Oxford Book Of Quotes

I wanted to come, and if I hadn’t, they would have been all alone, and nobody would have ever known how frightened and brave and irreplaceable they were.

The best university in the world is neither Oxford nor Harvard. The best university is "youniversity". YOU got the lecture halls of thoughts in YOU! You got everything you need to graduate with first class accomplishments put in you! YOU can do it!

None of the things one frets about ever happen. Something one's never thought of does.

Travel sounds fun until you realize what you really want is to stay at home with a cup of tea and a stack of books by a warm fire.

Any grand new dictionary ought itself to be a democratic product, a book that demonstrated the primacy of individual freedoms, of the notion that one could use words freely, as one liked, without hard and fast rules of lexical conduct.

I was on a walking tour of Oxford colleges once with a group of bored and unimpressable tourists. They yawned at Balliol's quad, T.E. Lawrence's and Churchill's portraits, and the blackboard Einstein wrote his E=mc2 on. Then the tour guide said, 'And this is the Bridge of Sighs, where Lord Peter proposed (in Latin) to Harriet,' and everyone suddenly came to life and began snapping pictures. Such is the power of books.

We read poems from the Oxford Book of Twentieth Century Verse. Neil insisted on spilling wine over my carpet.

Science doesn't have all the answers, but it is good at spotting the important questions when they are camouflaged against a background of common sense.

It is the end of the world. Surely you could be allowed a few carnal thoughts.

Kivrin reached out for Dunworthy's hand and clasped it tightly in her own. "I knew you'd come," she said, and the net opened.

To conclude, therefore, let no man upon a weak conceit of sobriety or an ill-applied moderation think or maintain that a man can search too far, or be too well studied in the book of God's word, or the book of God's works, divinity or philosophy; but rather let men endeavor an endless progress or proficience in both; only let men beware that they apply both to charity, and not to swelling; to use, and not to ostentation; and again, that they do not unwisely mingle or confound these learnings together.

I believed in Oxford, and cobblestoned squares, and old bricks thick with ivy,a nd rainy days curled up reading books. I believed in my mother's strong coffee and in the lonely, aching scent of early dawn before anyone else in my boardinghouse was awake. I believed in my favorite men's cardigan and the way the wind felt on the back of my neck. I believed in life as it lay before me, spinning out slowly, day after day of warm springs and thunderstorms and laughter. These were the things I believed in.

In the sixteenth century in England, dictionaries such as we would recognize today simply did not exist. If the language that so inspired Shakespeare had limits, if its words had definable origins, spellings, pronunciations, meanings—then no single book existed that established them, defined them, and set them down.

The novel tends to tell us everything,’ wrote V.S. Pritchett in his introduction to the Oxford Book of Short Stories, ‘whereas the short story tells us only one thing, and that, intensely’.

Explain! Perhaps you’d like to explain it to me, too. I’m not used to having my civil liberties taken away like this. In America, nobody would dream of telling you where you can or can’t go.” And over thirty million Americans died during the Pandemic as a result of that sort of thinking, he thought.

Finch kept his house militarily spotless, but books tended to pile up wherever he sat down, and because it was his habit to sit down anywhere he got ready, there were small stacks of books in odd places about the house that were a constant curse to his cleaning woman. He would not let her touch them, and he insisted on apple-pie neatness, so the poor creature was obliged to vacuum, dust, and polish around them. One unfortunate maid lost her head and lost his place in Tuckwell’s Pre-Tractarian Oxford, and Dr. Finch shook a broom at her.

Housewife (n)—a light, worthless woman or girl —Oxford English Dictionary, compact edition, 1971

Our histories, our novels, our poems, our plays—they are all in this one book.

Something, somewhere, somewhen, must have happened differently... PETUNIA EVANS married Michael Verres, a Professor of Biochemistry at Oxford. HARRY JAMES POTTER-EVANS-VERRES grew up in a house filled to the brim with books. He once bit a math teacher who didn't know what a logarithm was. He's read Godel, Escher, Bach and Judgment Under Uncertainty: Heuristics and Biases and volume one of The Feynman Lectures on Physics. And despite what everyone who's met him seems to fear, he doesn't want to become the next Dark Lord. He was raised better than that. He wants to discover the laws of magic and become a god. HERMIONE GRANGER is doing better than him in every class except broomstick riding. DRACO MALFOY is exactly what you would expect an eleven-year-old boy to be like if Darth Vader were his doting father. PROFESSOR QUIRRELL is living his lifelong dream of teaching Defense Against the Dark Arts, or as he prefers to call his class, Battle Magic. His students are all wondering what's going to go wrong with the Defense Professor this time. DUMBLEDORE is either insane, or playing some vastly deeper game which involved setting fire to a chicken. DEPUTY HEADMISTRESS MINERVA MCGONAGALL needs to go off somewhere private and scream for a while. Presenting: HARRY POTTER AND THE METHODS OF RATIONALITY You ain't guessin' where this one's going.

It’s strange. When I couldn’t find the drop and the plague came, you seemed so far away I would not ever be able to find you again. But I know now that you were here all along, and that nothing, not the Black Death nor seven hundred years, nor death nor things to come nor any other creature could ever separate me from your caring and concern. It was with me every minute.

All of a sudden his books, which had hitherto been merely a fond decoration and a means of letting his mind free itself from the grim routines of Broadmoor life, had become his most precious possession. For the time being at least he could set aside his imaginings about the harm that people were trying to inflict on him and his person: It was instead his hundreds of books that now needed to be kept safe, and away from the predators with whom he believed the asylum to be infested. His books, and his work on the words he found in them, were about to become the defining feature of his newly chosen life.

One man is as good as another until he has written a book.

...it's appalling to remember that the entire Oxford University Library was sold for scrap in the mid-1500s. Nor was that situation unique to Oxford, as libraries were deconstructed throughout the land.

The world has held great Heroes, As history-books have showed; But never a name to go down to fame Compared with that of Toad! The clever men at Oxford Know all that there is to be knowed. But they none of them know one half as much As intelligent Mr. Toad! The animals sat in the Ark and cried, Their tears in torrents flowed. Who was it said, 'There's land ahead?' Encouraging Mr. Toad! The army all saluted As they marched along the road. Was it the King? Or Kitchener? No. It was Mr. Toad. The Queen and her Ladies-in-waiting Sat at the window and sewed. She cried, 'Look! who's that handsome man?' They answered, 'Mr. Toad.' There was a great deal more of the same sort, but too dreadfully conceited to be written down. These are some of the milder verses.

I envy you going to Oxford: it is the most flower-like time of one's life. One sees shadow of things in silver mirrors. Later on, one sees the Gorgon's head, and one suffers, because it does not return one to stone. -- Oscar Wilde, letter to Louis Wilkinson (December 28, 1898) in the beginning of the book

io sui ici en liu dami amo’ (‘I am here in place of a friend love’)

Some mysterious revenge of nature has seen to it that no poem in praise of drink or tobacco (or snuff, if any) can succeed.

None of the things one frets about ever happen. Something one’s never thought of does.

