No Sense Of Urgency Quotes

The sense of urgency just wasn’t there. Also, you may have noticed, I don’t care.

I am not asking for sensational revelations, but I would like to sense the meaning of that minute, to feel it's urgency...

The greatest and most important problems of life are all in a certain sense insoluble…. They can never be solved, but only outgrown…. This ‘outgrowing’, as I formerly called it, on further experience was seen to consist in a new level of consciousness. Some higher or wider interest arose on the person’s horizon, and through this widening of view, the insoluble problem lost its urgency. It was not solved logically in its own terms, but faded out when confronted with a new and stronger life-tendency.

Without a sense of urgency, desire loses its value.

Develop and protect a moral sensibility and demonstrate the character to apply it. Dream big. Work hard. Think for yourself. Love everything you love, everyone you love, with all your might. And do so, please, with a sense of urgency, for every tick of the clock subtracts from fewer and fewer.

Your days are numbered. Will you pass them half awake and halfhearted or will you live with a sense of urgency?

Yet human intelligence has another force, too: the sense of urgency that gives human smarts their drive. Perhaps our intelligence is not just ended by our mortality; to a great degree, it is our mortality.

All drivers run red lights the same way—with a glance in the rearview mirror to see if a cop saw them. I love the same way—with a sense of defiance, urgency, emergency, and caution that comes too late.

While I'm not an expect in psychology, I'm of the opinion that anyone - even strangers - can sense the urgency of a request, and most people will usually do the right thing.

But Time and Tide and Buttered Eggs wait for no man.

Being constantly the hub of a network of potential interruptions provides the excitement and importance of crisis management. As well as the false sense of efficiency in multitasking, there is the false sense of urgency in multi-interrupt processing.

A sense of urgency comes from a powerful connection to the present

maniacal sense of urgency is our operating principle,

When I am high I couldn’t worry about money if I tried. So I don’t. The money will come from somewhere; I am entitled; God will provide. Credit cards are disastrous, personal checks worse. Unfortunately, for manics anyway, mania is a natural extension of the economy. What with credit cards and bank accounts there is little beyond reach. So I bought twelve snakebite kits, with a sense of urgency and importance. I bought precious stones, elegant and unnecessary furniture, three watches within an hour of one another (in the Rolex rather than Timex class: champagne tastes bubble to the surface, are the surface, in mania), and totally inappropriate sirenlike clothes. During one spree in London I spent several hundred pounds on books having titles or covers that somehow caught my fancy: books on the natural history of the mole, twenty sundry Penguin books because I thought it could be nice if the penguins could form a colony. Once I think I shoplifted a blouse because I could not wait a minute longer for the woman-with-molasses feet in front of me in line. Or maybe I just thought about shoplifting, I don’t remember, I was totally confused. I imagine I must have spent far more than thirty thousand dollars during my two major manic episodes, and God only knows how much more during my frequent milder manias. But then back on lithium and rotating on the planet at the same pace as everyone else, you find your credit is decimated, your mortification complete: mania is not a luxury one can easily afford. It is devastating to have the illness and aggravating to have to pay for medications, blood tests, and psychotherapy. They, at least, are partially deductible. But money spent while manic doesn’t fit into the Internal Revenue Service concept of medical expense or business loss. So after mania, when most depressed, you’re given excellent reason to be even more so.

You are finite. Your time is already slipping through your fingers. It creates an urgency within you. To do all that you can. To make things right. I wonder what that must feel like, to have a sense of true motivation.

They were nice people, generally, but their litany of problems, real or imagined, never waned. Nor did their sense of urgency around getting these problems resolved, their allergy to even a moment’s discomfort quite severe.

The fishermen were wonderful, as true sportsmen are. They seemed to sense the urgency in my voice and always bought my wares. However, many was the time I’d find my vegetables left in the abandoned camp.

Do you miss a parent you never knew?” he whispered. Kate considered his question for some time. His voice had held a hoarse urgency that told her there was something critical about her reply. Why, she couldn’t imagine, but something about her childhood clearly rang a chord within his heart. “Yes,” she finally answered, “but not in the way you would think. You can’t really miss her, because you didn’t know her, but there’s still a hole in your life—a big empty spot, and you know who was supposed to fit there, but you can’t remember her, and you don’t know what she was like, and so you don’t know how she would have filled that hole.” Her lips curved into a sad sort of smile. “Does this make any sense?” Anthony nodded. “It makes a great deal of sense

What can I say to you today, what I have to say to you is that we need a new sense of urgency about the issue of social justice in this country.

My study of prophecy convinces me that God intends knowledge of future events to help us "occupy" with a sense of urgency until the Lord returns.

The tantalizing and compelling pursuit of mathematical problems offers mental absorption, peace of mind amid endless challenges, repose in activity, battle without conflict, “refuge from the goading urgency of contingent happenings," and the sort of beauty changeless mountains present to sense tried by the present-day kaleidoscope of events.

My father, who lived to ninety-four, often said that the eighties had been one of the most enjoyable decades of his life. He felt, as I begin to feel, not a shrinking but an enlargement of mental life and perspective. One has had a long experience of life, not only one’s own life, but others’ too. One has seen triumphs and tragedies, booms and busts, revolutions and wars, great achievements and deep ambiguities. One has seen grand theories rise, only to be toppled by stubborn facts. One is more conscious of transience and, perhaps, of beauty. At eighty, one can take a long view and have a vivid, lived sense of history not possible at an earlier age. I can imagine, feel in my bones, what a century is like, which I could not do when I was forty or sixty. I do not think of old age as an ever grimmer time that one must somehow endure and make the best of, but as a time of leisure and freedom, freed from the factitious urgencies of earlier days, free to explore whatever I wish, and to bind the thoughts and feelings of a lifetime together. I am looking forward to being eighty.

The sense of urgency in finishing this work was also goaded by the thought that Marcos does not have eternal life and that the Filipino people are of unimaginable forgiving posture. I thought that, if I did not perpetuate this work for posterity, Marcos might unduly benefit from a Laurelian statement that, when a man dies, the virtues of his past are magnified and his faults are reduced to molehills.

You have to set the time frame for accomplishing your goal. If you don’t, it may take forever to reach your destination and you may get tired and change your focus. Consequently, to help you obtain and keep the sense of urgency that will help you stay focused, you have to set a deadline by which the goal has to be achieved.

We mistakenly believe that there is a lot of time left in the year, and we act accordingly. We lack a sense of urgency, not realizing that every week is important, every day is important, every moment is important. Ultimately, effective execution happens daily and weekly!

There must be a sense of urgency before anything can ever happen.

We must never lose our sense of urgency in making improvements. We must never settle for “good enough,” because good is the enemy of great,

He should've read the contract a little closer before he signed, but being moments from a painful and violent death had provided a necessary sense of urgency.

