference, local option and a mind-your-own-business libertarianism. (4) It will continue the trend towards open sexual expression and a more honest, realistic acceptance of both the equality of and the magnetic difference between the sexes. The mythic religious symbol will not be a man on a cross but a man-woman pair united in higher love communion. (5) It will seek revelation and Higher Intelligence not in formal rituals addressed to an anthropomorphic deity, but within natural processes, the nervous system, the genetic code, and without, in attempts to effect extra-planetary communication. (6) It will include practical, technical neurological psychological procedures for understanding and managing the intimations of union-immortality implicit in the dying process. (7) The emotional tone of the new philosophy will be hedonic, aesthetic, fearless, optimistic, humorous, practical, skeptical, hip. We are now experiencing a quiescent preparatory waiting period. Everyone knows something is going to happen. The seeds of the Sixties have taken root underground. The blossoming is to come.

, I have experienced firsthand how easy it is for a ten year old to obtain marijuana for next to nothing, this trend seems to have been taken to a new dimension with the abuse of pharmaceutical products especially prescription medicines in schools and communities, increasing the number of mentally and emotionally challenged men and women on our streets and diverting young people from classrooms and lecture halls to prisons and drug rehabilitation centers.

Where did you come from?" she asked impulsively. "The same place you did." It took her a minute, then she chuckled. "I don't mean biologically. Geographically." He shrugged, trying not to be pleased she had caught on so quickly. "South of here." "Oh,well that's specific," she muttered, then tried again. "What about family? Do you have family?" He stopped to study her. "Why?" With an exaggerated sigh, Gennie shook her head. "This is called making friendly conversation.It's a new trend that's catching on everywhere." "I'm a noncomformist." "No! Really?" "You do that wide-eyed, guileless look very well, Genvieve.

The New Groupthink did not arise at one precise moment. Cooperative learning, corporate teamwork, and open office plans emerged at different times and for different reasons. But the mighty force that pulled these trends together was the rise of the World Wide Web, which lent both cool and gravitas to the idea of collaboration.

California has often led the country, indeed the world, in the technology, consumption, trends, lifestyles, and of course, mass entertainment. It is where the car found its earliest and fullest expression, where suburbs blossomed, where going to gym replaced going to church, where forces that lead so many to assume that direct democracy is the wave of the future - declining political parties, telecommuting, new technology, the internet generation 0 are all most well developed in this vast land.

When a hot trend turns into a sub-category, new strictures arise along with it. Tropes turn into shortcuts, character paradigms become cardboard cutouts. Publishing pulls the bandwagon, true enough, but when feel-alike fiction floods the market its impact declines because it is starved of what makes fiction rich, surprising, moving, and masterful.

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People even talk of being “on the wrong side of history,” as though they knew not only what the last twenty years had produced, but what the next twenty years were going to produce as well. The idolization of “progress,” of “moving with the times,” is part of the same movement. “Now that we live in the twenty-first century . . .” people begin, as though it were obvious that one’s ethics or theology ought to change with the calendar. All this is a form of creeping pantheism, of looking at certain trends in the wider world and deducing that they are what “God” is doing. (It’s also very selective; it cheerfully screens out all the inventions of modernism, such as guillotines and gas chambers, which do not exactly fit the picture of an upward journey into light.)

I think this is an alarming trend, Bethany, this whole 'passionate' thing. I'm guessing it started about four years ago, and it's driving me nuts. Let's be practical: Earth was not built for six billion people all running around and being passionate about things. The world was built for about twenty million people foraging for roots and grubs. [...] My hunch is that there was some self-help bestseller a few years back that told people to follow their passion. What a sucky expression. I can usually tell when people have recently read that book because they're a bit distracted, and maybe they've done their hair a new way, and they're always trying to discuss the Big Picture of life and failing miserably. And then, when you bump into them again six months later, they appear haggard and bitter, the joy drained from them–and this means that the universe is back to normal and that they've given up searching for a passion they're doomed to never find. Want a chocolate?

As the van door starts to close, Brad suddenly realizes that the instant the doors close completely, the van interior will become the terrifying bland gray space he's heard about all his life, the place one goes when one has been Written Out. The van interior becomes the bland gray space. From the front yard TV comes the brash martial music that indicates UrgentUpdateNewsMinute. Animal rights activists have expressed concern over the recent trend of spraying live Canadian geese with a styrene coating which instantaneously kills them while leaving them extremely malleable, so it then becomes easy to shape them into comical positions and write funny sayings in DryErase cartoon balloons emanating from their beaks, which, apparently, is the new trend for outdoor summer parties.

The approach to digital culture I abhor would indeed turn all the world's books into one book, just as Kevin (Kelly) suggested. It might start to happen in the next decade or so. Google and other companies are scanning library books into the cloud in a massive Manhattan Project of cultural digitization. What happens next is what's important. If the books in the cloud are accessed via user interfaces that encourage mashups of fragments that obscure the context and authorship of each fragment, there will be only one book. This is what happens today with a lot of content; often you don't know where a quoted fragment from a news story came from, who wrote a comment, or who shot a video. A continuation of the present trend will make us like various medieval religious empires, or like North Korea, a society with a single book. The Bible can serve as a prototypical example. Like Wikipedia, the Bible's authorship was shared, largely anonymous, and cumulative, and the obscurity of the individual authors served to create an oracle-like ambience for the document as "the literal word of God." If we take a non-metaphysical view of the Bible, it serves as a link to our ancestors, a window. The ethereal, digital replacement technology for the printing press happens to have come of age in a time when the unfortunate ideology I'm criticizing dominates technological culture. Authorship - the very idea of the individual point of view - is not a priority of the new ideology. The digital flattening of expression into a global mush is not presently enforced from the top down, as it is in the case of a North Korean printing press. Instead, the design of software builds the ideology into those actions that are the easiest to perform on the software designs that are becoming ubiquitous. It is true that by using these tools, individuals can author books or blogs or whatever, but people are encouraged by the economics of free content, crowd dynamics, and lord aggregators to serve up fragments instead of considered whole expressions or arguments. The efforts of authors are appreciated in a manner that erases the boundaries between them. The one collective book will absolutely not be the same thing as the library of books by individuals it is bankrupting. Some believe it will be better; others, including me, believe it will be disastrously worse. As the famous line goes from Inherit the Wind: 'The Bible is a book... but it is not the only book' Any singular, exclusive book, even the collective one accumulating in the cloud, will become a cruel book if it is the only one available.

