Orderliness Quotes

Mathematics expresses values that reflect the cosmos, including orderliness, balance, harmony, logic, and abstract beauty.

Lila was able to speak through writing; unlike me when I wrote, unlike Sarratore in his articles and poems, unlike even many writers I had read and was reading, she expressed herself in sentences that were well constructed, and without error, even though she had stopped going to school, but–further–she left no trace of effort, you weren't aware of the artifice of the written word. I read and I saw her, I heard her. The voice set in the writing overwhelmed me, enthralled me even more than when we talked face to face; it was completely cleansed of the dross of speech, of the confusion of the oral; it had the vivid orderliness that I imagined would belong to conversation if one were so fortunate as to be born from the head of Zeus and not from the Grecos, the Cerullos.

When loneliness comes stalking, go into the fields, consider the orderliness of the world.

Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestibility he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd.

Time, the spaces of light and dark, had long since lost orderliness.

Wasn’t it true, then, that everything in his life from that point on had been a succession of things he hadn’t really wanted to do? Taking a hopelessly dull job to prove he could be as responsible as any other family man, moving to an overpriced, genteel apartment to prove his mature belief in the fundamentals of orderliness and good health, having another child to prove that the first one hadn’t been a mistake, buying a house in the country because that was the next logical step and he had to prove himself capable of taking it. Proving, proving; and for no other reason than that he was married to a woman who had somehow managed to put him forever on the defensive, who loved him when he was nice, who lived according to what she happened to feel like doing and who might at any time—this was the hell of it—who might at any time of day or night just happen to feel like leaving him. It was as ludicrous and as simple as that.

To postulate a trillion-trillion other universes, rather than one God, in order to explain the orderliness of our universe, seems the height of irrationality.

You can't stand clutter, and you have an obsession with orderliness. The furniture in here is centered exactly on the walls; the files on your desk are arranged in precise corners. If I had to guess, I would say you are probably a control freak, and that is usually symptomatic of a man who feels powerless to control his own life, so he tries to control every facet of his surroundings.

All nature has come to expect from God a sense of orderliness. Whatever God does carries with it His fingerprint. And in the world around us His fingerprint of orderliness is evident to anybody who is honest with the facts. If you look at nature, you will discover a mathematical exactness. Without this precision, the entire world would be in utter confusion. One plus one always equals two no matter what part of the universe you happen to be in. And the laws of nature operate in beautiful harmony, a harmony that is ordered by God Himself.

Nature’s accidents are the universe’s way of throwing chance into a system which would die of too much orderliness. Hurricanes, droughts, floods, volcanic eruptions are all Mother Nature’s way of stirring up the pot to prevent stagnation and putrefaction. A world without them would be a world of death. Floods, fires, eruptions, earthquakes all destroy and renew, kill and create, demolish and replant. So too riots, revolutions and wars are societies’ ways of throwing chance into their systems, which are dying of too much orderliness. And like nature’s eruptions, these too destroy and renew, kill and create, demolish and replant. And so too with individuals. Human beings need in their lives earthquakes and floods and riots and revolutions, or we grow as rigid and unmoving as corpses.

All the physical and chemical laws that are known to play an important part in the life of organisms are of this statistical kind; any other kind of lawfulness and orderliness that one might think of is being perpetually disturbed and made inoperative by the unceasing heat motion of the atoms.

He traced the constellations as they slid their way across the roof of the world from dusk till dawn. The precision of it, the quiet orderliness of the stars, gave him a sense of freedom. There was nothing he was going through that the stars had not seen before, somewhere, some time on this earth. Given enough time, their memory would close over his life like healing a wound. All would be forgotten, all suffering erased.

Self-Discipline (or temperance) is about knowing how to act and feel right, despite emotions such as strong desire, inner resistance, or lust. Self-discipline includes orderliness, self-control, forgiveness, and humility. It opposes the vice of excess.

The frantumaglia is an unstable landscape, an infinite aerial or aquatic mass of debris that appears to the I, brutally, as its true and unique inner self. The frantumaglia is the storehouse of time without the orderliness of a history, a story. The frantumaglia is an effect of the sense of loss, when we’re sure that everything that seems to us stable, lasting, an anchor for our life, will soon join that landscape of debris that we seem to see. The frantumaglia is to perceive with excruciating anguish the heterogeneous crowd from which we, living, raise our voice, and the heterogeneous crowd into which it is fated to vanish.

B.C.)—Stoicism stressed the search for inner peace and ethical certainty despite the apparent chaos of the external world by emulating in one’s personal conduct the underlying orderliness and lawfulness of nature.

In summary, procrastination may arise from problems in each of the nine executive functions—(1) inhibition, (2) self-monitoring, (3) planning and organization, (4) activity shifting, (5) task initiation, (6) task monitoring, (7) emotional control, (8) working memory, and (9) general orderliness.

After all, bees alone had managed to establish communism in their hives, thanks to their orderliness and labour. Ants, on the other hand, had only reached the stage of real, natural socialism; this was because they had nothing to produce, and so had merely mastered order and equality. But people? People had neither order nor equality. Even their police were useless, just loafing around by the fence

The will of God or the lunacy of man - it seemed to him that you could take your choice, if you wanted a good enough reason for most things. Or, alternatively (and he thought of it as he contemplated the small orderliness of the cabin against the window background of such frantic natural scenery), the will of man and the lunacy of God.

Hence the awkward expression ‘negative entropy’ can be replaced by a better one: entropy, taken with the negative sign, is itself a measure of order. Thus the device by which an organism maintains itself stationary at a fairly high level of orderliness ( = fairly low level of entropy) really consists in continually sucking orderliness from its environment.