And I alone am left of all that lived, Pent in this narrow, horrible conviction. THOMAS LOVELL BEDDOES, Death’s Jest-Book

P.S. Mrs. Maugery lent me a book last week. It’s called The Oxford Book of Modern Verse, 1892–1935. They let a man named Yeats make the choosings. They shouldn’t have. Who is he—and what does he know about verse? I hunted all through that book for poems by Wilfred Owen or Siegfried Sassoon. There weren’t any—nary a one. And do you know why not? Because this Mr. Yeats said—he said, “I deliberately chose NOT to include any poems from World War I. I have a distaste for them. Passive suffering is not a theme for poetry.” Passive Suffering? Passive Suffering! I nearly seized up. What ailed the man? Lieutenant Owen, he wrote a line, “What passing-bells for these who die as cattle? Only the monstrous anger of the guns.” What’s passive about that, I’d like to know? That’s exactly how they do die. I saw it with my own eyes, and I say to hell with Mr. Yeats.

The world shown us in books, whether the books be confessed epics or professed gospels, or in codes, or in political orations, or in philosophic systems, is not the main world at all: it is only the self-consciousness of certain abnormal people who have the specific artistic talent and temperament. A serious matter this for you and me, because the man whose consciousness does not correspond to that of the majority is a madman; and the old habit of worshipping madmen is giving way to the new habit of locking them up. And since what we call education and culture is for the most part nothing but the substitution of reading for experience, of literature for life, of the absolete fictitious for the contemporary real, education, as you no doubt observed at Oxford, destroys, by supplantation, every mind that is not strong enough to see through the imposture and to use the great Masters of Arts as what they really are and no more: that is, patentees of highly questionable methods of thinking, and manufacturers of highly questionable, and for the majority but half valid representations of life. The school boy who uses his Homer to throw at his fellow's head makes perhaps the safest and most rational use of him; and I observe with reassurance that you occasionally do the same, in your prime, with your Aristotle.

That was a tremendous learning experience,” said McCarthy. “Never judge a book by its cover; open it up. If you treat a kid who is buying a $19.95 belt the same as a businessman buying a $1,995 Oxford suit, you will be successful. That kid might become a customer for life.

Kneeling on St. Mary’s stone floor she had envisioned the candles and the cold, but not Lady Imeyne, waiting for Roche to make a mistake in the mass, not Eliwys or Gawyn or Rosemund. Not Father Roche, with his cutthroat’s face and worn-out hose. She could never in a hundred years, in seven hundred and thirty-four years, have imagined Agnes, with her puppy and her naughty tantrums, and her infected knee. I’m glad I came, she thought. In spite of everything.

I believed in Oxford, and cobblestoned squares, and old bricks thick with ivy, a nd rainy days curled up reading books. I believed in my mother's strong coffee and in the lonely, aching scent of early dawn before anyone else in my boardinghouse was awake. I believed in my favorite men's cardigan and the way the wind felt on the back of my neck. I believed in life as it lay before me, spinning out slowly, day after day of warm springs and thunderstorms and laughter. These were the things I believed in.

Pettiness often leads both to error and to the digging of a trap for oneself. Wondering (which I am sure he didn't) 'if by the 1990s [Hitchens] was morphing into someone I didn’t quite recognize”, Blumenthal recalls with horror the night that I 'gave' a farewell party for Martin Walker of the Guardian, and then didn't attend it because I wanted to be on television instead. This is easy: Martin had asked to use the fine lobby of my building for a farewell bash, and I'd set it up. People have quite often asked me to do that. My wife did the honors after Nightline told me that I’d have to come to New York if I wanted to abuse Mother Teresa and Princess Diana on the same show. Of all the people I know, Martin Walker and Sidney Blumenthal would have been the top two in recognizing that journalism and argument come first, and that there can be no hard feelings about it. How do I know this? Well, I have known Martin since Oxford. (He produced a book on Clinton, published in America as 'The President We Deserve'. He reprinted it in London, under the title, 'The President They Deserve'. I doffed my hat to that.) While Sidney—I can barely believe I am telling you this—once also solicited an invitation to hold his book party at my home. A few days later he called me back, to tell me that Martin Peretz, owner of the New Republic, had insisted on giving the party instead. I said, fine, no bones broken; no caterers ordered as yet. 'I don't think you quite get it,' he went on, after an honorable pause. 'That means you can't come to the party at all.' I knew that about my old foe Peretz: I didn't then know I knew it about Blumenthal. I also thought that it was just within the limit of the rules. I ask you to believe that I had buried this memory until this book came out, but also to believe that I won't be slandered and won't refrain—if motives or conduct are in question—from speculating about them in my turn.

She was afraid she’d have no hope at all of recognizing the drop without the wagon and boxes there. She would have to get Gawyn to show it to her,

It is always good – is it not? – when all that hard work of writing pages is turned into a solid book which will last for generations. You can be proud of that.

books are meant to be touched, otherwise they’re useless,

Shakespeare was not even able to perform a function that we consider today as perfectly normal and ordinary a function as reading itself. He could not, as the saying goes, “look something up.” Indeed the very phrase—when it is used in the sense of “searching for something in a dictionary or encyclopedia or other book of reference”—simply did not exist. It does not appear in the English language, in fact, until as late as 1692, when an Oxford historian named Anthony Wood used it. Since there was no such phrase until the late seventeenth century, it follows that there was essentially no such concept either, certainly not at the time when Shakespeare was writing—a time when writers were writing furiously, and thinkers thinking as they rarely had before. Despite all the intellectual activity of the time there was in print no guide to the tongue, no linguistic vade mecum, no single book that Shakespeare or Martin Frobisher, Francis Drake, Walter Raleigh, Francis Bacon, Edmund Spenser, Christopher Marlowe, Thomas Nash, John Donne, Ben Jonson, Izaak Walton, or any of their other learned contemporaries could consult.

Belki bizim zamanımızın sorunu da budur Bay Dunworthy. Kurucuları Maisry, piskoposun elçisi ve Sir Bloet ne de olsa. Roche gibi kalıp yardım etmeye çalışan bütün insanlar vebaya yakalanıp öldüler.

As Wilson mourned his wife, German forces in Belgium entered quiet towns and villages, took civilian hostages, and executed them to discourage resistances. In the town of Dinant, German soldiers shot 612 men, women, and children. The American press called such atrocities acts of "frightfulness," the word then used to describe what later generations would call terrorism. On August 25, German forces bean an assault on the Belgian city of Louvain, the "Oxford of Belgium," a university town that was home to an important library. Three days of shelling and murder left 209 civilians dead, 1,100 buildings incinerated, and the library destroyed, along with its 230,000 books, priceless manuscripts, and artifacts. The assault was deemed an affront to just to Belgium but to the world. Wilson, a past president of Princeton University, "felt deeply the destruction of Louvain," according to his friend, Colonel House; the president feared "the war would throw the world back three or four centuries.

ROBERT DOUGLAS-FAIRHURST is Fellow and Tutor in English at Magdalen College, University of Oxford. He is the author of Victorian Afterlives: The Shaping of Influence in Nineteenth-Century Literature (2002).

Perhaps that’s what’s wrong with our time, Mr. Dunworthy, it was founded by Maisry and the bishop’s envoy and Sir Bloet. And all the people who stayed and tried to help, like Roche, caught the plague and died.

The world has held great Heroes, As history-books have showed; But never a name to go down to fame Compared with that of Toad! 'The clever men at Oxford Know all that there is to be knowed. But they none of them know one half as much As intelligent Mr. Toad! 'The animals sat in the Ark and cried, Their tears in torrents flowed. Who was it said, "There's land ahead?" Encouraging Mr. Toad! 'The army all saluted As they marched along the road. Was it the King? Or Kitchener? No. It was Mr. Toad. 'The Queen and her Ladies-in-waiting Sat at the window and sewed. She cried, "Look! who's that handsome man?" They answered, "Mr. Toad.