THe Gnobi, when not roused to violence, were a sluggish clan, the least nomadic of Boarderland's tribes. Not sensing any immediate threat to their freedoms in the person of Jack Diamond, they had responded to his urgency with characteristic listessness. "Myrval's tent is somewhere that way," one of them had said with a vauge wave of the hand. "Follow the sound of the snoring and you'll find it," another had suggested.

Always try to lower the other side’s sense of urgency. Make your enemies think they have all the time in the world; when you suddenly appear at their border, they are in a slumbering state, and you will easily overrun them. While you are sharpening your fighting spirit, always do what you can to blunt theirs. PART

Every time we look at the clock, we must learn to feel a sense of urgency. We must learn to realize that “now” is happening and will very soon be gone. We must look at the digits on the display and be overcome with an urge to do something before those digits change. Before “now” slips through our fingers. We must look at the ink on the calendar and see an immediate opportunity to do something wonderful, incredible, or beautiful. It’s that simple. We need to change our thinking from “when the number changes” to “before the number changes”.

Some people live their lives as if each day will be their last. Some approach love the same way, in a desperate attempt to outrun the tiny changes or huge ones that are always looming on each of our horizons. But the sense of urgency that comes from wanting to experience life and love to the fullest can force decisions that are not always in your best interests or anyone else's, for that matter. In fact, sometimes facing the consequences of your choices can be even worse than death. You may live only once, but you don't necessarily want it to feel like forever.

A thought that stayed with me was that I had entered a private place in the earth. I had seen exposed nearly its oldest part. I had lost my sense of urgency, rekindled a sense of what people were, clambering to gain access to high waterfalls and a sense of our endless struggle as a species to understand time and to estimate the consequences of our acts.

The United States is baiting China and Russia, and the final nail in the coffin will be Iran, which is, of course, the main target of Israel. We have allowed China to increase their military strength and Russia to recover from Sovietization, to give them a false sense of bravado, this will create an all together faster demise for them. We’re like the sharp shooter daring the noob to pick up the gun, and when they try, it’s bang bang. The coming war will be so severe that only one superpower can win, and that’s us folks. This is why the EU is in such a hurry to form a complete superstate because they know what is coming, and to survive, Europe will have to be one whole cohesive state. Their urgency tells me that they know full well that the big showdown is upon us. O how I have dreamed of this delightful moment.

As a warrior in life, you must turn this dynamic around: make the thought of death something not to escape but to embrace. Your days are numbered. Will you pass them half awake and halfhearted or will you live with a sense of urgency?

There is no English equivalent for the French word flâneur. Cassell's dictionary defines flâneur as a stroller, saunterer, drifter but none of these terms seems quite accurate. There is no English equivalent for the term, just as there is no Anglo-Saxon counterpart of that essentially Gallic individual, the deliberately aimless pedestrian, unencumbered by any obligation or sense of urgency, who, being French and therefore frugal, wastes nothing, including his time which he spends with the leisurely discrimination of a gourmet, savoring the multiple flavors of his city.

Most of us think our lives are too full already. But when, in faith, you start to pray for more ministry, amazing things occur. As your opportunities expand, your ability and resources supernaturally increase, too. Right away you’ll sense the pleasure God feels in your request and His urgency to accomplish great things through you.

We live, understandably enough, with the sense of urgency; our clock, like Baudelaire’s, has had the hands removed and bears the legend, “It is later than you think.” But with us it is always a little too late for mind, yet never too late for honest stupidity; always a little too late for understanding, never too late for righteous, bewildered wrath; always too late for thought, never too late for naïve moralizing. We seem to like to condemn our finest but not our worst qualities by pitting them against the exigency of time.

It seemed to him that there was some urgency in the air, but then he always felt like that in February: a sense of something breaking out through his skin.

I have a strange sense of urgency to get everything done on earth so i can go back to the stars.

Having a sense of urgency is good, but ensure to bring an essence of excellence in what you do.

In short, we needed to view technology as more of an opportunity than a threat, and we had to do so with commitment, enthusiasm, and a sense of urgency.

And I do think that great fiction, even when it's comedic, has an urgency or an inevitability to it, a sense that the writer absolutely had to write this particular story in this way.

Are you ready for the rapture of the church Are you ready for Heaven Our Lord Jesus Christ now wants all Christians to get into a sense of urgency in our preparation for His second coming.

So we must have a sense of urgency, not only for the ever closer approach of death, but also because our comprehension of the world and our ability to pay proper attention will fade before we do.

One of the reasons why I liked living in Manhattan was that the city would share your mood the moment you walked out the door. If you were in a hurry, everything else was too, even the pigeons. You shared the same speed and sense of urgency to get wherever you were going. When you had time to kill, it was happy to give you things to look at and do that easily took up whole days. I didn't agree with people who said Manhattan was a cold, indifferent town. Sure it was gruff, but it was also playful and sometimes very funny.

We know from the now-iconic 1970s Good Samaritan study that the single greatest predictor of uncaring, unkind, and uncompassionate behavior, even among people who have devoted their lives to the welfare of others, is a perceived lack of time — a feeling of being rushed. The sense of urgency seems to consume all of our other concerns — it is the razor’s blade that severs our connection to anything outside ourselves, anything beyond the task at hand, and turns our laser-sharp focus of concern onto the the immediacy of the self alone.

A lesson in bringing about true changes of mind and heart comes from a Japanese functionary. By day, he crunched numbers that showed his country was approaching imminent energy crisis and helped to craft policy. By night, he weaved a novel in which a bureaucrat-hero helps see the country through to new energy sources. When the crisis came faster than he expected, he actually put the novel away because he did not want to make the burden of his countrymen worse. When the short-term crisis passed, he published his novel. It's phenomenal and well-timed success fueled the vision that inspired difficult change and maintained a sense of urgency.

Okay, but what about microbial disease? “To declare war on ninety-nine percent of bacteria when less than one percent of them threaten our health makes no sense. Many of the bacteria we’re killing are our protectors.” In fact, the twentieth-century war on bacteria—with its profligate use of antibiotics, and routine sterilization of food—has undermined our health by wrecking the ecology of our gut. “For the first time in human history, it has become important to consciously replenish our microflora.” Hence the urgency of cultural revival. And

But in a society with no central motivation, so far adrift and puzzled with itself that its President feels called upon to appoint a Committee on National Goals, a sense of alienation is likely to be very popular--especially among people young enough to shrug off the guilt they're suppose to feel for deviating from a goal or purpose they never understood in the first place. Let the old people wallow in the shame of having failed. The laws they made to preserve a myth are no longer pertinent; the so called American Way begins to seem like a dike made of cheap cement, with many more leaks than the law has fingers to plug. America has been breeding mass anomie since the end of World War II. It is not a political thing, but the sense of new realities, or urgency, anger and sometimes desperation in a society where even the highest authorities seem to be grasping at straws.

It was very urgent that I got out of my life. Inside the greasy spoon's steamed up windows and haze of cigarette smoke, this sense of urgency accelerated. I had so little time. Time for what? I didn't know but I was convinced there was another sort of life waiting for me and I had to work out what it was before I cleaned the oven.