One thus gets an impression that civilization is something which was imposed on a resisting majority by a minority which understood how to obtain possession of the means to power and coercion. It is, of course, natural to assume that these difficulties are not inherent in the nature or civilization itself but are determined by the imperfections of the cultural forms which have so far been developed. And in fact it is not difficult to indicate those defects. While mankind has made continual advances in its control over nature and may expect to make still greater ones, it is not possible to establish with certainty that a similar advance has been made in the management of human affairs; and probably at all periods, just as now once again, many people have asked themselves whether what little civilization has thus acquired is indeed worth defending at all. One would think that a re-ordering of human relations should be possible, which would remove the sources of dissatisfaction with civilization by renouncing coercion and the suppression of the instincts, so that, undisturbed by internal discord, men might devote themselves to the acquisition of wealth and its enjoyment. That would be a golden age, but it is questionable if such a state of affairs can be realized. It seems rather that every civilization must be built upon coercion and renunciation of instinct; it does not even seem certain that if coercion were to cease the majority of human beings would be prepared to undertake to perform the work necessary for acquiring new wealth. One has, I think, to reckon with the fact that there are present in all men destructive, and therefore anti-social and anti-cultural, trends and that in a great number of people these are strong enough to determine their behavior in human society.

Regional interests and loyalties are even stronger among Australians than among Americans - in that in social life they exist almost without challenge. Canberra is a poor thing compared to Washington and there is no great metropolis like New York that sets many of the nation's trends. There is no generally acknowledged central city where the important things are believed to happen and it seems better to be.

to compete. And then there is the hype. Vendors, analysts and the media talk up new technologies and trends making them sound like the ‘next big thing’, something that every company must adopt if it wants to stay

It is easier to keep track of changing trends and social behavior through films. Traveling from one decade to another, the language of romance is constantly reinventing itself and rebelling in new forms and faces.

It is said that you are a New Yorker the moment you remember the way New York used to be. This miraculous place lives to obliterate its history. It is history as fashion. Trend. Moments. Moments lost and... overwritten. You have to hunt the past in NY. Not like Prague. Budapest. Krakow. Paris. Istanbul. These places wear their pasts with honor over their hearts. A woman. Not a girl. New York... is youth. Always trying on new masks, new faces.

The Fourteenth Amendment was not only revolutionary in its own time. Birthright citizenship remains extremely rare even today. No Asian country grants it. No European country grants it. In fact, the United States is one of only a very few developed nations to recognize birthright citizenship (Canada is another). If anything, the trend is in the opposite direction. France eliminated birthright citizenship in 1993; Ireland, in 2005; New Zealand, in 2006.

Keep in mind that when we limit our exposure to information, or when information itself is scarce, our picture of reality suffers. We become oblivious to both opportunities and hazards. Trends become invisible. History disappears. It's really just two sides of the same coin: the first commitment is as much a commitment to gathering information, from as many sources and in as much volume as can constructively be used, as it is a commitment to facing the facts.

Over time political pragmatism could trump ideology helped by a growing civil society that will begin to produce a new cadre of pragmatic, entrepreneurial and social leaders—something that authoritarian regimes consistently stifled.

But the longer he listened to the King Lear fantasia, the further he felt from any possibility of forming some definite opinion for himself. The musical expression of feeling was ceaselessly beginning, as if gathering itself up, but it fell apart at once into fragments of new beginnings of musical expressions and sometimes into extremely complex sounds, connected by nothing other than the mere whim of the composer. But these fragments of musical expressions, good ones on occasion, were unpleasant because they were totally unexpected and in no way prepared for. Gaiety, sadness, despair, tenderness and triumph appeared without justification, like a madman's feelings. And, just as with a madman, these feelings passed unexpectedly. All through the performance Levin felt like a deaf man watching people dance. He was in utter perplexity when the piece ended and felt great fatigue from such strained but in no way rewarded attention.

We've seen it over and over throughout history, it isn't a conspiracy theory anymore that the truly great ones get taken out. That's a trend, but when will people realize that after new world order, worldwide communism will take place.

Performance cannot be based on one assessment. You cannot determine the slope of a line given only one point, as there is no line to begin with. A single point in time does not show trends, improvement, lack of effort, or mathematical ability.… Sincerely,

Sadie was like that, one of those people untouched by trend or fashion, comfortable building her own world out of what she liked, from tunes and styles and reads that could be so ancient they were cobwebbed, up through to things so new they barley existed yet.

In the past year, Jonathan had become increasingly disillusioned with living in New York. Something along the lines of: the city, New York fucking City, tedious and boring, its charms as illusory as its facade of authenticity. Its lines were too long. Everything was a status symbol and everything cost too much. There were so many on-trend consumers, standing in lines for blocks to experience a fad dessert, gimmicky art exhibits, a new retail concept store. We were all making such inspired lifestyle choices. We, including me.

Quantitative historians who use statistical tools to study big-picture historical trends, created a vast database of research on more than 36,000 slave ship voyages that took place over four hundred years. They found that there was a revolt on at least one in ten of these voyages. That was a much higher number than anyone expected. Revolts were never easy, but revolts on slave ships in the middle of the Atlantic Ocean were basically suicide missions. Nonetheless, many captives chose death over this exceptionally horrid new kind of slavery. This type of resistance was so expensive and time-consuming for the slavers, these historians estimate that it prevented at least a million more people from being captured and entering the slave trade. So why would a revolt happen on one ship and not another? The quantitative historians couldn't find a clear pattern, other than that captives tried to revolt whenever they would. But one thing did stand out: The more women onboard a slave ship, the more likely a revolt. Let me emphasize this point: the more women onboard a slave ship, the more likely a revolt would occur.

In England in the 19th century, advances in printing methods, combined with the rise of a prosperous middle class, engendered a booming new industry of books published just for children. Casting about for cheap story material, English publishers laid hands on the subtle, sensual adult fairy tales of the Continental tradition and revised them into simpler stories instilled with Victorian values. Although these simplified versions retained much of the violence of the older stories, elements of sexuality and moral complexity were carefully scrubbed away — along with the fiesty heroines who appeared everywhere in the older tales, tamed now into models of Victorian propiety and passivity. In the 20th century, the Walt Disney Studios watered down the tales further still in popular animated films like Sleeping Beauty and Snow White, continuing the trend of turning active heroines into powerless damsels in distress. Walt Disney considered even the Victorian versions of the tales too dark for 20th century audiences. "It's just that people now don't want fairy stories the way they were written," Disney commented. "They were too rough."

If you try to write posthumously, however, fashion doesn’t apply. You step off the catwalk, ignoring this season’s trends and resigning yourself to being unfashionable and possibly unnoticed, at least for a while. As Kurt Woolf, Kafka’s first publisher in Germany, wrote to him after Kafka’s book tanked, “You and we know that it is generally just the best and most valuable things that do not find their echo immediately.” Fashion is the attempt to evade that principle: to be the echo of someone else’s success and, therefore, to create nothing that might create an echo of its own.