So she was waiting for the lecture; prolonged silence always led to the lecture. It was the last thing Sarah needed, and a list of the first things would have filled a book: a hug, a bath, an ear, some sympathy.

Since coming home to Oxford after that strange adventure, they had told no one about it, and exercised the most scrupulous care to keep it a secret; but sometimes, and more often recently, they simply had to get away from each other.

Little by little, new facts become blurred through old glasses fitted, as it were, for the needs of another generation; older men, assuming that the scene is the same as it was in the past, cease to explore or inquire into the present or the future.”7

No," she said. "No. It's only a bad time. A terrible time, but not everyone will die. And there will be wonderful times after this. The Renaissance and class reforms and music. Wonderful times. There will be new medicines, and people won't have to die from this or smallpox or pneumonia. And everyone will have enough to eat, and their houses will be warm even in the winter." She thought of Oxford, decorated for Christmas, the streets and shops lit. "There will be lights everywhere, and bells that you don't have to ring.

I found that I could not contemplate an adult life in which books were not dominant. I wanted to live and work with them...I had to be able to take books from their places, run my finger over their backs, see how they opened, flick their corners straight. I wanted a perspective of bookshelves always in my eye. And books, books, books. This was not a rational way of determining on a career and was much tainted by mushiness. But it was the way in which my decision hardened, before I was fifteen years old, to become a librarian.

He did. He researched her. Someone told him that she had a special interest in John Milton. It did not take long to discover the century to which this man belonged. A third-year literature student in Beard’s college who owed him a favor (for procuring tickets to a Cream concert) gave him an hour on Milton, what to read, what to think. He read “Comus” and was astounded by its silliness. He read through “Lycidas,” “Samson Agonistes,” and “Il Penseroso”— stilted and rather prissy in parts, he thought. He fared better with “Paradise Lost” and, like many before him, preferred Satan’s party to God’s. He, Beard, that is, memorized passages that appeared to him intelligent and especially sonorous. He read a biography, and four essays that he had been told were pivotal. The reading took him one long week. He came close to being thrown out of an antiquarian bookshop in the Turl when he casually asked for a first edition of “Paradise Lost.” He tracked down a kindly tutor who knew about buying old books and confided to him that he wanted to impress a girl with a certain kind of present, and was directed to a bookshop in Covent Garden where he spent half a term’s money on an eighteenth-century edition of “Areopagitica.” When he speed-read it on the train back to Oxford, one of the pages cracked in two. He repaired it with Sellotape.

William was deeply humiliated. I tried to comfort him; I told him that for three days he had been looking for a text in Greek and it was natural in the course of his examination for him to discard all books not in Greek. And he answered that it is certainly human to make mistakes, but there are some human beings who make more than others, and they are called fools, and he was one of them, and he wondered whether it was worth the effort to study in Paris and Oxford if one was then incapable of thinking that manuscripts are also bound in groups, a fact even novices know, except stupid ones like me, and a pair of clowns like the two of us would be a great success at fairs, and that was what we should do instead of trying to solve mysteries, especially when we were up against people far more clever than we.

The first lifelong friend I made at Oxford was A. K. Hamilton Jenkin, since known for his books on Cornwall. He continued (what Arthur had begun) my education as a seeing, listening, smelling, receptive creature. Arthur had had his preference for the Homely. But Jenkin seemed able to enjoy everything; even ugliness. I learned from him that we should attempt a total surrender to whatever atmosphere was offering itself at the moment; in a squalid town to seek out those very places where its squalor rose to grimness and almost grandeur, on a dismal day to find the most dismal and dripping wood, on a windy day to seek the windiest ridge. There was no Betjemannic irony about it; only a serious, yet gleeful, determination to rub one’s nose in the very quiddity of each thing, to rejoice in its being (so magnificently) what it was.

Books provide a handy shorthand when Rory’s mostly MIA father, Christopher, is first introduced to viewers. Christopher’s offer to buy Rory the Compact Oxford English Dictionary she covets is sincere; his lack of ability to follow through on his good intentions is Christopher in a nutshell.

It was an idea consonant with Trench’s underlying thought, that any grand new dictionary ought to be itself a democratic product, a book that demonstrated the primacy of individual freedoms, of the notion that one could use words freely, as one liked, without hard and fast rules of lexical conduct.

August 25, German forces began an assault on the Belgian city of Louvain, the “Oxford of Belgium,” a university town that was home to an important library. Three days of shelling and murder left 209 civilians dead, 1,100 buildings incinerated, and the library destroyed, along with its 230,000 books, priceless manuscripts, and artifacts. The assault was deemed an affront not just to Belgium but to the world. Wilson, a past president of Princeton University, “felt deeply the destruction of Louvain,” according to his friend Colonel House; the president feared “the war would throw the world back three or four centuries.

I had read the usual books (too many books), Clausewitz and Jomini, Mahan and Foch, had played at Napoleon’s campaigns, worked at Hannibal’s tactics, and the wars of Belisarius, like any other man at Oxford; but I had never thought myself into the mind of a real commander compelled to fight a campaign of his own.

He could read the language better than he spoke it. Ever since the boy turned four, he had received a large parcel twice a year filled entirely with books written in English. The return address was a residence in Hampstead just outside London – a place Miss Betty seemed unfamiliar with, and which the boy of course knew nothing about.

This book contains a story and several other things. The other things might be connected with the story, or they might not; they might be connected to stories that haven't appeared yet. It's not easy to tell. It's easy to imagine how they might have turned up, though. The world is full of things like that: old postcards, theater programs, leaflets about bomb-proofing your cellar, greeting cards, photograph albums, holiday brochures, instruction booklets for machine tools, maps, catalogs, railway timetables, menu cards from long-gone cruise liners-all kinds of things that once served a real and useful purpose, but have now become cut adrift from the things and the people they relate to. They might have come from anywhere. They might have come from other worlds. That scribbled-on map, that publisher's catalog-they might have been put down absentmindedly in another universe, and been blown by a chance wind through an open window, to find themselves after many adventures on a market stall in our world.

A teacher expressed the feeling of many Americans: After Watergate, it's crazy to have trust in politicians. I'm totally cynical, skeptical. Whether it's a question of power or influence, it's who you know at all levels. Nixon said he was the sovereign! Can you believe that? I was indignant. Someone should have told him that this is a democracy, not a monarchy.32

be the most special place because of the friends who made that place special. At an important time in life when people were changing from children into grownups, a few people shared in the amazing transformation. While the places where we live and work do not define us or determine who and what we will become, they do form the context in which we flourish, wither, or merely subsist. The places of our lives either nourish us or drain us. Places do not make us, but they provide the physical space in which we relate to the people who play such an important role, for good or ill, in shaping who we become. The special place of this book is the university and city of Oxford. The special people are a group of friends who lived there and called themselves the Inklings.

The Graduate, an Oscar-winning movie that appeared in late 1967, dramatized these changes. It featured a young man (Dustin Hoffman) who was in no way a hippie, a user of drugs, or a political radical. But he seemed unconnected to traditional values. Alienated from many things, he felt no kinship with fraternity men at his university or with materialistic adults of the older generation.

