On The Scrap Heap Quotes

This is the true joy in life, the being used for a purpose recognized by yourself as a mighty one; the being thoroughly worn out before you are thrown on the scrap heap; the being a force of Nature instead of a feverish selfish little clod of ailments and grievances complaining that the world will not devote itself to making you happy.

You can’t, if you can’t feel it, if it never Rises from the soul, and sways The heart of every single hearer, With deepest power, in simple ways. You’ll sit forever, gluing things together, Cooking up a stew from other’s scraps, Blowing on a miserable fire, Made from your heap of dying ash. Let apes and children praise your art, If their admiration’s to your taste, But you’ll never speak from heart to heart, Unless it rises up from your heart’s space.

The artist is a collector of things imaginary or real. He accumulates things with the same enthusiasm that a little boy stuffs his pockets. The scrap heap and the museum are embraced with equal curiosity. He takes snapshots, makes notes and records impressions on tablecloths or newspapers, on backs of envelopes or matchbooks. Why one thing and not another is part of the mystery, but he is omnivorous.

Productiveness is your acceptance of morality, your recognition of the fact that you choose to live--that productive work is the process by which man's consciousness controls his existence, a constant process of acquiring knowledge and shaping matter to fit one's purpose, of translating an idea into physical form, of remaking the earth in the image of one's values--that all work is creative work if done by a thinking mind, and no work is creative if done by a blank who repeats in uncritical stupor a routine he has learned from others--that your work is yours to choose, and the choice is as wide as your mind, that nothing more is possible to you and nothing less is human--that to cheat your way into a job bigger than your mind can handle is to become a fear-corroded ape on borrowed motions and borrowed time, and to settle down into a job that requires less than your mind's full capacity is to cut your motor and sentence yourself to another kind of motion: decay--that your work is the process of achieving your values, and to lose your ambition for values is to lose your ambition to live--that your body is a machine, but your mind is its driver, and you must drive as far as your mind will take you, with achievement as the goal of your road--that the man who has no purpose is a machine that coasts downhill at the mercy of any boulder to crash in the first chance ditch, that the man who stifles his mind is a stalled machine slowly going to rust, that the man who lets a leader prescribe his course is a wreck being towed to the scrap heap, and the man who makes another man his goal is a hitchhiker no driver should ever pick up--that your work is the purpose of your life, and you must speed past any killer who assumes the right to stop you, that any value you might find outside your work, any other loyalty or love, can be only travelers you choose to share your journey and must be travelers going on their own power in the same direction.

Abusive relationships exist because they provide enough rations of warmth, laughter, and affection to clutch onto like a security blanket in the heap of degradation. The good times are the initial euphoria that keeps addicts draining their wallets for toxic substances to inject into their veins. Scraps of love are food for an abusive relationship.

But if you are a poor creature--poisoned by a wretched up-bringing in some house full of vulgar jealousies and senseless quarrels--saddled, by no choice of your own, with some loathsome sexual perversion--nagged day in and day out by an inferiority complex that makes you snap at your best friends--do not despair. He knows all about it. You are one of the poor whom He blessed. He knows what a wretched machine you are trying to drive. Keep on. Do what you can. One day He will fling it on the scrap-heap and give you a new one. And then you may astonish us all - not least yourself: for you have learned your driving in a hard school.

This is the true joy in life, the being used for a purpose recognized by yourself as a mighty one; the being thoroughly worn out before you are thrown on the scrap heap; the being a force of Nature instead of a feverish selfish little clod of ailments and grievances complaining that the world will not devote itself to making you happy. I am of the opinion that my life belongs to the community, and as long as I live, it is my privilege to do for it whatever I can. I want to be thoroughly used up when I die, for the harder I work, the more I live. Life is no ‘brief candle’ to me. It ia a sort of splendid torch which I have got hold of for a moment, and I want to make it burn as brightly as possible before handing it on to the future generations.

Whatever their imagined source, the doctrines of modern religions are no more tenable than those which, for lack of adherents, were cast upon the scrap heap of mythology millennia ago; for there is no more evidence to justify a belief in the literal existence of Yahweh and Satan than there was to keep Zeus perched upon his mountain throne or Poseidon churning the seas.

to cheat your way into a job bigger than your mind can handle is to become a fear-corroded ape on borrowed motions and borrowed time, and to settle down into a job that requires less than your mind’s full capacity is to cut your motor and sentence yourself to another kind of motion: decay - that your work is the process of achieving your values, and to lose your ambition for values is to lose your ambition to live - that your body is a machine, but your mind is its driver, and you must drive as far as your mind will take you, with achievement as the goal of your road - that the man who has no purpose is a machine that coasts downhill at the mercy of any boulder to crash in the first chance ditch, that the man who stifles his mind is a stalled machine slowly going to rust, that the man who lets a leader prescribe his course is a wreck being towed to the scrap heap, and the man who makes another man his goal is a hitchhiker no driver should ever pick up - that your work is the purpose of your life, and you must speed past any killer who assumes the right to stop you, that any value you might find outside your work, any other loyalty or love, can be only travelers you choose to share your journey and must be travelers going on their own power in the same direction.

