Notion Changing Quotes

I cannot express it; but surely you and everybody have a notion that there is or should be an existence of yours beyond you. What were the use of my creation, if I were entirely contained here? My great miseries in this world have been Heathcliff's miseries, and I watched and felt each from the beginning: my great thought in living is himself. If all else perished, and he remained, I should still continue to be; and if all else remained, and he were annihilated, the universe would turn to a mighty stranger: I should not seem a part of it. My love for Linton is like the foliage in the woods: time will change it, I'm well aware, as winter changes the trees. My love for Heathcliff resembles the eternal rocks beneath: a source of little visible delight, but necessary. Nelly, I am Heathcliff! He's always, always in my mind: not as a pleasure, any more than I am always a pleasure to myself, but as my own being.

They won't listen. Do you know why? Because they have certain fixed notions about the past. Any change would be blasphemy in their eyes, even if it were the truth. They don't want the truth; they want their traditions.

What kind of idea are you? Are you the kind that compromises, does deals, accomodates itself to society, aims to find a niche, to survive; or are you the cussed, bloody-minded, ramrod-backed type of damnfool notion that would rather break than sway with the breeze? – The kind that will almost certainly, ninety-nine times out of hundred, be smashed to bits; but, the hundredth time, will change the world.

The point is not for women simply to take power out of men’s hands, since that wouldn’t change anything about the world. It’s a question precisely of destroying that notion of power.

The vast majority of human beings dislike and even actually dread all notions with which they are not familiar... Hence it comes about that at their first appearance innovators have generally been persecuted, and always derided as fools and madmen.

Can you accept the notion that once you change your internal state, you don’t need the external world to provide you with a reason to feel joy, gratitude, appreciation, or any other elevated emotion?

First steps are always the hardest but until they are taken the notion of progress remains only a notion and not an achievement.

For those who feel their lives are a grave disappointment to God, it requires enormous trust and reckless, raging confidence to accept that the love of Jesus Christ knows no shadow of alteration or change. When Jesus said, "Come to me, all you who labor and are heavy burdened," He assumed we would grow weary, discouraged, and disheartened along the way. These words are a touching testimony to the genuine humanness of Jesus. He had no romantic notion of the cost of discipleship. He knew that following Him was as unsentimental as duty, as demanding as love.

There is something profoundly cynical, my friends, in the notion of paradise after death. The lure is evasion. The promise is excusative. One need not accept responsibility for the world as it is, and by extension, one need do nothing about it. To strive for change, for true goodness in this mortal world, one must acknowledge and accept, within one's own soul, that this mortal reality has purpose in itself, that its greatest value is not for us, but for our children and their children. To view life as but a quick passage alone a foul, tortured path – made foul and tortured by our own indifference – is to excuse all manner of misery and depravity, and to exact cruel punishment upon the innocent lives to come. I defy this notion of paradise beyond the gates of bone. If the soul truly survives the passage, then it behooves us – each of us, my friends – to nurture a faith in similitude: what awaits us is a reflection of what we leave behind, and in the squandering of our mortal existence, we surrender the opportunity to learn the ways of goodness, the practice of sympathy, empathy, compassion and healing – all passed by in our rush to arrive at a place of glory and beauty, a place we did not earn, and most certainly do not deserve.

God isn't interested in watching you enact some performance of personality in order to comply with some crackpot notion you have about how a spiritual person looks or behaves. We all seem to get this idea that, in order to be sacred, we have to make some massive, dramatic change of character, that we have to renounce our individuality.

What we have to remember is that we can still do anything. We can change our minds. We can start over. Get a post-bac or try writing for the first time. The notion that it’s too late to do anything is comical. It’s hilarious. We’re graduating from college. We’re so young. We can’t, we MUST not lose this sense of possibility because in the end, it’s all we have.

Life has got a habit of not standing hitched. You got to ride it like you find it. You got to change with it. If a day goes by that don't change some of your old notions for new ones, that is just about like trying to milk a dead cow.

I long ago abandoned the notion of a life without storms, or a world without dry and killing seasons. Life is too complicated, too constantly changing, to be anything but what it is. And I am, by nature, too mercurial to be anything but deeply wary of the grave unnaturalness involved in any attempt to exert too much control over essentially uncontrollable forces. There will always be propelling, disturbing elements, and they will be there until, as Lowell put it, the watch is taken from the wrist.

To create loving men, we must love males. Loving maleness is different from praising and rewarding males for living up to sexist-defined notions of male identity. Caring about men because of what they do for us is not the same as loving males for simply being. When we love maleness, we extend our love whether males are performing or not. Performance is different from simply being. In patriarchal culture males are not allowed simply to be who they are and to glory in their unique identity. Their value is always determined by what they do. In an anti-patriarchal culture males do not have to prove their value and worth. They know from birth that simply being gives them value, the right to be cherished and loved.

We must abandon completely the notion of blaming the past for any kind of situation we're in and reverse our thinking and see that the past always flows back from the present. That now is the creative point of life. So you see its like the idea of forgiving somebody, you change the meaning of the past by doing that...Also watch the flow of music. The melody as its expressed is changed by notes that come later. Just as the meaning of a sentence...you wait till later to find out what the sentence means...The present is always changing the past.

I hate the notion of a secret recipe. Recipes are by nature derivative and meant to be shared - that is how they improve, are changed, how new ideas are formed. To stop a recipe in it's tracks, to label it "secret" just seems mean.

What is a saint? A saint is someone who has achieved a remote human possibility. It is impossible to say what that possibility is. I think it has something to do with the energy of love. Contact with this energy results in the exercise of a kind of balance in the chaos of existence. A saint does not dissolve the chaos; if he did the world would have changed long ago. I do not think that a saint dissolves the chaos even for himself, for there is something arrogant and warlike in the notion of a man setting the universe in order. It is a kind of balance that is his glory. He rides the drifts like an escaped ski. His course is a caress of the hill. His track is a drawing of the snow in a moment of its particular arrangement with wind and rock. Something in him so loves the world that he gives himself to the laws of gravity and chance. Far from flying with the angels, he traces with the fidelity of a seismograph needle the state of the solid bloody landscape.

It was always the same; other people gave up loving before she did. They got spoilt, or else they went away; in any case, they were partly to blame. Why did it happen so? She herself never changed; when she loved anyone, it was for life. She could not understand desertion; it was something so huge, so monstrous that the notion of it made her little heart break.

There has grown up in the minds of certain groups in this country the notion that because a man or corporation has made a profit out of the public for a number of years, the government and the courts are charged with the duty of guaranteeing such profit in the future, even in the face of changing circumstances and contrary to the public interest. This strange doctrine is not supported by statute or common law. Neither individuals nor corporations have any right to come into court and ask that the clock of history be stopped, or turned back.

was always a strange thing, coming home. Coming home meant that you had, at one point, left it and, in doing so, irreversibly changed. How odd, then, to be able to return to a place that would always be anchored in your notion of the past. How could this place still be there, if the you that once lived there no longer existed?

The latest research supports the notion that we have a natural ability to change the brain and body by thought alone, so that it looks biologically like some future event has already happened. Because you can make thought more real than anything else, you can change who you are from brain cell to gene, given the right understanding.

There are two kinds of patriotism -- monarchical patriotism and republican patriotism. In the one case the government and the king may rightfully furnish you their notions of patriotism; in the other, neither the government nor the entire nation is privileged to dictate to any individual what the form of his patriotism shall be. The gospel of the monarchical patriotism is: "The King can do no wrong." We have adopted it with all its servility, with an unimportant change in the wording: "Our country, right or wrong!" We have thrown away the most valuable asset we had:-- the individual's right to oppose both flag and country when he (just he, by himself) believed them to be in the wrong. We have thrown it away; and with it all that was really respectable about that grotesque and laughable word, Patriotism.

When we say we don’t see color, what we are truly saying is, “I don’t want to see the things about you that are different because society has told me they are dangerous or undesirable.” Ignoring difference does not change society; nor does it change the experiences non-normative bodies must navigate to survive. Rendering difference invisible validates the notion that there are parts of us that should be ignored, hidden, or minimized, leaving in place the unspoken idea that difference is the problem and not our approach to dealing with difference.

Think of the mind as a river: the faster it flows, the better it keeps up with the present and responds to change. The faster it flows, also the more it refreshes itself and the greater its energy. Obsessional thoughts, past experiences (whether traumas or successes), and preconceived notions are like boulders or mud in this river, settling and hardening there and damming it up. The river stops moving; stagnation sets in. You must wage constant war on this tendency in the mind.

The notion that a university should protect all of its students from ideas that some of them find offensive is a repudiation of the legacy of Socrates, who described himself as the “gadfly” of the Athenian people. He thought it was his job to sting, to disturb, to question, and thereby to provoke his fellow Athenians to think through their current beliefs, and change the ones they could not defend.

No one’s fated or doomed to love anyone. The accidents happen, we’re not heroines, they happen in our lives like car crashes, books that change us, neighborhoods we move into and come to love. Tristan and Isolde is scarcely the story, women at least should know the difference between love and death. No poison cup, no penance. Merely a notion that the tape-recorder should have caught some ghost of us: that tape-recorder not merely played but should have listened to us, and could instruct those after us: this we were, this is how we tried to love, and these are the forces they had ranged against us, and these are the forces we had ranged within us, within us and against us, against us and within us.

The common-sense notion that 'There is a time and place for everything' gets carried into a set of prescriptions which replicate the social order by assigning social meanings to spaces and times.

