Obfuscation Quotes

A story can tell the truth...but a story can also lie. Stories can bend and twist and obfuscate. Controlling stories is power indeed.

He called it potentia because there's nothing quite like Latin for disguising the fact you're making it up as you go along.

The world looks for happiness through self-assertion. The Christian knows that joy is found in self-abandonment. 'If a man will let himself be lost for My sake,' Jesus said, 'he will find his true self.' A Christian woman's true freedom lies on the other side of a very small gate---humble obedience---but that gate leads out into a largeness of life undreamed of by the liberators of the world, to a place where the God-given differentiation between the sexes is not obfuscated but celebrated, where our inequalities are seen as essential to the image of God, for it is in male and female, in male as male and female as female, not as two identical and interchangeable halves, that the image is manifested.

However much we obfuscate or ignore it, we know that the factory farm is inhumane in the deepest sense of the word. And we know that there is something that matters in a deep way about the lives we create for the living beings most within our power. Our response to the factory farm is ultimately a test of how we respond to the powerless, to the most distant, to the voiceless--it is a test of how we act when no one is forcing us to act one way or another.

Yes, overcomplexity can be used to obfuscate, but oversimplicity makes it impossible to find commonalities, shared points of entry, experiences, values, meaning.

His gaze was a lot steadier than her heartbeat. “She’s the reason for those whispered phone calls I used to overhear, isn’t she?” “Don’t be silly. I was talking to my lover.” “She told me she lives at a place called Brookdale. After I hung up, I did a little research on the Web. Your talent for obfuscation continues to amaze me.” “Hey, I haven’t obfuscated in weeks. Makes you go blind.

Polysyllables obfuscate a preponderant ignorance with so much more style and panache.

You can cite a hundred references to show that the biblical God is a bloodthirsty tyrant, but if they can dig up two or three verses that say 'God is love,' they will claim that you are taking things out of context!

My good lady,’ interrupted Clent, ‘are you telling me that he is not the Luck? That you have in some way obfuscated the chronology of his nativity?’ Seconds passed. A beetle flew into Mistress Leap’s hair while she stared at Clent, then it struggled free and flew off again. ‘Did you lie about when he was born?’ translated Mosca.

The key point is that anthropomorphism is not always as problematic as people think. To rail against it for the sake of scientific objectivity often hides a pre-Darwinian mindset, one uncomfortable with the notion of humans as animals. When we are considering species like the apes, which are aptly known as “anthropoids” (humanlike), however, anthropomorphism is in fact a logical choice. Dubbing an ape’s kiss “mouth-to-mouth contact” so as to avoid anthropomorphism deliberately obfuscates the meaning of the behavior. It would be like assigning Earth’s gravity a different name than the moon’s, just because we think Earth is special.

That’s what bitter people did. Pointed the finger and blamed others. Obfuscation was a way of hiding from their own shortcomings and wounds.

It's called obfuscation in the interest of deniability. You might say it's our lingua franca.

The English language was a delight to them, so illogical and fertile and well-suited to their natural desire to confuse, obfuscate, and generally side-step clear meaning whenever possible.

But what becomes of the divinity when it reveals itself in icons, when it is simply incarnated in images as a visible theology? Or does it volatilize itself in the simulacra that, alone, deploy their power and pomp of fascination - the visible machinery of icons substituted for the pure and intelligible Idea of God? This is precisely what was feared by Iconoclasts, whose millennial quarrel is still with us today. This is precisely because they predicted this omnipotence of simulacra, the faculty simulacra have of effacing God from the conscience of man, and the destructive, annihilating truth that they allow to appear - that deep down God never existed, even God himself was never anything but his own simulacra - from this came their urge to destroy the images. If they could have believed that these images only obfuscated or masked the Platonic Idea of God, there would have been no reason to destroy them. One can live with the idea of distorted truth. But their metaphysical despair came from the idea that the image didn't conceal anything at all.

I have always had the suspicion that officers assigned to front desk duty were chosen by cunning supervisors because of their skills in obfuscation and disinformation.

obfuscate.

The boy will grow older, and over time there will be other songs – not many – ten or maybe twenty in a lifespan, that stand apart from the rest of the music he will discover. He will realise as he grows older still, and crosses the Canadian border and drives down into Seattle, that not only are these songs holy or sacred, they are hiding songs – what the Aztec Indians call carrion songs – that deal exclusively in darkness, obfuscation, concealment and secrecy. He will realize that, for him, the purpose of these songs has been to shut off the sun, to draw a long shadow down and protect him from the corrosive glare of the world.

The Lost Cause was not an accident. It was not a mistake that history stumbled into. It was a deliberate, multi-faceted, multi-field effort predicated on both misremembering and obfuscating what the confederacy stood for. And the role slavery played in shaping this county.

The boy will grow older, and over time there will be other songs – not many – ten or maybe twenty in a lifespan, that stand apar from the rest of the music he will discover. He will realise as he grows older still, and crosses the Canadian border and drives down into Seattle, that not only are these songs holy or sacred, they are hiding songs – what the Aztec Indians call carrion songs – that deal exclusively in darkness, obfuscation, concealment and secrecy. He will realize that, for him, the purpose of these songs has been to shut off the sun, to draw a long shadow down and protect him from the corrosive glare of the world.