There is something about a search that was compelling and heady. The urgency, the meticulous use of the senses, and the desperate need to replace what was missing, to smooth out what had become so devastatingly out of sorts.

Wewene, I say to myself: in a good time, in a good way. There are no shortcuts. It must unfold in the right way, when all the elements are present, mind and body harnessed in unison. When all the tools have been properly made and all the parts united in purpose, it is so easy. But if they’re not, it will be futile. Until there is balance and perfect reciprocity between the forces, you can try and fail and try and fail again. I know. And yet, despite the need, you must swallow your sense of urgency, calm your breathing so that the energy goes not to frustration, but to fire.

Having a brush with death, or being reminded in a dramatic way of the shortness of our lives, can have a positive, therapeutic effect. Our days are numbered and so it is best to make every moment count, to have a sense of urgency about life.

My sense of urgency is very simple,' said the professor, 'I've remembered that much. It's because what I have to remember has to do with time running out. And that's what anxiety is, in a lot of people. They know they have to do something, they should be doing something else, not just living hand-to-mouth, putting paint on their faces and decorating their caves and playing nasty tricks on their rivals. No. They have to do something else before they die—and so the mental hospitals are full and the chemists flourishing.

Few people make sound or sustainable decisions in an atmosphere of chaos. The more serious the situation, usually accompanied by a deadline, the more likely everyone will get excited and bounce around like water on a hot skillet. At those times I try to establish a calm zone but retain a sense of urgency. Calmness protects order, ensures that we consider all the possibilities, restores order when it breaks down, and keeps people from shouting over each other. You are in a storm. The captain must steady the ship, watch all the gauges, listen to all the department heads, and steer through it. If the leader loses his head, confidence in him will be lost and the glue that holds the team together will start to give way. So assess the situation, move fast, be decisive, but remain calm and never let them see you sweat.

Propaganda infuses our culture with messages that there are just a few winners and many losers; that we are killing the earth and time is running out; that prosperity is an anachronism and detrimental to life; that individual freedom is selfish and injures those who are less free. These messages are crafted to shame and pressure you, and to create a sense of urgency that impairs your ability to reason clearly.

The weird thing about being a writer is that at 25, you’re passionate and eager to share what you consider to be your sui generis perspective, but you haven’t practiced enough to be effective, and no one takes you seriously either way. And then ten years later, you’ve finally written enough to know what you’re doing, but you’ve completely lost the sense of urgency, you’re officially middle-aged and shop at the Gap,

There are countries in which the communal provision of housing, transport, education and health care is so inferior that inhabitants will naturally seek to escape involvement with the masses by barricading themselves behind solid walls. The desire for high status is never stronger than in situations where 'ordinary' life fails to answer a median need for dignity or comfort. Then there are communities—far fewer in number and typically imbued with a strong (often Protestant) Christian heritage—whose public realms exude respect in their principles and architecture, and whose citizens are therefore under less compulsion to retreat into a private domain. Indeed, we may find that some of our ambitions for personal glory fade when the public spaces and facilities to which we enjoy access are themselves glorious to behold; in such a context, ordinary citizenship may come to seem an adequate goal. In Switzerland's largest city, for instance, the need to own a car in order to avoid sharing a bus or train with strangers loses some of the urgency it has in Los Angeles or London, thanks to Zurich's superlative train network, which is clean, safe, warm and edifying in its punctuality and technical prowess. There is little reason to travel in an automotive cocoon when, for a fare of only a few francs, an efficient, stately tramway will provide transport from point A to point B at a level of comfort an emperor might have envied. One insight to be drawn from Christianity and applied to communal ethics is that, insofar as we can recover a sense of the preciousness of every human being and, even more important, legislate for spaces and manner that embody such a reverence in their makeup, then the notion of the ordinary will shed its darker associations, and, correspondingly, the desires to triumph and to be insulated will weaken, to the psychological benefit of all.

The existence of free will meant that we couldn't know the future. And we knew free will existed because we had direct experience of it. Volition was an intrinsic part of consciousness. Or was it? What if the experience of knowing the future changed a person? What if it evoked a sense of urgency, a sense of obligation to act precisely as she knew she would?

Sense of urgency is the impetus to winning while false sense of urgency is the pebble in the shoe.

Everything I learned about writing a single word in all-caps for effect I learned from STOP signs. As far as bringing a sense of urgency to a word, all-caps is my red octagonal champion.

Her voice falls to a whisper, as though she’s talking to herself. The words that fall from her lips are barely audible, as if she’s scared of what she’s saying. Her eyes dart around the room, anxiously searching for any sign of a listener. She takes a deep breath and continues in a hushed tone. The confession that follows is so quiet that it’s almost as if the wind is carrying her words away. Her voice trembles with emotion and she speaks with a sense of urgency, as if she is trying to get it all out before someone interrupts. The air is thick with tension as she finishes speaking, and it’s clear that this secret has been weighing on her for some time. She takes another deep breath and slowly exhales, letting the words linger in the air for a moment before they disappear.

In summary, people who believe in fixed traits feel an urgency to succeed, and when they do, they may feel more than pride. They may feel a sense of superiority, since success means that their fixed traits are better than other people’s. However, lurking behind that self-esteem of the fixed mindset is a simple question: If you’re somebody when you’re successful, what are you when you’re unsuccessful?

What I have observed over the past twenty years has increased my sense of urgency about the need for spiritual practice among us. If we do not learn to honor and strengthen the inner life of spirit, all the external changes in the world cannot save us. New laws, regulations, and technological fixes are all susceptible to human corruption and self-interest. If we do not know ourselves as beings created to reflect the divine image, we will lose the immense opportunity for transformation God has offered us in the gift of life itself. And if the love of God embodied in Christ cannot turn us, how shall we be turned?

At any given time, history might offer up a trigger event that provokes widespread disquiet and sends people into the streets. But it takes dogged escalation on the part of activists to keep the issue at the fore of discussion, to create protest actions involving greater numbers of participants, and to repeatedly reinforce a sense of public urgency. Chance offers up possibilities for revolt; movements make whirlwinds.

When you’re lying on your deathbed, one of the cool things to say is, ‘I really explored myself.’ This sense of urgency was instilled when my mom died. If you only go through life doing stuff that’s easy, shame on you.

[Re: Rom 10:2] It is commonly said: “The intention is good, and the purpose is true, but the means are misused.” The goal which they seek is correct; but the way is wrong by which they endeavor to reach the goal. They want to go east and instead they are going west. The arrogant zeal of good intentions does the same today. The Apostle expresses himself very mildly when he says “not according to knowledge.” He wishes this to be understood in the sense that they set about with blind zeal, unwise urgency, and foolish purpose. That is the greatest danger; and it should serve us as an example that we may speak of the faults of the neighbor with mildness.