I long ago abandoned the notion of a life without storms, or a world without dry and killing seasons. Life is too complicated, too constantly changing, to be anything but what it is. And I am, by nature, too mercurial to be anything but deeply wary of the grave unnaturalness involved in any attempt to exert too much control over essentially uncontrollable forces. There will always be propelling, disturbing elements, and they will be there until, as Lowell put it, the watch is taken from the wrist. It is, at the end of the day, the individual moments of restlessness, of bleakness, of strong persuasions and maddened enthusiasms, that inform one’s life, change the nature and direction of one’s work, and give final meaning and color to one’s loves and friendships.

All social inequalities which have ceased to be considered expedient, assume the character not of simple inexpediency, but of injustice, and appear so tyrannical, that people are apt to wonder how they ever could have. been tolerated; forgetful that they themselves perhaps tolerate other inequalities under an equally mistaken notion of expediency, the correction of which would make that which they approve seem quite as monstrous as what they have at last learnt to condemn.

He believed in the unarguable notion that if a young person is lucky enough to read the right books at the right time in the company of the right teacher, it will change their life forever.

It's not about knowin where you are. It's about thinkin you got there without takin anything with you. Your notions about startin over. Or anybody's. You don't start over. That's what it's about. Ever step you take is forever. You can't make it go away. None of it. You understand what I'm sayin? You think when you wake up in the mornin yesterday don't count. But yesterday is all that does count. What else is there? Your life is made out of the days it's made out of. Nothin else. You might think you could run away and change your name and I don't know what all. Start over. And then one mornin you wake up and look at the ceilin and guess who's layin there?

These children are faced with nothing but preconceived notions about who they are. And they grow up to be adults who know only the same. You said it yourself: Lucy wasn’t who you expected him to be, which means you already had decided in your head what he was. How can we fight prejudice if we do nothing to change it? If we allow it to fester, what’s the point?

If all the Christians- I mean all of 'em- got outta the pews on Sundays and into the streets, we'd shut the city down. We'd shut down hunger. We'd shut down loneliness. We'd shut down the notion that there is any such of a thing as a person that don't deserve a kind word and a second chance.

In this sense the Dionysian man resembles Hamlet: both have once looked truly into the essence of things, they have gained knowledge, and nausea inhibits action; for their action could not change anything in the eternal nature of things; they feel it to be ridiculous or humiliating that they should be asked to set right a world that is out of joint. Knowledge kills action; action requires the veils of illusion: that is the doctrine of Hamlet, not that cheap wisdom of Jack the Dreamer who reflects too much and, as it were, from an excess of possibilities does not get around to action. Not reflection, no--true knowledge, an insight into the horrible truth, outweighs any motive for action, both in Hamlet and in the Dionysian man. Now no comfort avails any more; longing transcends a world after death, even the gods; existence is negated along with its glittering reflection in the gods or in an immortal beyond. Conscious of the truth he has once seen, man now sees everywhere only the horror or absurdity of existence; now he understands what is symbolic in Ophelia's fate; now he understands the wisdom of the sylvan god, Silenus: he is nauseated. Here, when the danger to his will is greatest, art approaches as a saving sorceress, expert at healing. She alone knows how to turn these nauseous thoughts about the horror or absurdity of existence into notions with which one can live: these are the sublime as the artistic taming of the horrible, and the comic as the artistic discharge of the nausea of absurdity. The satyr chorus of the dithyramb is the saving deed of Greek art; faced with the intermediary world of these Dionysian companions, the feelings described here exhausted themselves.

Attention to the meaning of the central male slang term for sexual intercourse—"fuck"— is instructive. To fuck a woman is to have sex with her. To fuck someone in another context… means to hurt or cheat a person. And when hurled as a simple insult (“fuck you”) the intent is denigration and the remark is often a prelude to violence or the threat of violence. Sex in patriarchy is fucking. That we live in a world in which people continue to use the same word for sex and violence, and then resist the notion that sex is routinely violent and claim to be outraged when sex becomes overtly violent, is testament to the power of patriarchy.

To encapsulate the notion of Mardi Gras as nothing more than a big drunk is to take the simple and stupid way out, and I, for one, am getting tired of staying stuck on simple and stupid. Mardi Gras is not a parade. Mardi Gras is not girls flashing on French Quarter balconies. Mardi Gras is not an alcoholic binge. Mardi Gras is bars and restaurants changing out all the CD's in their jukeboxes to Professor Longhair and the Neville Brothers, and it is annual front-porch crawfish boils hours before the parades so your stomach and attitude reach a state of grace, and it is returning to the same street corner, year after year, and standing next to the same people, year after year--people whose names you may or may not even know but you've watched their kids grow up in this public tableau and when they're not there, you wonder: Where are those guys this year? It is dressing your dog in a stupid costume and cheering when the marching bands go crazy and clapping and saluting the military bands when they crisply snap to. Now that part, more than ever. It's mad piano professors converging on our city from all over the world and banging the 88's until dawn and laughing at the hairy-shouldered men in dresses too tight and stalking the Indians under Claiborne overpass and thrilling the years you find them and lamenting the years you don't and promising yourself you will next year. It's wearing frightful color combination in public and rolling your eyes at the guy in your office who--like clockwork, year after year--denies that he got the baby in the king cake and now someone else has to pony up the ten bucks for the next one. Mardi Gras is the love of life. It is the harmonic convergence of our food, our music, our creativity, our eccentricity, our neighborhoods, and our joy of living. All at once.

When you’re a kid you have these notions about how things are goin to be, Billy said. You get a little older and you pull back some on that. I think you just wind up tryin to minimize the pain. Anyway this country aint the same. Nor anything in it. The war changed everthing. I dont think people even know it yet.

We only give credence to that which we can prove exists. Since we cannot find evidence that gods, miracles, and other supernatural things are real, we do not trouble ourselves about them. If that were to change, if Helzvog were to reveal himself to us, then we would accept the new information and revise our position." "It seems a cold world without something . . . more." "On the contrary," said Oromis, "it is a better world. A place where we are responsible for our own actions, where we can be kind to one another because we want to and because it is the right thing to do, instead of being frightened into behaving by the threat of divine punishment. I won't tell you what to believe, Eragon. It is far better to be taught to think critically and then be allowed to make your own decisions than to have someone else's notions thrust upon you. You asked after our religion, and I have answered you true. Make of it what you will.

At this crucial point, for the Roman Church to reach a compromise between this myth of Mithra and the Hellenistic Christianity of St. Paul, it was necessary to have a sudden change of events or an altered version of Jesus's life, and it was here that the Roman Church began to implement a psychological process known today as Cognitive Dissonance. In a few words, this happens when a group of people produce a false reconstruction of an event they want to continue to believe in, a literary strategy also known as the Reconstructive Hypothesis. This theological notion is equally known as Apotheosis or the glorification of a subject to divine level such as a human becoming a god. In the case of Jesus, this process was copied in its entirety from the religion of Mithra where their 'divinisations' were practically the same.

...the average Frenchman would shrug, as if to say: "These notions of yours are all very fascinating, no doubt, but we make a decent living. Nobody has ulcers. I have time to work on my monograph about Balzac, and my foreman enjoys his espaliered pear trees. I think as a matter of fact, we do not wish to make the changes that you suggest.

Personal growth commences with an ego death. Self-pride blunts personal growth because the ego resists change. The ego wants to maintain the status quo by holding onto false notions of the self. The ego desires me to see all of my failures as someone else’s fault.

At the heart of his paper was the notion that fairy tales relieved us of our need for order and allowed us impossible, irrational desires. Magic was real, that was his thesis. This thesis was at the very center of chaos theory — if the tiniest of actions reverberated throughout the universe in invisible and unexpected ways, changing the weather and the climate, then anything was possible. The girl who sleeps for a hundred years does so because of a single choice to thread a needle. The golden ball that falls down the well rattles the world, changing everything. The bird that drops a feather, the butterfly that moves its wings, all of it drifts across the universe, through the woods, to the other side of the mountain. The dust you breathe in was once breathed out. The person you are, the weather around you, all of it a spell you can’t understand or explain.

Saint Bartleby's School for Young Gentlemen Annual Report Student: Artemis Fowl II Year: First Fees: Paid Tutor: Dr Po Language Arts As far as I can tell, Artemis has made absolutely no progress since the beginning of the year. This is because his abilities are beyond the scope of my experience. He memorizes and understands Shakespeare after a single reading. He finds mistakes in every exercise I administer, and has taken to chuckling gently when I attempt to explain some of the more complex texts. Next year I intend to grant his request and give him a library pass during my class. Mathematics Artemis is an infuriating boy. One day he answers all my questions correctly, and the next every answer is wrong. He calls this an example of the chaos theory, and says that he is only trying to prepare me for the real world. He says the notion of infinity is ridiculous. Frankly, I am not trained to deal with a boy like Artemis. Most of my pupils have trouble counting without the aid of their fingers. I am sorry to say, there is nothing I can teach Artemis about mathematics, but someone should teach him some manners. Social Studies Artemis distrusts all history texts, because he says history was written by the victors. He prefers living history, where survivors of certain events can actually be interviewed. Obviously this makes studying the Middle Ages somewhat difficult. Artemis has asked for permission to build a time machine next year during double periods so that the entire class may view Medieval Ireland for ourselves. I have granted his wish and would not be at all surprised if he succeeded in his goal. Science Artemis does not see himself as a student, rather as a foil for the theories of science. He insists that the periodic table is a few elements short and that the theory of relativity is all very well on paper but would not hold up in the real world, because space will disintegrate before lime. I made the mistake of arguing once, and young Artemis reduced me to near tears in seconds. Artemis has asked for permission to conduct failure analysis tests on the school next term. I must grant his request, as I fear there is nothing he can learn from me. Social & Personal Development Artemis is quite perceptive and extremely intellectual. He can answer the questions on any psychological profile perfectly, but this is only because he knows the perfect answer. I fear that Artemis feels that the other boys are too childish. He refuses to socialize, preferring to work on his various projects during free periods. The more he works alone, the more isolated he becomes, and if he does not change his habits soon, he may isolate himself completely from anyone wishing to be his friend, and, ultimately, his family. Must try harder.