For the first few hundred years of American history, food preparation was generally approached in a no-nonsense manner. Even as late as twenty-five years ago, the general attitude was that “feeding your face” was all right, but to make too much fuss about it was somehow decadent. In the past two decades, of course, the trend has reversed itself so sharply that earlier misgivings about gastronomic excesses seem almost to have been justified. Now we have “foodies” and wine freaks who take the pleasures of the palate as seriously as if they were rites in a brand-new religion. Gourmet

Capacity for keen observation • Exceptional ability to predict and foresee problems and trends • Special problem-solving resources; extraordinary tolerance for ambiguity; fascination with dichotomous puzzles • Preference for original thinking and creative solutions • Excitability, enthusiasm, expressiveness, and renewable energy • Heightened sensitivity, intense emotion, and compassion • Playful attitude and childlike sense of wonder throughout life • Extra perceptivity, powerful intuition, persistent curiosity, potential for deep insight, early spiritual experiences • Ability to learn rapidly, concentrate for long periods of time, comprehend readily, and retain what is learned; development of more than one area of expertise • Exceptional verbal ability; love of subtleties of written and spoken words, new information, theory, and discussion • Tendency to set own standards and evaluate own efforts • Unusual sense of humor, not always understood by others • Experience of feeling inherently different or odd • History of being misunderstood and undersupported • Deep concerns about universal issues and nature, and reverence for the interconnectedness of all things • Powerful sense of justice and intolerance for unfairness • Strong sense of independence and willingness to challenge authority • Awareness of an inner force that “pulls” for meaning, fulfillment, and excellence • Feelings of urgency about personal destiny and a yearning at a spiritual level for answers to existential puzzles

Almost every time I speak to teenagers, particularly young female students who want to talk to me about feminism, I find myself staggered by how much they have read, how creatively they think and how curiously bullshit-resistant they are. Because of the subjects I write about, I am often contacted by young people and I see it as a part of my job to reply to all of them - and doing so has confirmed a suspicions I’ve had for some time. I think that the generation about to hit adulthood is going to be rather brilliant. Young people getting older is not, in itself, a fascinating new cultural trend. Nonetheless the encroaching adulthood and the people who grew up in a world where expanding technological access collided with the collapse of the neoliberal economic consensus is worth paying attention to. Because these kids are smart, cynical and resilient, and I don’t mind saying that they scare me a little.

The result of these trends is that today the courts, unrestrained by higher law and disdainful of majority will, are the dominant force in American politics. As law professor Russell Hittinger writes, in Casey the Court has laid down a "new covenant" by which it agrees to give citizens the right to decide for themselves the meaning of life, to decide what is right and wrong, to do as they please. In exchange for this guarantee, the Court asks only that the people accept the Court's assumption of ultimate power.3S Or as Notre Dame's Gerard Bradley puts it, the Court has said: "We will be your Court, and you will be our people.

And they would avoid posting anything that perpetuated some of the new unhealthy trends on the app. They would never post a photo of anybody near a cliff, no matter how beautiful, because they knew that gaining a following on Instagram was becoming so desirable that people were risking their lives for perfect shots.

While tracking trends can be a useful tool in dealing with the unpredictable future, market research can be more of a problem than a help. Research does best at measuring the past. New ideas and concepts are almost impossible to measure. No one has a frame of reference. People don’t know what they will do until they face an actual decision. The classic example is the research conducted before Xerox introduced the plain-paper copier. What came back was the conclusion that no one would pay five cents for a plain-paper copy when they could get a Thermofax copy for a cent and a half. Xerox ignored the research, and the rest is history.

When microbiologists first started cataloguing the human microbiome in its entirety they hoped to discover a "core" microbiome: a group of species that everyone shares. It's now debatable if that core exists. Some species are common, but none is everywhere. If there is a core, it exists at the level of functions, not organisms. There are certain jobs, like digesting a certain nutrient or carrying out a specific metabolic trick, that are always filled by some microbe-just not always the same one. You see the same trend on a bigger scale. In New Zealand, kiwis root through leaf litter in search of worms, doing what a badger might do in England. Tigers and clouded leopards stalk the forests of Sumatra but in cat-free Madagascar that same niche is filled by a giant killer mongoose called the fossa; meanwhile, in Komodo, a huge lizard claims the top predator role. Different islands, different species, same jobs. The islands in question could be huge land masses, or individual people.

Cas Wouters, inspired by conversations with Elias late in his life, suggests that we are living through a new phase in the Civilizing Process. This is the long-term trend of informalization I mentioned earlier, and it leads to what Elias called a “controlled decontrolling of emotional controls” and what Wouters calls third nature.182 If our first nature consists of the evolved motives that govern life in a state of nature, and our second nature consists of the ingrained habits of a civilized society, then our third nature consists of a conscious reflection on these habits, in which we evaluate which aspects of a culture’s norms are worth adhering to and which have outlived their usefulness.

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

The story of Whole Foods Market provides dramatic evidence of the power of macro trends to create opportunities that savvy entrepreneurs can capitalize on. Such trends – in this case, sociocultural ones – create groups of customers having needs not served well by incumbent companies. The trend towards health and nutrition that began in the 1980s is still going strong,

In the seventy years since von Neumann effectively placed his “Draft Report” on the EDVAC into the public domain, the trend for computers has been, with a few notable exceptions, toward a more proprietary approach. In 2011 a milestone was reached: Apple and Google spent more on lawsuits and payments involving patents than they did on research and development of new products.64

The trend is for the following new coffee drinks: espresso, a shot of hot strong caffè served in a small cup with hot cream and sweetener; cappuccino, a blend of espresso and steamed and foamed hot milk; caffè latte, same ingredients as cappuccino but with more steamed and less foamed milk; and cafe mocha, mostly steamed milk with a shot of espresso and mocha syrup. All these coffees may have cinnamon, chocolate, plus additional flavors added.Δ

The late Francis Schaeffer, one of the wisest and most influential Christian thinkers of the twentieth century, warned of this exact trend just a few months before his death in 1984. In his book The Great Evangelical Disaster he included a section called “The Feminist Subversion,” in which he wrote: There is one final area that I would mention where evangelicals have, with tragic results, accommodated to the world spirit of this age. This has to do with the whole area of marriage, family, sexual morality, feminism, homosexuality, and divorce. . . . The key to understanding extreme feminism centers around the idea of total equality, or more properly the idea of equality without distinction. . . . the world spirit in our day would have us aspire to autonomous absolute freedom in the area of male and female relationships—to throw off all form and boundaries in these relationships and especially those boundaries taught in the Scriptures. . . . Some evangelical leaders, in fact, have changed their views about inerrancy as a direct consequence of trying to come to terms with feminism. There is no other word for this than accommodation. It is a direct and deliberate bending of the Bible to conform to the world spirit of our age at the point where the modern spirit conflicts with what the Bible teaches.2 My argument in the following pages demonstrates that what Schaeffer predicted so clearly twenty-two years ago is increasingly coming true in evangelicalism today. It is a deeply troubling trend.