How do we examine the legacy of colonization when the basic facts of its construction are disputed in the minds of its beneficiaries? Even that which wasn’t burnt in the 60s – by British officials during the government-sanctioned frenzy of mass document destruction. Operation Legacy, to spare the Queen embarrassment. The more insidious act, though less sensational, proved to have the greatest impact: a deliberate exclusion and obfuscation within the country’s national curriculum. Through this, more than records were destroyed. The erasure itself was erased.

Retouching is our favourite artistic device. Each of us is a curator in his own museum. [..] Uncover A, cover up B. Remove all spots. Keep your mouth shut. Think of your tongue as a weapon. Think one thing and say another. Use orotund expressions to obfuscate your intentions. Hide what you believe. Believe what you hide.

The soldier of Christ is obligated to fight against sin and error. His battle against the Antichrist is prompted by his loved for Christ, and for the salvation of souls. He fights this battle for the salvation of those who have gone astray. His attitude is one of true love. But those who flee from the inevitable battle, and treat irenically those who have gone astray, obfuscating their error and playing down their revolt against God, are, fundamentally, victims of egoism and complacency.

I was just so afraid.... So afraid of being seen through, of being caught, that I missed the point. I missed the most important fact of it all, which is quite simply...they want to believe in you up there.... The audience wants to forget who's under the mask. But they don't want to forget because of obfuscation...no, they want to forget it's you by virtue of the passion of your performance. They want to be transported.... Transported to a world where bigger truths are at work, and anything--anything--can happen. A world where the impossible is possible. Batman can be someone like that for them, Bruce. Someone who defies every damn rule of logic that governs their lives.

One of the perils of a classical education, he often reflected, was a predilection for vocabulary of an obfuscating nature.

can see willful obfuscation spread over you like marmalade on toast. I do not care for marmalade, madam, and I care less for secrets.

Obfuscation is the deliberate addition of ambiguous, confusing, or misleading information to interfere with surveillance and data collection.

I prefer bluntness to obfuscation. Things get lost in translation.

The more we talk about the epidemic as an individual disease phenomenon or a moral failing, the easier it is to obfuscate and ignore the social and economic conditions that predispose certain individuals to addiction. The fix isn't more Suboxone or lectures on morality but rather a reinvigorated democracy that provides a pathway for meaningful work, with a living wage, for everybody.

Political realism is aware of the moral significance of political action. It is also aware of the ineluctable tension between the moral command and the requirements of successful political action. And it is unwilling to gloss over and obliterate that tension and thus to obfuscate both the moral and the political issue by making it appear as though the stark facts of politics were morally more satisfying than they actually are, and the moral law less exacting than it actually is.

We have failed to see truth right in front of us because we have been buried into an obfuscated mindset by theologies and cultural mores made by theologies that themselves have been created by diseases.

In the end, maybe that was what separated the real paranormal investigators from the charlatans. The charlatans kept up the aura of mystery and obfuscation. The real investigators kept asking why and how.

Sitting with Sindikubwabo [former President of Rwanda in exile in Zaire] as he offered what sounded like a rehearsal of the defense-by-obfuscation he was preparing for the tribunal, I had the impression that he almost yearned to be indicted, even apprehended, in order to have a final hour in the spotlight.

The vitality of the act was entirely obfuscated, the beauty, the terror, the sacrifice.' He took one last drag of this cigarette and put it out. 'Quite simply,' he said, 'we didn't believe. And belief was the one condition which was absolutely necessary. Belief, and absolute surrender.

The good news is there’s actually no magic to tech. As opaque as it might seem from the outside, it’s just a skill set—one that all kinds of people can, and do, learn. There’s no reason to allow tech companies to obfuscate their work, to call it special and exempt it from our pesky ethics.

As a people, we have been tolled farther and farther away from the facts of what we have done by the romanticizers, whose bait is nothing more than the wishful insinuation that we have done no harm. Speaking a public language of propaganda, uninfluenced by the real content of our history which we know only in a deep and guarded privacy, we are still in the throes of the paradox of the “gentleman and soldier.” However conscious it may have been, there is no doubt in my mind that all this moral and verbal obfuscation is intentional. Nor do I doubt that its purpose is to shelter us from the moral anguish implicit in our racism—an anguish that began, deep and mute, in the minds of Christian democratic freedom-loving owners of slaves.

Lack of awareness and precision about consent, obfuscation of vectors of privilege and oppression, and a dearth of embodied experiences of respectful relationship all combine to create confusion. Blame, shame, dissociative compliance, ineffective complaints, and misplaced resentments all are signals of unsafety

If logic and reason, the hard, cold products of the mind, can be relied upon to deliver justice or produce the truth, how is it that these brain-heavy judges rarely agree? Five-to-four decisions are the rule, not the exception. Nearly half of the court must be unjust and wrong nearly half of the time. Each decision, whether the majority or minority, exudes logic and reason like the obfuscating ink from a jellyfish, and in language as opaque. The minority could have as easily become the decision of the court. At once we realize that logic, no matter how pretty and neat, that reason, no matter how seemingly profound and deep, does not necessarily produce truth, much less justice. Logic and reason often become but tools used by those in power to deliver their load of injustice to the people. And ultimate truth, if, indeed, it exists, is rarely recognizable in the endless rows of long words that crowd page after page of most judicial regurgitations.