Thirty years later he could not come to any other conclusion: women were indisputably better than men. They were gentler, more affectionate, more loving and more compassionate, they were rarely violent, selfish, cruel or self-centred. Moreover, they were more rational, more intelligent and more hardworking. What on earth were men for? Michael wondered as he watched sunlight play across the closed curtains. In earlier times, when bears were more common, perhaps masculinity served a particular function, but for centuries now, men served no useful purpose. For the most part, they assuaged their boredom playing squash, which was a lesser evil; but from time to time they felt the need to change history - which expressed itself in leading a revolution or starting a war somewhere. Aside from the senseless suffering they caused, revolutions and war destroyed the achievements of the past, forcing societies to build again. Without the notion of continuous progress, human evolution took random, irregular and violent turns for which men (with their predilection for risk and danger, their repulsive egotism, their volatile nature and their violent tendencies) were directly to blame. A society of women would be immeasurably superior, tracing a slow, unwavering progression, with no U-turns and no chaotic insecurity, towards a general happiness.

Simply because one is Black or Latino or lesbian or gay or whatever does not guarantee the person’s fidelity to a body of politics that empowers the particular constituency that they supposedly represent. The number of black elected officials has risen from 100 in 1964 to more than 9000 today. The number of African Americans who were in congress 30 years ago was about five; today it is over 40, an 800 percent increase. But have Blacks experienced an 800 percent increase in real power? It hasn’t happened. So, I think the emphasis of this liberal notion of social change by working solely within the established electoral system is just fatally flawed.

The “loss of a sense of self-identity, delusions of self-identity and experiences of ‘alien control,’ ” observed an elder statesman in the field of microbiome research, are all potential symptoms of mental illness. It made my head spin to think of how many ideas had to be revisited, not least our culturally treasured notions of identity, autonomy, and independence. It is in part this disconcerting feeling that makes the advances in the microbial sciences so exciting.

It was always a strange thing, coming home. Coming home meant that you had, at one point, left it and, in doing so, irreversibly changed. How odd, then, to be able to return to a place that would always be anchored in your notion of the past. How could this place still be there, if the you that once lived there no longer existed?

I long ago abandoned the notion of a life without storms, or a world without dry and killing seasons. Life is too complicated, too constantly changing, to be anything but what it is. And I am, by nature, too mercurial to be anything but deeply wary of the grave unnaturalness involved in any attempt to exert too much control over essentially uncontrollable forces. There will always be propelling, disturbing elements, and they will be there until, as Lowell put it, the watch is taken from the wrist. It is, at the end of the day, the individual moments of restlessness, of bleakness, of strong persuasions and maddened enthusiasms, that inform one's life, change the nature and direction of one's work, and give final meaning and color to one's loves and friendships.

But because me and myself, as you no doubt are well aware, we are going to die, my relation—and yours too—to the event of this text, which otherwise never quite makes it, our relation is that of a structurally posthumous necessity. Suppose, in that case, that I am not alone in my claim to know the idiomatic code (whose notion itself is already contradictory) of this event. What if somewhere, here or there, there are shares in this non-secret’s secret? Even so the scene would not be changed. The accomplices, as you are once again well aware, are also bound to die.

And so we know the satisfaction of hate. We know the sweet joy of revenge. How it feels good to get even. Oh, that was a nice idea Jesus had. That was a pretty notion, but you can't love people who do evil. It's neither sensible or practical. It's not wise to the world to love people who do such terrible wrong. There is no way on earth we can love our enemies. They'll only do wickedness and hatefulness again. And worse, they'll think they can get away with this wickedness and evil, because they'll think we're weak and afraid. What would the world come to? But I want to say to you here on this hot July morning in Holt, what if Jesus wasn't kidding? What if he wasn't talking about some never-never land? What if he really did mean what he said two thousand years ago? What if he was thoroughly wise to the world and knew firsthand cruelty and wickedness and evil and hate? Knew it all so well from personal firsthand experience? And what if in spite of all that he knew, he still said love your enemies? Turn your cheek. Pray for those who misuse you. What if he meant every word of what he said? What then would the world come to? And what if we tried it? What if we said to our enemies: We are the most powerful nation on earth. We can destroy you. We can kill your children. We can make ruins of your cities and villages and when we're finished you won't even know how to look for the places where they used to be. We have the power to take away your water and to scorch your earth, to rob you of the very fundamentals of life. We can change the actual day into actual night. We can do these things to you. And more. But what if we say, Listen: Instead of any of these, we are going to give willingly and generously to you. We are going to spend the great American national treasure and the will and the human lives that we would have spent on destruction, and instead we are going to turn them all toward creation. We'll mend your roads and highways, expand your schools, modernize your wells and water supplies, save your ancient artifacts and art and culture, preserve your temples and mosques. In fact, we are going to love you. And again we say, no matter what has gone before, no matter what you've done: We are going to love you. We have set our hearts to it. We will treat you like brothers and sisters. We are going to turn our collective national cheek and present it to be stricken a second time, if need be, and offer it to you. Listen, we-- But then he was abruptly halted.

What if there was a disease in Alexandria, she thought, and everybody died but me? I’d go live at the library, she told herself. The notion was cheering. She saw herself reading by candlelight, shadows flickering on the ceiling above the labyrinth of shelves. She could take a suitcase from home–peanut butter and crackers, a blanket, a change of clothes–and pull together two of the big armchairs in the Reading Room to sleep on…

No one's fated or doomed to love anyone. The accidents happen, we're not heroines, they happen in our lives like car crashes, books that change us, neighborhoods we move into and come to love. Tristan und Isolde is scarcely the story, women at least should know the difference between love and death. No prison cup, no penance. Merely a notion that the tape - recorder should have caught some ghost of us: that tape - recorder not merely played but should have listened to us, and could instruct those after us: this we were, this is how we tried to love, and these are the forces we had ranged within us within us and against us, against us and within us.

Fascism talks ideology, but it is really just marketing—marketing for power. It is recognizable by its need to purge, by the strategies it uses to purge, and by its terror of truly democratic agendas. It is recognizable by its determination to convert all public services to private entrepreneurship, all nonprofit organizations to profit-making ones—so that the narrow but protective chasm between governance and business disappears. It changes citizens into taxpayers—so individuals become angry at even the notion of the public good. It changes neighbors into consumers—so the measure of our value as humans is not our humanity or our compassion or our generosity but what we own. It changes parenting into panicking—so that we vote against the interests of our own children; against their health care, their education, their safety from weapons. And in effecting these changes it produces the perfect capitalist, one who is willing to kill a human being for a product (a pair of sneakers, a jacket, a car) or kill generations for control of products (oil, drugs, fruit, gold).

What did I learn that day in the sabha? All this time I'd believed in my power over my husbands. I'd believed that because they loved me they would do anything for me. But now I saw that though they did love me—as much perhaps as any man can love—there were other things they loved more. Their notions of honor, of loyalty toward each other, of reputation were more important to them than my suffering. They would avenge me later, yes, but only when they felt the circumstances would bring them heroic fame. A woman doesn't think that way. I would have thrown myself forward to save them if it had been in my power that day. I wouldn't have cared what anyone thought. The choice they made in the moment of my need changed something in our relationship. I no longer depended on them so completely in the future. And when I took care to guard myself from hurt, it was as much from them as from our enemies

For when a nation founded on the belief in racial hierarchy truly rejects that belief then and only then will we have discovered a new world. That is our destiny. To make it manifest, we must challenge ourselves to live our lives in solidarity across color, origin, and class. We must demand changes to the rules in order to disrupt the very notion that those who have more money are worth more in our democracy and our economy. Since this country’s founding, we have not allowed our diversity to be our superpower and the result is that the United States is not more than the sum of its disparate parts. But it could be. And if it were, all of us would prosper. In short, we must emerge from this crisis in our republic with a new birth of freedom. Rooted in the knowledge that we are so much more, when the we in we the people is not some of us, but all of us. We are greater than and greater for the sum of us.

We’re only given as much as the heart can endure,” “What does not kill you makes you stronger,” “Our sorrows provide us with the lessons we most need to learn”: these are the kinds of phrases that enrage my injured friend. Indeed, one would be hard-pressed to come up with a spiritual lesson that demands becoming a quadriparalytic. The tepid “there must be a reason for it” notion sometimes floated by religious or quasi-religious acquaintances or bystanders, is, to her, another form of violence. She has no time for it. She is too busy asking, in this changed form, what makes a livable life, and how she can live it.