The train bore me away, through the monstrous scenery of slag-heaps, chimneys, piled scrap-iron, foul canals, paths of cindery mud criss-crossed by the prints of clogs. This was March, but the weather had been horribly cold and everywhere there were mounds of blackened snow. As we moved slowly through the outskirts of the town we passed row after row of little grey slum houses running at right angles to the embankment. At the back of one of the houses a young woman was kneeling on the stones, poking a stick up the leaden waste-pipe which ran from the sink inside and which I suppose was blocked. I had time to see everything about her—her sacking apron, her clumsy clogs, her arms reddened by the cold. She looked up as the train passed, and I was almost near enough to catch her eye. She had a round pale face, the usual exhausted face of the slum girl who is twenty-five and looks forty, thanks to miscarriages and drudgery; and it wore, for the second in which I saw it, the most desolate, hopeless expression I have ever-seen. It struck me then that we are mistaken when we say that ‘It isn’t the same for them as it would be for us,’ and that people bred in the slums can imagine nothing but the slums. For what I saw in her face was not the ignorant suffering of an animal. She knew well enough what was happening to her—understood as well as I did how dreadful a destiny it was to be kneeling there in the bitter cold, on the slimy stones of a slum backyard, poking a stick up a foul drain-pipe.

This is the true joy in life — being used for a purpose recognized by yourself as a mighty one; being thoroughly worn out before you are thrown on the scrap heap; being a force of nature instead of a feverish selfish little clod of ailments and grievances complaining that the world will not devote itself to making you happy.

I know that God is putting me through the fire of afflictions. I've accepted the blows that life has dealt me, and sometimes I feel as cold and indifferent as the water that inflicts such pain on the steel. But my one prayer is this: 'Please, God, my Mother, don't give up until I've taken on the shape that you wish for me. Do this by whatever means you think best, for as long as you like but never ever throw me on the scrap heap of souls.

George Bernard Shaw said in Man and Superman: “This is the true joy in life: the being used for a purpose recognized by yourself as a mighty one; the being thoroughly worn out before you are thrown on the scrap heap; the being a force of nature instead of a feverish, selfish little clod of ailments and grievances complaining that the world will not devote itself to making you happy.

In order for prisons to truly serve the public, the people who run them would do well to aspire to the words of Thomas Mott Osborne, the storied warden of New York's Sing Sing Prison in the early part of the twentieth century, who vowed, 'We will turn this prison from a scrap heap into a repair shop.

Old soldiers never die - they're just thrown on the scrap heap!

Steinbeck wasn't the thirties and Dickens wasn't the eighteen-hundreds. They were of their times but for the ages. Their writings are not products marketed for a brief time until they're out of vogue and discarded on the scrap heap.

It’s exactly the thing that I’m reduced to doing for myself. It seems to rescue a little, you see, from the wreck of hopes and ambitions, the refuse-heap of disappointments and failures, my one presentable little scrap of an identity.

Everything altered. The room was the same as it had always been, night and morning, day after day for as long as Sarah could remember, but she was seeing it with new eyes. It was all fabricated from pieces of scrap, everything was rubbish, relics. All her things, the furniture, even the walls, the whole room was a garbage heap, a dead shrine to a spirit that had fled.

Sixty is heaven," she [bohemian Aunt Norma] told Jeanie as they sat having tea. "The world is done with you, you become to all intents and purposes invisible, particularly if you are a woman. I like to think of it as your third life. There's childhood, then adult conformity - work, family, responsibility - then just when everyone assumes it's all over and you're on the scrap heap of old age, freedom! You can finally be who you are, not what society wants you to be, not who 'you' think you ought to be.

A theory of personal resurrection or reincarnation of the individual is untenable when we but pause to consider the magnitude of the idea. On the contrary, I must believe that rather than the survival of all, we must look for survival only in the spirit of the good we have done in passing through. Once obsolete, an automobile is thrown to the scrap heap. Once here and gone, the human life has likewise served its purpose. If it has been a good life, it has been sufficient. There is no need for another.

The most significant factor lies elsewhere, and it is on this that I intend to concentrate in this first chapter. Why I am a Christian is due ultimately neither to the influence of my parents and teachers, nor to my own personal decision for Christ, but to ‘the Hound of Heaven’. That is, it is due to Jesus Christ himself, who pursued me relentlessly even when I was running away from him in order to go my own way. And if it were not for the gracious pursuit of the Hound of Heaven I would today be on the scrap-heap of wasted and discarded lives.

The idea that any one of our religions represents the infallible word of the One True God requires an encyclopedic ignorance of history, mythology, and art even to be entertained - as the beliefs, rituals, and iconography of each of our religions attest to centuries of cross-pollination among them. Whatever their imagined source, the doctrines of modern religions are no more tenable than those which, for lack of adherents, were cast upon the scrap heap of mythology millennia ago; for there is no more evidence to justify a belief in the literal existence of Yahweh and Satan than there was to keep Zeus perched upon his mountain throne or Poseidon churning the seas.

But if you are a poor creature—poisoned by a wretched upbringing in some house full of vulgar jealousies and senseless quarrels—saddled, by no choice of your own, with some loathsome sexual perversion—nagged day in and day out by an inferiority complex that makes you snap at your best friends—do not despair. He knows all about it. You are one of the poor whom He blessed. He knows what a wretched machine you are trying to drive. Keep on. Do what you can. One day (perhaps in another world, but perhaps far sooner than that) He will fling it on the scrap-heap and give you a new one. And then you may astonish us all—not least yourself: for you have learned your driving in a hard school. (Some of the last will be first and some of the first will be last).

the moral and spiritual imperatives of religion are important for humanity and should not be relegated unthinkingly to the scrap heap of history in the interests of an unfettered rationalism.

Suddenly your whole life is like a car crash, no brakes, gaining momentum, piling up behind you. Your mistakes, missed opportunities, all the time you’ve wasted, a twisted, rusting heap of scrap metal that can’t be salvaged. Overwhelming you. Crushing you.