We have talked at length of individual rights; but what, it may be asked, of the “rights of society”? Don’t they supersede the rights of the mere individual? The libertarian, however, is an individualist; he believes that one of the prime errors in social theory is to treat “society” as if it were an actually existing entity. “Society” is sometimes treated as a superior or quasi-divine figure with overriding “rights” of its own; at other times as an existing evil which can be blamed for all the ills of the world. The individualist holds that only individuals exist, think, feel, choose, and act; and that “society” is not a living entity but simply a label for a set of interacting individuals. Treating society as a thing that chooses and acts, then, serves to obscure the real forces at work. If, in a small community, ten people band together to rob and expropriate three others then this is clearly and evidently a case of a group of individuals acting in concert against another group. In this situation, if the ten people presumed to refer to themselves as “society” acting in “its” interest, the rationale would be laughed out of court; even the ten robbers would probably be too shamefaced to use this sort of argument. But let their size increase, and this kind of obfuscation becomes rife and succeeds in duping the public.

The fundamental question pertaining to voting ethics which Christians must ask at this presidential election is this: "What are the binding principles established by God in the Bible for selecting a civil magistrate?" All other questions are secondary or irrelevant. Once this standard is determined it is our duty to wisely apply the principles and precepts to our American context and to obey. All attempts by Christians to obfuscate our duty to repair to "the standard" by sprinkling the debate with the theology of pragmatics and partisan politics is a loss to the Church because it means that we are more concerned with manipulating a political process then simply obeying the sovereign God

[To James Laughlin] It was pleasant to learn that you expected our correspondence to be read in the international salons and boudoirs of the future. Do you think they will be able to distinguish between the obfuscations, mystification, efforts at humor, and plain statement of fact? Will they recognize my primary feelings as a correspondent—the catacomb from which I write to you, seeking to secure some word from the real world, or at least news of the Far West—and sigh with compassion? Or will they just think I am nasty, an over-eager clown, gauche, awkward and bookish? Will they understand that I am always direct, open, friendly, simple and candid to the point of naïveté until the ways of the fiendish world infuriate me and I am poked to be devious, suspicious, calculating, not that it does me any good anyway? And for that matter, what will they make of your complex character?

Stall! Delay! Obfuscate! “Let’s,” said Flora.

Clarity is a wonderful thing. Sometimes, obfuscation is too, but I digress.

A story can tell the truth, she knew, but a story can also lie. Stories can bend and twist and obfuscate. Controlling stories is power indeed.

A world in which firms compete by offering better products is preferable to one in which the winner is the firm that is best at obfuscation.

obfuscate

obfuscation

Crises expose realities and strip away obfuscation and misdirection.

Any fool can tell a lie, and any fool can believe it; but the right method is to tell the truth in such a way that the intelligent reader is seduced into telling the lie for himself.

Roche hadn’t just blithely assumed that the powerful drugs it was about to introduce to the public would be safe: the company had deliberately obfuscated evidence to the contrary. In

This essay is itself a defiant, courageous act: Its existence blows clear that meticulously crafted fog of obfuscation and bares the maggoty ribs of our past for the vultures to pick at.

Obfuscation is my inheritance,” author C Pam Zhang writes in an essay in The New Yorker.[1] She says her parents “depicted their pre-America lives as mere prologue, quickly sketched…. It is far too easy…as the naturalized citizen of a country that tries to kick dirt over its bloody history…to see only the castle on the hill and not the thickets of bone we trod through to arrive at it.

Organizations can obfuscate, delay, confuse, resort to technical language which sounds like everyday language, and generally play the corporate game with little fear of being brought to account.

The postmodernist belief in the relativism of truth, coupled with the clicker culture of mass media, in which attention spans are measured in New York minutes, leaves us with a bewildering array of truth claims packaged in infotainment units. It must be true—I saw it on television, the movies, the Internet. The Twilight Zone, The Outer Limits, That’s Incredible!, The Sixth Sense, Poltergeist, Loose Change, Zeitgeist: The Movie. Mysteries, magic, myths, and monsters. The occult and the supernatural. Conspiracies and cabals. The face on Mars and aliens on Earth. Bigfoot and Loch Ness. ESP and psi. UFOs and ETIs. OBEs and NDEs. JFK, RFK, and MLK Jr.—alphabet conspiracies. Altered states and hypnotic regression. Remote viewing and astroprojection. Ouija boards and tarot cards. Astrology and palm reading. Acupuncture and chiropractic. Repressed memories and false memories. Talking to the dead and listening to your inner child. It’s all an obfuscating amalgam of theory and conjecture, reality and fantasy, nonfiction and science fiction. Cue dramatic music. Darken the backdrop. Cast a shaft of light across the host’s face. Trust no one. The truth is out there. I want to believe.