Our route toward spiritual evolution is radiantly clear. We all have our own unique individual journey to walk toward enlightenment. Living on the brink of evolutionary change means that new ground is being broken and new consciousness is being raised. Truth is of the essence – we have no dogma, no set formula, no prescribed rules, no false standards to follow. All we have is the truth within our souls. I believe most of us want to follow the light, the path of healing and not destroying our earth, but we don't have the courage, the lion heart, to follow our individual truth toward enlightenment. Giving in to our fears, we bury our “gold” beneath the false value systems of our societies, and we attempt to comfort ourselves with the notion that we have no power or responsibility for what is happening to our world. The reality is that, potentially, we all have the power of light – the White Lion – within us. The very first step is to overcome our fears. Thereafter, our hearts will lead the way.

What made more sense was that the bargain she was bound to was to go on living as she had been doing. The bargain was already in force. Days and years and feelings much the same, except that the children would grow up, and there might be one or two more of them and they too would grow up, and she and Brendan would grow older and then old. It was not until now, not until this moment, that she had seen so clearly that she was counting on something happening, something which would change her life. She had accepted her marriage as one big change, but not as the last one. So, nothing now but what she or anybody else could sensibly foresee. That was to be her happiness, that was what she had bargained for, nothing secret, or strange. Pay attention to this, she thought. She had a dramatic notion of getting down on her knees. This is serious... It was a long time ago that this happened. In North Vancouver, when they lived in the Post and Beam house. When she was twenty-four years old and new to bargaining.

In the cage is the lion. She paces with her memories. Her body is a record of her past. As she moves back and forth, one may see it all: the lean frame, the muscular legs, the paw enclosing long sharp claws, the astonishing speed of her response. She was born in this garden. She has never in her life stretched those legs. Never darted farther than twenty yards at a time. Only once did she use her claws. Only once did she feel them sink into flesh. And it was her keeper's flesh. Her keeper whom she loves, who feeds her, who would never dream of harming her, who protects her. Who in his mercy forgave her mad attack, saying this was in her nature, to be cruel at a whim, to try to kill what she loves. He had come into her cage as he usually did early in the morning to change her water, always at the same time of day, in the same manner, speaking softly to her, careful to make no sudden movement, keeping his distance, when suddenly she sank down, deep down into herself, the way wild animals do before they spring, and then she had risen on all her strong legs, and swiped him in one long, powerful, graceful movement across the arm. How lucky for her he survived the blow. The keeper and his friends shot her with a gun to make her sleep. Through her half-open lids she knew they made movements around her. They fed her with tubes. They observed her. They wrote comments in notebooks. And finally they rendered a judgment. She was normal. She was a normal wild beast, whose power is dangerous, whose anger can kill, they had said. Be more careful of her, they advised. Allow her less excitement. Perhaps let her exercise more. She understood none of this. She understood only the look of fear in her keeper's eyes. And now she paces. Paces as if she were angry, as if she were on the edge of frenzy. The spectators imagine she is going through the movements of the hunt, or that she is readying her body for survival. But she knows no life outside the garden. She has no notion of anger over what she could have been, or might be. No idea of rebellion. It is only her body that knows of these things, moving her, daily, hourly, back and forth, back and forth, before the bars of her cage.

If our ideas and beliefs are held with an awareness of abstracting, they can be changed if found to be inadequate or erroneous. But if they are held without an awareness of abstracting-if our mental maps are believed to be the territory-they are prejudices. As teachers or parents, we cannot help passing on to the young a certain amount of misinformation and error, however hard we may try not to. But if we teach them to be habitually conscious of the process of abstraction, we give them the means by which to free themselves from whatever erroneous notions we may have inadvertently taught them.

If things do not exist as fixed, independent entities, then how can they die? Our notion of death as the sudden expiration of that which was once so real starts to unwind. If things do not exist in their own right and are flickering rather than static, then we can no longer fear their ultimate demise. We may fear their instability, or their emptiness, but the looming threat of death starts to seem absurd. Things are constantly dying, we find. Or rather, they are constantly in flux, arising and passing away with each moment of consciousness.

We have trouble estimating dramatic, exponential change. We cannot conceive that a piece of paper folded over 50 times could reach the sun. There are abrupt limits to the number of cognitive categories we can make and the number of people we can truly love and the number of acquaintances we can truly know. We throw up our hands at a problem phrased in an abstract way, but have no difficulty at all solving the same problem rephrased as a social dilemma. All of these things are expressions of the peculiarities of the human mind and heart, a refutation of the notion that the way we function and communicate and process information is straightforward and transparent. It is not. It is messy and opaque.

No wonder then that men who cared, who were open to change, often just gave up, falling back on the patriarchal masculinity they found so problematic. The individual men who did take on the mantle of a feminist notion of male liberation did so only to find that few women respected this shift. Once the 'new man' that is the man changed by feminism was represented as a wimp, as overcooked broccoli dominated by powerful females who were secretly longing for his macho counterpart, masses of men lost interest.

I have grown tired of the notion of an ally. I prefer the language of an “accomplice.” An ally loves you from a distance. An accomplice loves you up close. We need allies to make the transition to accomplices. An ally is someone who has unpacked her personal privilege but hasn’t yet made the link to institutional issues and is not willing to risk anything besides her mental comfort. An accomplice rolls up her sleeves and engages in the work that is beyond her. She’ll march in the streets, yes. But an accomplice also faces her own participation in whiteness, acknowledges it, and then looks beyond that personal acknowledgment to identify how her awareness can be applied to changing the systems and mindsets that prop up the system.

We often understand the Protestant Reformation as a conflict about doctrine. Justification. Grace versus works. Ecclesiology. Indulgences. And it was. But what captured the imagination of the commoners in Europe during the Reformation was not only the finer points of doctrine, but the earthy notion of vocation.3 The idea that all good work is holy work was revolutionary. The Reformation toppled a vocational hierarchy that had placed monks, nuns, and priests at the top and everyone else below. The Reformers taught that a farmer may worship God by being a good farmer and that a parent changing diapers could be as near to Jesus as the pope. This was a scandal.

Understand: the greatest generals, the most creative strategists, stand out not because they have more knowledge but because they are able, when necessary, to drop their preconceived notions and focus intensely on the present moment. That is how creativity is sparked and opportunities are seized. Knowledge, experience, and theory have limitations: no amount of thinking in advance can prepare you for the chaos of life, for the infinite possibilities of the moment. The great philosopher of war Carl von Clausewitz called this “friction”: the difference between our plans and what actually happens. Since friction is inevitable, our minds have to be capable of keeping up with change and adapting to the unexpected. The better we can adapt our thoughts to changing circumstances, the more realistic our responses to them will be. The more we lose ourselves in predigested theories and past experiences, the more inappropriate and delusional our response.

I fell in love with the idea that a story could have places of origin and its own lineage, not entirely unlike a person. A fairy tale could move from one region to another, and it would change clothes. It could adopt the customs and beliefs of its new home, and it would still retain much of its core. The notion that a story could adjust to suit a new home was such a hopeful one for an immigrant kid who grew up knowing that he and his parents didn't come from the same places.

And there was something that frightened me much more. If I went to the doctor's tomorrow, and was cured by, say, the weekend, there'd be no relief from anxiety, just different anxiety. Even as the antibiotics hosed down my genitals, the mind's bacteria would be forming new armies. I'd come up with something to get me down... Was this the case with everyone -- everyone, that is, who wasn't already a thalidomide baked-bean, or a gangrenous imbecile, or degradingly poor, or irretrievably ugly, and would therefore have pretty obvious targets for their worries? If so, the notion of 'having problems' -- or 'having a harder life than most people', or 'having a harder life than you usually had' -- was spurious. You don't have problems, only a capacity for feeling anxious about them, which shifts and jostles but doesn't change.

She was drowning in sandalwood and sunlight. Time ceased to be more than a notion. Her lips were hers one moment. And then they were his. The taste of him on her tongue was like sun-warmed honey. Like cool water sliding down her parched throat. Like the promise of all her tomorrows in a single sigh. When she wound her fingers in his hair to draw her body against his, he stilled for breath, and she knew, as he knew, that they were lost. Lost forever. In this kiss. This kiss that would change everything.

My social life changed. Before, I had yearned for company, especially the company of women, and had gone seeking it. Now I no longer went seeking, but taught myself (not always easily) to make do with the company that came. I felt older. I felt that I had seen ages of the world come and go. Now, finally, I really had lost all desire for change, every last twinge of the notion that I ought to get somewhere or make something of myself. I was what I was. "I will stand like a tree," I thought, "and be in myself as I am." . . . I went regularly about my duties, my meals, my lying down and rising. My days and tasks seemed not to be accumulating toward anything. I was making nothing of myself.

There are six canons of conservative thought: 1) Belief in a transcendent order, or body of natural law, which rules society as well as conscience. Political problems, at bottom, are religious and moral problems. A narrow rationality, what Coleridge called the Understanding, cannot of itself satisfy human needs. "Every Tory is a realist," says Keith Feiling: "he knows that there are great forces in heaven and earth that man's philosophy cannot plumb or fathom." True politics is the art of apprehending and applying the Justice which ought to prevail in a community of souls. 2) Affection for the proliferating variety and mystery of human existence, as opposed to the narrowing uniformity, egalitarianism, and utilitarian aims of most radical systems; conservatives resist what Robert Graves calls "Logicalism" in society. This prejudice has been called "the conservatism of enjoyment"--a sense that life is worth living, according to Walter Bagehot "the proper source of an animated Conservatism." 3) Conviction that civilized society requires orders and classes, as against the notion of a "classless society." With reason, conservatives have been called "the party of order." If natural distinctions are effaced among men, oligarchs fill the vacuum. Ultimate equality in the judgment of God, and equality before courts of law, are recognized by conservatives; but equality of condition, they think, means equality in servitude and boredom. 4) Persuasion that freedom and property are closely linked: separate property from private possession, and Leviathan becomes master of all. Economic levelling, they maintain, is not economic progress. 5) Faith in prescription and distrust of "sophisters, calculators, and economists" who would reconstruct society upon abstract designs. Custom, convention, and old prescription are checks both upon man's anarchic impulse and upon the innovator's lust for power. 6) Recognition that change may not be salutary reform: hasty innovation may be a devouring conflagration, rather than a torch of progress. Society must alter, for prudent change is the means of social preservation; but a statesman must take Providence into his calculations, and a statesman's chief virtue, according to Plato and Burke, is prudence.