When I was nineteen—which was, oh, Lord, forty years ago, it doesn’t seem that long—my sister and I traveled all over Egypt,” she said. “It was during the Pandemic. Quarantines were being slapped on all about us, and the Israelis were shooting Americans on sight, but we didn’t care. I don’t think it even occurred to us that we might be in danger, that we might catch it or be mistaken for Americans. We wanted to see the Pyramids.

interview from Ross E. Cheit about The Witch-Hunt Narrative: Politics, Psychology, and the Sexual Abuse of Children (Oxford University Press, February 2014). In the foreword to your book you mention a book titled Satan’s Silence was the catalyst for your research. Tell us about that. Cheit: Debbie Nathan and Michael Snedeker solidified the witch-hunt narrative in their 1995 book, Satan’s Silence: Ritual Abuse and the Making of a Modern American Witch Hunt, which included some of these cases. I was initially skeptical of the book’s argument for personal reasons. It seemed implausible to me that we had overreacted to child abuse because everything in my own personal history said we hadn’t. When I read the book closely, my skepticism increased. Satan’s Silence has been widely reviewed as meticulously researched. As someone with legal training, I looked for how many citations referred to the trial transcripts. The answer was almost none. Readers were also persuaded by long list of [presumably innocent] convicted sex offenders to whom they dedicated the book. If I’m dedicating a book to fifty-four people, all of whom I think have been falsely convicted, I’m going to mention every one of these cases somewhere in the book. Most weren’t mentioned at all beyond that dedication. The witch-hunt narrative is so sparsely documented that it’s shocking.

Rea­sons Why I Loved Be­ing With Jen I love what a good friend you are. You’re re­ally en­gaged with the lives of the peo­ple you love. You or­ga­nize lovely ex­pe­ri­ences for them. You make an ef­fort with them, you’re pa­tient with them, even when they’re side­tracked by their chil­dren and can’t pri­or­i­tize you in the way you pri­or­i­tize them. You’ve got a gen­er­ous heart and it ex­tends to peo­ple you’ve never even met, whereas I think that ev­ery­one is out to get me. I used to say you were naive, but re­ally I was jeal­ous that you al­ways thought the best of peo­ple. You are a bit too anx­ious about be­ing seen to be a good per­son and you def­i­nitely go a bit over­board with your left-wing pol­i­tics to prove a point to ev­ery­one. But I know you re­ally do care. I know you’d sign pe­ti­tions and help peo­ple in need and vol­un­teer at the home­less shel­ter at Christ­mas even if no one knew about it. And that’s more than can be said for a lot of us. I love how quickly you read books and how ab­sorbed you get in a good story. I love watch­ing you lie on the sofa read­ing one from cover-to-cover. It’s like I’m in the room with you but you’re in a whole other gal­axy. I love that you’re al­ways try­ing to im­prove your­self. Whether it’s running marathons or set­ting your­self chal­lenges on an app to learn French or the fact you go to ther­apy ev­ery week. You work hard to be­come a bet­ter ver­sion of your­self. I think I prob­a­bly didn’t make my ad­mi­ra­tion for this known and in­stead it came off as ir­ri­ta­tion, which I don’t re­ally feel at all. I love how ded­i­cated you are to your fam­ily, even when they’re an­noy­ing you. Your loy­alty to them wound me up some­times, but it’s only be­cause I wish I came from a big fam­ily. I love that you al­ways know what to say in con­ver­sa­tion. You ask the right ques­tions and you know ex­actly when to talk and when to lis­ten. Ev­ery­one loves talk­ing to you be­cause you make ev­ery­one feel im­por­tant. I love your style. I know you think I prob­a­bly never no­ticed what you were wear­ing or how you did your hair, but I loved see­ing how you get ready, sit­ting in front of the full-length mir­ror in our bed­room while you did your make-up, even though there was a mir­ror on the dress­ing ta­ble. I love that you’re mad enough to swim in the English sea in No­vem­ber and that you’d pick up spi­ders in the bath with your bare hands. You’re brave in a way that I’m not. I love how free you are. You’re a very free per­son, and I never gave you the sat­is­fac­tion of say­ing it, which I should have done. No one knows it about you be­cause of your bor­ing, high-pres­sure job and your stuffy up­bring­ing, but I know what an ad­ven­turer you are un­der­neath all that. I love that you got drunk at Jack­son’s chris­ten­ing and you al­ways wanted to have one more drink at the pub and you never com­plained about get­ting up early to go to work with a hang­over. Other than Avi, you are the per­son I’ve had the most fun with in my life. And even though I gave you a hard time for al­ways try­ing to for al­ways try­ing to im­press your dad, I ac­tu­ally found it very adorable be­cause it made me see the child in you and the teenager in you, and if I could time-travel to any­where in his­tory, I swear, Jen, the only place I’d want to go is to the house where you grew up and hug you and tell you how beau­ti­ful and clever and funny you are. That you are spec­tac­u­lar even with­out all your sports trophies and mu­sic cer­tifi­cates and in­cred­i­ble grades and Ox­ford ac­cep­tance. I’m sorry that I loved you so much more than I liked my­self, that must have been a lot to carry. I’m sorry I didn’t take care of you the way you took care of me. And I’m sorry I didn’t take care of my­self, ei­ther. I need to work on it. I’m pleased that our break-up taught me that. I’m sorry I went so mental. I love you. I always will. I'm glad we met.

Gran, are you all right? Do you want one of your little red pills?” she asked. “Of course not. Don’t be ridiculous, girl,” snapped the old lady. “Red pills, white pills, blue pills. It’s all pills these days,” she grumbled. “And other pills too, for girls who should know better. What a world! I suppose you get a lot of that at Oxford, Dr Grant?” “Girls who should know better, do you mean? Oh, and young men too,” said Patrick. “After all, it takes two to make that sort of mistake, doesn’t it?

The only public memorials ever raised to the two most tragically linked of this saga’s protagonists are miserable, niggardly affairs. William Minor has just a simple little gravestone in a New Haven cemetery, hemmed in between litter and slums. George Merrett has for years had nothing at all, except for a patch of grayish grass in a sprawling graveyard in South London. Minor does, however, have the advantage of the great dictionary, which some might say acts as his most lasting remembrance. But nothing else remains to suggest that the man he killed was ever worthy of any memory at all. George Merrett has become an absolutely unsung man. Which is why it now seems fitting, more than a century and a quarter on, that this modest account begins with the dedication that it does. And why this book is offered as a small testament to the late George Merrett of Wiltshire and Lambeth, without whose untimely death these events would never have unfolded, and this tale could never have been told.

Before writing books and puzzles, Lewis directed small plays in Oxford to entertain the poor, skinny kids with tattered clothes. He did it because there was not enough money to buy them food. In all history, art has been food of the poor, Alice. Remember that." The Pillar seems lost for a moment. I wonder what memory he is staring into. "Carroll called his intentions 'saving the children.' He wanted to save a child's childhood. He wanted to save their memories from being stained by the filth of his era.