But if you are a poor creature—poisoned by a wretched upbringing in some house full of vulgar jealousies and senseless quarrels—saddled, by no choice of your own, with some loathsome sexual perversion—nagged day in and day out by an inferiority complex that makes you snap at your best friends—do not despair. He knows all about it. You are one of the poor whom He blessed. He knows what a wretched machine you are trying to drive. Keep on. Do what you can. One day (perhaps in another world, but perhaps far sooner than that) He will fling it on the scrap-heap and give you a new one. And then you may astonish us all—not least yourself: for you have learned your driving in a hard school. (Some of the last will be first and some of the first will be last). ‘Niceness’—wholesome, integrated personality—is an excellent thing. We must try by every medical, educational, economic, and political means in our power to produce a world where as many people as possible grow up ‘nice’; just as we must try to produce a world where all have plenty to eat. But we must not suppose that even if we succeeded in making everyone nice we should have saved their souls. A world of nice people, content in their own niceness, looking no further, turned away from God, would be just as desperately in need of salvation as a miserable world—and might even be more difficult to save.

It was one of those great iron afternoons in London: the yellow sun being teased apart by a thoasand chimneys breathing, fawning upward without shame. This smoke is more than the day’s breath, more than dark strength--it is an imperial presence that lives and moves. People were crossing the streets and squares, going everywhere. Busses were grinding off, hundreds of them, down the long concrete viaducts, smeared with years’ pitiless use and no pleasure, into haze-gray, grease black, red lead and pale aluminum, between scrap heaps that towered high as blocks of flats, down side-shoving curves into roads clogged with Army convoys, other tall busses and canvas lorries, bicycles and cars, hitching now and then, over it all the enormous gas ruin of the sun among the smokestacks, the barrage balloons, power lines and chimneys brown as aging indoor wood, brown growing deeper, approaching black through an instant-- perhaps the true turn of the sunset-- that is wine to you, wine and comfort. The Moment was 6:43:16 British Double Summer Time: the sky beaten like Death’s drum, still humming, and Slothrop’s cock--say what? yes lookit inside his GI undershorts here’s a sneaky hardon stirring, ready to jump-- well great God where’d that come from? There is in his history, and likely, God help him, in his dossier, a peculiar sensitivity to what is revealed in the sky. (But a harden?)

Wait." Walter went to the basket, taking what was a gray sleeve, drawing it out fro the middle of the heap. "Oh," He said. He held the shapeless wool sweater to his chest. Joyce had knit for months the year Daniel died, and here was the result, her handiwork, the garment that would fit a giant. It was nothing more than twelve skeins of yarn and thousands of loops, but it had the power to bring back in a flash the green-tiled walls of the hospital, the sound of an ambulance trying to cut through city traffic in the distance, the breathing of the dying boy, his father staring at the ceiling, the full greasy bucket of fried chicken on he bed table. "I'll take this one," Walter said, balling up the sweater as best he could, stuffing it into a shopping bag that was half full of the books he was taking home, that he was borrowing. "Oh, honey," Joyce said. "You don't want that old scrap." "You made it. I remember your making it." Keep it light, he said to himself, that's a boy. "There's a use for it. Don't you think so, Aunt Jeannie? No offense, Mom, but I could invade the Huns with it or strap the sleeves to my car tires in a blizzard, for traction, or protect our nation with it out in space, a shield against nuclear attack." Jeannie tittered in her usual way in spite of herself. "You always did have that sense of humor," she said as she went upstairs. When she was out of range, Joyce went to Walter's bag and retrieved the sweater. She laid it on the card table, the long arms hanging down, and she fingered the stitches. "Will you look at the mass of it," she exclaimed. "I don't even recall making it." ""'Memory -- that strange deceiver,'" Walter quoted.

Things got used until they were useless and then they were tossed into a heap in a vacant lot that served as the neighborhood dump. There discarded items sat until the scavengers with wooden pushcarts made their rounds, picking through the piles. Anything recyclable—bottles, wire, any kind of scrap—was carted away to a vast and stinking shantytown in another part of the city where there resided what seemed to be a caste of trash pickers who made a living from recycling Manila’s refuse.

There was just enough room for the tonga to get through among the bullock-carts, rickshaws, cycles and pedestrians who thronged both the road and the pavement--which they shared with barbers plying their trade out of doors, fortune-tellers, flimsy tea-stalls, vegetable-stands, monkey-trainers, ear-cleaners, pickpockets, stray cattle, the odd sleepy policeman sauntering along in faded khaki, sweat-soaked men carrying impossible loads of copper, steel rods, glass or scrap paper on their backs as they yelled 'Look out! Look out!' in voices that somehow pierced though the din, shops of brassware and cloth (the owners attempting with shouts and gestures to entice uncertain shoppers in), the small carved stone entrance of the Tinny Tots (English Medium) School which opened out onto the courtyard of the reconverted haveli of a bankrupt aristocrat, and beggars--young and old, aggressive and meek, leprous, maimed or blinded--who would quietly invade Nabiganj as evening fell, attempting to avoid the police as they worked the queues in front of the cinema-halls. Crows cawed, small boys in rags rushed around on errands (one balancing six small dirty glasses of tea on a cheap tin tray as he weaved through the crowd) monkeys chattered in and bounded about a great shivering-leafed pipal tree and tried to raid unwary customers as they left the well-guarded fruit-stand, women shuffled along in anonymous burqas or bright saris, with or without their menfolk, a few students from the university lounging around a chaat-stand shouted at each other from a foot away either out of habit or in order to be heard, mangy dogs snapped and were kicked, skeletal cats mewed and were stoned, and flies settled everywhere: on heaps of foetid, rotting rubbish, on the uncovered sweets at the sweetseller's in whose huge curved pans of ghee sizzled delicioius jalebis, on the faces of the sari-clad but not the burqa-clad women, and on the horse's nostrils as he shook his blinkered head and tried to forge his way through Old Brahmpur in the direction of the Barsaat Mahal.