There is something profoundly cynical, my friends, in the notion of paradise after death. The lure is evasion. The promise is excusative. One need not accept responsibility for the world as it is, and by extension, one need do nothing about it. To strive for change, for true goodness in this mortal world, one must acknowledge and accept, within one’s own soul, that this mortal reality has purpose in itself, that its greatest value is not for us, but for our children and their children. To view life as but a quick passage along a foul, tortured path – made foul and tortured by our own indifference – is to excuse all manner of misery and depravity, and to exact cruel punishment upon the innocent lives to come. I defy this notion of paradise beyond the gates of bone. If the soul truly survives the passage, then it behooves us – each of us, my friends – to nurture a faith in similitude: what awaits us is a reflection of what we leave behind, and in the squandering of our mortal existence, we surrender the opportunity to learn the ways of goodness, the practice of sympathy, empathy, compassion and healing – all passed by in our rush to arrive at a place of glory and beauty, a place we did not earn, and most certainly do not deserve.

The Big Nurse is able to set the wall clock at whatever speed she wants by just turning one of those dials in the steel door; she takes a notion to hurry things up, she turns the speed up, and those hands whip around that disk like spokes in a wheel. The scene in the picture-screen windows goes through rapid changes of light to show morning, noon, and night - throb off and on furiously with day and dark, and everybody is driven like mad to keep up with that passing of fake time; awful scramble of shaves and breakfasts and appointments and lunches and medications and ten minutes of night so you barely get your eyes closed before the dorm light's screaming at you to get up and start the scramble again, go like a sonofabitch this way, going through the full schedule of a day maybe twenty times an hour, till the Big Nurse sees everybody is right up to the breaking point, and she slacks off on the throttle, eases off the pace on that clock-dial, like some kid been fooling with the moving-picture projection machine and finally got tired watching the film run at ten times its natural speed, got bored with all that silly scampering and insect squeak of talk and turned it back to normal.

Dickens has not seen it all. The wretched of the earth do not decide to become extinct, they resolve, on the contrary, to multiply: life is their only weapon against life, life is all that they have. This is why the dispossessed and starving will never be convinced (though some may be coerced) by the population-control programs of the civilized. I have watched the dispossessed and starving laboring in the fields which others own, with their transistor radios at their ear, all day long: so they learn, for example, along with equally weighty matters, that the pope, one of the heads of the civilized world, forbids to the civilized that abortion which is being, literally, forced on them, the wretched. The civilized have created the wretched, quite coldly and deliberately, and do not intend to change the status quo; are responsible for their slaughter and enslavement; rain down bombs on defenseless children whenever and wherever they decide that their ‘vital interests’ are menaced, and think nothing of torturing a man to death: these people are not to be taken seriously when they speak of the ‘sanctity’ of human life, or the ‘conscience’ of the civilized world. There is a ‘sanctity’ involved with bringing a child into this world: it is better than bombing one out of it. Dreadful indeed it is to see a starving child, but the answer to that is not to prevent the child’s arrival but to restructure the world so that the child can live in it: so that the ‘vital interest’ of the world becomes nothing less than the life of the child. However—I could not have said any of this then, nor is so absurd a notion about to engulf the world now. But we were all starving children, after all, and none of our fathers, even at their most embittered and enraged, had ever suggested that we ‘die out.’ It was not we who were supposed to die out: this was, of all notions, the most forbidden, and we learned this from the cradle. Every trial, every beating, every drop of blood, every tear, were meant to be used by us for a day that was coming—for a day that was certainly coming, absolutely certainly, certainly coming: not for us, perhaps, but for our children. The children of the despised and rejected are menaced from the moment they stir in the womb, and are therefore sacred in a way that the children of the saved are not. And the children know it, which is how they manage to raise their children, and why they will not be persuaded—by their children’s murderers, after all—to cease having children.

It is often difficult, I find, for people today to grasp the notion that one family, working through several restaurants could change the eating habit of an entire country. But such was the achievement of the Delmonicos in the United States of the last century. Before they opened their first small cafe on William Street in 1823, catering to the business and financial communities of Lower Manhattan, American food could generally be described as things boiled or fried whose purpose was to sustain hard work and hold down alcohol - usually bad alcohol. The Delmonicos, though Swiss, had brought the French method to America, and each generation of their family refined an expanded the experience ... The craving for first-rate dining became a kind of national fever in the latter decades of the century - and Delmonico's was responsible.

How many vampires do you think have the stamina for immortality? They have the most dismal notions of immortality to begin with. For in becoming immortal they want all the forms of their life to be fixed as they are and incorruptible: carriages made in the same dependable fashion, clothing of the cut which suited their prime, men attired and speaking in the manner they have always understood and valued. When, in fact, all things change except the vampire himself; everything except the vampire is subject to constant corruption and distortion. Soon, with an inflexible mind, and often even with the most flexible mind, this immortality becomes a penitential sentence in a madhouse of figures and forms that are hopelessly unintelligible and without value.

The problem is that the desire to change is fundamentally a form of aggression toward yourself. The other problem is that our hangups, unfortunately or fortunately, contain our wealth. Our neurosis and our wisdom are made out of the same material. If you throw out your neurosis, you also throw out your wisdom. Someone who is very angry also has a lot of energy; that energy is what’s so juicy about him or her. That’s the reason people love that person. The idea isn’t to try to get rid of your anger, but to make friends with it, to see it clearly with precision and honesty, and also to see it with gentleness. That means not judging yourself as a bad person, but also not bolstering yourself up by saying, “It’s good that I’m this way, it’s right that I’m this way. Other people are terrible, and I’m right to be so angry at them all the time.” The gentleness involves not repressing the anger but also not acting it out. It is something much softer and more openhearted than any of that. It involves learning how, once you have fully acknowledged the feeling of anger and the knowledge of who you are and what you do, to let it go. You can let go of the usual pitiful little story line that accompanies anger and begin to see clearly how you keep the whole thing going. So whether it’s anger or craving or jealousy or fear or depression—whatever it might be—the notion is not to try to get rid of it, but to make friends with it. That means getting to know it completely, with some kind of softness, and learning how, once you’ve experienced it fully, to let go. The

There are different kinds of judgment-making. Naturally, when we meet people, we form judgments based upon how we were taught to see the world and other people (how we were raised, what we've experienced and etc.) The first kind of judgment-making is the more commonplace thing: to judge and to write that judgment in stone. The second kind of judgment-making is the kind that I do: to judge but then to write those judgments in the sand near the shoreline where the waves lap onto, that way, if I am wrong, the waves of truth may easily wash away any judgments I have made and thus I can be malleable and shaped easily by truth rather than by preconceived notions. The second kind of judgment is crucial to life, because it allows us to appreciate people and circumstances to the fullest. It allows us to live.

Coleridge wrote a poem called ‘The Eolian Harp,’ in which he explored the notion of music slumbering on its instrument. It's a gorgeous poem! It moves through thoughts and moods of the soul as if we're all but harps waiting for a breeze to pass through us to animate us. I feel the same way about art: that it is something that on many levels colonises you, gets inside you and changes you from the inside out. I find that happens with books, too. After I’ve read a book, for a couple of days afterwards I think in the patterns of the book’s writing, because the act of reading is an act of organising your own thought process. If you are reading someone else’s writing, you are having to organise your perception along someone else’s structure. So if I read a book by Terry Pratchett, a few days later there is still a little Terry Pratchettness to my thoughts. When I read something by Catherynne Valente, for quite a few days there is a kind of ‘jewelled’ quality to my thoughts. To read a book is to let someone else reach inside me and reorganise me. As a writer, I find it very difficult to start writing immediately after having read another writer's book. I have to digest it first, and let the influence pass…

It's all a lie. I said to myself. Romance. This notion that some guy is going to swoop and fall madly in love with me and change my life and make everything perfect. It's one big, horrible lie and I bought it. Hook, line, and a ten thousand-pound sinker. Or I guess I should say it's a lie for a girl like me. For Skye, that's another story. The first time Dakota kissed me, down at the hot tub, I remember thinking, this is too good to be true. But if something feels too good to be true, maybe it's not true. Maybe the truth is that Skye deserves him. She'll always be the winner. And I, pathetically, will always be me.

The notion that we should promote “happy” or “humane” exploitation as “baby steps” ignores that welfare reforms do not result in providing significantly greater protection for animal interests; in fact, most of the time, animal welfare reforms do nothing more than make animal exploitation more economically productive by focusing on practices, such as gestation crates, the electrical stunning of chickens, or veal crates, that are economically inefficient in any event. Welfare reforms make animal exploitation more profitable by eliminating practices that are economically vulnerable. For the most part, those changes would happen anyway and in the absence of animal welfare campaigns precisely because they do rectify inefficiencies in the production process. And welfare reforms make the public more comfortable about animal exploitation. The “happy” meat/animal products movement is clear proof of that. We would never advocate for “humane” or "happy” human slavery, rape, genocide, etc. So, if we believe that animals matter morally and that they have an interest not only in not suffering but in continuing to exist, we should not be putting our time and energy into advocating for “humane” or “happy” animal exploitation.