My interview was mostly conducted by Hugo Dyson, an Oxford ‘character’, known for his wit. I always found him alarming. He was like a hyperactive gnome, and stumped around on a walking stick which, when he was seized by one of his paroxysms of laughter, he would beat up and down as if trying to drive it through the floor. It brought to mind Rumpelstiltskin driving his leg into the ground in the fairy tale. He had been one of the ‘Inklings’ – the group of dons, including Tolkien and C. S. Lewis, who met during the 1930s in the Bird and Baby pub opposite St John’s. It was he and Tolkien who, one summer night in 1931, had converted Lewis to Christianity during a stroll along Addison’s Walk. So he was, at least in part, responsible for the Narnia books. I never asked him if he liked them. But it was well known that Tolkien’s Lord of the Rings was not to his taste. Tolkien had been in the habit of favouring the Inklings with readings from it, but one day Dyson, driven to exasperation, interjected, ‘Oh not another fucking elf!’ and after that the readings stopped. On

Truman charged that Republicans were "Wall Street reactionaries," "gluttons of privilege," "bloodsuckers," and "plunderers." GOP legislators in the 80th Congress, he said, were "tools of the most reactionary elements" who would "skim the cream from our natural resources to satisfy their own greed." Dismissing Dewey, "whose name rhymes with hooey," Truman said, "If you send another Republican Congress to Washington, you're a bigger bunch of suckers than I think you are." "Give 'em hell, Harry!" the people shouted back. "Pour it on!"59

I learned then that unlike Hollywood, Bollywood does not exist as a physical place, and some deplored the name, arguing that it made the Indian film industry look like a poor cousin of Hollywood. Yet, the name stuck, and “Bollywood” has its own entry in the Oxford English Dictionary as the sobriquet for Hindi cinema. Though it is often used incorrectly as synecdoche to refer to the whole of Indian cinema, in reality, it is only a part of the large Indian film industry – a large part, which remains a sizable centre for film production in the world. 

I had thought, in going to Oxford, that what I wanted to do was study books, pin their pages to the bulletin board like a butterfly collector and analyze the patterns in their wings. But I realized—that wasn’t it. And while I feel extraordinarily satisfied when I find the right word for the right occasion, I don’t think my future lies in being an author. No. I don’t want to be the creator or the scientist. I want to be the shepherd, the person who knows books so well that he can help make books even better than they were when they came out of the author’s mind.

It is often said that what most immediately sets English apart from other languages is the richness of its vocabulary. Webster’s Third New International Dictionary lists 450,000 words, and the revised Oxford English Dictionary has 615,000, but that is only part of the total. Technical and scientific terms would add millions more. Altogether, about 200,000 English words are in common use, more than in German (184,000) and far more than in French (a mere 100,000). The richness of the English vocabulary, and the wealth of available synonyms, means that English speakers can often draw shades of distinction unavailable to non-English speakers. The French, for instance, cannot distinguish between house and home, between mind and brain, between man and gentleman, between “I wrote” and “I have written.” The Spanish cannot differentiate a chairman from a president, and the Italians have no equivalent of wishful thinking. In Russia there are no native words for efficiency, challenge, engagement ring, have fun, or take care [all cited in The New York Times, June 18, 1989]. English, as Charlton Laird has noted, is the only language that has, or needs, books of synonyms like Roget’s Thesaurus. “Most speakers of other languages are not aware that such books exist” [The Miracle of Language, page 54]. On the other hand, other languages have facilities we lack. Both French and German can distinguish between knowledge that results from recognition (respectively connaître and kennen) and knowledge that results from understanding (savoir and wissen). Portuguese has words that differentiate between an interior angle and an exterior one. All the Romance languages can distinguish between something that leaks into and something that leaks out of. The Italians even have a word for the mark left on a table by a moist glass (culacino) while the Gaelic speakers of Scotland, not to be outdone, have a word for the itchiness that overcomes the upper lip just before taking a sip of whiskey. (Wouldn’t they just?) It’s sgriob. And we have nothing in English to match the Danish hygge (meaning “instantly satisfying and cozy”), the French sang-froid, the Russian glasnost, or the Spanish macho, so we must borrow the term from them or do without the sentiment. At the same time, some languages have words that we may be pleased to do without. The existence in German of a word like schadenfreude (taking delight in the misfortune of others) perhaps tells us as much about Teutonic sensitivity as it does about their neologistic versatility. Much the same could be said about the curious and monumentally unpronounceable Highland Scottish word sgiomlaireachd, which means “the habit of dropping in at mealtimes.” That surely conveys a world of information about the hazards of Highland life—not to mention the hazards of Highland orthography. Of

Computer scientist and author Douglas R. Hofstadter phrased this succinctly in his fantastic book Godel, Escher, Bach: An Eternal Golden Braid: "Provability is a weaker notion than truth." In this sense, there will never be a formal method of determining for every mathematical proposition whether it is absolutely true, any more than there is a way to determine whether a theory in physics is absolutely true. Oxford's mathematical physicist Roger Penrose is among those who believe that Godel's theorems argue powerfully for the very existence of a Platonic mathematical world.

Almost everything about bees is amazing. Worker bees fly up to three miles from the hive and visit ten thousand flowers in a day. Their wings beat two hundred times a second, and they perform elaborate dances on the face of the comb to tell other workers where and how far away food sources are. In summer there are fifty thousand of them in the hive, and each dies of exhaustion after about five weeks. In its whole lifetime a worker collects about a quarter of an ounce of honey, less than half a teaspoonful, but the yield from one hive in a good year can be over eighty pounds.

The subjective response... when a Philip Dick book has been finished and put aside is that, upon reflection, it does not seem so much that one holds a memory of the story; rather, it is the after effects of a poem rich in metaphor that seem to remain. This I value, partly because it does defy a full mapping, but mainly because that which is left of a Phil Dick story when the details have been forgotten is a thing which comes to me at odd times and offers me a feeling or a thought; therefore, a thing which leaves me richer for having known it. - Roger Zelazny in his introduction to Beyond Lies the Wub

Onomatomania (n.) Vexation at having difficulty in finding the right word. Finding a word that so perfectly describes a rather large portion of my everyday existence is one of the things that makes reading the dictionary feel like an intensely personal endeavor. The book is no longer merely a list of words; suddenly it is a catalog of the foibles of the human condition, and it is speaking directly to me. Of course, as soon as I learned this word I promptly forgot what it was, but this just provided me with the frustration of not being able to think of it, and then the satisfaction of once again finding it. also

It seemed insane that two such identical senses of humour could think of each other only in terms of hatred and destruction. He suddenly saw the political establishments of the world as a conspiracy of the humourless against laughter, a tyranny of stupidity over intelligence; man as a product of history, not his true inner, personal nature. He might, if he had browsed further in the book he had picked up in JAne’s drawing room in Oxford, have seen that Gramsci once said almost exactly the same thing, though he had derived his proof of it from the failure of mankind to make socialism universal. Dan saw it much more in existential terms, a universal failure of personal authenticity, faith in one’s own inner feelings.

[...] 'Imagine a town of scholars, all researching the most marvelous, fascinating things. Science. Mathematics. Languages. Literature. Imagine building after building filled with more books than you've seen in your entire life. Imagine quiet, solitude and a serene place to think.' He sighed. 'London is a blathering mess. It's impossible to get anything done here; the city's too loud, and it demands too much from you. You can escape out to places like Hampstead, but the screaming core draws you back in wether you like it or not. But Oxford gives you all the toold you need for your work – food, clothes, books, tea – and then it leaves you alone. It is the centre of all knowledge and innovation in the civilized world. And, should you progress sufficiently well in your studies here, you might one day be lucky enough to call it home.