A Lancashire Weaver This place might be haunted the ghost hunter said 'Midst the dust and the grime walk the feet of the dead. The machines now stand idle Looms clatter no more There's a stack of old bobbins piled up by the door. I remember my Mam she worked here, so she said A Lancashire weaver but now she is dead Along with this mill and along with the dreams of working mill lasses and their jobs, so it seems We once wove the best cotton cloth in the world But now that's all gone on the scrap heap been hurled The clatter of clogs on the old cobbled street the humdrum staccato from thousands of feet. Tough work and much hardship and many a care Folks they got by for brass, it was rare but still we had pride By Christ, did we ever! Will it ever come back The answer is NEVER This place might be haunted the ghost hunter said 'Midst the dust and the grime walk the feet of the dead. I'm glad that my Mam never saw it this way Out in all weathers came here every day When this closed down she had already died Perhaps just as well She'd have bloody well cried.

An oppressed class which does not strive to learn to use arms, to acquire arms, only deserves to be treated like slaves. We cannot, unless we have become bourgeois pacifists or opportunists, forget that we are living in a class society from which there is no way out, nor can there be, save through the class struggle. In every class society, whether based on slavery, serfdom, or, as at present, wage-labor, the oppressor class is always armed. Not only the modern standing army, but even the modern militia - and even in the most democratic bourgeois republics, Switzerland, for instance - represent the bourgeoisie armed against the proletariat. That is such an elementary truth that it is hardly necessary to dwell upon it. Suffice it to point to the use of troops against strikers in all capitalist countries. A bourgeoisie armed against the proletariat is one of the biggest fundamental and cardinal facts of modern capitalist society. And in face of this fact, revolutionary Social-Democrats are urged to “demand” “disarmament”! That is tantamount of complete abandonment of the class-struggle point of view, to renunciation of all thought of revolution. Our slogan must be: arming of the proletariat to defeat, expropriate and disarm the bourgeoisie. These are the only tactics possible for a revolutionary class, tactics that follow logically from, and are dictated by, the whole objective development of capitalist militarism. Only after the proletariat has disarmed the bourgeoisie will it be able, without betraying its world-historic mission, to consign all armaments to the scrap-heap. And the proletariat will undoubtedly do this, but only when this condition has been fulfilled, certainly not before.

But if you are a poor creature—poisoned by a wretched upbringing in some house full of vulgar jealousies and senseless quarrels—saddled, by no choice of your own, with some loathsome sexual perversion—nagged day in and day out by an inferiority complex that makes you snap at your best friends—do not despair. He knows all about it. You are one of the poor whom He blessed. He knows what a wretched machine you are trying to drive. Keep on. Do what you can. One day (perhaps in another world, but perhaps far sooner than that) He will fling it on the scrap-heap and give you a new one.

Darkness: I had a dream, which was not all a dream. The bright sun was extinguish'd, and the stars Did wander darkling in the eternal space, Rayless, and pathless, and the icy earth Swung blind and blackening in the moonless air; Morn came and went—and came, and brought no day, And men forgot their passions in the dread Of this their desolation; and all hearts Were chill'd into a selfish prayer for light: And they did live by watchfires—and the thrones, The palaces of crowned kings—the huts, The habitations of all things which dwell, Were burnt for beacons; cities were consum'd, And men were gather'd round their blazing homes To look once more into each other's face; Happy were those who dwelt within the eye Of the volcanos, and their mountain-torch: A fearful hope was all the world contain'd; Forests were set on fire—but hour by hour They fell and faded—and the crackling trunks Extinguish'd with a crash—and all was black. The brows of men by the despairing light Wore an unearthly aspect, as by fits The flashes fell upon them; some lay down And hid their eyes and wept; and some did rest Their chins upon their clenched hands, and smil'd; And others hurried to and fro, and fed Their funeral piles with fuel, and look'd up With mad disquietude on the dull sky, The pall of a past world; and then again With curses cast them down upon the dust, And gnash'd their teeth and howl'd: the wild birds shriek'd And, terrified, did flutter on the ground, And flap their useless wings; the wildest brutes Came tame and tremulous; and vipers crawl'd And twin'd themselves among the multitude, Hissing, but stingless—they were slain for food. And War, which for a moment was no more, Did glut himself again: a meal was bought With blood, and each sate sullenly apart Gorging himself in gloom: no love was left; All earth was but one thought—and that was death Immediate and inglorious; and the pang Of famine fed upon all entrails—men Died, and their bones were tombless as their flesh; The meagre by the meagre were devour'd, Even dogs assail'd their masters, all save one, And he was faithful to a corse, and kept The birds and beasts and famish'd men at bay, Till hunger clung them, or the dropping dead Lur'd their lank jaws; himself sought out no food, But with a piteous and perpetual moan, And a quick desolate cry, licking the hand Which answer'd not with a caress—he died. The crowd was famish'd by degrees; but two Of an enormous city did survive, And they were enemies: they met beside The dying embers of an altar-place Where had been heap'd a mass of holy things For an unholy usage; they rak'd up, And shivering scrap'd with their cold skeleton hands The feeble ashes, and their feeble breath Blew for a little life, and made a flame Which was a mockery; then they lifted up Their eyes as it grew lighter, and beheld Each other's aspects—saw, and shriek'd, and died— Even of their mutual hideousness they died, Unknowing who he was upon whose brow Famine had written Fiend. The world was void, The populous and the powerful was a lump, Seasonless, herbless, treeless, manless, lifeless— A lump of death—a chaos of hard clay. The rivers, lakes and ocean all stood still, And nothing stirr'd within their silent depths; Ships sailorless lay rotting on the sea, And their masts fell down piecemeal: as they dropp'd They slept on the abyss without a surge— The waves were dead; the tides were in their grave, The moon, their mistress, had expir'd before; The winds were wither'd in the stagnant air, And the clouds perish'd; Darkness had no need Of aid from them—She was the Universe.