To the honor of Spinoza I must mention that his more accurate understanding explained all general concepts as having to the contrary arisen from an obfuscation of that of which one is perceptually cognizant

(I bring food and drink to the guards when they are on post during feasts. I believe it is written in the Obfuscations of St. Pesto: “In nine cases out of ten, a large friend with a poleax shall truly a blessing be.” )

Milicent Patrick’s final resting place is in every single Creature from the Black Lagoon T-shirt, every Metaluna Mutant toy, every VHS tape of Fantasia, every DVD of The Shape of Water. It’s on the desk of every female animator and in the pen of every woman doodling a monster in the margins of her notebook. It’s always been there. It’s just been hidden, purposely obfuscated. Now, it’s in every copy of this book, i your hands or on your ears.

intricate motives, and complicated plots intimately. You live a book for weeks at a time, carrying it around in your bag, thinking about its characters like friends, worrying about their worries as your own. Not so short stories because as soon as you get to know the characters and voices and plots and complications, they’re over. Resolved or unresolved, clear or still completely obfuscated, either way, there’s nothing more . . . unless you’re

Qualitative and quantitative research with adults and children reporting ritual abuse has found that it occurs alongside other forms of organised abuse, particularly the manufacture of child abuse images (Scott 2001, Snow and Sorenson 1990, Waterman et al. 1993), and hence subsuming such non-ritualistic experiences under the moniker ‘ritual abuse’ is misleading at best and incendiary at worst. Moreover, it is unclear why an abusive group that invokes a religious or metaphysical mandate to abuse children should be considered as largely distinct from an abusive group that invokes a non-religious rationale to do so. The presumption evident amongst some authors writing on ritual abuse that a professed spiritual motivation for abusing children necessarily reflects the offenders actual motivation seems naïve at best, and at worst it risks colluding with the ways in which abusive groups obfuscate responsibility for their actions.

Politicians obfuscate. It gets them re-elected. If no-one can understand what is going on, then the perception is that we need someone to guide us through the fog. Many people want to be led. A few people even think that they need to be led.

The role needs honest force and honeyed words, and a certain willingness to obfuscate about the intentions of the King of England: and as Wyatt says that to him nothing is ever clear, and no truth is a single truth, he seems the man for the job.

Exxon abandoned its good-citizen approach of funding research, allowing its publication, and discussing ways to transition to a new energy economy. It began to fund climate denial aimed at obfuscating the science and slowing its regulatory response.

Truth can be intuited even when it cannot be articulated in language. Such intuition is rooted in our broader obfuscated mind, which can apprehend - in symbolic ways - aspects of reality beyond the grasp of our self-reflective thoughts and perceptions.

The contradictions created by sixty years of obfuscation in Pakistan played out on a daily basis, in the continual whiplash between secularism and extremism, the contorted attempts to hold this fracturing nation together with Scotch tape and honeyed tongues.

As you know, the public conversation about the connection between Islamic ideology and Muslim intolerance and violence has been stifled by political correctness. In the West, there is now a large industry of apology and obfuscation designed, it would seem, to protect Muslims from having to grapple with the kinds of facts we’ve been talking about. The humanities and social science departments of every university are filled with scholars and pseudo-scholars—deemed to be experts in terrorism, religion, Islamic jurisprudence, anthropology, political science, and other fields—who claim that Muslim extremism is never what it seems. These experts insist that we can never take Islamists and jihadists at their word and that none of their declarations about God, paradise, martyrdom, and the evils of apostasy have anything to do with their real motivations.

Perhaps because I have spent hours sermonizing to students about the sins of the passive voice—how it can obfuscate meaning, deaden vitality, and abandon the task of assigning agency or responsibility—I find the grammar of justice maddening. It’s always “rendered,” “served,” or “done.” It always swoops down from on high—from God, from the state—like a bolt of lightning, a flaming sword come to separate the righteous from the wicked in Earth’s final hour. It is not, apparently, something we can give to one other, something we can make happen, something we can create together down here in the muck. The problem may also lie in the word itself, as for millennia “justice” has meant both “retribution” and “equality,” as if a gaping chasm did not separate the two. If you really want to know what justice is, don’t only ask questions and then score off anyone who answers, and refute him, roars Thrasymachus to Socrates in The Republic. You know very well that it is much easier to ask questions than to answer them. Give an answer yourself and tell us what you say justice is. When justice is done, writes Anne Carson, the world drops away. This does not seem to me a happy thought. I am not yet sure I want the world to drop away.

People who consider themselves educated, open-minded and progressive do not want to think of themselves as the slaves of a master, or even the subjects of a ruling class. Because of this, much rationalizing and obfuscating has been done in an attempt to deny the fundamental nature of "government" as a ruling class.

The effect of this was to make me abjure hackneyed expressions from an early age, so I suppose I benefited from my mother’s phrasal insouciance in the long run, although it’s possible that my automatic eschewal of clichés occasionally drove me from the Scylla of ridicule into the turbid Charybdisian eddies of sesquipedalian obfuscation...though I trust not.

But no. That was analogy rather than homology. What in the humanities they would call a heroic simile, if he understood the term, or a metaphor, or some other kind of literary analogy. And analogies were mostly meaningless — a matter of phenotype rather than genotype (to use another analogy). Most, of poetry and literature, really all the humanities, not to mention the social sciences, were phenotypic as far as Sax could tell. They added up to a huge compendium of meaningless analogies, which did not help to explain things, but only distorted perception of them. A kind of continuous conceptual drunkenness, one might say. Sax himself much preferred exactitude and explanatory power, and why not? If it was 200 Kelvin outside why not say so, rather than talk about witches’ tits and the like, hauling the whole great baggage of the ignorant past along to obscure every encounter with sensory reality? It was absurd.