THE URGENCY ADDICTION Some of us get so used to the adrenaline rush of handling crises that we become dependent on it for a sense of excitement and energy. How does urgency feel? Stressful? Pressured? Tense? Exhausting? Sure. But let’s be honest. It’s also sometimes exhilarating. We feel useful. We feel successful. We feel validated. And we get good at it. Whenever there’s trouble, we ride into town, pull out our six shooter, do the varmint in, blow the smoke off the gun barrel, and ride into the sunset like a hero. It brings instant results and instant gratification. We get a temporary high from solving urgent and important crises. Then when the importance isn’t there, the urgency fix is so powerful we are drawn to do anything urgent, just to stay in motion. People expect us to be busy, overworked. It’s become a status symbol in our society—if we’re busy, we’re important; if we’re not busy, we’re almost embarrassed to admit it. Busyness is where we get our security. It’s validating, popular, and pleasing. It’s also a good excuse for not dealing with the first things in our lives. “I’d love to spend quality time with you, but I have to work. There’s this deadline. It’s urgent. Of course you understand.” “I just don’t have time to exercise. I know it’s important, but there are so many pressing things right now. Maybe when things slow down a little.

The beauty of the imagination is that it can discover such magnificent vastness inside a tiny space. Our culture is dominated by quantity. Even those who have plenty hunger for more and more. Everywhere around us, the reign of quantity extends and multiplies. Sadly the voyage of greed has all the urgency but no sense of destination. Desire becomes inflated and loses all sense of vision and proportion. When beauty becomes an acquisition it brings no delight.

Let’s think about the fake sense of urgency that pervades the left-liberal humanitarian discourse on violence: in it, abstraction and graphic (pseudo)concreteness coexist in the staging of the scene of violence-against women, blacks, the homeless, gays . . . “A woman is rpaed every six seconds in this country” and “In the time it takes you to read this paragraph, ten children will die of hunger” are just two examples. Underlying all this is a hypocritical sentiment of moral outrage. Just this kind of pseudo-urgency was exploited by Starbucks a couple of years ago when, at store entrances, posters greeting costumers pointed out that a portion of the chain’s profits went into health-care for the children of Guatemala, the source of their coffee, the inference being that with every cup you drink, you save a child’s life. There is a fundamental anti-theoretical edge to these urgent injunctions. There is no time to reflect: we have to act now. Through this fake sense of urgency, the post-industrial rich, living in their secluded virtual world, not only do not deny or ignore the harsh reality outside the area-they actively refer to it all the time. As Bill Gates recently put it: “What do the computers matter when millions are still unnecessarily dying of dysentery?” Against this fake urgency, we might want to place Marx’s wonderful letter to Engels of 1870, when, for a brief moment, it seemed that a European revolution was again at the gates. Marx’s letter conveys his sheer panic: can’t the revolution wait for a couple of years? He hasn’t yet finished his ‘Capital’.

. . . there are ways of thinking that we don’t know about. Nothing could be more important or precious than that knowledge, however unborn. The sense of urgency, the spiritual restlessness it engenders, cannot be appeased . . . —Susan Son tag, Styles of Radical Will

Two young men drinking beer on the steps of a closed bookstore across the street fixed their eyes on Savannah. Even from that distance Gregori could see their instant fixation, the obsession she so easily produced in men.It was in the way she moved, her flowing hair and enormous eyes, her aura, at once innocent and sexy. There as no hope that they would not recognize her. She embodied magic and fantasy. Gregori sighed heavily,his gut tightening. She was going to drive him crazy and maybe get some innocent drunk killed. The two men had risen, whispering excitedly, working up their courage to approach her. He could hear them pumping each other up. He fixed his silver eyes on them and concentrated briefly. He wiped their thoughts away and planted in them an urgency to leave the area immediately. "Do me a favor,cherie. Try to look plain and uninteresting." Savannah laughed softly in spite of her growing sense of dread. "Get over it already," she suggested. "You are more than disrespectful, woman. I cannot remember a single time in my existence when anyone spoke to me as you do." She rubbed her cheek along his shoulder in a small caress. Gregori's breath seemed to still in his throat. "That's why I do it.You need someone to give you a little trouble." Her teasing tone slid over him, into him, the tiny threads that tied them together multiplying every moment. "I would not mind a little trouble. You are big trouble.

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

Rule #1: Do the right thing. Have a plan, work the plan. Measure your results. Be accountable—see it; own it; solve it; do it. Rule #2. Do the best you can. Turn problems into opportunities. Add value by becoming part of the solution. Act with a sense of urgency . . . Do it now! Ask the question: “What else can I do?” Ask for coaching: “What can I do better?” Reject average and “good enough.” Learn, correct, improve, and grow. Rule #3: Show others that you care. Show respect. Say: “Please. Thank you. You’re welcome. I’m sorry.” Show and express appreciation. Have each other’s back (“I got you!”). Engage as a team.

Dazzling ice stars bombarded the world with rays, which splintered and penetrated the earth, filling earth’s core with their deadly coldness, reinforcing the cold of the advancing ice. And always, on the surface, the indestructible ice-mass was moving forward, implacably destroying all life. I felt a fearful sense of pressure and urgency, there was no time to lose, I was wasting time; it was a race between me and the ice. Her albino hair illuminated my dreams, shining brighter than moonlight. I saw the dead moon dance over the icebergs, as it would at the end of the world, while she watched from the tent of her glittering hair.

...some days [Thomas] and I had almost no time at all, but still we did it. Knowingly, unapologetically, quick in the pursuit of something that seemed quite separate from ourselves. I had to have him inside me every day; a missed day was a missing day, the world crumpled. My blood was different in my veins now, luxuriously silty, peppered and precious. My body was a different body and knew what it needed. There was a sense of fit between us: not merely physical, although there definitely was that. I didn't know how I lived the minutes when he wasn't inside me, when there was no glittery rub of him inside me. I crammed him into me, hauled him in. My urgency shocked and delighted me.

Explaining how the two of them, up there in the Green Mountains, had managed to dial down life's urgencies and dial up its pleasures and richness, Gary put it beautifully and poetically: "We've discovered a way" he confided with a sense of gleeful wonderment, "to bend time." I imagined Tracy and me engaged in a similar conspiracy a dozen years or so from now.

To have that sense of one’s intrinsic worth which constitutes self-respect is potentially to have everything: the ability to discriminate, to love and to remain indifferent. To lack it is to be locked within oneself, paradoxically incapable of either love or indifference. If we do not respect ourselves, we are the one hand forced to despise those who have so few resources as to consort with us, so little perception as to remain blind to our fatal weaknesses. On the other, we are peculiarly in thrall to everyone we see, curiously determined to live out – since our self-image is untenable – their false notion of us. We flatter ourselves by thinking this compulsion to please others an attractive trait: a gist for imaginative empathy, evidence of our willingness to give. Of course I will play Francesca to your Paolo, Helen Keller to anyone’s Annie Sullivan; no expectation is too misplaced, no role too ludicrous. At the mercy of those we cannot but hold in contempt, we play roles doomed to failure before they are begun, each defeat generating fresh despair at the urgency of divining and meeting the next demand made upon us.