Every July, when Eli was growing up, his mother would close the cabin and move the family to the Sun Dance. Eli would help the other men set up the tepee, and then he and Norma and Camelot would run with the kids in the camp. They would ride horses and chase each other across the prairies, their freedom interrupted only by the ceremonies. Best of all, Eli liked the men’s dancing. The women would dance for four days, and then there would be a day of rest and the men would begin. Each afternoon, toward evening, the men would dance, and just before the sun set, one of the dancers would pick up a rifle and lead the other men to the edge of the camp, where the children waited. Eli and the rest of the children would stand in a pack and wave pieces of scrap paper at the dancers as the men attacked and fell back, surged forward and retreated, until finally, after several of these mock forays, the lead dancer would breach the fortress of children and fire the rifle, and all the children would fall down in a heap, laughing, full of fear and pleasure, the pieces of paper scattering across the land. Then the dancers would gather up the food that was piled around the flagpole—bread, macaroni, canned soup, sardines, coffee—and pass it out to the people. Later, after the camp settled in, Eli and Norma and Camelot would lie on their backs and watch the stars as they appeared among the tepee poles through the opening in the top of the tent. And each morning, because the sun returned and the people remembered, it would begin again.

O you mad, you superbly drunk! If you kick open your doors and play the fool in public; If you empty your bag in a night, and snap your fingers at prudence; If you walk in curious paths and play with useless things; Reck not rhyme or reason; If you break the rudder in two unfurling your sails before the storm: Then I will follow you, comrade, and be drunken and go to the dogs. I have wasted my days and nights in the company of steady wise neighbors. Much knowing has turned my hair grey, and much watching has made my sight dim. For years I have gathered and heaped all scraps and fragments of things; Crush them and dance upon them, and scatter them all to the winds! For I know ’tis the height of wisdom to be drunken and go to the dogs. Let all crooked scruples vanish, let me hopelessly lose my way. Let a gust of wild giddiness come and sweep me away from my anchors. The world is peopled with worthies, and workers useful and clever; There are men who are easily the first, and men who come decently next: Let them be happy and prosperous, and let me be foolishly futile. For I know ’tis the end of all works to be drunken and go to the dogs. I swear to surrender this moment all claim to the ranks of the sensible. I let go my pride of learning and judgment of right and of wrong. I’ll shatter the vessel of memory, scattering the last drop of tears; With the foam of the ruby red wine, I’ll bathe and brighten my laughter. The badge of the proper and prim I’ll tear into shreds for the nonce. I’ll take the holy vow of being worthless, and be drunken and go to the dogs.

As I tried various restaurants, certain preconceptions came crashing down. I realized not all Japanese food consisted of carefully carved vegetables, sliced fish, and clear soups served on black lacquerware in a highly restrained manner. Tasting okonomiyaki (literally, "cook what you like"), for example, revealed one way the Japanese let their chopsticks fly. Often called "Japanese pizza," okonomiyaki more resembles a pancake filled with chopped vegetables and your choice of meat, chicken, or seafood. The dish evolved in Osaka after World War II, as a thrifty way to cobble together a meal from table scraps. A college classmate living in Kyoto took me to my first okonomiyaki restaurant where, in a casual room swirling with conversation and aromatic smoke, we ordered chicken-shrimp okonomiyaki. A waitress oiled the small griddle in the center of our table, then set down a pitcher filled with a mixture of flour, egg, and grated Japanese mountain yam made all lumpy with chopped cabbage, carrots, scallions, bean sprouts, shrimp, and bits of chicken. When a drip of green tea skated across the surface of the hot meal, we poured out a huge gob of batter. It sputtered and heaved. With a metal spatula and chopsticks, we pushed and nagged the massive pancake until it became firm and golden on both sides. Our Japanese neighbors were doing the same. After cutting the doughy disc into wedges, we buried our portions under a mass of mayonnaise, juicy strands of red pickled ginger, green seaweed powder, smoky fish flakes, and a sweet Worcestershire-flavored sauce. The pancake was crispy on the outside, soft and savory inside- the epitome of Japanese comfort food. Another day, one of Bob's roommates, Theresa, took me to a donburi restaurant, as ubiquitous in Japan as McDonald's are in America. Named after the bowl in which the dish is served, donburi consists of sticky white rice smothered with your choice of meat, vegetables, and other goodies. Theresa recommended the oyako, or "parent and child," donburi, a medley of soft nuggets of chicken and feathery cooked egg heaped over rice, along with chopped scallions and a rich sweet bouillon. Scrumptious, healthy, and prepared in a flash, it redefined the meaning of fast food.

lifeless and ready for the scrap heap. The Bedroom Mirror is also a highly important item. It needn’t be especially ornate but should be full-length to allow you and your partner to see what they look like from top to toe. Of course, couples of a certain age such as Stephen and, to an extent, myself may prefer a more forgiving and less revealing length. For those couples, I would recommend a mirror no greater than 60 centimetres in length, which also has the advantages of being quicker to clean

At the epicenter of Google’s bulging portfolio is one master project: The company wants to create machines that replicate the human brain, and then advance beyond. This is the essence of its attempts to build an unabridged database of global knowledge and its efforts to train algorithms to become adept at finding patterns, teaching them to discern images and understand language. Taking on this grandiose assignment, Google stands to transform life on the planet, precisely as it boasted it would. The laws of man are a mere nuisance that can only slow down such work. Institutions and traditions are rusty scrap for the heap. The company rushes forward, with little regard for what it tramples, on its way toward the New Jerusalem. (less)

This is the true joy in life: being used for a purpose recognized by yourself as a mighty one, being thoroughly worn out before you are thrown on the scrap heap, being a force of nature instead of a feverish, selfish, little clod of ailments and grievances complaining that the world will not devote itself to making you happy. —GEORGE BERNARD SHAW

The people of the ton were slaves to their vices. The ladies never wore the same gown twice to public functions and dripped with jewels. The gentlemen gambled their fortunes away on a whim and showed their wealth in carriages and horseflesh. She had seen mountains of food go to waste at balls and opulent gowns thrown into scrap heaps.