Science has been abused for every conceivable purpose under the sun. Which is all the more reason to deliver the power it grants to as many people as possible, as rapidly as possible, instead of leaving it in the hands of a few. It is not a reason to retreat into fantasy – to declare: knowledge is a cultural artifact, nothing is universally true, only mysticism and obfuscation and ignorance will save us.

All we seem to be left with now is paranoid gibberish about a War on Terror whose whole purpose is to expand the War, increase the Terror, and obfuscate the fact that the wars of today are not aberrations but systemic, logical exercises to preserve a way of life whose delicate pleasures and exquisite comforts can only be delivered to the chosen few by a continuous, protracted war for hegemony--Lifestyle Wars.

This is one of the most singular experiences, waking on what feels like a good day, preparing to work but not yet actually embarked. At this moment there are infinite possibilities, whole hours ahead. Her mind hums. This morning she may penetrate the obfuscation, the clogged pipes, to reach the gold. She can feel it inside her, an all but describable second self, or rather a parallel, purer self. If she were religious, she would call it the soul. It is more than the sum of her intellect and her emotions, more than the sum of her experiences, though it runs like veins of brilliant metal through all three. It is an inner faculty that recognizes the animating mysteries of the world because it is made of the same substance, and when she is very fortunate she is able to write directly through that faculty. Writing in that state is the most profound satisfaction she knows, but her access to it comes and goes without warning. she may pick up her pen and follow it with her hand as it moves across the paper; she may pick up her pen and find that she’s merely herself, a woman in a housecoat holding a pen, afraid and uncertain, only mildly competent, with no idea about where to begin or what to write. She picks up her pen. Mrs. Dalloway said she would buy the flowers herself.

Every writer dreams of a perfect language. Every writer dreams of a language that obeys, that comes to heel. For some this language is spare and pure, pared down to reveal essential truths without ornament or obfuscation. For others it is devilish and twisting, folding back over itself to create layers of meaning, shades of nuance. A language that will survive through the ages. A language that will crack open the heart of readers like a hazelnut.

High-quality and transparent data, clearly documented, timely rendered, and publicly available are the sine qua non of competent public health management. During a pandemic, reliable and comprehensive data are critical for determining the behavior of the pathogen, identifying vulnerable populations, rapidly measuring the effectiveness of interventions, mobilizing the medical community around cutting-edge disease management, and inspiring cooperation from the public. The shockingly low quality of virtually all relevant data pertinent to COVID-19, and the quackery, the obfuscation, the cherrypicking and blatant perversion would have scandalized, offended, and humiliated every prior generation of American public health officials. Too often, Dr. Fauci was at the center of these systemic deceptions. The “mistakes” were always in the same direction—inflating the risks of coronavirus and the safety and efficacy of vaccines in

The political conversation about abortion has obliterated truth and crushed any nuanced understanding of what it means to live a human life. Abortion talk in public is so black and while, so bolstered by scientific falsehoods and medical semi-truths, and so distorted by a fog of sentimentality about women and their role as mothers, that it has begun to muddle the thinking even of people in favor of abortion rights. We need to call out these lies and obfuscations for what they are.

But they meant a noninclusive “we.” Not for the first time, Laurence thought this was one of the annoyingly incommunicative features in the English language. Much like the inability to distinguish between “x-or” and “and/or,” the lack of delineation between “x-we” and “in-we” was a conspiracy of obfuscation, designed to create awkwardness and exacerbate peer pressure—because people tried to include you in their “we” without your consent, or you thought you were included and then the rug got pulled out from under you.

Specific reifications are variations on this general theme. Marriage, for instance, may be reified as an imitation of divine acts of creativity, as a universal mandate of natural laws, as the necessary consequences of biological or psychological forces, or, for that matter, as a functional imperative of the social system. What all these reifications have in common is their obfuscation of marriage as an ongoing human production. [...] Through reification, the world of institutions appears to merge with the world of nature.

And this is the evil that heresy inflicts on the Christian people, obfuscating ideas and inciting all to become inquisitors to their personal benefit. For what I was to see at the abbey would make me think that it is often inquisitors who create heretics. And not only in the sense that they imagine heretics where these do not exist, but also that inquisitors repress the heretical putrefaction so vehemently that many are driven to share in it, in their hatred for the judges. Truly, a circle conceived by the Devil. God preserve us.

In certain young people today…I notice what I find increasingly troubling: a cold-blooded grasping, a hunger to take and take and take, but never give; a massive sense of entitlement; an inability to show gratitude; an ease with dishonesty and pretension and selfishness that is couched in the language of self-care; an expectation always to be helped and rewarded no matter whether deserving or not; language that is slick and sleek but with little emotional intelligence; an astonishing level of self-absorption; an unrealistic expectation of puritanism from others; an over-inflated sense of ability, or of talent where there is any at all; an inability to apologize, truly and fully, without justifications; a passionate performance of virtue that is well mexecuted in the public space of Twitter but not in the intimate space of friendship. I find it obscene. People who ask you to ‘educate’ yourself while not having actually read any books themselves, while not being able to intelligently defend their own ideological positions, because by ‘educate,’ they actually mean ‘parrot what I say, flatten all nuance, wish away complexity.’ People who wield the words ‘violence’ and ‘weaponize’ like tarnished pitchforks. People who depend on obfuscation, who have no compassion for anybody genuinely curious or confused. Ask them a question and you are told that the answer is to repeat a mantra. Ask again for clarity and be accused of violence. And so we have a generation of young people on social media so terrified of having the wrong opinions that they have robbed themselves of the opportunity to think and to learn and to grow.