Orderliness readily slides to conformity over time.

The real beauty of life is in orderliness.

Orderliness needs to be mixed with a dose of reasonable disorder.

What do these forests make you feel? Their weight and density, their crowded orderliness. There is scarcely room for another tree and yet there is space around each. They are profoundly solemn yet upliftingly joyous; like the Bible, you can find strength in them that you look for. How absolutely full of truth they are, how full of reality. The juice and essence of life are in them; they teem with life, growth and expansion. They are a refuge for myriads of living things. As the breezes blow among them, they quiver, yet how still they stand developing with the universe. God is among them. He has breathed with them the breath of life, might and patience. They stand developing, springing from tiny seeds, pushing close to Mother Earth. Fluffy baby things first, sheltering beneath their parents, mounting higher, spreading brave braches, pushing with mighty strength not to be denied skywards. Tossing in the breezes, glowing in the sunshine, bathing in the showers, bending below the snow piled on their branches, drinking the dew, rejoicing in creation, bracing each other, sheltering the birds and beasts, the myriad insects.

I now knew a method of speaking and writing that—by means of a refined vocabulary, stately and thoughtful pacing, a determined arrangement of arguments, and a formal orderliness that wasn’t supposed to fail—sought to annihilate the interlocutor to the point where he lost the will to object.

The reason for this is, that what we call thought (1) is itself an orderly thing, and (2) can only be applied to material, i.e. to perceptions or experiences, which have a certain degree of orderliness.

Like dance or music, life should be a balance between chaos and orderliness. Human beings live in misery because they go to extremes; they either impose too much structures on themselves or go full hippie.

character-traits of orderliness, parsimony and obstinacy, which are so often prominent in people who were formerly anal erotics, are to be regarded as the first and most constant results of the sublimation of anal eroticism

It is as though God said, "You think to create order? Here is the appropriate disorder, since they are one.

“So, he’s pouting, right? That’s why he missed the ceremony,” I say over the instruments. “He’s been away from his home for some time. He had things to do. To prepare for your night together.” Gossamer’s furred wings buzz into action, lifting her off my shoulder. “Sure.” I smother a smile. “We both know he didn’t come because he would’ve been bored to tears. There’s too much orderliness for his liking.” She giggles in agreement—a tinkling sound that blends with the music.

I was born fussy, liked cleanness and orderliness about me and had already been thrown too much into the midst of shiftlessness. The socialists and communists I had seen and heard talk nearly all struck me as men who had no sense of life at all.

This landscape of clouds and sky. At first glance you might think that the depths are there where it is darkest; but then you realize that the darkness and softness are only the clouds and that the depths of the universe begin only at the fringes and fjords of this mountain range of clouds—solemn and supreme symbols of clarity and orderliness. The depths and the mysteries of the universe lie not where the clouds and blackness are; the depths are to be found in the spaces of clarity and serenity. Please, just before going to sleep look up for a while at these bays and straits again, with all their stars, and don’t reject the ideas or dreams that come to you from them.

If I could, I'd take the food and art of Italy, for example, couple it with the quiet, understated personality of France and the orderliness of Germany, the cinematic and literary wit of Britain, and blend it into one utopian, and ultimately dystopian, probably, civilization.

Ever since I became an American, people have told me that America is about leaving your past behind. I’ve never understood that. You can no more leave behind your past than you can leave behind your skin. The compulsion to delve into the past, to speak for the dead, to recover their stories: that’s part of who Evan was, and why I loved him. Just the same, my grandfather is part of who I am, and what he did, he did in the name of my mother and me and my children. I am responsible for his sins, in the same way that I take pride in inheriting the tradition of a great people, a people who, in my grandfather’s time, committed great evil. In an extraordinary time, he faced extraordinary choices, and maybe some would say this means that we cannot judge him. But how can we really judge anyone except in the most extraordinary of circumstances? It’s easy to be civilized and display a patina of orderliness in calm times, but your true character only emerges in darkness and under great pressure: is it a diamond or merely a lump of the blackest coal? Yet, my grandfather was not a monster. He was simply a man of ordinary moral courage whose capacity for great evil was revealed to his and my lasting shame. Labeling someone a monster implies that he is from another world, one which has nothing to do with us. It cuts off the bonds of affection and fear, assures us of our own superiority, but there’s nothing learned, nothing gained. It’s simple, but it’s cowardly. I know now that only by empathizing with a man like my grandfather can we understand the depth of the suffering he caused. There are no monsters. The monster is us.

And I didn’t even want a baby, he thought to the rhythm of his digging. Isn’t that the damnedest thing? I didn’t want a baby any more than she did. Wasn’t it true, then, that everything in his life from that point on had been a succession of things he hadn’t really wanted to do? Taking a hopelessly dull job to prove he could be as responsible as any other family man, moving to an overpriced, genteel apartment to prove his mature belief in the fundamentals of orderliness and good health, having another child to prove that the first one hadn’t been a mistake, buying a house in the country because that was the next logical step and he had to prove himself capable of taking it. Proving, proving; and for no other reason than that he was married to a woman who had somehow managed to put him forever on the defensive, who loved him when he was nice, who lived according to what she happened to feel like doing and who might at any time—this was the hell of it—who might at any time of day or night just happen to feel like leaving him. It was as ludicrous and as simple as that.

The utter atrocities of Nazism have shown us clearly what the inherent potential of destruction in the parenting rules we have been using for the last 150 years. These rules are non-democratic. They are based on inequality of power and unequal rights. They promote the use and ownership of some people by others and teach the denial and repression of emotional vitality and spontaneity. They glorify obedience, orderliness, logic, rationality, power and male supremacy. They are flagrantly anti-life.