We’re both ready for the scrap heap and we don’t function properly.

We found Booker in one grove or another by spotting his truck. It was a heap, like a pile of scrap metal someone abandoned

Our society has a problem. Stagnation. There is nothing new under the sun in Shadrapar. Everything we make we make because chance has preserved the blueprint. Everything we discover has been dug up from a past age. Everything we write is a study on something someone else wrote. Our social sciences are based on societies no longer extant. Our natural sciences are shreds & scraps that we learn by rote. When a machine breaks down and the manual is lost we neither try to fix it nor build a new one. We are living on a rubbish heap of broken things. We are waiting for the end of the world, and assuming that enough of the past will last until that moment. Eat, drink, & be merry, for tomorrow you die.

I stand in the valley [of obligations] on a slag heap next to a small pile of scrap wood and a broken wash kettle. And I look up and see myself sitting up there, and I howl like a dog in the night.

That animatronic is back: Playing mind games with me, are you? Well no dice! I’m not about to fall for your stupid tricks. Who do you think you’re messing with? I’m Mike Schmidt! Security guard of this fine restaurant. I’ll send you to the scrap heap if you try to mess with me. Just see what happens if you – Huh? Where’d he go? I flicked through the camera screens, searching for the escaped fox. HOLY CHEESELESS PIZZA! I slammed down on the door control, as the animatronic charged down the hallway at a speed which would shame an Olympic sprinter. The footsteps that echoed through the empty halls promptly stopped outside my closed door, leaving the restaurant in total silence… BANG! BANG! BANG! “THERE’S NO ONE HOME!” I shouted to the door, having read what happened to the Three Little Pigs. Thankfully, the banging stopped soon afterwards. With a sigh of relief, I turned my attention back to the power level. Power

At my age people in Switzerland have long been tossed on the scrap heap and pushed aside. In America no one tells me ‘you are too old and can go now’. Thank you, America!

Bat Lady sat on a couch that looked as though it had been ready for the scrap heap during the Eisenhower administration. Her hair was still ridiculously long, cascading down her back and almost touching the seat cushion. She picked up a large book, an old photo album, and held it on her lap. “Well?

Don’t you find it interesting to see a huge, complicated piece of machinery, such as our society, all levers and belts and interlocking gears, the kind that looks as if one would need an army to operate it—and you find that by pressing your little finger against one spot, the one vital spot, the center of all its gravity, you can make the thing crumble into a worthless heap of scrap iron? It can be done, my dear. But

Don’t you find it interesting to see a huge, complicated piece of machinery, such as our society, all levers and belts and interlocking gears, the kind that looks as if one would need an army to operate it—and you find that by pressing your little finger against one spot, the one vital spot, the center of all its gravity, you can make the thing crumble into a worthless heap of scrap iron?

There is a story about Henry Ford that dramatizes the “just enough” philosophy nicely: Ford used to send his people out to scour the scrap heaps of America looking for old Ford engines. Dragging them back to Detroit, they would look for the parts that hadn’t worn out and then downgrade the specifications to save money.

Please, God, my Mother, don't give up until I've taken on the shape that you wish for me, Do this by whatever means you think best, for as long as you like, but never ever throw me on the scrap heap of souls.'" - Edda's teacher

You are a man of leisure, a sleepwalker, a mollusc. The definitions vary according to the hour of the day, or the day of the week, but the meaning remains clear enough: you do not really feel cut out for living, for doing, for making; you want only to go on, to go on waiting, and to forget. Such an outlook on life is generally not much appreciated in modern times: all around you, all your life, you have seen the esteem in which action is held, and grand designs, and enthusiasm: man straining forward, man with his gaze fixed on the horizon, man looking straight ahead. A clear gaze, a purposeful chin, a confident swagger, stomach held in. Staying power, initiative, strokes of brilliance, success: all of these things map out the too transparent path of a too exemplary existence, constitute the sacrosanct images of the struggle for life. The white lies, the comforting illusions of all those who are running on the spot, sinking deeper into the mire, the lost illusions of the thousands left on society's scrap heap, those who arrived too late, those who put their suitcase down on the pavement and sat on it to wipe their brow. But you no longer need excuses, regrets, nostalgia. You reject nothing, you refuse nothing. You have ceased going forward, but that is because you weren't going forward anyway, you're not setting off again, you have arrived, you can see no reason to go any further.

The most primitive tribes of Australia and Africa, like the Eskimos of today, have not yet reached finger-counting, nor do they have numbers in series. Instead they have a binary system of independent numbers for one and two, with composite numbers up to six. After six, they perceive only “heap.” Lacking the sense of series, they will scarcely notice when two pins have been removed from a row of seven. They become aware at once, however, if one pin is missing. Tobias Dantzig, who investigated these matters, points out (in Number: The Language of Science) that the parity or kinesthetic sense of these people is stronger than their number sense. It is certainly an indication of a developing visual stress in a culture when number appears. A closely integrated tribal culture will not easily yield to the separatist visual and individualistic pressures that lead to the division of labor, and then to such accelerated forms as writing and money. On the other hand, Western man, were he determined to cling to the fragmented and individualist ways that he has derived from the printed word in particular, would be well advised to scrap all his electric technology since the telegraph.