Two more [birds added to her cage]. I call them the Wards in Jarndyce. They are caged up with all the others. With Hope, Joy, Youth, Peace, Rest, Life, Dust, Ashes, Waste, Want, Ruin, Despair, Madness, Death, Cunning, Folly, Words, Wigs, Rags, Sheepskin, Plunder, Precedent, Jargon, Gammon, and Spinach!?" - - - Miss Flite to Esther. [I thought a the last two a bit strange until I looked and saw the old definitions of gammon (as being double talk or obfuscation) and spinach (as being a spurious and unwanted growth). How appropriately summarized the situation!

Apparently, the draw of the screen is just too much for most people; the cell phone is like a slot machine. With every ding, a variable reward, either good or bad, is in store for the user—the ultimate dopamine rush. As Robert Kolker wrote in the New York Times Magazine, “Distraction is the devil in your ear—not always the result of an attention deficit, but borne of our own desires.” We are distracted because we want to be. Because it’s fun and obfuscates real life. Why else would they sell so many smartphones? My wife says that I’m addicted to my e-mail, and I know looking at it doesn’t improve my mood.

Looking to that future, there is every reason to believe that science and religion will both continue to flourish, to enlighten, to inspire; as well as to frustrate, to obfuscate, and to oppress. Some people may wish that one half of this essentially modern pairing could be disposed of, or could be persuaded to relinquish its troublesome claims to authority in some or other sphere of knowledge, morality, or politics. But such people should be careful what they wish for. Would they really prefer to live in a society where everyone agreed about the questions that this book has been about? What sort of place would that be?

Some thoughts, possessing a frightening kind of self-awareness, knew to hide deep beneath others, riding unseen the same currents, where they could grow unchallenged, unexposed by any horrified recognition. One could always sense them, of course, but that was not the same as slashing through all the obfuscation, revealing them bared to the harsh light and so seeing them wither into dust. The mind ran its own shell-game, ever amused at its own sleight of hand misdirection – in truth, this was how one tended to live, from moment to moment, with the endless exchange of denials and deference and quick winks in the mirror, even as inner proclamations and avowals thundered with false willpower and posturing conviction.

The history of magical groups is a history of crash landings or slow degeneration. Very seldom do we find success stories about fully developed higher creatures who spread their inner light within group contexts and beyond. Very often it’s an all-too-human scenario of power struggles within groups and secret societies that pushes the potential for self-development back into the shadows in order for ego inflation and chaos to shine. This has usually brought forth a general marginalization of initially very interesting ideas. To a great extent, I believe this has to do with the use of a language and terminology that is too obfuscated, arcane, and symbolic. Instead of simply seeing what needs to be done and how, many individuals haven’t been able to see the beauty of the forest because of all the trees in the way.

The disaster was the first major crisis to occur under the fledgling leadership of the USSR’s most recent General Secretary, Mikhail Gorbachev. He chose not to address the public for three weeks after the accident, presumably to allow his experts time to gain a proper grasp of the situation. On May 14th, in addition to expressing his anger at Western Chernobyl propaganda, he announced to the world that all information relating to the incident would be made available, and that an unprecedented conference would be held with the International Atomic Energy Agency (IAEA) in August at Vienna. Decades of information control proved difficult to cast off in such a short time, however, and while the report was made available in the West, it was classified in the Soviet Union. This meant those most affected by the disaster knew less than everyone else. In addition, although the Soviet delegation’s report was highly detailed and accurate in most regards, it was also misleading. It had been written in line with the official cause of the accident - that the operators were responsible - and, as such, it deliberately obfuscated vital details about the reactor.

Just as Pierre-Joseph Proudhon's statement "Property is theft" is usually misunderstood, so it is easy to misunderstand Benjamin Tucker's claim that individualist anarchism was part of "socialism." Yet before Marxists monopolized the term, socialism was a broad concept, as indeed Marx's critique of the "unscientific" varieties of socialism in the Communist Manifesto indicated. Thus, when Tucker claimed that the individualist anarchism advocated in the pages of Liberty was socialist, he was not engaged in obfuscation or rhetorical bravado. He (and most of his writers and readers) understood socialism to mean a set of theories and demands that proposed to solve the "labor problem" through radical changes in the capitalist economy. Descriptions of the problem varied (e.g., poverty, exploitation, lack of opportunity), as did explanations of its causes (e.g., wage employment, monopolies, lack of access to land or credit), and, consequently, so did the proposed solutions (e.g., abolition of private property, regulation, abolition, or state ownership of monopolies, producer cooperation, etc.). Of course, this led to a variety of strategies as well: forming socialist or labor parties, fomenting revolution, building unions or cooperatives, establishing communes or colonies, etc. This dazzling variety led to considerable public confusion about socialism, and even considerable fuzziness among its advocates and promoters.