And if you didn't like the situation you were stuck in, there was always the option of running away from yourself: running away from opinions, from your marriage, from your country, from old values, from trends that had otherwise meant so much yesterday. The problem was just that out there, among all the new, you found nothing of what you were looking for deep down inside, because tomorrow it would all be meaningless again. It had become an eternal and fruitless hunt for your own shadow, and that was pitiful.

during which time I have experienced the satisfactions of working the land, building the soil, and making brown into green, I am beginning to believe that our new world that will open up after the war should be constructed round a repopulated rural America, so that a reasonably large proportion of the population shall participate in the culture of the earth. The trend is often in the opposite direction, even in peace. As things are now in America, country living is possible only for those who have either the talents and instincts of a true farmer or the means to live wherever they choose.

The two billion people who speak English these days live mainly in countries where they’ve learned English as a foreign language. There are only around 400 million mother-tongue speakers – chiefly living in the UK, Ireland, USA, Canada, Australia, New Zealand, South Africa, and the countries of the Caribbean. This means that for every one native speaker of English there are now five non-native speakers. The centre of gravity in the use of English has shifted, therefore. Once upon a time, it would have been possible to say, in terms of number of speakers, that the British ‘owned’ English. Then it was the turn of the Americans. Today, it’s the turn of those who have learned English as a foreign language, who form the vast majority of users. Everyone who has taken the trouble to learn English can be said to ‘own’ it now, and they all have a say in its future. So, if most of them say such things as informations and advices, it seems inevitable that one day some of these usages will become part of international standard English, and influence the way people speak in the ‘home’ countries. Those with a nostalgia for linguistic days of old may not like it, but it will not be possible to stop such international trends.

MT: But you are. You are justifying it. RG: I'm trying to show that there's meaning at precisely the point where the nihilistic temptation is strongest today. I'm saying: there's a Revelation, and people are free to do with it what they will. But it too will keep reemerging. It's stronger than them. And, as we have seen, it's even capable of putting mimetic phenomena to work on its behalf, since today everyone is competing to see who is the most “victimized.” Revelation is dangerous. It's the spiritual equivalent of nuclear power. What's most pathetic is the insipidly modernized brand of Christianity that bows down before everything that's most ephemeral in contemporary thought. Christians don't see that they have at their disposal an instrument that is incomparably superior to the whole mishmash of psychoanalysis and sociology that they conscientiously feed themselves. It's the old story of Esau sacrificing his inheritance for a plate of lentils. All the modes of thought that once served to demolish Christianity are being discredited in turn by more “radical” versions of the same critique. There's no need to refute modern thought because, as each new trend one-ups its predecessors, it's liquidating itself at high speed. The students are becoming more and more skeptical, but, and above all in America, the people in power, the department chairs, the “chairpersons,” as they say, are fervent believers. They're often former sixties' radicals who've made the transition to administrative jobs in academia, the media, and the church. For a long time, Christians were protected from this insane downward spiral, and, when they finally dive in, you can recognize them by their naïve modernist faith. They're always one lap behind. They always choose the ships that the rats are in the midst of abandoning. They're hoping to tap into the hordes of people who have deserted their churches. They don't understand that the last thing that can attract the masses is a Christian version of the demagogic laxity in which they're already immersed. Today, it's thought that playing the social game, whether on the individual or the group level, is more indispensable than thinking…it's thought that there are truths that shouldn't be spoken. In America, it's become impossible to be unapologetically Christian, white, or European without running the risk of being accused of “ethnocentrism.” To which I reply that the eulogists of “multiculturalism” place themselves, to the contrary, in the purest of Western traditions. The West is the only civilization ever to have directed such criticisms against itself. The capital of the Incas had a name that I believe meant “the navel of the world.

On average, the real incomes of middle-class families have grown twice as fast under Democrats as they have under Republicans, while the real incomes of working poor families have grown six times as fast under Democrats as they have under Republicans. These substantial partisan differences persist even after allowing for differences in economic circumstances and historical trends beyond the control of individual presidents. They suggest that escalating inequality is not simply an inevitable economic trend—and that a great deal of economic inequality in the contemporary United States is specifically attributable to the policies and priorities of Republican presidents.

Some researchers, such as psychologist Jean Twenge, say this new world where compliments are better than sex and pizza, in which the self-enhancing bias has been unchained and allowed to gorge unfettered, has led to a new normal in which the positive illusions of several generations have now mutated into full-blown narcissism. In her book The Narcissism Epidemic, Twenge says her research shows that since the mid-1980s, clinically defined narcissism rates in the United States have increased in the population at the same rate as obesity. She used the same test used by psychiatrists to test for narcissism in patients and found that, in 2006, one in four U.S. college students tested positive. That’s real narcissism, the kind that leads to diagnoses of personality disorders. In her estimation, this is a dangerous trend, and it shows signs of acceleration. Narcissistic overconfidence crosses a line, says Twenge, and taints those things improved by a skosh of confidence. Over that line, you become less concerned with the well-being of others, more materialistic, and obsessed with status in addition to losing all the restraint normally preventing you from tragically overestimating your ability to manage or even survive risky situations. In her book, Twenge connects this trend to the housing market crash of the mid-2000s and the stark increase in reality programming during that same decade. According to Twenge, the drive to be famous for nothing went from being strange to predictable thanks to a generation or two of people raised by parents who artificially boosted self-esteem to ’roidtastic levels and then released them into a culture filled with new technologies that emerged right when those people needed them most to prop up their self-enhancement biases. By the time Twenge’s research was published, reality programming had spent twenty years perfecting itself, and the modern stars of those shows represent a tiny portion of the population who not only want to be on those shows, but who also know what they are getting into and still want to participate. Producers with the experience to know who will provide the best television entertainment to millions then cull that small group. The result is a new generation of celebrities with positive illusions so robust and potent that the narcissistic overconfidence of the modern American teenager by comparison is now much easier to see as normal.

Every four years, the Republican Party pines for another Reagan. But Ronald Reagan, Governor of California for eight years, couldn't get elected in today's not-so-Golden State. Jerry Brown, Governor Moonbeam back in the Seventies, now presides as Governor Twilight, lead vampire of a malign alliance of unionized bureaucrats and a swollen dependency class that maintains them in office at the expense of a remorselessly shrinking productive class. As the nation's demographic profile trends ever more Californian perhaps Norquist's predictions of naturally conservative Hispanics pining for a new Coolidge will come to fruition. Or perhaps Bob Beckel's more crudely determinative analysis will prove correct--that, in a multicultural society, jostling identity groups will stick with the party of ethnocultural spoils.