Our fine arts were developed, their types and uses were established, in times very different from the present, by men whose power of action upon things was insignificant in comparison with ours. But the amazing growth of our techniques, the adaptability and precision they have attained, the ideas and habits they are creating, make it a certainty that profound changes are impending in the ancient craft of the Beautiful. In all the arts there is a physical component which can no longer be considered or treated as it used to be, which cannot remain unaffected by our modern knowledge and power. For the last twenty years neither matter nor space nor time has been what it was from time immemorial. We must expect great innovations to transform the entire technique of the arts, thereby affecting artistic invention itself and perhaps even bringing about an amazing change in our very notion of art.

The big mistake of modern media has been this notion of balance for balance's sake. That the left is just as violent and cruel as the right, that unions are just powerful as corporations, that reverse racism is just as damaging as racism.... Governments led by liberal democrats passed laws which changed the air I breathe for the better. Okay I'm for them and not for the party that is as we speak plotting to abolish the E.P.A. And I don't need to pretend that both sides have a point here, and I don't care what left or right commentators say about it. I only care what climate scientists say about it. Two opposing sides don't necessarily have two compelling arguments. Martin Luther King speaks on that wall in the capital and he didn't say "Remember folks, those southern sheriffs with the fire hoses and the German shepherds, they have a point too." No, he said, "I had a dream and they had a nightmare." This isn't Team Edward & Team Jacob. Liberals like the ones on that field must stand up and be counted and not pretend that we're as mean or greedy or shortsighted or plain batched as they are. And if that is too polarizing for you and you still want to reach across the aisle and hold hands and sing with someone on the right ... Try Church.

Up until relatively recently, creating original characters from scratch wasn't a major part of an author's job description. When Virgil wrote The Aeneid, he didn't invent Aeneas; Aeneas was a minor character in Homer's Odyssey whose unauthorized further adventures Virgil decided to chronicle. Shakespeare didn't invent Hamlet and King Lear; he plucked them from historical and literary sources. Writers weren't the originators of the stories they told; they were just the temporary curators of them. Real creation was something the gods did. All that has changed. Today the way we think of creativity is dominated by Romantic notions of individual genius and originality, and late-capitalist concepts of intellectual property, under which artists are businesspeople whose creations are the commodities they have for sale.

Moreover, we have seen enough by now to know that technological changes in our modes of communication are even more ideology-laden than changes in our modes of transportation. Introduce the alphabet to a culture and you change its cognitive habits, its social relations, its notions of community, history and religion. Introduce the printing press with movable type, and you do the same. Introduce speed-of-light transmission of images and you make a cultural revolution. Without a vote. Without polemics. Without guerrilla resistance. Here is ideology, pure if not serene. Here is ideology without words, and all the more powerful for their absence. All that is required to make it stick is a population that devoutly believes in the inevitability of progress. And in this sense, all Americans are Marxists, for we believe nothing if not that history is moving us toward some preordained paradise and that technology is the force behind that movement.

As logotherapy teaches, there are three main avenues on which one arrives at meaning in life. The first is by creating a work or by doing a deed. The second is by experiencing something or encountering someone; in other words, meaning can be found not only in work but also in love. Edith Weisskopf-Joelson observed in this context that the logotherapeutic “notion that experiencing can be as valuable as achieving is therapeutic because it compensates for our one-sided emphasis on the external world of achievement at the expense of the internal world of experience.”6 Most important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself. He may turn a personal tragedy into a triumph.

She looked now at the drawing-room step. She saw, through William’s eyes, the shape of a woman, peaceful and silent, with downcast eyes. She sat musing, pondering (she was in grey that day, Lily thought). Her eyes were bent. She would never lift them. . . . [N]o, she thought, one could say nothing to nobody. The urgency of the moment always missed its mark. Words fluttered sideways and struck the object inches too low. Then one gave it up; then the idea sunk back again; then one became like most middle-aged people, cautious, furtive, with wrinkles between the eyes and a look of perpetual apprehension. For how could one express in words these emotions of the body? Express that emptiness there? (She was looking at the drawing-room steps; they looked extraordinarily empty.) It was one’s body feeling, not one’s mind. The physical sensations that went with the bare look of the steps had become suddenly extremely unpleasant. To want and not to have, sent all up her body a hardness, a hollowness, a strain. And then to want and not to have – to want and want – how that wrung the heart, and wrung again and again! Oh, Mrs. Ramsay! she called out silently, to that essence which sat by the boat, that abstract one made of her, that woman in grey, as if to abuse her for having gone, and then having gone, come back again. It had seemed so safe, thinking of her. Ghost, air, nothingness, a thing you could play with easily and safely at any time of day or night, she had been that, and then suddenly she put her hand out and wrung the heart thus. Suddenly, the empty drawing-room steps, the frill of the chair inside, the puppy tumbling on the terrace, the whole wave and whisper of the garden became like curves and arabesques flourishing round a centre of complete emptiness. . . . A curious notion came to her that he did after all hear the things she could not say. . . . She looked at her picture. That would have been his answer, presumably – how “you” and “I” and “she” pass and vanish; nothing stays; all changes; but not words, not paint. Yet it would be hung in the attics, she thought; it would be rolled up and flung under a sofa; yet even so, even of a picture like that, it was true. One might say, even of this scrawl, not of that actual picture, perhaps, but of what it attempted, that it “remained for ever,” she was going to say, or, for the words spoken sounded even to herself, too boastful, to hint, wordlessly; when, looking at the picture, she was surprised to find that she could not see it. Her eyes were full of a hot liquid (she did not think of tears at first) which, without disturbing the firmness of her lips, made the air thick, rolled down her cheeks. She had perfect control of herself – Oh, yes! – in every other way. Was she crying then for Mrs. Ramsay, without being aware of any unhappiness? She addressed old Mr. Carmichael again. What was it then? What did it mean? Could things thrust their hands up and grip one; could the blade cut; the fist grasp? Was there no safety? No learning by heart of the ways of the world? No guide, no shelter, but all was miracle, and leaping from the pinnacle of a tower into the air? Could it be, even for elderly people, that this was life? – startling, unexpected, unknown? For one moment she felt that if they both got up, here, now on the lawn, and demanded an explanation, why was it so short, why was it so inexplicable, said it with violence, as two fully equipped human beings from whom nothing should be hid might speak, then, beauty would roll itself up; the space would fill; those empty flourishes would form into shape; if they shouted loud enough Mrs. Ramsay would return. “Mrs. Ramsay!” she said aloud, “Mrs. Ramsay!” The tears ran down her face.

This kind of action is a prevalent error among oppressed peoples. It is based upon the false notion that there is only a limited and particular amount of freedom that must be divided up between us, with the largest and juiciest pieces of liberty going as spoils to the victor or the stronger. So instead of joining together to fight for more, we quarrel between ourselves for a larger slice of the one pie. Black women fight between ourselves over men, instead of pursuing and using who we are and our strengths for lasting change; Black women and men fight between ourselves over who has more of a right to freedom, instead of seeing each other's struggles as part of our own and vital to our common goals; Black and white women fight between ourselves over who is the more oppressed, instead of seeing those areas in which our causes are the same. (Of course, this last separation is worsened by the intransigent racism that white women too often fail to, or cannot, address in themselves.)

His thought turned to the Ring, but there was no comfort there, only dread and danger. No sooner had he come in sight of Mount Doom, burning far away, than he was aware of a change in his burden. As it drew near the great furnaces where, in the deeps of time, it had been shaped and forged, the Ring's power grew, and it became more fell, untameable except by some mighty will. As Sam stood there, even though the Ring was not on him but hanging by its chain about his neck, he felt himself enlarged, as if he were robed in a huge distorted shadow of himself, a vast and ominous threat halted upon the walls of Mordor. He felt that he had from now on only two choices: to forbear the Ring, though it would torment him; or to claim it, and challenge the Power that sat in its dark hold beyond the valley of shadows. Already the Ring tempted him, gnawing at his will and reason. Wild fantasies arose in his mind; and he saw Samwise the Strong, Hero of the Age, striding with a flaming sword across the darkened land, and armies flocking to his call as he marched to the overthrow of Barad-dur. And then all the clouds rolled away, and the white sun shone, and at his command the vale of Gorgoroth became a garden of flowers and trees and brought forth fruit. He had only to put on the Ring and claim it for his own, and all this could be. In that hour of trial it was his love of his master that helped most to hold him firm; but also deep down in him lived still unconquered his plain hobbit-sense: he knew in the core of his heart that he was not large enough to bear such a burden, even if such visions were not a mere cheat to betray him. The one small garden of a free gardener was all his need and due, not a garden swollen to a realm; his own hands to use, not the hands of others to command. 'And anyway all these notions are only a trick, he said to himself.

If memory is our means of preserving that which we consider most valuable, it is also painfully linked to our own transience. When we die, our memories die with us. In a sense, the elaborate system of externalized memory we've created is a way of fending off mortality. It allows ideas to be efficiently passed across time and space, and for one idea to build on another to a degree not possible when a thought has to be passed from brain to brain in order to be sustained. The externalization of memory not only changed how people think; it also led to a profound shift in the very notion of what it means to be intelligent. Internal memory became devalued. Erudition evolved from possessing information internally to knowing how and where to find it in the labyrinthine world of external memory...But as our culture has transformed from one that was fundamentally based on internal memories to one that is fundamentally based on memories stored outside the brain, what are the implications for ourselves and our society. What we've gained is indisputiable. But what have we traded away?