Little hypocrisies are easy enough to find, and where sex is involved, one finds little else. During a debate in 1970 over whether to introduce coed dorms at the University of Kansas, one male student said that such living arrangements would leave students “free to engage one another as human beings.” “I believe that the segregation of the sexes is unnatural,” another said. “This tradition of segregation is discriminatory and promotes inequality of mankind.” The same high-flown statements were heard at every school where coeducation was introduced, and they all carried the same tacit addendum: any benefit to our sex lives will be purely coincidental. From the moment the Pill became widely available, the effect of the sexual revolution has mainly been to make women more sexually available to men. This hardly even qualifies as an unintended consequence, just an unannounced one.

As you know, the public conversation about the connection between Islamic ideology and Muslim intolerance and violence has been stifled by political correctness. In the West, there is now a large industry of apology and obfuscation designed, it would seem, to protect Muslims from having to grapple with the kinds of facts we’ve been talking about. The humanities and social science departments of every university are filled with scholars and pseudo-scholars—deemed to be experts in terrorism, religion, Islamic jurisprudence, anthropology, political science, and other fields—who claim that Muslim extremism is never what it seems. These experts insist that we can never take Islamists and jihadists at their word and that none of their declarations about God, paradise, martyrdom, and the evils of apostasy have anything to do with their real motivations. When one asks what the motivations of Islamists and jihadists actually are, one encounters a tsunami of liberal delusion. Needless to say, the West is to blame for all the mayhem we see in Muslim societies. After all, how would we feel if outside powers and their mapmakers had divided our lands and stolen our oil? These beleaguered people just want what everyone else wants out of life. They want economic and political security. They want good schools for their kids. They want to be free to flourish in ways that would be fully compatible with a global civil society. Liberals imagine that jihadists and Islamists are acting as anyone else would given a similar history of unhappy encounters with the West. And they totally discount the role that religious beliefs play in inspiring a group like the Islamic State—to the point where it would be impossible for a jihadist to prove that he was doing anything for religious reasons. Apparently, it’s not enough for an educated person with economic opportunities to devote himself to the most extreme and austere version of Islam, to articulate his religious reasons for doing so ad nauseam, and even to go so far as to confess his certainty about martyrdom on video before blowing himself up in a crowd. Such demonstrations of religious fanaticism are somehow considered rhetorically insufficient to prove that he really believed what he said he believed. Of course, if he said he did these things because he was filled with despair and felt nothing but revulsion for humanity, or because he was determined to sacrifice himself to rid his nation of tyranny, such a psychological or political motive would be accepted at face value. This double standard is guaranteed to exonerate religion every time. The game is rigged.

are, in a certain way, continuously voting with our money. “Deeper” existential thinkers like to deploy variations on the theme of the “authentic” existential choice, where the very core of our being is at stake—a choice which involves a full existential engagement, as opposed to the superficial choices of this or that commodity. In the “Marxist” version of this theme, the multiplicity of choices with which the market bombards us only serves to obfuscate

great institution and are helping to maintain it to share our prosperity.” On January 5, 2012, 98 years later, embittered individuals who identified with the Occupy Wall Street movement were in the 111th day of a protest that began in Zuccotti Park in New York City’s Wall Street financial district. These protestors were expressing what they perceived as economic unfairness and inequality resulting from corporate greed. The group’s mantra, “We are the 99 percent,” reflected cynicism and distrust for business, financial, and governmental systems that they viewed as sacrificing the interest of the country’s 99 percent in favor of the wealthiest 1 percent. Where had we come in a century? Dov Seidman, founder, chairman, and CEO of LRN, a company that helps businesses develop and maintain effective corporate governance, suggests, “This crisis of trust in our basic institutions is so troubling precisely because the lack of trust is in so many cases well deserved. Broken promises, obfuscation, spin, concealment, all have created a suspicion—often unfortunately true—

Question One: Am I denying an essential fact or responsibility? The answer may be hidden or entwined in other issues, but if you look hard enough, you’ll spot it. Question Two: Am I creating a delusional reality to support the denial? The situation may look and feel real and you may be accepting the distortion as being true. Or it can be obfuscated by desire or fear. Question Three: Am I deflecting my responsibility by blaming someone or something else? Deflecting responsibility allows you to not change what you’re doing, to not be held accountable or to avoid the consequences of your action.

If we don't understand bad writing, we can't understand good writing. Bad writing is characterized by obfuscation, showboating, narcissism, lack of a moral core, and style over substance. Good writing is exactly the opposite. Bad writing draws attention to the writer himself.

She looks up at Sigrud. “I am not sure if I should tell you, in fact. But I will, if you ask.” Sigrud shrugs. “I do not really care, to be frank.” Shara does not bother to hide her relief. One of the things she values most about her “secretary” is how little he cares for the intricacy of obfuscation: Sigrud is a hammer in a world of nails, and he is satisfied knowing only that.

I believe it is crucial to be forthright and honest with my patients and their families. Too many of my colleagues have mastered the art of verbal subterfuge and obfuscation for fear of squelching hope or in order to avoid difficult discussions, but withholding information from patients and their families prevents them from making informed decisions.