For the next nine months, Sylvia would report on campus trends, politics, tastes, style. It was an honor, but it was grueling. Sylvia was overworked. She had boyfriend problems. She longed for Europe. She broke her leg in a skiing accident. Her best friend, Marcia Brown, had gotten engaged and moved off campus - other girls were away on their junior year abroad. The whole campus seemed mired in some bleak haze- there were suicide attempts, abortions, disappearances, and hasty marriages. Sylvia coped with shopping binges in downtown Northhampton- sheer blouses, French pumps, red cashmere sweaters, white skirts, and tight black pullovers - clothes more suited to voguish amusements than studying. Everyone wanted to be one of Mademoiselle's guest editors, but Sylvia needed it - some shot of glamour to pull her out of the mud.

Justice was nothing but a concept, not a fact, manipulated and ceaselessly redefined by everyone from the manufacturers of pop culture in Hollywood to politicians to self-appointed deep thinkers who were as susceptible to intellectual fashion trends as the average teenager was driven to want whatever sneakers and jeans were the cool gear of the moment. What he sought in his new life in Pinehaven, in the wake of his wife’s long-unsolved murder, was not justice but truth. Truth could not be redefined. Truth was what it was. The simple task of finding the truth was complicated only by the haystacks of lies you had to sort through to find the shiny needle. He had no illusions that he would ever learn the identity of Lissa’s drive-by killer, or that any forensic autopsy would provide him with the full truth of any human act of violence.

But overprotection is just one part of a larger trend that we call problems of progress. This term refers to bad consequences produced by otherwise good social changes. It’s great that our economic system produces an abundance of food at low prices, but the flip side is an epidemic of obesity. It’s great that we can connect and communicate with people instantly and for free, but this hyperconnection may be damaging the mental health of young people. It’s great that we have refrigerators, antidepressants, air conditioning, hot and cold running water, and the ability to escape from most of the physical hardships that were woven into the daily lives of our ancestors back to the dawn of our species. Comfort and physical safety are boons to humanity, but they bring some costs, too. We adapt to our new and improved circumstances and then lower the bar for what we count as intolerable levels of discomfort and risk. By the standards of our great-grandparents, nearly all of us are coddled. Each generation tends to see the one after it as weak, whiny, and lacking in resilience. Those older generations may have a point, even though these generational changes reflect real and positive progress. To repeat, we are not saying that the problems facing students, and young people more generally, are minor or “all in their heads.” We are saying that what people choose to do in their heads will determine how those real problems affect them. Our argument is ultimately pragmatic, not moralistic: Whatever your identity, background, or political ideology, you will be happier, healthier, stronger, and more likely to succeed in pursuing your own goals if you do the opposite of what Misoponos advised.

We have dangerously warmed our world already, and our governments still refuse to take the actions necessary to halt the trend. There was a time when many had the right to claim ignorance. But for the past three decades, since the Intergovernmental Panel on Climate Change was created and climate negotiations began, this refusal to lower emissions has been accompanied with full awareness of the dangers. And this kind of recklessness would have been functionally impossible without institutional racism, even if only latent. It would have been impossible without Orientalism, without all the potent tools on offer that allow the powerful to discount the lives of the less powerful. These tools - of ranking the relative value of humans - are what allow the writing off of entire nations and ancient cultures. And they are what allowed for the digging up of all that carbon to begin with.

HSBC's executives saw an emerging class of global rich as the bank's path to prosperity. The superwealthy were increasingly stateless. They banked in Geneva. Lived in London and New York. Shopped in Paris and Milan. And they held their assets through offshore companies registered in places like the British Virgin Islands. HSBC executives were reading the telltale signs of a new age of inequality, even if they didn't recognize it as such. Governments were retreating from providing their citizens pension and health organizations, and HSBC strategy report observed. The stateless rich balked at paying taxes in their home countries, to which they felt little allegiance. It made sense to them to base their operations inside tax havens and to bank in Switzerland, where discretion was woven into the country's DNA. These trends represented an opportunity for the wealth management industry.

A while back a young woman from another state came to live with some of her relatives in the Salt Lake City area for a few weeks. On her first Sunday she came to church dressed in a simple, nice blouse and knee-length skirt set off with a light, button-up sweater. She wore hose and dress shoes, and her hair was combed simply but with care. Her overall appearance created an impression of youthful grace. Unfortunately, she immediately felt out of place. It seemed like all the other young women her age or near her age were dressed in casual skirts, some rather distant from the knee; tight T-shirt-like tops that barely met the top of their skirts at the waist (some bare instead of barely); no socks or stockings; and clunky sneakers or flip-flops. One would have hoped that seeing the new girl, the other girls would have realized how inappropriate their manner of dress was for a chapel and for the Sabbath day and immediately changed for the better. Sad to say, however, they did not, and it was the visitor who, in order to fit in, adopted the fashion (if you can call it that) of her host ward. It is troubling to see this growing trend that is not limited to young women but extends to older women, to men, and to young men as well. . . . I was shocked to see what the people of this other congregation wore to church. There was not a suit or tie among the men. They appeared to have come from or to be on their way to the golf course. It was hard to spot a woman wearing a dress or anything other than very casual pants or even shorts. Had I not known that they were coming to the school for church meetings, I would have assumed that there was some kind of sporting event taking place. The dress of our ward members compared very favorably to this bad example, but I am beginning to think that we are no longer quite so different as more and more we seem to slide toward that lower standard. We used to use the phrase “Sunday best.” People understood that to mean the nicest clothes they had. The specific clothing would vary according to different cultures and economic circumstances, but it would be their best. It is an affront to God to come into His house, especially on His holy day, not groomed and dressed in the most careful and modest manner that our circumstances permit. Where a poor member from the hills of Peru must ford a river to get to church, the Lord surely will not be offended by the stain of muddy water on his white shirt. But how can God not be pained at the sight of one who, with all the clothes he needs and more and with easy access to the chapel, nevertheless appears in church in rumpled cargo pants and a T-shirt? Ironically, it has been my experience as I travel around the world that members of the Church with the least means somehow find a way to arrive at Sabbath meetings neatly dressed in clean, nice clothes, the best they have, while those who have more than enough are the ones who may appear in casual, even slovenly clothing. Some say dress and hair don’t matter—it’s what’s inside that counts. I believe that truly it is what’s inside a person that counts, but that’s what worries me. Casual dress at holy places and events is a message about what is inside a person. It may be pride or rebellion or something else, but at a minimum it says, “I don’t get it. I don’t understand the difference between the sacred and the profane.” In that condition they are easily drawn away from the Lord. They do not appreciate the value of what they have. I worry about them. Unless they can gain some understanding and capture some feeling for sacred things, they are at risk of eventually losing all that matters most. You are Saints of the great latter-day dispensation—look the part.