The most severe impact of the oil crisis hit the United States’ largest city, New York. In December 1974, nine of the world’s most powerful bankers, led by David Rockefeller‘s Chase Manhattan, Citibank, and the London-New York investment bank, Lazard Freres, told the Mayor of New York, an old-line machine politician named Abraham Beame, that unless he turned over control of the city’s huge pension funds to a committee of the banks, called the Municipal Assistance Corporation, the banks and their influential friends in the media would ensure financial ruin to the city. Not surprisingly, the overpowered Mayor capitulated, New York City was forced to slash spending for roadways, bridges, hospitals and schools in order to service their bank debt, and to lay off tens of thousands of city workers. The nation’s greatest city was turned into a scrap heap beginning then. Felix Rohatyn, of Lazard Freres, became head of the new bankers’ collection agency, dubbed by the press as ‘Big MAC.

People tossed their garbage and waste into this valley. There was a fire there, burning constantly to consume the trash. Wild animals fought over scraps of food along the edges of the heap. When they fought, their teeth would make a gnashing sound. Gehenna was the place with the gnashing of teeth, where the fire never went out. Gehenna was an actual place that Jesus’s listeners would have been familiar with. So the next time someone asks you if you believe in an actual hell, you can always say, “Yes, I do believe that my garbage goes somewhere

From "The Prisoner's Cross". This excerpt is from the author's father's real WW2 Japanese POW journal, and recounts a miracle the author's father experienced there. "It was as gray day, and after I had shoveled the iron scrap out of the last drum, I rested on my shovel.Of-course I checked if any guard was doing the rounds. I had crossed paths with remarkable Christians in the camps. Their insights often offered me just the message I needed at a particular-time, and had nurtured not only my faith, but my understanding of how to live it. Still an anger was welling up in me. The winter was coming; we had now been away some two and half years from our family. We never heard anything after their last visit to the Jaarmarkt. There was an anger about the lostness of years, of being 27 and having already spent three birthdays in concentration camps. Suddenly in a mood of utter anger I kicked the heap of iron pieces which flew back at me and landed on the tip of my boot. My kick, at least, had released the tension, and I was ready to start work again, when I noticed the piece of iron on my boot. It startled me. All the pieces had different forms, leftovers, and cutoffs, waste material, less useful than anything else except to get the dirt and rust off the iron cast tools. I slowly bent over and let the iron scrap rest in my hand. It was in the form of a cross four inches long. I kept staring at it, forgetting all about the guard who might come along at any time. I never speculated how it got in the heap, how just this piece hit-the-door, when I kicked the heap apart, how it landed on my boot. There are a million accidental events that happen on any given day. Somehow, this seemed like a message and an answer to my self-questioning a short time back; what in God’s name am I doing in this God forsaken place? It had been in the same mass of scrap iron for days. I had shoveled the scrap in the rotating drum over and over, to glance off the big implements, and remove the rust. The cross in my mind had always been a big question mark. How could a man on a cross, 2000 years back have any usefulness in our time? Slowly I began to perceive that the event might have a purpose now. Jesus of Nazareth was put on a cross by people who absolutely rejected the unconditional love of God expressed in that cross, and then shared by Christians with others. People came and lived and died by that cross, and the strange power of that cross went on in human beings generation after generation unexplainably. People died for it in fierce confession of their faith, in giving their lives for others. The cross was never totally gone from this world, whatever happened outside Jerusalem in 33 A.D.. Now it had jumped on my boot. I let it roll back and forth in my hand. This little insignificant piece of iron scrap had cleaned far more important pieces of iron, it was only an implement. When I opened the drum several times a day, the big pieces came out clear and well. Maybe being a Christian was doing the same thing.

Don’t you find it interesting to see a huge, complicated piece of machinery, such as our society, all levers and belts and interlocking gears, the kind that looks as if one would need an army to operate it—and you find that by pressing your little finger against one spot, the one vital spot, the center of all its gravity, you can make the thing crumble into a worthless heap of scrap iron?

During a visit to the county landfill, I parked my truck in front of a junk heap and stared. As I meditated on the garbage piled as high as a demolished apartment building, it struck me that everything in this gigantic entangled mass was once new. State-of-the-art. An object of want. There were BBQ grills, bikes, toys, lawn furniture, stoves, picture frames, wine racks; it was a graveyard of past desires, a swollen scrap heap of residually accumulated consumption. Then I thought: Someone once opened their wallet, swiped a credit card, and bought this stuff. And now, here it lies as worthless junk, while its debt probably remains.

Suppose, in our time, the War actually comes. With no current refinements wasted, the elephantine blasts, fire storms, and fallout finish their appointed tasks. Several decades later the literary archaeologists from Tierra del Fuego and the Samoyedes rake loose from London's heaps part of a volume of literary criticism in which stand, entire, Yeats' lines 'My fiftieth year had come and gone'⁠—and the 'Second Coming,' with a few single lines quoted amid the unknown critic's comments. Then a gutted Pittsburgh mansion yields two charred anonymous sheets of a poem whose style⁠—what can be seen of it⁠—resembles Yeats. A fragmentary dictionary cites, as a rare alternate pronunciation of fanatic: "F⁠á-na-tic. Thus in W. B. Yeats' 'Remorse for Intemperate Speech'". There are similar further recoveries, equally scanty. So much for the poet whom T. S. Eliot has called the greatest of the twentieth century. But this has happened already, in time's glacial cataclysm, to the greatest lyric poet (so men say) of the West before the thirteenth century—to Sappho. And to Archilochos, whom some ancients paired with Homer. And to many others, the Herricks, Donne, and Herberts of Greece's first lyric flowering. For however much one may take it as unmerited grace that one at least has Homer, at least the iceburg tip of the fifth century and its epigones, one must still question the providence which allowed from the vastly different age between—the Lyric Age of the seventh and sixth centuries—only Pindar and the scraps for one other small book. That uniquely organic outgrowth of successive literary styles and forms in Greece—forms which are the ineluctable basis for most Western literature—is thus desperately mutilated for us in what seems to have been its most explosively diverse and luxuriant phase.