Why do the greatest miracle stories seem to come from mission fields, either overseas or among the destitute here at home (the Teen Challenge outreach to drug addicts, for example)? Because the need is there. Christians are taking their sound doctrine and extending it to lives in chaos, which is what God has called us all to do. Without this extension of compassion it is all too easy for Bible teachers and authors to grow haughty. We become proud of what we know. We are so impressed with our doctrinal orderliness that we become intellectually arrogant. We have the rules and theories all figured out while the rest of the world is befuddled and confused about God’s truth … poor souls.

Solitude is the greatest treasure and through it, you can rebuild your life, reorder your life and solve life’s problems.

feeling free never breaks the law but, you shall never be free when you break the law whilst feeling free!

The scent of paper, the orderliness of printed words, the sensation of page edges beneath her fingers smoothed the waves of her thoughts to placidity.

A poem requires a design--a sense of orderliness. Part of our pleasure in the poem is that it is a well-made thing. . . .

James’s investigation concluded that human beings respond with initiative, orderliness, and helpfulness; they remain calm; and suffering and loss are transformed when they are shared experiences.

She read everything in the palace library, some things twice. It was one of the few ways to soothe her mind when it started churning and spilling over itself, connecting fears in spiderwebs she couldn’t disentangle. The scent of paper, the orderliness of printed words, the sensation of page edges beneath her fingers smoothed the waves of her thoughts to placidity. Most of the time, anyway.

In an extraordinary time, he faced extraordinary choices, and maybe some would say this means that we cannot judge him. But how can we really judge anyone except in the most extraordinary of circumstances? It’s easy to be civilized and display a patina of orderliness in calm times, but your true character only emerges in darkness and under great pressure: is it a diamond or merely a lump of the blackest coal? Yet, my grandfather was not a monster. He was simply a man of ordinary moral courage whose capacity for great evil was revealed to his and my lasting shame. Labeling someone a monster implies that he is from another world, one which has nothing to do with us. It cuts off the bonds of affection and fear, assures us of our own superiority, but there’s nothing learned, nothing gained. It’s simple, but it’s cowardly. I know now that only by empathizing with a man like my grandfather can we understand the depth of the suffering he caused. There are no monsters. The monster is us.

Madame Altamont was leaving for a holiday. With her characteristic concern for propriety and orderliness, she emptied her refrigerator and gave the left-overs to the concierge: two ounces of butter, a pound of fresh green beans, two lemons, half a pot of redcurrant jam, a dab of fresh cream, a few cherries, a port of milk, a few bits of cheese, various herbs, and three Bulgarian-flavour yoghurts.

It is death that makes life precious, darkness that makes light precious, dirt that makes flowers precious, storms that make rainbows precious, pain that makes pleasure precious, chaos that makes harmony precious, space that makes matter precious, clutter that makes orderliness precious, chance that makes certainty precious, eternity that makes time precious, truth that makes reality precious, silence that makes speech precious, rest that makes motion precious, opinions that make facts precious, strife that makes peace precious, curiosity that makes knowledge precious, suspicion that makes evidence precious, fear that makes caution precious, slavery that makes freedom precious, oblivion that makes existence precious, yesterday that makes tomorrow precious, and tomorrow that makes forever precious.

Palpitava-lhe a extraordinária sensação de que esse aroma seria a chave para ordenar todos os aromas, que não entenderia nada de aromas se não se tivesse entendido esse; e ele Grenoiulle teria desperdiçado a vida se não conseguisse pegá-lo. Precisava tê-lo, não pela mera posse, mas para sossego do seu coração.

There was a time he would have taken pride in this orderliness. In reality, pushing the metal through the bumpy pink flesh was the easy part; the difficult part was resisting the urge to do the same to the customers.

It is a language we learn without even realizing it. We hear our first song and decipher its repetitions, its orderliness. The song teaches us what to expect and when to expect it. We learn to associate low notes with sadness

When people look under the hood, we want them to be impressed with the neatness, consistency, and attention to detail that they perceive. We want them to be struck by the orderliness. We want their eyebrows to rise as they scroll through the modules. We want them to perceive that professionals have been at work. If instead they see a scrambled mass of code that looks like it was written by a bevy of drunken sailors, then they are likely to conclude that the same inattention to detail pervades every other aspect of the project.

Only in the co-operation of an enormously large number of atoms do statistical laws begin to operate and control the behaviour of these assemblées with an accuracy increasing as the number of atoms involved increases. It is in that way that the events acquire truly orderly features. All the physical and chemical laws that are known to play an important part in the life of organisms are of this statistical kind; any other kind of lawfulness and orderliness that one might think of is being perpetually disturbed and made inoperative by the unceasing heat motion of the atoms.

In short, I now knew a method of speaking and writing that—by means of a refined vocabulary, stately and thoughtful pacing, a determined arrangement of arguments, and a formal orderliness that wasn’t supposed to fail—sought to annihilate the interlocutor to the point where he lost the will to object.

Each spine with its shelf-mark code in familiar typewriter font, each date stamp a footprint of readers gone before and each shelf with its alphabetical ordering - these things align to provide the orderliness so cherished in a library. There is safety and structure amongst the stacks. Everything has a place, and you have found yours.