More specifically, this book will try to establish the following points. First, there are not two great liberal social and political systems but three. One is democracy—political liberalism—by which we decide who is entitled to use force; another is capitalism—economic liberalism—by which we decide how to allocate resources. The third is liberal science, by which we decide who is right. Second, the third system has been astoundingly successful, not merely as a producer of technology but also, far more important, as a peacemaker and builder of social bridges. Its great advantages as a social system for raising and settling differences of opinion are inherent, not incidental. However, its disadvantages—it causes pain and suffering, it creates legions of losers and outsiders, it is disorienting and unsettling, it allows and even thrives on prejudice and bias—are also inherent. And today it is once again under attack. Third, the attackers seek to undermine the two social rules which make liberal science possible. (I’ll outline them in the next chapter and elaborate them in the rest of the book.) For the system to function, people must try to follow those rules even if they would prefer not to. Unfortunately, many people are forgetting them, ignoring them, or carving out exemptions. That trend must be fought, because, fourth, the alternatives to liberal science lead straight to authoritarianism. And intellectual authoritarianism, although once the province of the religious and the political right in America, is now flourishing among the secular and the political left. Fifth, behind the new authoritarian push are three idealistic impulses: Fundamentalists want to protect the truth. Egalitarians want to help the oppressed and let in the excluded. Humanitarians want to stop verbal violence and the pain it causes. The three impulses are now working in concert. Sixth, fundamentalism, properly understood, is not about religion. It is about the inability to seriously entertain the possibility that one might be wrong. In individuals such fundamentalism is natural and, within reason, desirable. But when it becomes the foundation for an intellectual system, it is inherently a threat to freedom of thought. Seventh, there is no way to advance knowledge peacefully and productively by adhering to the principles advocated by egalitarians and humanitarians. Their principles are poisonous to liberal science and ultimately to peace and freedom. Eighth, no social principle in the world is more foolish and dangerous than the rapidly rising notion that hurtful words and ideas are a form of violence or torture (e.g., “harassment”) and that their perpetrators should be treated accordingly. That notion leads to the criminalization of criticism and the empowerment of authorities to regulate it. The new sensitivity is the old authoritarianism in disguise, and it is just as noxious.

Everything in Nature ran according to its own nature; the running of grass was in its growing, the running of rivers their flowing, granite bubbled up, cooled, compressed and crumbled, birds lived, flew, sang and died, everything did what it needed to do, each simultaneously running its own race, each by living according to its own nature together, never leaving any other part of the universe behind. The world’s Holy things raced constantly together, not to win anything over the next, but to keep the entire surging diverse motion of the living world from grinding to a halt, which is why there is no end to that race; no finish line. That would be oblivion to all. For the Indigenous Souls of all people who can still remember how to be real cultures, life is a race to be elegantly run, not a race to be competitively won. It cannot be won; it is the gift of the world’s diverse beautiful motion that must be maintained. Because human life has been give the gift of our elegant motion, whether we limp, roll, crawl, stroll, or fly, it is an obligation to engender that elegance of motion in our daily lives in service of maintaining life by moving and living as beautifully as we can. All else has, to me, the familiar taste of that domineering warlike harshness that daily tries to cover its tracks in order to camouflage the deep ruts of some old, sick, grinding, ungainly need to flee away from the elegance of our original Indigenous human souls. Our attempt to avariciously conquer or win a place where there are no problems, whether it be Heaven or a “New Democracy,” never mind if it is spiritually ugly and immorally “won” and taken from someone who is already there, has made a citifying world of people who, unconscious of it, have become our own ogreish problem to ourselves, our future, and the world. This is a problem that we cannot continue to attempt to competitively outrun by more and more effectively designed technological approaches to speed away from the past, for the specter of our own earth-wasting reality runs grinning competitively right alongside us. By developing even more effective and entertaining methods of escape that only burn up the earth, the air, animals, plants, and the deeper substance of what it should mean to be human, by competing to get ahead, we have created a brakeless competition that has outrun our innate beauty and marked out a very definite and imminent “finish” line. Living in and on a sphere, we cannot really outrun ourselves anyway. Therefore, I say, the entire devastating and hideous state of the world and its constant wounding and wrecking of the wild, beautiful, natural, viable and small, only to keep alive an untenable cultural proceedance is truly a spiritual sickness, one that will not be cured by the efficient use of the same thinking that maintains the sickness. Nor can this overly expensive, highly funded illness be symptomatically kept at bay any longer by yet more political, environmental, or social programs. We must as individuals and communities take the time necessary to learn how to indigenously remember what a sane, original existence for a viable people might look like. Though there are marvellous things and amazing people doing them, both seen and unseen, these do not resemble in any way the general trend of what is going on now. To begin remembering our Indigenous belonging on the Earth back to life we must metabolize as individuals the grief of recognition of our lost directions, digest it into a valuable spiritual compost that allows us to learn to stay put without outrunning our strange past, and get small, unarmed, brave, and beautiful. By trying to feed the Holy in Nature the fruit of beauty from the tree of memory of our Indigenous Souls, grown in the composted failures of our past need to conquer, watered by the tears of cultural grief, we might become ancestors worth descending from and possibly grow a place of hope for a time beyond our own.

This book challenges the premises of the growing crusade against law enforcement. In Part One, I rebut the founding myths of the Black Lives Matter movement—including the lie that a pacific Michael Brown was gunned down in cold blood by Officer Darren Wilson in Ferguson, Missouri, in August 2014. I document the hotly contested “Ferguson effect,” a trend that I first spotted nationally, wherein officers desist from discretionary policing and criminals thus become emboldened. In Part Two, I outline the development of the misguided legal push to force the NYPD to give up its stop, question, and frisk tactic. In Part Three, I analyze criminogenic environments in Chicago and Philadelphia and put to rest the excuse that crime—black crime especially—is the result of poverty and inequality. Finally, in Part Four, I expose the deceptions of the mass-incarceration conceit and show that the disproportionate representation of blacks in prison is actually the result of violence, not racism.

The Restoration did not so much restore as replace. In restoring the monarchy with King Charles II, it replaced Cromwell's Commonwealth and its Puritan ethos with an almost powerless monarch whose tastes had been formed in France. It replaced the power of the monarchy with the power of a parliamentary system - which was to develop into the two parties, Whigs and Tories - with most of the executive power in the hands of the Prime Minister. Both parties benefited from a system which encouraged social stability rather than opposition. Above all, in systems of thought, the Restoration replaced the probing, exploring, risk-taking intellectual values of the Renaissance. It relied on reason and on facts rather than on speculation. So, in the decades between 1660 and 1700, the basis was set for the growth of a new kind of society. This society was Protestant (apart from the brief reign of the Catholic King James II, 1685-88), middle class, and unthreatened by any repetition of the huge and traumatic upheavals of the first part of the seventeenth century. It is symptomatic that the overthrow of James II in 1688 was called The 'Glorious' or 'Bloodless' Revolution. The 'fever in the blood' which the Renaissance had allowed was now to be contained, subject to reason, and kept under control. With only the brief outburst of Jacobin revolutionary sentiment at the time of the Romantic poets, this was to be the political context in the United Kingdom for two centuries or more. In this context, the concentration of society was on commerce, on respectability, and on institutions. The 'genius of the nation' led to the founding of the Royal Society in 1662 - 'for the improving of Natural Knowledge'. The Royal Society represents the trend towards the institutionalisation of scientific investigation and research in this period. The other highly significant institution, one which was to have considerably more importance in the future, was the Bank of England, founded in 1694.