We live, all of us, in sprung rhythm. Even in cities, folk stir without knowing it to the surge in the blood that is the surge and urgency of season. In being born, we have taken seisin of the natural world, and as ever, it is the land which owns us, not we, the land. Even in the countryside, we dwell suspended between the rhythms of earth and season, weather and sky, and those imposed by metropolitan clocks, at home and abroad. When does the year begin? No; ask rather, When does it not? For us – all of us – as much as for Mr Eliot, midwinter spring is its own season; for all of us, if we but see it, our world is as full of time-coulisses as was Thomas Mann’s. Countrymen know this, with the instinct they share with their beasts. Writers want to know it also, and to articulate what the countryman knows and cannot, perhaps, express to those who sense but do not know, immured in sad conurbations, rootless amidst Betjeman’s frightful vision of soot and stone, worker’s flats and communal canteens, where it is the boast of pride that a man doesn’t let the grass grow under his feet. As both countryman and writer, I have a curious relationship to time.

For the first time in his life, Midhat wished he were more religious. Of course he prayed, but though that was a private mechanism it sometimes felt like a public act, and the lessons of the Quran were lessons by rote, one was steeped in them, hearing them so often. They were the texture of his world, and yet they did not occupy that central, vital part of his mind, the part that was vibrating at this moment, on this train, rattling forward while he struggled to hold all these pieces. As a child he had felt some of the same curiosity he held for the mysteries of other creeds—for Christianity with its holy fire, the Samaritans with their alphabets—but that feeling had dulled while he was still young, when traditional religion began to seem a worldly thing, a realm of morals and laws and the same old stories and holidays. They were acts, not thoughts. He faced the water now along the coast, steadying his gaze on the slow distance, beyond the blur of trees pushing past the tracks, on the desolate fishing boats hobbling over the waves. He sensed himself tracing the lip of something very large, something black and well-like, a vessel which was at the same time an emptiness, and he thought, without thinking precisely, only feeling with the tender edges of his mind, what the Revelation might have been for in its origin. Why it was so important that they could argue to the sword what it meant if God had hands, and whether He had made the universe. Underneath it all was a living urgency, that original issue of magnitude; the way several hundred miles on foot could be nothing to the mind, Nablus to Cairo, one thought of a day’s journey by train, but placed vertically that same distance in depth exposed the body’s smallness and suddenly one thought of dying. Did one need to face the earth, nose to soil, to feel that distance towering above? There was something of his own mortality in this. Oh then but why, in a moment of someone else’s death, must he think of his own disappearance?

Her later work on adolescent girls and their “silenced” voices shows us a different Gilligan. Her ideas were successful in the sense that they inspired activists in organizations like the AAUW and the Ms. Foundation to go on red alert in an effort to save the nation’s “drowning and disappearing” daughters. But all their activism was based on a false premise: that girls were subdued, neglected, and diminished. In fact, the opposite was true: girls were moving ahead of boys in most of the ways that count. Gilligan’s powerful myth of the incredible shrinking girl did more harm than good. It patronized girls, portraying them as victims of the culture. It diverted attention from the academic deficits of boys. It also gave urgency and credibility to a specious self-esteem movement that wasted everybody’s time.

But in a society with no central motivation, so far adrift and puzzled with itself that its President‡ feels called upon to appoint a Committee on National Goals, a sense of alienation is likely to be very popular—especially among people young enough to shrug off the guilt they’re supposed to feel for deviating from a goal or purpose they never understood in the first place. Let the old people wallow in the shame of having failed. The laws they made to preserve a myth are no longer pertinent; the so-called American Way begins to seem like a dike made of cheap cement, with many more leaks than the law has fingers to plug. America has been breeding mass anomie since the end of World War II. It is not a political thing, but the sense of new realities, of urgency, anger and sometimes desperation in a society where even the highest authorities seem to be grasping at straws.

There is indeed an “exigency of poverty” demanded by contemplative life: the need to push beyond the familiar and the recognizable, to cross thresholds into unknown realms of rootlessness and insecurity, to stretch the desires of the soul toward longings that cannot be satisfied. Contemplative love can never seek to rest in a semblance of stability. The idea that it can be assured of its next encounter with God is a contradiction to its true longings. It does not seek to arrive at satisfaction in its relations with God or a predictable way of finding him. Rather, it accepts as perfectly natural being cast back upon its own incapacity to encounter God. It has found in a condition of homeless interior poverty the usual location for any meeting with God. But this sense of rootlessness unleashes as well an urgency to give to God always more of itself, even with nothing at hand to give. The gift must be without planning or preparation, always going beyond what has been offered to that point in life.

Lots of learned treatises have been written on income taxation, and a wealth of erudition has been expended in its support. But when one looks to bottom causes one finds them quite simple: Income taxation appeals to the governing class because in its everlasting urgency for power it needs money. Income taxation appeals to the mass of people because it gives expression to their envy; it salves their sense of hurt. The only beneficiaries of income taxation are the politicians, for it not only gives them the means by which they can increase their emoluments but it also enables them to improve their importance. The have-nots who support the politicians in the demand for income taxation do so only because they hate the haves; although they delude themselves with the thought that they might get some of the pelt the fact is that the taxing of incomes cannot in any way improve their economic condition. So that, the sum of all the arguments for income taxation comes to political ambition and the sin of covetousness.

At my current station in the life cycle I’m increasingly aware that this (or any) effort might be my last. I believe these songs contain something of that sense of finality and the urgency of countering it… My gratitude for your support in funding the recordings and my outsized appetite for sound knows no bounds. At certain times the urge to just give up has been quite seductive, but I’m reminded that there’s a core group of people that care about the work and receive meaning from it, and that knowledge helps to propel me forward.

Americans are a strange breed. We love to preach, and we hate being preached at. In one hemisphere of our brains the sermons of Cotton Mather run on an infinite loop; in the other we hear the echo of Mark Twain’s laughter. When the Twain side is napping the Mather side undergoes a Great Awakening. Surges of fevered fanaticism come over us, all sense of proportion is lost, and everything seems of an unbearable moral urgency. Repent, America, repent now! The country is undergoing such an Awakening at this very moment concerning race and gender, which is why the rhetoric being generated sounds evangelical rather than political. That one now hears the word woke everywhere is a giveaway that spiritual conversion, not political agreement, is the demand. Relentless speech surveillance, the protection of virgin ears, the inflation of venial sins into mortal ones, the banning of preachers of unclean ideas—all these campus identity follies have their precedents in American revivalist religion. Mr. Twain might have found it amusing but every opinion poll shows that the vast majority of Americans do not.