We make things so efficiently that they’re all disposable; none of them endure, none can belong to us for long before they end up on the scrap heap.

My stock of material goods isn’t great. But I have a fortune in friendships, courage, self-assurance, and honest appraisal of my own abilities. Above all, I have gained the greatest thing accorded to any man, the love and understanding of a gracious God, who has lifted me from the alcoholic scrap heap to a position of trust, where I have been able to reap the rich rewards that come from showing a little love for others and from serving them as I can.

She had always known life was hard in these slums, but if she had thought about it at all, she had pictured a romantic version. A version that was easy to live with. Pretty children, giggling as they frolicked in the gutters. Old women cackling as they boiled bones in a pot. Strapping men slapping one another on the back, singing good old work songs in harmony as they sat around a fire made from their last sticks of furniture. Oh, the sisterhood, the spirit, the nobility of poverty! It turned out there was nothing romantic about shitting in a bucket while someone else watched. Nothing spirited about hoarding the bones from the chicken for tomorrow’s dinner. Nothing sisterly about the women who tore at each other over scraps scavenged on the great rubbish heaps. Nothing noble in the cramps you got from rotten water at the pump, or the lice you picked from your armpits, or being endlessly cold, endlessly hungry, endlessly scared.

The more staggering the world cities become in elegance and proportion, in power and influence, the more cataclysmic the upheavals, the vaster the armies of footloose, destitute, homeless, penniless individuals who, unlike the miserable Armenians of Athens, are not even privileged to dig in the dung-heaps for the scraps with which to provide themselves with shelter but are forced to keep on the march like phantoms, confronted in their own land with rifles, hand grenades, barbed wire, shunned like lepers, driven out like the pest.

The man who lets a leader prescribe his course is a wreck being towed to the scrap heap.

remembered what he had said to Dominique once: “A complicated piece of machinery, such as our society ... and by pressing your little finger against one spot ... the center of all its gravity ... you can make the thing crumble into a worthless heap of scrap iron ...

On Relationships – The end of Midsomar is harrowing but the director claims that it’s meant to be a breakup film. The man has the right concept although you have to question the execution (no pun intended). Contrast that heroine to Demi Moore’s Molly in the movie Ghost. When her lover dies, she spends the majority of the film in maudlin tears, holding on to the scraps of their affair. His ghost lingers near her, inaudible and invisible, staring in disbelief when she clings to the stub of a concert they once attended. He points out that she hated that concert so why keep that stub? Why cling to the detritus of an affair spent with a man too gutless to say he loved her? When a relationship is over, then it’s time to sell the ex’s possessions on Ebay. What can’t be sold should be donated to Goodwill—and don’t forget to get that slip of paper so you can claim the donation on your taxes! What Goodwill won’t accept, you give to your family, friends and loved ones. What they won’t take, you toss in the trash or, for the true cathartic effect, you pile in a heap on the lawn and burn it to ashes.

We were in the middle of a three car caravan accompanied by Jim Carlisle, a career diplomat and the perfect Charge’ de Affaires. His manner was formal but always with a practiced smile to make his counterparts feel at ease. He sat in the jump seat in front of Owen, Alex and I sat together in the back near the double cargo doors guarding the luggage. The driver was Pakistani as was the security guard on the passenger side. The cars were crossing a bridge when it happened. First the blinding flash, then the delayed sound, it was deafening with the unmistakable smell of high explosives. The Ford Expedition in front erupted in a mushroom cloud of smoke and fire as it leaped off the road and settled back in a black pile of melting plastic, glass and metal. Our driver slammed on the brakes, ramming the gear into reverse while twisting his body around for a better view out the rear door windows. It was to late, the car behind us had met the same fate, we were bookended by smoking heaps of scrap metal as the masked bombers, five of them, surrounded our SUV. This was a professional hit team, their leader was calm, he directed the others with chilling efficiency. They wore black ski masks, bullet proof vests and ear phone sets, only the leader spoke, the others took orders. The shortest one had a knapsack, he turned his back to another who unzipped it and removed the gray matter, it looked like putty, he slapped it hard against the double rear doors. These would be the most vulnerable, they locked together rather than to the structural integrity of the vehicle. Both doors exploded out and away from the car dangling precariously on their hinges. The short one jumped in first, throwing the luggage out and scrambling towards us as our security guard leveled his government issue Glock-45, he hesitated to long, the red dot sighting device from the backup shooter was in the center of his forehead. The bone and brain fragment from the melon sized exit wound in the back of his head splattered against the windshield. The driver went for the concealed weapon under the front seat but thought better of it as the bombers surrounded the vehicle. Outside the driver side window, the leader hit the bullet proof glass with the butt of his matt black automatic, he wanted the doors opened, the driver had already hit the lock release.

NCI’s study inspired Burroughs Wellcome to retrieve AZT from Horwitz’s scrap heap and patent it as an AIDS remedy. Recognizing financial opportunity in the desperate terror of young AIDS patients facing certain death, the drug company set the price at up to $10,000/year per patient—making AZT one of the most expensive drugs in pharmaceutical history.5 Since Burroughs Wellcome could manufacture AZT for pennies per dose, the company anticipated a bonanza.