As we close out the second decade of the twenty-first century, we can draw some conclusions about the post–Cold War era. This has been a period in which new information and communication technologies have burst onto the world scene in forms that have made them widely available. There have also been great advances in development, including in medicine and life expectancy. Economic growth has been considerable and widespread. Wars between countries have become rare. But this has also been an era in which the advance of democracy has slowed or even reversed. Inequality has increased significantly. The number of civil wars has increased, as has the number of displaced persons and refugees. Terrorism has become a global threat. Climate change has advanced with dire implications for both the near and the distant futures. The world has stood by amid genocide and has shown itself unable to agree on rules for cyberspace and unable to prevent the reemergence of great-power rivalry. Those who maintain that things have never been better are biased by what they are focusing on and underestimate trends that could put existing progress at risk.

This is a good moment to remember one of Mansfield’s Manly Maxims: “Manly men tend their fields.” It means that we take care of the lives and property entrusted to us. It means that we take responsibility for everything in the “field assigned to us.” We cannot do this without knowledge. We cannot do it if we are ignorant of our times, blind to the trends shaping our lives, and oblivious to the basic knowledge that allows us to do what we are called to do as men. We must know enough about law, health, science, economics, politics, and technology to fulfill our roles. We should also know enough about our faith to stand our ground in a secular age, resist heresies, and teach our families. We also shouldn’t be without the benefits of literature and poetry, of good novels and stirring stories, all of which make us more relevant and more effective. We need all of this, and no one is going to force it upon us. Nor will we acquire what we need from a degree program or a study group alone, as valuable as these can be. The truth is that men who aspire to be genuine men and serve well have no choice: they must devote themselves to an aggressive program of self-education. They have to read books, stay current with websites and periodicals, consult experts, and put themselves in a position to know. It isn’t as hard as it sounds, particularly in our Internet age. Much of what a man needs to know can land in his iPad while he is sleeping, but he has to know enough to value this power in the first place. To ignore this duty can mean disaster. How many men have lost jobs because they did not see massive trends on the horizon? How many men have failed to stay intellectually sharp and so gave up ground in their professions to others with more active minds? How many have lost money through uninformed investments or have not taken opportunities in expanding fields or have missed promotions because they had not bothered to learn about new technologies or what changes social media, for example, would bring to their jobs? I do not want to be negative. Learning is a joy. Reading is one of the great pleasures of life. A man ought to invest in knowledge because it is part of living in this world fully engaged and glorifying God. Yet our times also make it essential. The amount of knowledge in the world is increasing. Technology is transforming our lives. New trends can rise like floodwaters and sweep devastation into our homes. Men committed to tending their fields learn, study, research, dig out facts, and test theories. They know how to safeguard their families. They serve well because they serve as informed men.

Almost immediately after jazz musicians arrived in Paris, they began to gather in two of the city’s most important creative neighborhoods: Montmartre and Montparnasse, respectively the Right and Left Bank haunts of artists, intellectuals, poets, and musicians since the late nineteenth century. Performing in these high-profile and popular entertainment districts could give an advantage to jazz musicians because Parisians and tourists already knew to go there when they wanted to spend a night out on the town. As hubs of artistic imagination and experimentation, Montmartre and Montparnasse therefore attracted the kinds of audiences that might appreciate the new and thrilling sounds of jazz. For many listeners, these locations leant the music something of their own exciting aura, and the early success of jazz in Paris probably had at least as much to do with musicians playing there as did other factors. In spite of their similarities, however, by the 1920s these neighborhoods were on two very different paths, each representing competing visions of what France could become after the war. And the reactions to jazz in each place became important markers of the difference between the two areas and visions. Montmartre was legendary as the late-nineteenth-century capital of “bohemian Paris,” where French artists had gathered and cabaret songs had filled the air. In its heyday, Montmartre was one of the centers of popular entertainment, and its artists prided themselves on flying in the face of respectable middle-class values. But by the 1920s, Montmartre represented an established artistic tradition, not the challenge to bourgeois life that it had been at the fin de siècle. Entertainment culture was rapidly changing both in substance and style in the postwar era, and a desire for new sounds, including foreign music and exotic art, was quickly replacing the love for the cabarets’ French chansons. Jazz was not entirely to blame for such changes, of course. Commercial pressures, especially the rapidly growing tourist trade, eroded the popularity of old Montmartre cabarets, which were not always able to compete with the newer music halls and dance halls. Yet jazz bore much of the criticism from those who saw the changes in Montmartre as the death of French popular entertainment. Montparnasse, on the other hand, was the face of a modern Paris. It was the international crossroads where an ever changing mixture of people celebrated, rather than lamented, cosmopolitanism and exoticism in all its forms, especially in jazz bands. These different attitudes within the entertainment districts and their institutions reflected the impact of the broader trends at work in Paris—the influx of foreign populations, for example, or the advent of cars and electricity on city streets as indicators of modern technology—and the possible consequences for French culture. Jazz was at the confluence of these trends, and it became a convenient symbol for the struggle they represented.