Let us live, therefore, cheerfully, although there be no lasting joy in mortal things, whose substance is evanescent, inane, and vacuous. But if there is any good thing by which you would adorn this stage of life, we have not of such been cheated - rest, serenity, modesty, self-restraint, orderliness, change, fun, entertainment, society, temperance, sleep, food, drink, riding, sailing, walking, keeping abreast of events, meditation, contemplation, education, piety, marriage, feasting, the satisfaction of recalling an orderly disposition of the past, cleanliness, water, fire, listening to music, looking at all about one, talks, stories, history, liberty, continence, little birds, puppies, cats, consolation of death, and the common flux of time, fate and fortune, over the afflicted and the favoured alike. There is a good hope for things beyond all hope; good in the exercise of some art in which one is skilled; good in meditating upon the manifold transmutation of all nature and upon the magnitude of Earth.

In an extraordinary time, he faced extraordinary choices, and maybe some would say this means we cannot judge him. But how can we really judge anyone except in the most extraordinary of circumstances? It's easy to be civilized and display a patina of orderliness in calm times, but your true character only emerges in darkness and under great pressure

Yet even more important than role modeling is love. For even in chaotic and disordered homes genuine love is occasionally present, and from such homes may come self-disciplined children. And not infrequently parents who are professional people—doctors, lawyers, club women and philanthropists—who lead lives of strict orderliness and decorum but yet lack love, send children into the world who are as undisciplined and destructive and disorganized as any child from an impoverished and chaotic home. Ultimately love is everything. The mystery of love will be examined in later portions of this work. Yet, for the sake of coherency, it may be helpful to make a brief but limited mention of it and its relationship to discipline at this point.

In Bradshaw On: The Family, society itself is seen as a sick family system built on the rules of the poisonous pedagogy. These rules deny emotions. This sets us up for the psychic numbing that leads to addiction. These rules of the poisionous pedagogy come from the time of kings. They are nondemocratic and based on a kind of master-slave inequality. They promote obsessive orderliness and obedience.

Do you remember, Meir, that epigram quoted in the name of Rabbi Johanan ben Zaccai: 'There is no truth unless there be a faith on which it may rest'? Ironically enough the only sure principle I have achieved is this which I have known almost all my life. And it is so. For all truths rest ultimately on some act of faith, geometry on axioms, the sciences on the assumptions of the objective existence and orderliness of the world of nature. In every realm one must lay down postulates or he shall have nothing at all. So with morality and religion. Faith and reason are not antagonists. On the contrary, salvation is through the commingling of the two, the former to establish first premises, the latter to purify them of confusion and to draw the fullness of their implications. It is not certainty which one acquires so, only plausibility, but that is the best we can hope for.

What do I think was modernism’s subject, then? What was it about? No doubt you can guess my starting point. It was about steam—in both the Malevich and the de Chirico a train still rushes across the landscape. It was about change and power and contingency, in other words, but also control, compression, and captivity—an absurd or oppressive orderliness is haunting the bright new fields and the sunlit squares with their eternally flapping flags. Modernism presents us with a world becoming a realm of appearances—fragments, patchwork quilts of color, dream-tableaux made out of disconnected phantasms. But all of this is still happening in modernism, and still resisted as it is described. The two paintings remain shot through, it seems to me, with the effort to answer back to the flattening and derealizing-the will to put the fragments back into some sort of order. Modernism is agonized, but its agony is not separable from weird levity or whimsy. Pleasure and horror go together in it. Malevich may be desperate, or euphoric. He may be pouring scorn on the idea of collective man, or spelling the idea out with utter childish optimism. We shall never know his real opinions. His picture entertains both. Modernism was certainly about the pathos of dream and desire in twentieth- century circumstances, but, again, the desires were unstoppable, ineradicable. The upright man will not let go of the future. The infinite still exists at the top of the tower. Even in the Picasso the monster flashing up outside the window is my monster, my phantasm, the figure of my unnegotiable desire. The monster is me—the terrible desiring and fearing subject inside me that eludes all form of conditioning, all the barrage of instructions about what it should want and who it should be. This is Picasso’s vestigial utopianism. You think that modernity is a realm of appetite and immediacy! I’ll show you appetite! I’ll show you immediacy! I shall, as a modernist, make the dreams of modernity come true. Modernism was testing, as I said before. It was a kind of internal exile, a retreat into the territory of form; but form was ultimately a crucible, an act of aggression, an abyss into which all the comfortable “givens” of the culture were sucked and then spat out.

it seemed to me that I had mastered words to the point of sweeping away forever the contradictions of being in the world, the surge of emotions, and breathless speech. In short, I now knew a method of speaking and writing that—by means of a refined vocabulary, stately and thoughtful pacing, a determined arrangement of arguments, and a formal orderliness that wasn’t supposed to fail—sought to annihilate the interlocutor to the point where he lost the will to object.

Oaths are made to be kept only until their purpose be fulfilled," the fluty voice responded. "Every geas is lifted at last, every self-set rule repealed. Otherwise orderliness in life becomes a limitation to growth; discipline, chains; integrity, bondage and evil-doing. You have learned what you can from the world. You have graduated from that huge portion or Nehwon. It now remains that you take up your postgraduate studies in Lankhmar, the highest university of civilized life here.

Many fathers and mothers are simply more satisfied with a child’s conformity and less concerned with the youngster’s motivation and hidden desires, with what the Bible calls “the thoughts of the heart.” Often unconsciously, the self-centered parent labors to form an orderly child who performs well in public and does not shame the family by disturbing the status quo. The problem, of course, is not with the orderliness of the child, but with the shaping of a person with a desensitized conscience, a performer who has never learned to love God or people from the heart (pp. 160-161).