Ask any number of people to describe a moment of “perfect” happiness. Some will talk about moments of deep peace experienced in a harmonious natural setting, of a forest dappled in sunshine, of a mountain summit looking out across a vast horizon, of the shores of a tranquil lake, of a night walk through snow under a starry sky, and so on. Others will refer to a long-awaited event: an exam they’ve aced, a sporting victory, meeting someone they’ve longed to meet, the birth of a child. Still others will speak of a moment of peaceful intimacy with their family or a loved one, or of having made someone else happy. The common factor to all of these experiences would seem to be the momentary disappearance of inner conflicts. The person feels in harmony with the world and with herself. Someone enjoying such an experience, such as walking through a serene wilderness, has no particular expectations beyond the simple act of walking. She simply is, here and now, free and open. For just a few moments, thoughts of the past are suppressed, the mind is not burdened with plans for the future, and the present moment is liberated from all mental constructs. This moment of respite, from which all sense of emotional urgency has vanished, is experienced as one of profound peace.

What is it' Pippa asked gently. I opened my eyes but didn’t lift my head, and I peered at the table where the two upside-down shiny girls were laughing so hard at something the boy had said, and he was stamping green splodges of paint around the knife he had drawn. ‘They have so much time.’ 'So..?' ‘I don’t.' Pippa couldn’t meet my eye. 'I'm not saying that to make you feel bad,' I said, ‘I just want you to understand what I’m feeling. I have an urgency to have fun.' ‘You have an urgency to have fun?’ 'Yes. I have to have fun. It’s urgent.' ‘Okay,' she said eventually, ‘what can I do to make it better?' ‘You know when I came in here when I wasn’t supposed to?” 'Yes...' 'When I met those old people.' ‘The over-eighties group, yes...’ ‘I met Margot.’ 'Yes...' ‘I want you to move me into her art group. The over-eighties one.’ ‘But Lenni, that is the class for people in their eighties and over,' Pippa said. ‘Yes. | understand that.' ‘So it wouldn’t really make sense to put you in that group.' 'Why?' ‘Because you’re not eighty!' But apart from that? That's just the way we've decided to do it, so that classes can be suited to people’s interests and abilities.’ Well, I think that’s ageist.’ I waited. She was wavering, I could tell. 'I promise I'll be good.' Pippa smiled. 'I'll see what I can do.

Now because Britain, France, and recently the United States are imperial powers, their political societies impart to their civil societies a sense of urgency, a direct political infusion as it were, where and whenever matters pertaining to their imperial interests abroad are concerned. I doubt that it is controversial, for example, to say that an Englishman in India or Egypt in the later nineteenth century took an interest in those countries that was never far from their status in his mind as British colonies. To say this may seem quite different from saying that all academic knowledge about India and Egypt is somehow tinged and impressed with, violated by, the gross political fact—and that is what I am saying in this study of Orientalism. For if it is true that no production of knowledge in the human sciences can ever ignore or disclaim its author’s involvement as a human subject in his own circumstances, then it must also be true that for a European or American studying the Orient there can be no disclaiming the main circumstances of his actuality: that he comes up against the Orient as a European or American first, as an individual second. And to be a European or an American in such a situation is by no means an inert fact. It meant and means being aware, however dimly, that one belongs to a power with definite interests in the Orient, and more important, that one belongs to a part of the earth with a definite history of involvement in the Orient almost since the time of Homer.

1. Question every requirement. Each should come with the name of the person who made it. You should never accept that a requirement came from a department, such as from “the legal department” or “the safety department.” You need to know the name of the real person who made that requirement. Then you should question it, no matter how smart that person is. Requirements from smart people are the most dangerous, because people are less likely to question them. Always do so, even if the requirement came from me. Then make the requirements less dumb. 2. Delete any part or process you can. You may have to add them back later. In fact, if you do not end up adding back at least 10% of them, then you didn’t delete enough. 3. Simplify and optimize. This should come after step two. A common mistake is to simplify and optimize a part or a process that should not exist. 4. Accelerate cycle time. Every process can be speeded up. But only do this after you have followed the first three steps. In the Tesla factory, I mistakenly spent a lot of time accelerating processes that I later realized should have been deleted. 5. Automate. That comes last. The big mistake in Nevada and at Fremont was that I began by trying to automate every step. We should have waited until all the requirements had been questioned, parts and processes deleted, and the bugs were shaken out. The algorithm was sometimes accompanied by a few corollaries, among them: All technical managers must have hands-on experience. For example, managers of software teams must spend at least 20% of their time coding. Solar roof managers must spend time on the roofs doing installations. Otherwise, they are like a cavalry leader who can’t ride a horse or a general who can’t use a sword. Comradery is dangerous. It makes it hard for people to challenge each other’s work. There is a tendency to not want to throw a colleague under the bus. That needs to be avoided. It’s OK to be wrong. Just don’t be confident and wrong. Never ask your troops to do something you’re not willing to do. Whenever there are problems to solve, don’t just meet with your managers. Do a skip level, where you meet with the level right below your managers. When hiring, look for people with the right attitude. Skills can be taught. Attitude changes require a brain transplant. A maniacal sense of urgency is our operating principle. The only rules are the ones dictated by the laws of physics. Everything else is a recommendation

She woke to find dawn light, pearly silver tinged with pink, washing into the room. For a moment, she wondered what had woken her, then she glanced at Breckenridge-into his hazel eyes. "You're awake!" She only just managed not to squeal. The joy leaping through her was near impossible to contain. He smiled weakly. His lids drooped, fell. "I've been awake for some time, but didn't want to wake you." His voice was little more than a whisper. She realized it was the faint pressure of his fingers on hers that had drawn her rom sleep. Those fingers, his hand, were no longer over-warm. Reaching out, she laid her fingers on his forehead. "Your temperature's normal-the fever's broken. Thank God." Retrieving her hand, refocusing on his face, she felt relief crash through her in a disorienting, almost overpowering wave. "You have to rest." That was imperative; she felt driven by flustered urgency to ensure he understood. "You're mending nicely. Now the crisis has passed, you'll get better day by day. Catriona says that with time you'll be as good as new." Algaria had warned her to assure him of that. He swallowed; eyes closed, he shifted his head in what she took to be a nod. "I'll rest in a minute. But first...did you mean what you said out there by the bull pen? That you truly want a future with me?" "Yes." She clutched his hand more tightly between hers. "I meant every word." His lips curved a fraction, then he sighed. Eyes still closed-she sensed he found his lids too heavy to lift-he murmured, "Good. Because I meant every word, too." She smiled through sudden tears. "Even about our daughters being allowed to look like Cordelia?" His smile grew more definite. "Said that aloud, did I? Yes, I meant that, but for pity's sake don't tell her--she'll never let me hear the end of it, and Constance will have my head to boot." His words were starting to slur again; he was slipping back into healing sleep. Catriona's words, her warning, rang in Heather's head. She remembered her vow. Rising, she leaned over him; his hand still clasped between hers, and kissed him gently. "Go to sleep and get well, but before you do, I need to tell you this. I love you. I will until the end of my days. I don't expect you to love me back, but that doesn't matter anymore. You have my love regardless, and always will." She kissed him again, sensed he'd heard, but that he was stunned, surprised. He didn't respond. She drew back. "And now you need to put your mind to getting better. We have a wedding to attend, after all." She knew he heard that-his features softened, eased. As he slid into sleep, he was, very gently, smiling.