It's hard to form a lasting connection when your permanent address is an eight-inch mailbox in the UPS store. Still,as I inch my way closer, I can't help the way my breath hitches, the way my insides thrum and swirl. And when he turns,flashing me that slow, languorous smile that's about to make him world famous,his eyes meeting mine when he says, "Hey,Daire-Happy Sweet Sixteen," I can't help but think of the millions of girls who would do just about anything to stand in my pointy blue babouches. I return the smile, flick a little wave of my hand, then bury it in the side pocket of the olive-green army jacket I always wear. Pretending not to notice the way his gaze roams over me, straying from my waist-length brown hair peeking out from my scarf, to the tie-dyed tank top that clings under my jacket,to the skinny dark denim jeans,all the way down to the brand-new slippers I wear on my feet. "Nice." He places his foot beside mine, providing me with a view of the his-and-hers version of the very same shoe. Laughing when he adds, "Maybe we can start a trend when we head back to the States.What do you think?" We. There is no we. I know it.He knows it.And it bugs me that he tries to pretend otherwise. The cameras stopped rolling hours ago, and yet here he is,still playing a role. Acting as though our brief, on-location hookup means something more. Acting like we won't really end long before our passports are stamped RETURN. And that's all it takes for those annoyingly soft girly feelings to vanish as quickly as a flame in the rain. Allowing the Daire I know,the Daire I've honed myself to be, to stand in her palce. "Doubtful." I smirk,kicking his shoe with mine.A little harder then necessary, but then again,he deserves it for thinking I'm lame enough to fall for his act. "So,what do you say-food? I'm dying for one of those beef brochettes,maybe even a sausage one too.Oh-and some fries would be good!" I make for the food stalls,but Vane has another idea. His hand reaches for mine,fingers entwining until they're laced nice and tight. "In a minute," he says,pulling me so close my hip bumps against his. "I thought we might do something special-in honor of your birthday and all.What do you think about matching tattoos?" I gape.Surely he's joking. "Yeah,you know,mehndi. Nothing permanent.Still,I thought it could be kinda cool." He arcs his left brow in his trademark Vane Wick wau,and I have to fight not to frown in return. Nothing permanent. That's my theme song-my mission statement,if you will. Still,mehndi's not quite the same as a press-on. It has its own life span. One that will linger long after Vane's studio-financed, private jet lifts him high into the sky and right out of my life. Though I don't mention any of that, instead I just say, "You know the director will kill you if you show up on set tomorrow covered in henna." Vane shrugs. Shrugs in a way I've seen too many times, on too many young actors before him.He's in full-on star-power mode.Think he's indispensable. That he's the only seventeen-year-old guy with a hint of talent,golden skin, wavy blond hair, and piercing blue eyes that can light up a screen and make the girls (and most of their moms) swoon. It's a dangerous way to see yourself-especially when you make your living in Hollywood. It's the kind of thinking that leads straight to multiple rehab stints, trashy reality TV shows, desperate ghostwritten memoirs, and low-budget movies that go straight to DVD.

The trends speak to an unavoidable truth. Society's future will be challenged by zoonotic viruses, a quite natural prediction, not least because humanity is a potent agent of change, which is the essential fuel of evolution. Notwithstanding these assertions, I began with the intention of leaving the reader with a broader appreciation of viruses: they are not simply life's pathogens. They are life's obligate partners and a formidable force in nature on our planet. As you contemplate the ocean under a setting sun, consider the multitude of virus particles in each milliliter of seawater: flying over wilderness forestry, consider the collective viromes of its living inhabitants. The stunnig number and diversity of viruses in our environment should engender in us greater awe that we are safe among these multitudes than fear that they will harm us. Personalized medicine will soon become a reality and medical practice will routinely catalogue and weigh a patient's genome sequence. Not long thereafter one might expect this data to be joined by the patient's viral and bacterial metagenomes: the patient's collective genetic identity will be recorded in one printout. We will doubtless discover some of our viral passengers are harmful to our health, while others are protective. But the appreciation of viruses that I hope you have gained from these pages is not about an exercise in accounting. The balancing of benefit versus threat to humanity is a fruitless task. The viral metagenome will contain new and useful gene functionalities for biomedicine: viruses may become essential biomedical tools and phages will continue to optimize may also accelerate the development of antibiotic drug resistance in the post-antibiotic era and emerging viruses may threaten our complacency and challenge our society economically and socially. Simply comparing these pros and cons, however, does not do justice to viruses and acknowledge their rightful place in nature. Life and viruses are inseparable. Viruses are life's complement, sometimes dangerous but always beautiful in design. All autonomous self-sustaining replicating systems that generate their own energy will foster parasites. Viruses are the inescapable by-products of life's success on the planet. We owe our own evolution to them; the fossils of many are recognizable in ERVs and EVEs that were certainly powerful influences in the evolution of our ancestors. Like viruses and prokaryotes, we are also a patchwork of genes, acquired by inheritance and horizontal gene transfer during our evolution from the primitive RNA-based world. It is a common saying that 'beauty is in the eye of the beholder.' It is a natural response to a visual queue: a sunset, the drape of a designer dress, or the pattern of a silk tie, but it can also be found in a line of poetry, a particularly effective kitchen implement, or even the ruthless efficiency of a firearm. The latter are uniquely human acknowledgments of beauty in design. It is humanity that allows us to recognize the beauty in the evolutionary design of viruses. They are unique products of evolution, the inevitable consequence of life, infectious egotistical genetic information that taps into life and the laws of nature to fuel evolutionary invention.

You are familiar with The Decline of the West, in which Oswald Spengler takes note of the current decadence of painting, as well as literature and music, and concludes that the end of our cultural epoch has arrived. He is a philosopher, but one descended from the natural sciences. He arranges observations, he records insights and knowledge. He takes a graphic view of history. And if he sees that a line curves downward, he considers the trend a proven fact, so that zero must be reached at a particular time and place. And that moment represents the end, the decline of the West! "But his graphing has no bearing on any of my ideas and plans as architect and politician. I study the reasons why the line curves downward, and I try to remove the causes. But at the same time, I examine the reasons why at an earlier time the line curved upward! And then I set out to restore the conditions of that day, to awake anew the creative wall of that time, and to bring about a new crest in the constantly fluctuating curve of history. "No doubt about it! Our culture has entered on stagnation, it looks like old age. But the reasons for this state do not lie in the fact that it has genuinely passed its manhood, but rather that the upholders of this culture, the Germanic-European peoples, have neglected it and have turned their attention to material tasks, to technology, industry, to hunger for material possessions, to rapacity, and to an economic egocentrism that overwhelms everything else. All their thinking and striving reaches its only climax in account books and in the outward show of the worldly goods they possess. "I am overcome with disgust, a vexing scorn, when I see the way such people live and behave! [ . . . ] But thank God, it is only the top ten thousand who think along these lines. It is true that the whole of the bourgeoisie is already strongly infected and sickly. But bourgeois youth are still healthy and can be shown the way back to nature, to a higher development, to new cultural will, provided only that they do not become enmeshed in the treadmill of meaningless and wholly materialistic contemporary life, only to drown either in the cupidity of business or in the tedium of the middle-class workaday routine or in the corruption of the big city. “If we succeed in replacing the egocentric cupidity of business with a socialist communal wall and a work-affirming responsibility for the common-weal; in abolishing the tedium of middle-class workaday monotony by substituting for it the potential enjoyment of personal liberty, the beauty of nature, the splendor of our own Fatherland and the thousandfold diversity of the rest of the world; and if we put an end to the corruption of omnipresent degeneracy, bred in the warrens of buildings and on the asphalt streets of the cities of millions - then the road is clear to a new life, to a new creative will, to a new flight of the free, healthy spirit and mind. And then, my dear Herr Roselius, your bricks will form themselves into entirely new shapes all by themselves. Temples of life will be built, cathedrals of a higher cult will be raised, and even thousands of years later, the walls will bear witness to the exalted times out of which even more exalted ones were bom!” When Roselius had left Hitler’s room with me, he took my hand and said: “Wagener, I thank you for having made this hour possible. What a man! And how small we feel, concerned as we are with those things that preoccupy us! But now I know' what I have to do! In spite of my sixty years, I have only one goal: to join in the work of helping the young people and the German Volk to find internal and external freedom!