CUSTOM_HASH Function create or replace function custom_hash (p_username in varchar2, p_password in varchar2) return varchar2 is l_password varchar2(4000); l_salt varchar2(4000) := 'XV1MH24EC1IHDCQHSS6XQ6QTJSANT3'; begin -- This function should be wrapped, as the hash algorithm is exposed here.  You can change the value of l_salt or the --method of which to call the DBMS_OBFUSCATOIN toolkit, but you must reset all of your passwords if you choose to do --this. l_password := utl_raw.cast_to_raw(dbms_obfuscation_toolkit.md5 (input_string => p_password || substr(l_salt,10,13) || p_username || substr(l_salt, 4,10))); return l_password; end;   CUSTOM_AUTH Function create or replace function custom_auth (p_username in VARCHAR2, p_password in VARCHAR2) return BOOLEAN is l_password varchar2(4000); l_stored_password varchar2(4000); l_expires_on date; l_count number; begin -- First, check to see if the user is in the user table select count(*) into l_count from demo_users where user_name = p_username; if l_count > 0 then -- Fetch the stored hashed password & expire date select password, expires_on into l_stored_password, l_expires_on from demo_users where user_name = p_username; -- Next, check whether the user's account is expired. If it isn’t, execute the next statement, else return FALSE if l_expires_on > sysdate or l_expires_on is null then -- If the account is not expired, apply the custom hash function to the password l_password := custom_hash(p_username, p_password); -- Finally, compare them to see if they are the same and return either TRUE or FALSE if l_password = l_stored_password then return true; else return false; end if; else return false; end if; else -- The username provided is not in the DEMO_USERS table return false; end if; end;

The more we mystify value differences as ultimately personal, subjective, irrational, or intimately spiritual, unfortunately, the more we pull the wool over our own eyes, the more we will misunderstand what value differences involve. The more we presume that value differences are so personally subjective that they are virtually beyond discussion, the less likely will we be even to try to discuss such differences. The more that our own rhetoric of "deep" and "fundamental" value differences presumes unbridgeable chasms between people with differing values, the more likely we will be wring our hands, and the less likely we'll be to look for practical ways to live together, acknowledging and honoring rather than fearing, recognizing rather than shunning, understanding rather than obfuscating whatever real value differences we may have. Deep value differences deserve serious attention, to be sure, but our common ways of speaking about those differences—with the labels fundamental, essential, unbridgeable, for example—can often just make our problems worse, not better.

Once through the door Edmund pulled me roughly aside. The big yeoman at the threshold lowered the blade of his halberd an inch and frowned at the bastard. Edmund released me and looked bewildered, as if his own hand had betrayed him. (I bring food and drink to the guards when they are on post during feasts. I believe it is written in the Obfuscations of St. Pesto: In nine cases out of ten, a large friend with a poleax shall truly a blessing be.)

Jargon-mongers certainly stuffed the business schools and used convoluted language to make banalities appear profound. However, no academics could come close to matching the obfuscation and murkiness of post-modern specialists in ‘theory’ – feminist theory, postcolonial theory, ‘other’ theory, critical race theory, queer theory, communicative action theory, structuration theory, neo-Marxian theory … any kind of theory, every kind of theory.

the 10 Desires of Team Members: Make sure that people feel competent at what they are doing. Give them work that challenges their abilities but that is still within their grasp. Try to let people feel accepted by you and the group. Compliment them on their achievements (but only if you mean it). Make sure that their curiosity is addressed. Even though some activities can be boring, there should always be something new for them to investigate. Give people a chance at satisfying their honor. You must allow teams to make their own rules, which team members will follow happily (or sometimes grudgingly). Infuse the business with some idealism (purpose). You’re not just there to make money. You’re also making a (small) contribution to make the world a better place. (Note: Be careful with this one. It is often abused by top management in an attempt to obfuscate its real purpose, which is simply to make money.) Foster people’s independence (autonomy). Allow them to be different from other people, with their own tasks and responsibilities. And compliment them on their original and interesting hair style. Make sure that some level of order is maintained in the organization. People work better when they can rely on some (minimal) company rules and policies. Make sure that people have some power or influence over what’s happening around them. Listen to what they have to say and help them in making those things happen. Create the right environment for social contacts (relatedness) to emerge. There’s usually no need to venture into the romance area, but friendships can easily arise, provided that managers take care of a fertile context. Finally, it is important for people to feel that they have some status in the organization. They shouldn’t feel like dangling somewhere at the bottom of a big hierarchy.

He finessed his way through it all, playing the “I don’t recall” game. He played the same game when asked about how Betty and UD officers had inserted Betty’s name on their official visitors’ log when it was Monica who actually visited, so as not to betray the president. It was yet another obvious lie on his part. I knew that game. Everyone with eyes could see it. He never recalled how she came to him with letters or papers. There was a back-and-forth on how the Clintons had garnered a lawyer for Monica so she could obfuscate matters and not implicate the president in his defense in Paula Jones’s civil sexual harassment case. They discussed how unethical that was, and that’s when the president had the nerve to blame the debacle on the information’s getting leaked, not that it actually happened. Finally it came down to blaming Monica.

In interest-bearing capital, therefore, this automatic fetish is elaborated into its pure form, self-valorizing value, money breeding money, and in this form no longer bears any marks of its origin. The social relation is consummated in the relationship of a thing, money, to itself....Capital is now a thing, but the thing is capital. The money's body is now by love possessed." Karl Marx, Capital, Vol. 3, p. 516-517, containing a literary reference at the end there to Goethe, Faust, Part I. The context is Marx's discussion of how the commodity fetish's obfuscation of the true relations of capitalist production (i.e. the exploitation of labor) reaches its epitome in the form of interest-bearing capital (i.e. finance capital).