My intention, this time, was to transfer a play to the screen while keeping its theatrical character. It was in some senses a matter of walking, invisibly, around the stage and catching the different aspects and nuances in the play, the urgency and the facial expressions that escape a spectator who cannot follow them in detail from a seat in the stalls. Apart from that, I had noticed how effective a play becomes when you have a bird's-eye view from it, for example from the flies, that is to say from the viewpoint of a voyeur. The Audience is enclosed with the characters in a room lacking its fourth wall and listens to them on equal terms, without the element of my story conferred on scenes of intimacy by the whimsical shape of a keyhole.” “L'aigle à deux têtes is not History. It is a story, an invented story lived out by imaginary heroes, and I should never have dared venture into the realistic world of cinema without being able to rely on the help of Christian Bérard. He has a genius for situating whatever he touches, for giving it a depth in time and space and an appearance of truth that are literally inimitable.” (...) “A drama of this kind would be unacceptable, and almost impossible to tell, unless it was interpreted by superb actors who could instill grandeur and life into it. Edwige Feuillère and Jean Marais, applauded evening after evening in their parts in the play, surpass themselves on the screen and give of themselves, as I suggested above, everything that they cannot give us on the stage.” “George Auric's music and the Strauss waltzes at the krantz ball make up the liquid in this drama of love and death is immersed.” (...) “In L'aigle à deux têtes, I wanted to make a theatrical film.” (...) “I know the faults of the film, but unfortunately the expense of the medium and the constraints of time that it imposes on us, prevent us from correcting our faults, Cinematography costs too much.” (...) “In Les parents terribles (1948), what I determined to do was the opposite of what I did in L'aigle à deux têtes; to de-theatricalize a play, to film it in chronological order and to catch the characters by surprise from the indiscreet angle of the camera. In short, I wanted to watch a family through the keyhole instead of observing its life from a seat in the stalls.

From outside the shelter came children's voices. The shrill squeals brought the excitement of their unseen game into the opaque quiet of Setsuko's world and made her smile. "No war can go on forever. And human beings are the toughest creatures on earth, you know. There's no sense in being in a hurry to die. You MUST LIVE, whatever happens." Shoichi Wakui had squeezed her hand and told her this with an almost violent urgency, though his grasp was weak and his voice halting. Were those the Sugiwaras' children she could hear? The barber had had the presence of mind to rescue his kit when he fled through the flames of his burning shop, and now he was doing a brisk trade, seating his customers on cushions atop piled stones from the foundations. To house his family he'd put a lean-to against the railway embankment, barely enough to keep out the weather, but at least the children were no longer starving. Even in defeat the locally garrisoned soldiers all had some supplies of food, and while waiting to board trains for their hometowns from Yokohama Station they'd sit on the stone seat of the Sugawara Barbershop and have a good shave, leaving the children something to eat as payment. Setsuko no longer felt the rage that had overwhelmed her at the disbanding ceremony. If they had fought on home ground, one hundred million Japanese sworn to die before they would surrender, those children would have had to die too. Those young lives and spirits would have been extinguished in terror and pain and they wouldn't even have understood why. They have a right to go on living, and the strength to do it, Setsuko thought. For their sakes, if no one else's, I should rejoice that the war ended before an invasion reached the home front. Shoichi Wakui's words came back clearly: "Even when a war is lost, people's lives still go on." And Naomis, in the gray notebook: "Every war comes to an end, and when peace is restored Paris rises like a phoenix." But what about those who'd already died? It was agony to think of those who would not rise: the dead would be left where they fell at the ends of the earth while the living would come home with their knapsacks of clothing and food. Whether they had gone to the front or stayed at home, the people had staked their lives for country and Emperor, and after they had lost, the country and the Emperor were still there. Then what had it all meant? Adrift and floundering in despair, Setsuko slipped back into a restless sleep.

For long moments, head back, slowly riding him, she let sensation rule, let her senses expand and fill her mind. All but overwhelmed by sensual delight, by an awareness of her body and its potential for pleasure more extensive and more compelling than ever before, she slowed. He growled, a guttural sound that sparked a completely different awareness. An instant later, even before she could lift her lids, he rolled, taking her with him, trapping them both in a welter of covers. Cushioned in the billows of the bed, he held her beneath him and thrust- hard, deep. With a cry, she arched; as he thrust again, even deeper, she desperately caught her breath, then wrapped her arms about him, lifted her legs and gripped his flanks, and raked her nails across his back as she joined him in frantic urgency as he rode her. Hard, fast, desperate for fulfillment, willing to surrender all just to reach that peak. And then they were there, panting, wanting, reaching, stretching for the glory. It broke upon them, swept them up, shattered them, then on a gust of deep, mindless pleasure, surged through them and left them wrecked. Wrecked with pleasure. Smiling sillily, dizzy with delight, softly laughing, they slumped in each other's arms, and let the moment cradle them.

For Oppenheimer, such foolishness was proof of Truman’s limitations. The “incomprehension it showed just knocked the heart out of him,” recalled Willie Higinbotham. As for Truman, a man who compensated for his insecurities with calculated displays of decisiveness, Oppenheimer seemed maddeningly tentative, obscure—and cheerless. Finally, sensing that the president was not comprehending the deadly urgency of his message, Oppenheimer nervously wrung his hands and uttered another of those regrettable remarks that he characteristically made under pressure. “Mr. President,” he said quietly, “I feel I have blood on my hands.” The comment angered Truman. He later informed David Lilienthal, “I told him the blood was on my hands—to let me worry about that.” But over the years, Truman embellished the story. By one account, he replied, “Never mind, it’ll all come out in the wash.” In yet another version, he pulled his handkerchief from his breast pocket and offered it to Oppenheimer, saying, “Well, here, would you like to wipe your hands?” An awkward silence followed this exchange, and then Truman stood up to signal that the meeting was over. The two men shook hands, and Truman reportedly said, “Don’t worry, we’re going to work something out, and you’re going to help us.