Gideon has OCPD tendencies,” Daryn said. She pulled my Giants sweatshirt on. It felt like her sweatshirt now. “Say again?” She smiled. “Obsessive-compulsive personality disorder. It’s an extreme preoccupation with perfectionism, orderliness, and neatness.” Was that how she saw me? Like a human graphing calculator? Great. “You missed a few, Martin. I also like specifics. Thoroughness. And winning. At everything. But I gotta say as a soldier I fully support your use of acronyms.” “Ten-four, buddy,” she said. “In the Army we say ‘Roger that.’” Her smile grew wider. “Ten-four, buddy.

but—further—she left no trace of effort, you weren’t aware of the artifice of the written word. I read and I saw her, I heard her. The voice set in the writing overwhelmed me, enthralled me even more than when we talked face to face: it was completely cleansed of the dross of speech, of the confusion of the oral; it had the vivid orderliness that I imagined would belong to conversation if one were so fortunate as to be born from the head of Zeus and not from the Grecos, the Cerullos. I was ashamed of the childish pages I had written to her, the overwrought tone, the frivolity, the false cheer, the false grief.

10:10. to distinguish. Leviticus is concerned with orderliness. This orderliness is reminiscent of the creation account in Genesis 1. There are key parallels of wording, especially the term for distinction (lēhabdîl). As God creates by making distinctions, expressed in divine speech, in Genesis ("God distinguished between the light and the darkness"), so the function of the priesthood is described in Leviticius as "to distinguish (lēbabdîl) between the holy and the secular, and between the impure and the pure." Here the law is conceived as a reflection in the human realm of the order that was originally pictured in the cosmic realm.

Godfrey's was an essentially domestic nature, bred up in a home where the hearth had no smiles, and where the daily habits were not chastised by the presence of household order. His easy disposition made him fall in unresistingly with the family courses, but the need of some tender permanent affection, the longing for some influence that would make the good he preferred easy to pursue, caused the neatness, purity, and liberal orderliness of the Lammeter household, sunned by the smile of Nancy, to seem like those fresh bright hours of the morning when temptations go to sleep and leave the ear open to the voice of the good angel, inviting to industry, sobriety, and peace.

More impressive than the size of the silently protesting crowd was the orderliness and simplicity with which it was dispersed. Assured that Hinton had received the proper care, Malcolm approached the crowd, raised his arm, and gave a signal. One bystander described it as “eerie, because these people just faded into the night. It was the most orderly movement of four thousand to five thousand people I’ve ever seen in my life—they just simply disappeared—right before our eyes.” Malcolm’s silent command also left a strong impression on the New York City police. The chief inspector at the scene turned to Amsterdam News reporter James Hicks and said, “No one man should have that much power.”2

All of the songs we have ever heard and all we will ever hear are made of twelve simple notes. Complexity comes when these notes are put together in an infinite number of combinations and then played slower or faster, repeated or not. Music is highly organized sound. It is a language we learn without even realizing it. We hear our first song and decipher its repetitions, its orderliness. The song teaches us what to expect and when to expect it. We learn to associate low notes with sadness and high ones with pep. Soon, we hear a brand-new song and its notes collide with our memories of past times. We have expectations for this new song. Even if we don’t entirely know what is coming next, our instincts tell us where the song might take us, and what memories it might unearth.

The House has three Levels. The Lower Halls are the Domain of the Tides; their Windows – when seen from across a Courtyard – are grey-green with the restless Waters and white with the spatter of Foam. The Lower Halls provide nourishment in the form of fish, crustaceans and sea vegetation. The Upper Halls are, as I have said, the Domain of the Clouds; their Windows are grey-white and misty. Sometimes you will see a whole line of Windows suddenly illuminated by a flash of lightning. The Upper Halls give Fresh Water, which is shed in the Vestibules in the form of Rain and flows in Streams down Walls and Staircases. Between these two (largely uninhabitable) Levels are the Middle Halls, which are the Domain of birds and of men. The Beautiful Orderliness of the House is what gives us Life.

Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestibility he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd. And, to our mind, this was the very reason his friend cherished him.

Obsessive-compulsive personality disorder (OCPD) is unhelpfully named, since it is not particularly closely related to the better known obsessive-compulsive disorder (OCD). It does not tend to co-occur with obsessive-compulsive disorder, or even run in the same families. Obsessive-compulsive disorder is an anxiety disorder, in which the sufferer feels compelled to repeat particular thoughts or actions, such as checking or hand-washing. As an anxious condition, it belongs to the same family as depression and generalized anxiety disorder, and thus is related to high Neuroticism and responds to some extent to serotonergic antidepressant medications. Some people have even seen obsessive-compulsive disorder as a low Conscientiousness problem, since the affected individual cannot inhibit the checking or washing response in rather the same manner as the alcoholic cannot inhibit his desire to drink. Whether this is the right characterization or not, it is clear that OCPD is a very different type of problem.16 What, then, does OCPD entail? Psychiatrists define it as ‘a pervasive pattern of preoccupation with orderliness, perfectionism, and mental and interpersonal control, at the expense of flexibility, openness and efficiency, beginning by early adulthood and present in a variety of contexts’.