Her partner now drew near, and said, "That gentleman would have put me out of patience, had he stayed with you half a minute longer. He has no business to withdraw the attention of my partner from me. We have entered into a contract of mutual agreeableness for the space of an evening, and all our agreeableness belongs solely to each other for that time. Nobody can fasten themselves on the notice of one, without injuring the rights of the other. I consider a country-dance as an emblem of marriage. Fidelity and complaisance are the principal duties of both; and those men who do not choose to dance or marry themselves, have no business with the partners or wives of their neighbours." But they are such very different things!" -- That you think they cannot be compared together." To be sure not. People that marry can never part, but must go and keep house together. People that dance only stand opposite each other in a long room for half an hour." And such is your definition of matrimony and dancing. Taken in that light certainly, their resemblance is not striking; but I think I could place them in such a view. You will allow, that in both, man has the advantage of choice, woman only the power of refusal; that in both, it is an engagement between man and woman, formed for the advantage of each; and that when once entered into, they belong exclusively to each other till the moment of its dissolution; that it is their duty, each to endeavour to give the other no cause for wishing that he or she had bestowed themselves elsewhere, and their best interest to keep their own imaginations from wandering towards the perfections of their neighbours, or fancying that they should have been better off with anyone else. You will allow all this?" Yes, to be sure, as you state it, all this sounds very well; but still they are so very different. I cannot look upon them at all in the same light, nor think the same duties belong to them." In one respect, there certainly is a difference. In marriage, the man is supposed to provide for the support of the woman, the woman to make the home agreeable to the man; he is to purvey, and she is to smile. But in dancing, their duties are exactly changed; the agreeableness, the compliance are expected from him, while she furnishes the fan and the lavender water. That, I suppose, was the difference of duties which struck you, as rendering the conditions incapable of comparison." No, indeed, I never thought of that." Then I am quite at a loss. One thing, however, I must observe. This disposition on your side is rather alarming. You totally disallow any similarity in the obligations; and may I not thence infer that your notions of the duties of the dancing state are not so strict as your partner might wish? Have I not reason to fear that if the gentleman who spoke to you just now were to return, or if any other gentleman were to address you, there would be nothing to restrain you from conversing with him as long as you chose?" Mr. Thorpe is such a very particular friend of my brother's, that if he talks to me, I must talk to him again; but there are hardly three young men in the room besides him that I have any acquaintance with." And is that to be my only security? Alas, alas!" Nay, I am sure you cannot have a better; for if I do not know anybody, it is impossible for me to talk to them; and, besides, I do not want to talk to anybody." Now you have given me a security worth having; and I shall proceed with courage.

And cried for mamma, at every turn'-I added, 'and trembled if a country lad heaved his fist against you, and sat at home all day for a shower of rain.-Oh, Heathcliff, you are showing a poor spirit! Come to the glass, and I'll let you see what you should wish. Do you mark those two lines between your eyes, and those thick brows, that instead of rising arched, sink in the middle, and that couple of black fiends, so deeply buried, who never open their windows boldly, but lurk glinting under them, like devil's spies? Wish and learn to smooth away the surly wrinkles, to raise your lids frankly, and change the fiends to confident, innocent angels, suspecting and doubting nothing, and always seeing friends where they are not sure of foes-Don't get the expression of a vicious cur that appears to know the kicks it gets are its desert, and yet, hates all the world, as well as the kicker, for what it suffers.' 'In other words, I must wish for Edgar Linton's great blue eyes, and even forehead,' he replied. 'I do - and that won't help me to them.' 'A good heart will help you to a bonny face, my lad,' I continued, 'if you were a regular black; and a bad one will turn the bonniest into something worse than ugly. And now that we've done washing, and combing, and sulking - tell me whether you don't think yourself rather handsome? I'll tell you, I do. You're fit for a prince in disguise. Who knows, but your father was Emperor of China, and your mother an Indian queen, each of them able to buy up, with one week's income, Wuthering Heights and Thrushcross Grange together? And you were kidnapped by wicked sailors, and brought to England. Were I in your place, I would frame high notions of my birth; and the thoughts of what I was should give me courage and dignity to support the oppressions of a little farmer!

When The Matrix debuted in 1999, it was a huge box-office success. It was also well received by critics, most of whom focused on one of two qualities—the technological (it mainstreamed the digital technique of three-dimensional “bullet time,” where the on-screen action would freeze while the camera continued to revolve around the participants) or the philosophical (it served as a trippy entry point for the notion that we already live in a simulated world, directly quoting philosopher Jean Baudrillard’s 1981 reality-rejecting book Simulacra and Simulation). If you talk about The Matrix right now, these are still the two things you likely discuss. But what will still be interesting about this film once the technology becomes ancient and the philosophy becomes standard? I suspect it might be this: The Matrix was written and directed by “the Wachowski siblings.” In 1999, this designation meant two brothers; as I write today, it means two sisters. In the years following the release of The Matrix, the older Wachowski (Larry, now Lana) completed her transition from male to female. The younger Wachowski (Andy, now Lilly) publicly announced her transition in the spring of 2016. These events occurred during a period when the social view of transgender issues radically evolved, more rapidly than any other component of modern society. In 1999, it was almost impossible to find any example of a trans person within any realm of popular culture; by 2014, a TV series devoted exclusively to the notion won the Golden Globe for Best Television Series. In the fifteen-year window from 1999 to 2014, no aspect of interpersonal civilization changed more, to the point where Caitlyn (formerly Bruce) Jenner attracted more Twitter followers than the president (and the importance of this shift will amplify as the decades pass—soon, the notion of a transgender US president will not seem remotely implausible). So think how this might alter the memory of The Matrix: In some protracted reality, film historians will reinvestigate an extremely commercial action movie made by people who (unbeknownst to the audience) would eventually transition from male to female. Suddenly, the symbolic meaning of a universe with two worlds—one false and constructed, the other genuine and hidden—takes on an entirely new meaning. The idea of a character choosing between swallowing a blue pill that allows him to remain a false placeholder and a red pill that forces him to confront who he truly is becomes a much different metaphor. Considered from this speculative vantage point, The Matrix may seem like a breakthrough of a far different kind. It would feel more reflective than entertaining, which is precisely why certain things get remembered while certain others get lost.

I am still vaguely haunted by our hitchhiker’s remark about how he’d “never rode in a convertible before.” Here’s this poor geek living in a world of convertibles zipping past him on the highways all the time, and he’s never even ridden in one. It made me feel like King Farouk. I was tempted to have my attorney pull into the next airport and arrange some kind of simple, common-law contract whereby we could just give the car to this unfortunate bastard. Just say: “Here, sign this and the car’s yours.” Give him the keys and then use the credit card to zap off on a jet to some place like Miami and rent another huge fireapple-red convertible for a drug-addled, top-speed run across the water all the way out to the last stop in Key West … and then trade the car off for a boat. Keep moving. But this manic notion passed quickly. There was no point in getting this harmless kid locked up—and, besides, I had plans for this car. I was looking forward to flashing around Las Vegas in the bugger. Maybe do a bit of serious drag-racing on the Strip: Pull up to that big stoplight in front of the Flamingo and start screaming at the traffic: “Alright, you chickenshit wimps! You pansies! When this goddamn light flips green, I’m gonna stomp down on this thing and blow every one of you gutless punks off the road!” Right. Challenge the bastards on their own turf. Come screeching up to the crosswalk, bucking and skidding with a bottle of rum in one hand and jamming the horn to drown out the music … glazed eyes insanely dilated behind tiny black, gold-rimmed greaser shades, screaming gibberish … a genuinely dangerous drunk, reeking of ether and terminal psychosis. Revving the engine up to a terrible high-pitched chattering whine, waiting for the light to change … How often does a chance like that come around? To jangle the bastards right down to the core of their spleens. Old elephants limp off to the hills to die; old Americans go out to the highway and drive themselves to death with huge cars.

She had begun to understand how priesthoods were born, the necessity of sanctioned forms, rules and prohibitions, the moral filter defined by accepted notions of justice. And yet, she could also see how profoundly dangerous such an institution could become, as arbiters of morality, as dispensers of that justice. Faces like hooded vultures, guarding the door to the court, choosing who gets inside and who doesn’t. How soon before the first bag of silver changes hands? How soon before the first reprehensible criminal buys passage into the arms of the blind, unquestioning Redeemer? She could fashion such a church, could formalize the cult into a religion, and she could impose a harsh, unwavering sense of justice. But what of the next generation of priests and priestesses? And the one after that, and the next one? How long before the hard rules make that church a self-righteous, power-mongering tyranny? How long before corruption arrives, when the hidden heart of the religion is the simple fact that the Redeemer embraces everyone who comes before him? A fact virtually guaranteed to breed cynicism in the priesthood, and from such cynicism secular acquisitiveness would be inevitable. This loss was not just a loss of faith in the Redeemer. It was a loss of faith in religion itself.