No less dispiriting to FDR than the actual defeat on the World Court treaty was the manner of its accomplishment. As Coughlin moved to consolidate and wield his political influence, he exhibited a wicked genius for unsealing some of the dankest chambers of the national soul. He played guilefully on his followers' worst instincts: their suspicious provincialism, their unworldly ignorance, their yearning for simple explanations and extravagant remedies for their undeniable problems, their readiness to believe in conspiracies, their sulky resentments, and their all too human capacity for hatred. The National Union for Social Justice remained an inchoate entity in early 1935, and Coughlin's sustainable political strength was still a matter of conjecture. But if the Radio Priest could succeed in shepherding his followers into an alliance with some of the other dissident protest movements

The world shown us in books, whether the books be confessed epics or professed gospels, or in codes, or in political orations, or in philosophic systems, is not the main world at all: it is only the self-consciousness of certain abnormal people who have the specific artistic talent and temperament. A serious matter this for you and me, because the man whose consciousness does not correspond to that of the majority is a madman; and the old habit of worshipping madmen is giving way to the new habit of locking them up. And since what we call education and culture is for the most part nothing but the substitution of reading for experience, of literature for life, of the obsolete fictitious for the contemporary real, education, as you no doubt observed at Oxford, destroys, by supplantation, every mind that is not strong enough to see through the imposture and to use the great Masters of Arts as what they really are and no more: that is, patentees of highly questionable methods of thinking, and manufacturers of highly questionable, and for the majority but half valid representations of life. The schoolboy who uses his Homer to throw at his fellow's head makes perhaps the safest and most rational use of him; and I observe with reassurance that you occasionally do the same, in your prime, with your Aristotle. Fortunately for us, whose minds have been so overwhelmingly sophisticated by literature, what produces all these treatises and poems and scriptures of one sort or another is the struggle of Life to become divinely conscious of itself instead of blindly stumbling hither and thither in the line of least resistance. Hence there is a driving towards truth in all books on matters where the writer, though exceptionally gifted is normally constituted, and has no private axe to grind.

decade after the first edition of this book was published, Yan Wong and I met in the fitting surroundings of the Oxford Museum of Natural History to discuss the possibility of producing a new, tenth anniversary edition. Yan, once my undergraduate pupil, had been employed as my research assistant during the writing of the original edition, before he left for his lecturing position in Leeds and his career as a television presenter. He played an enormously important part in the conception and execution of the first edition, and he was credited as joint author of several of the chapters. During the course of our discussion ten years on, we realised that much new information had come in, especially from the molecular genetics laboratories of the world. Yan undertook the bulk of the revision and I proposed to the publisher that this time he should be properly credited as joint author of the whole book.

Eliot's own reflections on the primitive mind as a model for nondualistic thinking and on the nature and consequences of different modes of consciousness were informed by an excellent education in the social sciences and philosophy. As a prelude to our guided tour of the text of The Waste Land, we now turn to a brief survey of some of his intellectual preoccupations in the decade before he wrote it, preoccupations which in our view are enormously helpful in understanding the form of the poem. Eliot entered Harvard as a freshman in 1906 and finished his doctoral dissertation in 1916, with one of the academic years spent at the Sorbonne and one at Oxford. At Harvard and Oxford, he had as teachers some of modern philosophy's most distinguished individuals, including George Santayana, Josiah Royce, Bertrand Russell, and Harold Joachim; and while at the Sorbonne, he attended the lectures of Henri Bergson, a philosophic star in Paris in 1910-11. Under the supervision of Royce, Eliot wrote his dissertation on the epistemology of F. H. Bradley, a major voice in the late-nineteenth-, early-twentieth-century crisis in philosophy. Eliot extended this period of concentration on philosophical problems by devoting much of his time between 1915 and the early twenties to book reviewing. His education and early book reviewing occurred during the period of epistemological disorientation described in our first chapter, the period of "betweenness" described by Heidegger and Ortega y Gasset, the period of the revolt against dualism described by Lovejoy. 2 Eliot's personal awareness of the contemporary epistemological crisis was intensified by the fact that while he was writing his dissertation on Bradley he and his new wife were actually living with Bertrand Russell. Russell as the representative of neorealism and Bradley as the representative of neoidealism were perhaps the leading expositors of opposite responses to the crisis discussed in our first chapter. Eliot's situation was extraordinary. He was a close student of both Bradley and Russell; he had studied with Bradley's friend and disciple Harold Joachim and with Russell himself. And in 1915-16, while writing a dissertation explaining and in general defending Bradley against Russell, Eliot found himself face to face with Russell across the breakfast table. Moreover, as the husband of a fragile wife to whom both men (each in his own way) were devoted, Eliot must have found life to be a kaleidoscope of brilliant and fluctuating patterns.

I will give technology three definitions that we will use throughout the book. The first and most basic one is that a technology is a means to fulfill a human purpose. For some technologies-oil refining-the purpose is explicit. For others- the computer-the purpose may be hazy, multiple, and changing. As a means, a technology may be a method or process or device: a particular speech recognition algorithm, or a filtration process in chemical engineering, or a diesel engine. it may be simple: a roller bearing. Or it may be complicated: a wavelength division multiplexer. It may be material: an electrical generator. Or it may be nonmaterial: a digital compression algorithm. Whichever it is, it is always a means to carry out a human purpose. The second definition I will allow is a plural one: technology as an assemblage of practices and components. This covers technologies such as electronics or biotechnology that are collections or toolboxes of individual technologies and practices. Strictly speaking, we should call these bodies of technology. But this plural usage is widespread, so I will allow it here. I will also allow a third meaning. This is technology as the entire collection of devices and engineering practices available to a culture. Here we are back to the Oxford's collection of mechanical arts, or as Webster's puts it, "The totality of the means employed by a people to provide itself with the objects of material culture." We use this collective meaning when we blame "technology" for speeding up our lives, or talk of "technology" as a hope for mankind. Sometimes this meaning shades off into technology as a collective activity, as in "technology is what Silicon Valley is all about." I will allow this too as a variant of technology's collective meaning. The technology thinker Kevin Kelly calls this totality the "technium," and I like this word. But in this book I prefer to simply use "technology" for this because that reflects common use. The reason we need three meanings is that each points to technology in a different sense, a different category, from the others. Each category comes into being differently and evolves differently. A technology-singular-the steam engine-originates as a new concept and develops by modifying its internal parts. A technology-plural-electronics-comes into being by building around certain phenomena and components and develops by changing its parts and practices. And technology-general, the whole collection of all technologies that have ever existed past and present, originates from the use of natural phenomena and builds up organically with new elements forming by combination from old ones.

Something, somewhere, somewhen, must have happened differently… PETUNIA EVANS married Michael Verres, a Professor of Biochemistry at Oxford. HARRY JAMES POTTER-EVANS-VERRES grew up in a house filled to the brim with books. He once bit a math teacher who didn’t know what a logarithm was. He’s read Godel, Escher, Bach and Judgment Under Uncertainty: Heuristics and Biases and volume one of The Feynman Lectures on Physics. And despite what everyone who’s met him seems to fear, he doesn’t want to become the next Dark Lord. He was raised better than that. He wants to discover the laws of magic and become a god. HERMIONE GRANGER is doing better than him in every class except broomstick riding. DRACO MALFOY is exactly what you would expect an eleven-year-old boy to be like if Darth Vader were his doting father. PROFESSOR QUIRRELL is living his lifelong dream of teaching Defense Against the Dark Arts, or as he prefers to call his class, Battle Magic. His students are all wondering what’s going to go wrong with the Defense Professor this time. DUMBLEDORE is either insane, or playing some vastly deeper game which involved setting fire to a chicken. DEPUTY HEADMISTRESS MINERVA MCGONAGALL needs to go off somewhere private and scream for a while. Presenting: HARRY POTTER AND THE METHODS OF RATIONALITY You ain’t guessin’ where this one’s going.