Knuth: They were very weak, actually. It wasn't presented systematically and everything, but I thought they were pretty obvious. It was a different culture entirely. But the guy who said he was going to fire people, he wants programming to be something where everything is done in an inefficient way because it's supposed to fit into his idea of orderliness. He doesn't care if the program is good or not—as far as its speed and performance—he cares about that it satisfies other criteria, like any bloke can be able to maintain it. Well, people have lots of other funny ideas. People have this strange idea that we want to write our programs as worlds unto themselves so that everybody else can just set up a few parameters and our program will do it for them. So there'll be a few programmers in the world who write the libraries, and then there are people who write the user manuals for these libraries, and then there are people who apply these libraries and that's it. The problem is that coding isn't fun if all you can do is call things out of a library, if you can't write the library yourself. If the job of coding is just to be finding the right combination of parameters, that does fairly obvious things, then who'd want to go into that as a career? There's this overemphasis on reusable software where you never get to open up the box and see what's inside the box. It's nice to have these black boxes but, almost always, if you can look inside the box you can improve it and make it work better once you know what's inside the box. Instead people make these closed wrappers around everything and present the closure to the programmers of the world, and the programmers of the world aren't allowed to diddle with that. All they're able to do is assemble the parts. And so you remember that when you call this subroutine you put x0, y0, x1, y1 but when you call this subroutine it's x0, x1, y0, y1. You get that right, and that's your job.

He was a good, even a shining light as a Castalian to the extent that he had a many-sided mind, tirelessly active in scholarship as well as in the art of the Glass Bead Game, and enormously hard-working; but in character, in his attitude toward the hierarchy and the morality of the Order he was a very mediocre, not to say bad Castalian. The greatest of his vices was a persistent neglect of meditation, which he refused to take seriously. The purpose of meditation, after all, is adaptation of the individual to the hierarchy, and application in it might very well have cured him of his neurasthenia. For it infallibly helped him whenever, after a period of bad conduct, excessive excitement, or melancholia, his superiors disciplined him by prescribing strict meditation exercises under supervision. Even Knecht, kindly disposed and forgiving though he was, frequently had to resort to this measure. There was no question about it: Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestiblity he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd. And, to our mind, this was the very reason his friend cherished him.

Then he went up to the window. His heart began pounding excitedly when he turned back the yellow linen of the curtain. An enchantingly beautiful spectacle was revealed before him — although today he immediately noticed that there was something strange in the entire aspect of this extensive and excellently arranged Garden. Precisely what amazed him he was still unable to say right away, and he began to examine the Garden attentively. What was there so unpleasant in its beauty? Why was the Youth's heart trembling so painfully? Was it that everything in the enchanted Garden was too exact. All the paths were laid out geometrically, and all were of the same width, and all were covered with precisely the same amount of yellow sand; the plants were all arranged with exaggerated orderliness; the trees were trimmed in the form of spheres, cones and cylinders; the flowers were arranged according to the various shades so that their composition was pleasing to the eye, but for some reason or other this wounded the soul. But giving it careful thought, what was there unpleasant in that orderliness which merely bore witness to the careful attention which someone paid to the Garden? Of course there was no reason for this to cause the strange apprehension which oppressed the Youth. But it was in something else as yet incomprehensible to the Youth. One thing was for certain, though, that this Garden did not resemble any other garden which the Youth had happened to see in his time. Here he saw giant flowers of an almost too brilliant color — at times it seemed that many-colored fires were burning in the midst of the luxuriant greenery — brown and black stalks of creeping growths, thick like tropical serpents; leaves of a strange shape and immeasurable size, whose greeness seemed to be unnaturally brilliant. Heady and languid fragrances wafted through the window in gentle waves, breaths of vanilla, frankincense and bitter almond, sweet and bitter, ecstatic and sad, like some joyous funereal mysterium. The Youth felt the tender yet lively touches of the gentle wind. But in the Garden it seemed as if the wind had no strength and lay exhausted on the tranquil green grass and in the shadows beneath the bushes of the strange growths. And because the trees and grass of the strange Garden were breathlessly quiet and could not hear the softly blowing wind above them and did not reply to it, they seemed to be inanimate. And thus they were deceitful, evil and hostile to man. ("The Poison Garden")

…the underpinning principle behind aesthetic experience is that of complexity giving way to orderliness. Clash is an essential component of aesthetic perception. Resolution of clash delivers aesthetic reward.

Aesthetic perception involves changing frames of reference in order to see the hidden logic and orderliness behind what at first may seem random and strange. One of the selective pressures behind the development of the arts may be as a mechanism for developing mental agility; a way of rehearsing the capacity to change a mindset in the face of novelty and surprise. This leads directly to the mental shake-up which occurs whenever we are faced with fairly radical departures from the norm in terms of art and architecture: ‘the shock of the new’. It is this protean factor which enables us to adjust our mental models to accommodate such new evocations of art and architecture. As such it is an essential component of the fabric of aesthetic perception.

the shepherd of First Baptist’s highly influential congregation, Hudgins preached a gospel of individual salvation and personal orderliness, construing civil rights activism as not only a defilement of social purity but even more as simply irrelevant to the proclamation of Jesus Christ as God. The cross of Christ, Hudgins explained at the conclusion of a sermon in late 1964, has nothing to do with social movements or realities beyond the church; it’s a matter of individual salvation.27 The congregation at First Baptist knew exactly what Hudgins meant.

But is there not something more complex behind the appearance of many artifacts? Why do some obviously asymmetric designs seem so appealing—what is behind their asymmetric orderliness? To many art historians and mathematicians this mystery has a convincing solution: because these designs conform to the so-called golden ratio.

He found the job satisfying, as if by creating orderliness in one corner of the library he could restore a sense of order in the world at large.

What story are we reading today?" His mother grinned. "The Cat in the Hat." Jay bit back a groan. He had never enjoyed the nightmarish story of an impulse-driven cat who barged into a home determined to have fun without thinking of the consequences of his actions. The only sensible creature in the story was the fish, the voice of reason and order who stayed safely in his bowl and insisted that the house be tidied before the mother got back home.