I hear another man cry, “Oh, sir my want of strength lies mainly in this, that I cannot repent sufficiently!” A curious idea men have of what repentance is! Many fancy that so many tears are to be shed, and so many groans are to be heaved, and so much despair is to be endured. Whence comes this unreasonable notion? Unbelief and despair are sins, and therefore I do not see how they can be constituent elements of acceptable repentance; yet there are many who regard them as necessary parts of true Christian experience. They are in great error. Still, I know what they mean, for in the days of my darkness I used to feel in the same way. I desired to repent, but I thought that I could not do it, and yet all the while I was repenting. Odd as it may sound, I felt that I could not feel. I used to get into a corner and weep, because I could not weep; and I fell into bitter sorrow because I could not sorrow for sin. What a jumble it all is when in our unbelieving state we begin to judge our own condition! It is like a blind man looking at his own eyes. My heart was melted within me for fear, because I thought that my heart was as hard as an adamant stone. My heart was broken to think that it would not break. Now I can see that I was exhibiting the very thing which I thought I did not possess; but then I knew not where I was. Remember that the man who truly repents is never satisfied with his own repentance. We can no more repent perfectly than we can live perfectly. However pure our tears, there will always be some dirt in them: there will be something to be repented of even in our best repentance. But listen! To repent is to change your mind about sin, and Christ, and all the great things of God. There is sorrow implied in this; but the main point is the turning of the heart from sin to Christ. If there be this turning, you have the essence of true repentance, even though no alarm and no despair should ever have cast their shadow upon your mind.

With the best of intentions, the generation before mine worked diligently to prepare their children to make an intelligent case for Christianity. We were constantly reminded of the superiority of our own worldview and the shortcomings of all others. We learned that as Christians, we alone had access to absolute truth and could win any argument. The appropriate Bible verses were picked out for us, the opposing positions summarized for us, and the best responses articulated for us, so that we wouldn’t have to struggle through two thousand years of theological deliberations and debates but could get right to the bottom line on the important stuff: the deity of Christ, the nature of the Trinity, the role and interpretation of Scripture, and the fundamentals of Christianity. As a result, many of us entered the world with both an unparalleled level of conviction and a crippling lack of curiosity. So ready with the answers, we didn’t know what the questions were anymore. So prepared to defend the faith, we missed the thrill of discovering it for ourselves. So convinced we had God right, it never occurred to us that we might be wrong. In short, we never learned to doubt. Doubt is a difficult animal to master because it requires that we learn the difference between doubting God and doubting what we believe about God. The former has the potential to destroy faith; the latter has the power to enrich and refine it. The former is a vice; the latter a virtue. Where would we be if the apostle Peter had not doubted the necessity of food laws, or if Martin Luther had not doubted the notion that salvation can be purchased? What if Galileo had simply accepted church-instituted cosmology paradigms, or William Wilberforce the condition of slavery? We do an injustice to the intricacies and shadings of Christian history when we gloss over the struggles, when we read Paul’s epistles or Saint Augustine’s Confessions without acknowledging the difficult questions that these believers asked and the agony with which they often asked them. If I’ve learned anything over the past five years, it’s that doubt is the mechanism by which faith evolves. It helps us cast off false fundamentals so that we can recover what has been lost or embrace what is new. It is a refining fire, a hot flame that keeps our faith alive and moving and bubbling about, where certainty would only freeze it on the spot. I would argue that healthy doubt (questioning one’s beliefs) is perhaps the best defense against unhealthy doubt (questioning God). When we know how to make a distinction between our ideas about God and God himself, our faith remains safe when one of those ideas is seriously challenged. When we recognize that our theology is not the moon but rather a finger pointing at the moon, we enjoy the freedom of questioning it from time to time. We can say, as Tennyson said, Our little systems have their day; They have their day and cease to be; They are but broken lights of thee, And thou, O Lord, art more than they.15 I sometimes wonder if I might have spent fewer nights in angry, resentful prayer if only I’d known that my little systems — my theology, my presuppositions, my beliefs, even my fundamentals — were but broken lights of a holy, transcendent God. I wish I had known to question them, not him. What my generation is learning the hard way is that faith is not about defending conquered ground but about discovering new territory. Faith isn’t about being right, or settling down, or refusing to change. Faith is a journey, and every generation contributes its own sketches to the map. I’ve got miles and miles to go on this journey, but I think I can see Jesus up ahead.

At the heart of God is the desire to give and to forgive. Because of this, he set into motion the entire redemptive process that culminated in the cross and was confirmed in the resurrection. The usual notion of what Jesus did on the cross was something like this: people were so bad and so mean and God was so angry with them that he could not forgive them unless somebody big enough took the rap for the whole lot of them. Nothing could be further from the truth. Love, not anger, brought Jesus to the cross. Golgotha came as a result of God’s great desire to forgive, not his reluctance. Jesus knew that by his vicarious suffering he could actually absorb all the evil of humanity and so heal it, forgive it, redeem it. This is why Jesus refused the customary painkiller when it was offered him. He wanted to be completely alert for this greatest work of redemption. In a deep and mysterious way he was preparing to take on the collective sin of the human race. Since Jesus lives in the eternal now, this work was not just for those around him, but he took in all the violence, all the fear, all the sin of all the past, all the present, and all the future. This was his highest and most holy work, the work that makes confession and the forgiveness of sins possible…Some seem to think that when Jesus shouted “My God, my God, why hast thou forsaken me?” it was a moment of weakness (Mark 15:34). Not at all. This was his moment of greatest triumph. Jesus, who had walked in constant communion with the Father, now became so totally identified with humankind that he was the actual embodiment of sin. As Paul writes, “he made him to be sin who knew no sin (2 Cor. 5:21). Jesus succeeded in taking into himself all of the dark powers of this present evil age and defeated every one of them by the light of his presence. He accomplished such a total identification with the sin of the race that he experienced the abandonment of God. Only in that way could he redeem sin. It was indeed his moment of greatest triumph. Having accomplished this greatest of all his works, Jesus then took refreshment. “It is finished,” he announced. That is, this great work of redemption was completed. He could feel the last dregs of the misery of humankind flow through him and into the care of the Father. The last twinges of evil, hostility, anger, and fear drained out of him, and he was able to turn again into the light of God’s presence. “It is finished.” The task is complete. Soon after, he was free to give up his spirit to the father. …Without the cross the Discipline of confession would be only psychologically therapeutic. But it is so much more. It involves and objective change in our relationship with God and a subjective change in us. It is a means of healing and transforming the inner spirit.

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!

I wish I could answer your question. All I can say is that all of us, humans, witches, bears, are engaged in a war already, although not all of us know it. Whether you find danger on Svalbard or whether you fly off unharmed, you are a recruit, under arms, a soldier." "Well, that seems kinda precipitate. Seems to me a man should have a choice whether to take up arms or not." "We have no more choice in that than in whether or not to be born." "Oh, I like choice, though," he said. "I like choosing the jobs I take and the places I go and the food I eat and the companions I sit and yarn with. Don't you wish for a choice once in a while ?" She considered, and then said, "Perhaps we don't mean the same thing by choice, Mr. Scoresby. Witches own nothing, so we're not interested in preserving value or making profits, and as for the choice between one thing and another, when you live for many hundreds of years, you know that every opportunity will come again. We have different needs. You have to repair your balloon and keep it in good condition, and that takes time and trouble, I see that; but for us to fly, all we have to do is tear off a branch of cloud-pine; any will do, and there are plenty more. We don't feel cold, so we need no warm clothes. We have no means of exchange apart from mutual aid. If a witch needs something, another witch will give it to her. If there is a war to be fought, we don't consider cost one of the factors in deciding whether or not it is right to fight. Nor do we have any notion of honor, as bears do, for instance. An insult to a bear is a deadly thing. To us... inconceivable. How could you insult a witch? What would it matter if you did?" "Well, I'm kinda with you on that. Sticks and stones, I'll break yer bones, but names ain't worth a quarrel. But ma'am, you see my dilemma, I hope. I'm a simple aeronaut, and I'd like to end my days in comfort. Buy a little farm, a few head of cattle, some horses...Nothing grand, you notice. No palace or slaves or heaps of gold. Just the evening wind over the sage, and a ceegar, and a glass of bourbon whiskey. Now the trouble is, that costs money. So I do my flying in exchange for cash, and after every job I send some gold back to the Wells Fargo Bank, and when I've got enough, ma'am, I'm gonna sell this balloon and book me a passage on a steamer to Port Galveston, and I'll never leave the ground again." "There's another difference between us, Mr. Scoresby. A witch would no sooner give up flying than give up breathing. To fly is to be perfectly ourselves." "I see that, ma'am, and I envy you; but I ain't got your sources of satisfaction. Flying is just a job to me, and I'm just a technician. I might as well be adjusting valves in a gas engine or wiring up anbaric circuits. But I chose it, you see. It was my own free choice. Which is why I find this notion of a war I ain't been told nothing about kinda troubling." "lorek Byrnison's quarrel with his king is part of it too," said the witch. "This child is destined to play a part in that." "You speak of destiny," he said, "as if it was fixed. And I ain't sure I like that any more than a war I'm enlisted in without knowing about it. Where's my free will, if you please? And this child seems to me to have more free will than anyone I ever met. Are you telling me that she's just some kind of clockwork toy wound up and set going on a course she can't change?" "We are all subject to the fates. But we must all act as if we are not, or die of despair. There is a curious prophecy about this child: she is destined to bring about the end of destiny. But she must do so without knowing what she is doing, as if it were her nature and not her destiny to do it. If she's told what she must do, it will all fail; death will sweep through all the worlds; it will be the triumph of despair, forever. The universes will all become nothing more than interlocking machines, blind and empty of thought, feeling, life...