But I was in search of love in those days, and I went full of curiosity and the faint, unrecognized apprehension that here, at last, I should find that low door in the wall, which others, I knew, had found before me, which opened on an enclosed and enchanted garden, which was somewhere, not overlooked by any window, in the heart of that grey city.... (Book I, Ch. 1) I shall never go back, I said to myself. A door had shut, the low door in the wall I had sought and found in Oxford; open it now and I should find no enchanted garden. I had come to the surface, into the light of common day and the fresh sea-air, after long captivity in the sunless coral palaces and waving forests of the ocean bed. I had left behind me – what? Youth? Adolescence? Romance? The conjuring stuff of these things, "the Young Magician's Compendium," that neat cabinet where the ebony wand had its place beside the delusive billiard balls, the penny that folded double and the feather flowers that could be drawn into a hollow candle. "I have left behind illusion," I said to myself. "Henceforth I live in a world of three dimensions — with the aid of my five senses." I have since learned that there is no such world; but then, as the car turned out of sight of the house, I thought it took no finding, but lay all about me at the end of the avenue." (Book II, Ch. 1)

But I was in search of love in those days, and I went full of curiosity and the faint, unrecognized apprehension that here, at last, I should find that low door in the wall, which others, I knew, had found before me, which opened on an enclosed and enchanted garden, which was somewhere, not overlooked by any window, in the heart of that grey city.... (Book I, Ch. 1) I shall never go back, I said to myself. A door had shut, the low door in the wall I had sought and found in Oxford; open it now and I should find no enchanted garden. I had come to the surface, into the light of common day and the fresh sea-air, after long captivity in the sunless coral palaces and waving forests of the ocean bed. I had left behind me – what? Youth? Adolescence? Romance? The conjuring stuff of these things, "the Young Magician's Compendium," that neat cabinet where the ebony wand had its place beside the delusive billiard balls, the penny that folded double and the feather flowers that could be drawn into a hollow candle. "I have left behind illusion," I said to myself. "Henceforth I live in a world of three dimensions — with the aid of my five senses." I have since learned that there is no such world; but then, as the car turned out of sight of the house, I thought it took no finding, but lay all about me at the end of the avenue." (Book II, Ch. 1)

Cooking’s a more popular hobby than fencing.” “They don’t have a Great British Fence-Off,” muttered Dante. There was a thoughtful pause. “Oh, that sounds like such a good show,” Nicholas murmured. “I like your idea for a television show as well,” Seiji told Dante. “Why do you picture it being British specifically?” Dante’s mouth opened and closed. No sound came out. “Could be because of the European history of dueling?” Nicholas suggested, and looked to Seiji. “Like in the book you let me borrow. Did you know that if you killed someone in a duel back in the old days, you could run away to France, because in France, dueling was still a totally cool and legal way to kill someone you had beef with?” Seiji nodded, pointing at Nicholas for emphasis. “I did know that, but clearly not everybody does. You’re right; the show would be educational for many people. Perhaps they could hold fencing displays in old manor houses and castles and châteaux? And, of course, in colleges such as Cambridge, Oxford, and Trinity, where the legacy of fencing students is so illustrious.” Breakfast conversation was so awesome now that Seiji had joined them! Nicholas bet nobody else had as much fun as they did. Dante had clearly given up on talking and was giving Bobby a silent, pleading look. Nicholas guessed Dante was shy. Seiji was pretty famous, so maybe Dante was overwhelmed.

A second point that caught my attention was that the very persons who insist upon keeping religion and science separate are eager to use their science as a basis for pronouncements about religion. The literature of Darwinism is full of anti-theistic conclusions, such as that the universe was not designed and has no purpose, and that we humans are the product of blind natural processes that care nothing about us. What is more, these statements are not presented as personal opinions but as the logical implications of evolutionary science. Another factor that makes evolutionary science seem a lot like religion is the evident zeal of Darwinists to evangelize the world, by insisting that even non-scientists accept the truth of their theory as a matter of moral obligation. Richard Dawkins, an Oxford Zoologist who is one of the most influential figures in evolutionary science, is unabashedly explicit about the religious side of Darwinism. his 1986 book The Blind Watchmaker is at one level about biology, but at a more fundamental level it is a sustained argument for atheism. According to Dawkins, "Darwin made it possible to be an intellectually fulfilled atheist." When he contemplates the perfidy of those who refuse to believe, Dawkins can scarcely restrain his fury. "It is absolutely safe to say that, if you meet somebody who claims not to believe in evolution, that person is ignorant, stupid or insane (or wicked, but I'd rather not consider that)." Dawkins went to explain, by the way, that what he dislikes particularly about creationists is that they are intolerant.

There is no natural safeguard in the English language against the faults of haste, distraction, timidity, dividedness of mind, modesty. English does not run on its own rails, like French, with a simply managed mechanism of knobs and levers, so that any army officer or provincial mayor can always, at a minute’s notice, glide into a graceful speech in celebration of any local or national event, however unexpected. The fact is that English has altogether too many resources for the ordinary person, and nobody holds it against him if he speaks or writes badly. The only English dictionary with any pretension to completeness as a collection of literary precedents, the Oxford English Dictionary, is of the size and price of an encyclopedia; and pocket-dictionaries do not distinguish sufficiently between shades of meaning in closely associated words: for example, between the adjectives ‘silvery’, ‘silvern’, ‘silver’, ‘silvered’, ‘argent’, ‘argentine’, ‘argentic’, ‘argentous’. Just as all practising lawyers have ready access to a complete legal library, so all professional writers (and every other writer who can afford it) should possess or have ready access to the big Oxford English Dictionary. But how many trouble about the real meanings of words? Most of them are content to rub along with a Thesaurus—which lumps words together in groups of so-called synonyms, without definitions—and an octavo dictionary. One would not expect a barrister to prepare a complicated insurance or testamentary case with only Everyman’s Handy Guide to the Law to help him; and there are very few books which one can write decently without consulting at every few pages a dictionary of at least two quarto volumes—Webster’s, or the shorter Oxford English Dictionary—to make sure of a word’s antecedents and meaning.

theory. “The development of the general theory of relativity introduced Einstein to the power of abstract mathematical formalisms, notably that of tensor calculus,” writes the astrophysicist John Barrow. “A deep physical insight orchestrated the mathematics of general relativity, but in the years that followed the balance tipped the other way. Einstein’s search for a unified theory was characterized by a fascination with the abstract formalisms themselves.”44 In his Oxford lecture, Einstein began with a nod to empiricism: “All knowledge of reality starts from experience and ends in it.” But he immediately proceeded to emphasize the role that “pure reason” and logical deductions play. He conceded, without apology, that his success using tensor calculus to come up with the equations of general relativity had converted him to a faith in a mathematical approach, one that emphasized the simplicity and elegance of equations more than the role of experience. The fact that this method paid off in general relativity, he said, “justifies us in believing that nature is the realization of the simplest conceivable mathematical ideas.”45 That is an elegant—and also astonishingly interesting—creed. It captured the essence of Einstein’s thought during the decades when mathematical “simplicity” guided him in his search for a unified field theory. And it echoed the great Isaac Newton’s declaration in book 3 of the Principia: “Nature is pleased with simplicity.” But Einstein offered no proof of this creed, one that seems belied by modern particle physics.46 Nor did he ever fully explain what, exactly, he meant by mathematical simplicity. Instead, he merely asserted his deep intuition that this is the way God would make the universe. “I am convinced that we can discover by means of purely mathematical constructions the concepts and the laws connecting them with each other,” he claimed.