But the Theist need not, and does not, grant these terms. He is not committed to the view that reason is a comparatively recent development moulded by a process of selection which can select only the biologically useful. For him, reason-the reason of God-is older than Nature, and from it the orderliness of Nature, which alone enables us to know her, is derived from him, the human mind in the act of knowing is illuminated by Divine reason. It is set free, in the measure required, from the huge nexus of non-rational causation; free from this to be determined by the truth known. And the preliminary processes within. Nature which led up to this liberation, if there were any, were designed to do so.

The people around me seem to have no appreciation for this distinct orderliness of their world.

As to behavior, the leader must be respectable. A well-ordered life is the fruit of a well-ordered mind. The life of the leader should reflect the beauty and orderliness of God.

Without order in your life, you will realize that you will only be busy but without commensurate results.

Surviving suicide is never easy, but it is possible with support, with time, compassionate direction, and, in some cases, counseling. While there are predictable responses, every case is unique. How we respond is determined genetically, culturally, and by such factors as religion, age, gender, previous experience with loss, and role models of other survivors available to us. The pattern of recovery is unpredictable. Responses such as numbness, denial, or rage, which are often thought to occur shortly after a suicide, may be absent for many months or even years. They may emerge unexpectedly years later. We are unable to identify an orderliness to the reactions of suicide. Perhaps the most important aspect of providing help to survivors is an attitude of compassionate understanding. Survivors remember the words that brought them the most comfort, as well as those spoken in haste and insensitively. In our eagerness to help we may say things that we regret later. Sensitivity to the survivor's needs and readiness to hear is crucial. Lacking such readiness, the survivor may reject all overtures, in essence saying, "Leave me alone. Unless you've experienced something like this, you don't know what I'm experiencing. Don't pretend to be an understanding, compassionate healer.

Ethnomethodology, a small but influential subfield of sociology founded by Harold Garfinkel (1967), took as its project the description of how people produce orderly social conduct. Ethnomethodologists argue that orderliness is enacted as people draw on resources in their environments, resources with which to improvise meaningful action. Action is not preordered by anything that can be reduced to theoretical principles; rather, the analyst considers specific instances of organized action, and describes those. An

That physical orderliness would be an early indicator of the church’s own structure. It

When someone doesn’t acknowledge the miraculous conditions of the cosmos, and instead attributes all the systemization and orderliness that we observe all to thermal energy, as if we should expect energy has some innate potential to create orderliness, it stinks of a kind of repression of the profound for no other reason than to avoid the philosophical implications.

The fact that students will no longer put up with such things, that students have decided to no longer let reactionary professors finish their speeches, and that those in earlier semesters will therefore not continue to lose valuable years before they finally see through the sham but begin to study and learn in critical fashion much earlier than preceding generations – this fact does not make the university “non-functional as a center of research and learning” – as R.W. Leonhardt would have it. On the contrary, this is precisely what makes it functional. The students have learned through bitter experience – such as the opening ceremonies of the University of Hamburg – that they cannot achieve their goals by being quiet and well-behaved. They have to be noisy and persistent. They have understood that ceremonious orderliness does not allow room for critical content or democratic discussions, and that certain professors will have to suffer some unpleasant experiences if they refuse other forms of discussion. -Ulrike Meinhof responds to critics demanding the class of 2014 grow up and listen to Condoleeza Rice and Christine Lagarde, 1968, Counter-Violence

After running away from the United States government to pursue his antigovernment vision, Roger Ver had chosen to live in a place that was uniquely unreceptive to his brand of antiauthoritarian politics. Japan was a country that was still deeply wedded to traditional hierarchies with an educational system that taught its citizens from a young age to obey authority. This was evident in the country’s rigid business traditions—the bowing and exchanging of cards—and in the spiky-haired punks in Tokyo, who waited patiently for walk signals, even when there were no cars in sight. Roger had picked Japan, not because it would allow him to be around other like-minded people, but because he liked the orderliness of Japanese culture—and the women. He had met his longtime Japanese girlfriend at a gathering in California and even she had almost no interest in politics. As Roger discovered, the deferential culture made Japanese people uniquely skeptical about a project like Bitcoin that aimed to challenge government currencies. Japan was the only place Roger had encountered where people’s response, when he described Bitcoin, was to call it scary—rather than interesting or silly. This was due, Roger believed, to the way in which the virtual currency broke from the government’s mandates about how money should work. One of the only people with whom Roger had gotten any traction in Japan was a local pornography tycoon.

To be German is simply the way we live; it is a love of government and orderliness, for one thing, and confidence in ourselves and in each other.

The rituals of sacrifice and the rituals of compulsion were accordingly unified through the operation of the military machine. And if anxiety was the original motive that brought about the subjective response of sacrifice, war, in the act of widening the area of sacrifice, also restricted the area where normal human choices, based on respect for all the organism's creative potentials, could operate. In a word, a compulsive collective pattern of orderliness was the central achievement of the negative megamachine. At the same time, the gain in power that the organization of the megamachine brought was further offset by the marked symptoms of deterioration in the minds of those who customarily exercised this power: they not merely became dehumanized but they chronically lost all sense of reality, like the Sumerian king who extended his conquests so far that when he returned to his own capital he found it in the hands of an enemy.

Experienced meditators also showed an increase in theta and lower-range alpha brain-wave ratios, which means that they can spend quite a bit of time in altered states. Of particular significance was the increase in slow-wave regulation; these students, while in a theta brain-wave state, have higher-than-normal coherence, or brain-wave orderliness, between the activity in the front of the brain and the regions in the back of the brain.