God famously doesn't afflict Job because of anything Job has done, but because he wants to prove a point to Satan. Twenty years later, I am sympathetic with my first assessment; to me, in spite of the soft radiant beauty of many of its passages, the Bible still has a mechanical quality, a refusal to brook complexity that feels brutal and violent. There has been a change, however. When I look at Revelation now, it still seems frightening and impenetrable, and it still suggests an inexorable, ridiculous order that is unknowable by us, in which our earthly concerns matter very little. However, it not longer reads to me like a chronicle of arbitrarily inflicted cruelty. It reads like a terrible abstract of how we violate ourselves and others and thus bring down endless suffering on earth. When I read And they blasphemed the God of heaven because of their pain and their sores, and did not repent of their deeds, I think of myself and others I've known or know who blaspheme life itself by failing to have the courage to be honest and kind—and how then we rage around and lash out because we hurt. When I read the word fornication, I don't read it as a description of sex outside legal marriage: I read it as sex done in a state of psychic disintegration, with no awareness of one's self or one's partner, let alone any sense of honor or even real playfulness. I still don't know what to make of much of it, but I'm inclined to read it as a writer's primitive attempt to give form to his moral urgency, to create a structure that could contain and give ballast to the most desperate human confusion.

Celia froze. She couldn't believe it-Proper Pinter was kissing her. Hard, boldly, with more feeling than the duke. Good heavens. Stung by the challenge he'd laid down, she fumbled for the pistol in her reticule, but she'd just got it in her hand when he whispered hoarsely against her lips, "Sweet God, Celia..." He'd never called her by only her Christian name. He'd certainly never said it so...desperately. It made her hesitate with the pistol in her hand. He took her mouth once more, and her world shifted on its axis as his kiss became wilder, more consuming. This wasn't about a challenge anymore-not when he kissed her is if her mouth held the secret to eternity. Such lovely, drugging kisses made her blood dance through her veins. His mouth slanted over hers, and his tongue swept the seam of her lips with an urgency that made her throat ache. Remembering how Ned had kissed her, she parted her lips for him. He went still for the briefest instant. Then with a groan, he slipped his tongue into her mouth. Ohhh, that was amazing. When Ned had done it she'd found it messy and disgusting, but Mr. Pinter's kiss was as opposite to Ned's as sun was to rain. Slow and sensual, he dove inside with hot strokes that had her eager for more. How could this be happening to her? With him? Who could ever have guessed that the passionless Mr. Pinter could kiss so very passionately? Scarcely aware of what she did, she slipper her free hand up to clutch his neck. He pressed into her, flattening her against the wall as he ravished her mouth with no remorse. His whiskers abraded her chin, his mouth tasted of champagne, and the smell of orange trees sweetened the air around them. It was delicious...it was intoxicating. Paradise. She forgot the pistol in her other hand, forgot that they were in full view of anyone who might be outside the orangery windows, forgot that he'd just been lecturing her as if she were some ninnyhammer. Because he was kissing her now as if she were an angel. His angel. And Lord help her, but she wanted him to keep kissing her like that forever. But a noise from the nearby stove-the crackle of a log as it settled-seemed to jerk him to his senses. He tore his lips from hers and stared down at her a moment, his eyes wild, his breathing heavy. A change came over his face, turning his expression to cold stone. "You see, Lady Celia?" he said in his harsh rasp. "A man can do anything he wants if he has a woman alone.

Government is a contrivance of human wisdom to provide for human wants," wrote Edmund Burke in his Reflections on the Revolution in France. In the original and primary sense of lacks or needs, wants tend to structure our vision of government's responsibilities. The quest for security - whether economic, physical, psychological, or military - brings a sense of urgency to politics and is one of the enduring sources of passion in policy controversies. Need is probably the most fundamental political claim. Even toddlers know that need carries more weight than desire or deservingness. They learn early to counter a rejected request by pleading, "I need it." To claim need is to claim that one should be given the resources or help because they are essential. Of course, this raises the question "essential for what?" In conflicts over security, the central issues are what kind of security government should attempt to provide; what kinds of needs it should attempt to meet; and how the burdens of making security a collective responsibility should be distributed. Just as most people are all for equity and efficiency in the abstract, most people believe that society should help individuals and families when they are in dire need. But beneath this consensus is a turbulent and intense conflict over how to distinguish need from mere desire, and how to preserve a work - or - merit based system of economic distribution in the face of distribution according to need. Defining need for purposes of public programs become much an exercise like defining equity and efficiency. People try to portray their needs as being objective, and policymakers seek to portray their program criteria as objective, in order to put programs beyond political dispute. As with equity and efficiency, there are certain recurring strategies of argument that can be used to expand or contract a needs claim. In defense policy, relative need is far more important than absolute. Our sense of national security (and hence our need for weapons) depends entirely on comparison with the countries we perceive as enemies. And here Keynes is probably right: The need for weapons can only be satisfied by feeling superior to "them." Thus, it doesn't matter how many people our warheads can kill or how many cities they can destroy. What matters is what retaliatory capacity we have left after an attack by the other side, or whether our capacity to sustain an offense is greater than their capacity to destroy it. The paradox of nuclear weapons is that the more security we gain in terms of absolute capability (i.e., kill potential), the more insecure we make ourselves with respect to the consequences of nuclear explosions. We gain superiority only by producing weapons we ourselves are terrified to use.

What is scarce? Surely time is scarce? This is true in the sense that we get only one life, but yet again there are ways in which competition and how we use our time can make us feel an artificial sense of time scarcity. Each time we are able to build on the work of others with confidence, each time we use the elements of life pulled from our commonwealth of agricultural knowledge, we bundle time, and so get the benefit of having multiple lifetimes. Each time nature uses genetic code that has been developed over millions of years, millions of years of development are collapsed into something that works in our lifetimes. Each time we add to that collection, we are putting our lifetimes' work into a useful form for the benefit of future generations. At the same time, yes, we each have only our own single lives in which to pursue happiness. The goal is to spend as much of that time in a framework of sharing abundance rather than having it squeezed into a life of scarcity and competition. In contrast, we need not look far to find lots of frustrating examples in which our time is treated as abundant when we would rather have it be valued as scarce. It happens each time we must stand in line at the DMV, fill out redundant forms at the hospital, reproduce others' efforts by spending time searching for knowledge or data that already exists somewhere, create a report that no one reads. In those cases, we are creating and living in artificial and unnecessary time scarcity. Time is indeed one of the most curious elements of life, especially since our lifetimes and those of plants and animals all move at different rates. We know, for example, that the urgency to address climate change is really on our human scale, not geologic scale. The Earth has been through greater upheavals and mass extinctions and will likely go through them again, but for the narrowest of narrow bands of human history on Earth, we require very specific conditions for us to continue to thrive as a species. To keep our planet within a habitable and abundant balance, we have, as Howard Buffet noted, only 'forty seasons' to learn and adjust. That is why building on one another's work is so important. One farmer can have the benefit of forty seasons and pass some of that experience down, but if 1,000 farmers do the same, there is the collective benefit of 1,000 years in a single year. If a million people participate, then a million years of collective experience are available. If we are then able to compound knowledge across generations and deepen our understanding of human and natural history, we add even greater richness. It is in this way of bundling our experiences for continual improvement, with compound interest, that time shifts from a scarce resource to being far less of a constraint, if not truly abundant. However, for time to be compounded, knowledge must be shared, and real resources, energy, and infrastructure must exist and function to support and grow our commonwealth of knowledge.