Indeed, it’s a virtue for a scientist to change their mind. The biologist Richard Dawkins recounts his experience of ‘a respected elder statesman of the Zoology Department at Oxford’ who for years had: passionately believed, and taught, that the Golgi Apparatus (a microscopic feature of the interior of cells) was not real: an artefact, an illusion. Every Monday afternoon it was the custom for the whole department to listen to a research talk by a visiting lecturer. One Monday, the visitor was an American cell biologist who presented completely convincing evidence that the Golgi Apparatus was real. At the end of the lecture, the old man strode to the front of the hall, shook the American by the hand and said – with passion – “My dear fellow, I wish to thank you. I have been wrong these fifteen years.” We clapped our hands red … In practice, not all scientists would [say that]. But all scientists pay lip service to it as an ideal – unlike, say, politicians who would probably condemn it as flip-flopping. The memory of the incident I have described still brings a lump to my throat.25 This is what people mean when they talk about science being ‘self-correcting’. Eventually, even if it takes many years or decades, older, incorrect ideas are overturned by data (or sometimes, as was rather morbidly noted by the physicist Max Planck, by all their stubborn proponents dying and leaving science to the next generation). Again, that’s the theory. In practice, though, the publication system described earlier in this chapter sits awkwardly with the Mertonian Norms, in many ways obstructing the process of self-correction. The specifics of this contradiction – between the competition for grants and clamour for prestigious publications on the one hand, and the open, dispassionate, sceptical appraisal of science on the other – will become increasingly clear as we progress through the book. 25. Richard Dawkins, The God Delusion (London: Bantam Books, 2006): pp. 320–21.

A famous British writer is revealed to be the author of an obscure mystery novel. An immigrant is granted asylum when authorities verify he wrote anonymous articles critical of his home country. And a man is convicted of murder when he’s connected to messages painted at the crime scene. The common element in these seemingly disparate cases is “forensic linguistics”—an investigative technique that helps experts determine authorship by identifying quirks in a writer’s style. Advances in computer technology can now parse text with ever-finer accuracy. Consider the recent outing of Harry Potter author J.K. Rowling as the writer of The Cuckoo’s Calling , a crime novel she published under the pen name Robert Galbraith. England’s Sunday Times , responding to an anonymous tip that Rowling was the book’s real author, hired Duquesne University’s Patrick Juola to analyze the text of Cuckoo , using software that he had spent over a decade refining. One of Juola’s tests examined sequences of adjacent words, while another zoomed in on sequences of characters; a third test tallied the most common words, while a fourth examined the author’s preference for long or short words. Juola wound up with a linguistic fingerprint—hard data on the author’s stylistic quirks. He then ran the same tests on four other books: The Casual Vacancy , Rowling’s first post-Harry Potter novel, plus three stylistically similar crime novels by other female writers. Juola concluded that Rowling was the most likely author of The Cuckoo’s Calling , since she was the only one whose writing style showed up as the closest or second-closest match in each of the tests. After consulting an Oxford linguist and receiving a concurring opinion, the newspaper confronted Rowling, who confessed. Juola completed his analysis in about half an hour. By contrast, in the early 1960s, it had taken a team of two statisticians—using what was then a state-of-the-art, high-speed computer at MIT—three years to complete a project to reveal who wrote 12 unsigned Federalist Papers. Robert Leonard, who heads the forensic linguistics program at Hofstra University, has also made a career out of determining authorship. Certified to serve as an expert witness in 13 states, he has presented evidence in cases such as that of Christopher Coleman, who was arrested in 2009 for murdering his family in Waterloo, Illinois. Leonard testified that Coleman’s writing style matched threats spray-painted at his family’s home (photo, left). Coleman was convicted and is serving a life sentence. Since forensic linguists deal in probabilities, not certainties, it is all the more essential to further refine this field of study, experts say. “There have been cases where it was my impression that the evidence on which people were freed or convicted was iffy in one way or another,” says Edward Finegan, president of the International Association of Forensic Linguists. Vanderbilt law professor Edward Cheng, an expert on the reliability of forensic evidence, says that linguistic analysis is best used when only a handful of people could have written a given text. As forensic linguistics continues to make headlines, criminals may realize the importance of choosing their words carefully. And some worry that software also can be used to obscure distinctive written styles. “Anything that you can identify to analyze,” says Juola, “I can identify and try to hide.

By 10:00 P.M. it decided to pull out all the stops: DEWEY DEFEATS TRUMAN. An early election-eve edition of the San Francisco Call-Bulletin carried a cartoon depicting a jubilant elephant and a doleful donkey. Only in the next edition was there a fast retouch: the elephant was now startled, the donkey joyous.62

An anonymous GI poet added: Please Mr. Truman, won't you send us home? We have captured Napoli and liberated Rome; We have licked the master race, Now there's lots of shipping space, So, won't you send us home? Let the boys at home see Rome.9

By the time Nixon reached office the environmental cause had grown stronger than ever, thanks in part to media attention given to Malthusian prophets of doom. Paul Ehrlich, a professor of biology at Stanford, published The Population Bomb (1968), which foresaw the starvation of hundreds of millions of people throughout the world during the 1970s and 1980s if population growth were not controlled.

The unemployment rate rose between 1968 and 1970 from 3.6 to 4.9 percent—a jump of more than 33 percent. The consumer price index increased by roughly 11 percent in the same period. Analysts of the economy coined a new and memorable term for what seemed to be happening: "stagflation.

In January 1971 he startled the newsman Howard K. Smith by telling him, "I am now a Keynesian in economics," and in August he jolted the nation by announcing a New Economic Policy. This entailed fighting inflation by imposing a ninety-day freeze on wages and prices. Nixon also sought to lower the cost of American exports by ending the convertibility of dollars into gold, thereby allowing the dollar to float in world markets. This action transformed with dramatic suddenness an international monetary system of fixed exchange rates that had been established, with the dollar as the reserve currency, in 1946.

The optimistic, prosperous spirit of the time further advanced Friedan's message. Relatively few of the women who responded to The Feminine Mystique, surveys suggested, were from minority groups or the blue-collar classes. Many of these people, after all, had always worked outside the home, ordinarily in low-paid and sex-segregated jobs, and they found little that was liberating in her talk about careers.

The depopulation of rural America at the time, accelerated by the technological revolution that was rendering farm labor superfluous, was one of the most harrowing and large-scale demographic developments of the 1940s, 1950s, and 1960s. Because relatively few American officials attended to the problems of these people in the 1950s, the mass migrations set the stage for social and racial dynamite that exploded in the cities after 1965.73

Ervin's committee opened televised hearings on the matter in May, enabling the public to watch McCord accuse Dean and Mitchell of foreknowledge of the break-in, and Mitchell and Magruder of authorizing it. Testimony before the Ervin Committee that summer, especially by Dean, broke further news of the plumbers, of the Huston plan to abuse the powers of the FBI and the CIA, of presidential wiretapping, and of Nixon's authorization of hush money in order to seal the cover-up.