The file is the only one on Ibrahim's shelves that isn't kept in strict alphabetical order. Because sometimes you had to remember that life wasn't always arranged in alphabetical order, however much you would like it to be.

The more one-sided a society's observance of strict moral principles such as orderliness, cleanliness, and hostility toward instinctual drives, and the more deep-seated its fear of the other side of human nature vitality, spontaneity, sensuality, critical judgment, and inner independence the more strenuous will be its efforts to isolate this hidden territory, to surround it with silence or institutionalize it. Prostitution, the pornography trade, and the almost obligatory obscenity typical of traditionally all-male groups such as the military are part of the legalized, even requisite reverse side of this cleanliness and order. Splitting of the human being into two parts, one that is good, meek, conforming, and obedient and the other that is the diametrical opposite is perhaps as old as the human race, and one could simply say that it is part of "human nature." Yet it has been my experience that when people have had the opportunity to seek and live out their true self in analysis, this split disappears of itself. They perceive both sides, the conforming as well as the so-called obscene, as two extremes of the false self, which they now no longer need. (...) This case and similar ones make me wonder if it will not one day be possible to let children grow up in such a way that they can later have more respect for all sides of their nature and not be forced to suppress the forbidden sides to the point where they must be lived out in violent and obscene ways. Obscenity and cruelty are not a true liberation from compulsive behavior but are its by-products. Free sexuality is never obscene, nor does violence ever result if a person is able to deal openly with his or her aggressive impulses, to acknowledge feelings such as anger and rage as responses to real frustration, hurt, and humiliation. How can it have come about that the split I have just described is attributed to human nature as a matter of course even though there is evidence that it can be overcome without any great effort of will and without legislating morality? The only explanation I can find is that these two sides are perpetuated in the way children are raised and treated at a very early age, and the accompanying split between them is therefore regarded as "human nature." The "good" false self is the result of what is called socialization, of adapting to society's norms, consciously and intentionally passed on by the parents; the "bad", equally false self is rooted in the child's earliest observations of parental behavior, visible only to the child's devoted, unsuspecting eyes and stored up in his or her unconscious, this behavior is what comes to be regarded, generation after generation, as "human nature".

Through an association with that which is divine—the good, beautiful and orderly (kosmios)—the philosopher attained to divinity and orderliness (kosmios).

Had the forests, rivers, and cities been removed for the dark time of the day? Was nature taking a rest from its own orderliness so it could gather its strength and transform chaos into cosmos once again in the morning?

Central to the stories in which people featured, was the bond of love with the concomitants: duty, obedience, responsibility, honor, and orderliness; always orderliness. Like the seasons of the year, life was depicted full of cause and effect, predictability and order; connectedness and oneness.

One way to avoid the design problems encountered by the transcendental meditation researchers would be to keep one of the variables fixed. This could be either the number of meditators or the “target” of consciousness-induced order. Beyond this, as philosopher Evan Fales and sociologist Barry Markovsky of the University of Iowa suggested after reviewing the Maharishi effect, “Presumably, if the material world can be influenced in purposive ways by collective meditation, inanimate detectors could be constructed and placed at varying distances from the collective meditators.”6 This is essentially the approach that we took, although our motivations were based upon a logical extension of laboratory research on mind-matter interactions using random-number generators, and not by the claims of the transcendental meditators. Properties of Consciousness Whatever else consciousness may be, let us suppose that it also has the following properties, derived from a combination of Western and Eastern philosophies.7 The first property is that consciousness extends beyond the individual and has quantum field–like properties, in that it affects the probabilities of events. Second, consciousness injects order into systems in proportion to the “strength” of consciousness present. This is a refinement of quantum physicist Erwin Schrödinger’s observation about one of the most remarkable properties of life, namely, an “organism’s astonishing gift … of ‘drinking orderliness’ from a suitable environment.”8 Third, the strength of consciousness in an individual fluctuates from moment to moment, and is regulated by focus of attention. Some states of consciousness have higher focus than others. We propose that ordinary awareness has a fairly low focus of attention compared to peak states, mystical states, and other nonordinary states.9 Fourth, a group of individuals can be said to have “group consciousness.” Group consciousness strengthens when the group’s attention is focused on a common object or event, and this creates coherence among the group. If the group’s attention is scattered, then the group’s mental coherence is also scattered. Fifth, when individuals in a group are all attending to different things, then the group consciousness and group mental coherence is effectively zero, producing what amounts to background noise. We assume that the maximum degree of group coherence is related in some complicated way to the total number of individuals present in the group, the strength of their common focus of attention, and other psychological, physiological, and environmental factors. Sixth, physical systems of all kinds respond to a consciousness field by becoming more ordered. The stronger or more coherent a consciousness field, the more the order will be evident. Inanimate objects (like rocks) will respond to order induced by consciousness as well as animate ones (like people, or tossed dice), but it is only in the more labile systems that we have the tools to readily detect these changes in order. In sum, when a group is actively focused on a common object, the “group mind” momentarily has the “power to organize,” as Carl Jung put it.10 This leads us to a very simple idea: as the mind moves, so moves matter.

Sergeyich kept thinking of these policemen in body armour. He reflected on the fact that bees and ants also had their guards, who maintained order and protected families from foreign incursions. He also thought that people might learn a thing or two about maintaining order from bees. After all, bees alone had managed to establish communism in their hives, thanks to their orderliness and labour. Ants, on the other hand, had only reached the stage of real, natural socialism; this was because they had nothing to produce, and so had merely mastered order and equality. But people? People had neither order nor

Your compulsion for orderliness in all things overrode your ability to be devious. Please don’t attempt a career at thievery.