Partial Love Quotes

Are you asking me to undress, Tris?' A nervous laugh gurgles from my throat. 'Only ... partially

1. Accept everything just the way it is. 2. Do not seek pleasure for its own sake. 3. Do not, under any circumstances, depend on a partial feeling. 4. Think lightly of yourself and deeply of the world. 5. Be detached from desire your whole life long. 6. Do not regret what you have done. 7. Never be jealous. 8. Never let yourself be saddened by a separation. 9. Resentment and complaint are appropriate neither for oneself nor others. 10. Do not let yourself be guided by the feeling of lust or love. 11. In all things have no preferences. 12. Be indifferent to where you live. 13. Do not pursue the taste of good food. 14. Do not hold on to possessions you no longer need. 15. Do not act following customary beliefs. 16. Do not collect weapons or practice with weapons beyond what is useful. 17. Do not fear death. 18. Do not seek to possess either goods or fiefs for your old age. 19. Respect Buddha and the gods without counting on their help. 20. You may abandon your own body but you must preserve your honour. 21. Never stray from the Way.

There is a twilight zone in our hearts that we ourselves cannot see. Even when we know quite a lot about ourselves-our gifts and weaknesses, our ambitions and aspirations, our motives and our drives-large parts of ourselves remain in the shadow of consciousness. This is a very good thing. We will always remain partially hidden to ourselves. Other people, especially those who love us, can often see our twilight zones better than we ourselves can. The way we are seen and understood by others is different from the way we see and understand ourselves. We will never fully know the significance of our presence in the lives of our friends. That's a grace, a grace that calls us not only to humility, but to a deep trust in those who love us. It is the twilight zones of our hearts where true friendships are born.

People talk about the happy quiet that can exist between two loves, but this, too, was great; sitting between his sister and his brother, saying nothing, eating. Before the world existed, before it was populated, and before there were wars and jobs and colleges and movies and clothes and opinions and foreign travel -- before all of these things there had been only one person, Zora, and only one place: a tent in the living room made from chairs and bed-sheets. After a few years, Levi arrived; space was made for him; it was as if he had always been. Looking at them both now, Jerome found himself in their finger joints and neat conch ears, in their long legs and wild curls. He heard himself in their partial lisps caused by puffy tongues vibrating against slightly noticeable buckteeth. He did not consider if or how or why he loved them. They were just love: they were the first evidence he ever had of love, and they would be the last confirmation of love when everything else fell away.

Love is beyond reason. Love is not measurable in words. Love cannot be partial; it cannot have owners. Love is essentially beyond definition or concept.

Love does not cost anything. Kind words and deeds do not cost anything. The real beauty of the world is equal for everyone to see. It was given by God equally to all, without restrictions. Everyone, was given a beautiful vehicle in which to express love to others. Feelings are free to express and give to ourselves and each other through our willingness to give and care. What is complicated about this... Why have we made others feel they have to climb mountains and swim oceans in order to make a difference. All we need to understand my friends, is that human life was given equally to us all, not partially but in totality. The sun was given to all. It does not shine on the few. So, just has nature is indifferent to our station or situation, we need to know that we are all equal. We need to focus on the things that are constant and not place our values on things that can be blown away with the next, great, wind. Value life in what ever house it dwells. For when it comes time that we are all stripped to bare bones before the divine and facing eternity, we will understand that the only law we were meant to follow, was to love ourselves and each other. Nothing more...nothing less.

I denounce because though implicated and partially responsible, I have been hurt to the point of abysmal pain, hurt to the point of invisibility. And I defend because in spite of it all, I find that I love.

Love is when you find something so great, so... necessary, that it becomes more important to you than your own goals, than your own life - not because your life has no meaning without it, but because it gives your life a meaning it never had before.

I love the pure, peaceable, and impartial Christianity of Christ; I therefore hatethe corrupt, slaveholding, women-whipping, cradle-plundering, partial, and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity. I look upon it as the climax of all misnomers, the boldest of all frauds, and the grossest of all libels.

You know that to love is both to swim and to drown. You know to love is to be a whole, partial, a joint, a fracture, a heart, a bone. It is to bleed and heal. It is to be in the world, honest. It is to place someone next to your beating heart, in the absolute darkness of your inner, and trust they will hold you close. To love is to trust, to trust is to have faith. How else are you meant to love? You knew what you were getting into, but taking the Underground, returning home with no certainty of when you will see her next, it is terrifying.

That’s sort of what love is, I guess. A perpetual state of semideranged partiality.

What marriage offers - and what fidelity is meant to protect - is the possibility of moments when what we have chosen and what we desire are the same. Such a convergence obviously cannot be continuous. No relationship can continue very long at its highest emotional pitch. But fidelity prepares us for the return of these moments, which give us the highest joy we can know; that of union, communion, atonement (in the root sense of at-one-ment)... To forsake all others does not mean - because it cannot mean - to ignore or neglect all others, to hide or be hidden from all others, or to desire or love no others. To live in marriage is a responsible way to live in sexuality, as to live in a household is a responsible way to live in the world. One cannot enact or fulfill one's love for womankind or mankind, or even for all the women or men to whom one is attracted. If one is to have the power and delight of one's sexuality, then the generality of instinct must be resolved in a responsible relationship to a particular person. Similarly, one cannot live in the world; that is, one cannot become, in the easy, generalizing sense with which the phrase is commonly used, a "world citizen." There can be no such think as a "global village." No matter how much one may love the world as a whole, one can live fully in it only by living responsibly in some small part of it. Where we live and who we live there with define the terms of our relationship to the world and to humanity. We thus come again to the paradox that one can become whole only by the responsible acceptance of one's partiality. (pg.117-118, "The Body and the Earth")

No matter how much one may love the world as a whole, one can live fully in it only by living responsibly in some small part of it. Where we live and who we live there with define the terms of our relationship to the world and to humanity. We thus come again to the paradox that one can become whole only by the responsible acceptance of one's partiality.

My name is Kvothe, pronounced nearly the same as "quothe." Names are important as they tell you a great deal about a person. I've had more names than anyone has a right to. The Adem call me Maedre. Which, depending on how it's spoken, can mean The Flame, The Thunder, or The Broken Tree. "The Flame" is obvious if you've ever seen me. I have red hair, bright. If I had been born a couple of hundred years ago I would probably have been burned as a demon. I keep it short but it's unruly. When left to its own devices, it sticks up and makes me look as if I have been set afire. "The Thunder" I attribute to a strong baritone and a great deal of stage training at an early age. I've never thought of "The Broken Tree" as very significant. Although in retrospect, I suppose it could be considered at least partially prophetic. My first mentor called me E'lir because I was clever and I knew it. My first real lover called me Dulator because she liked the sound of it. I have been called Shadicar, Lightfinger, and Six-String. I have been called Kvothe the Bloodless, Kvothe the Arcane, and Kvothe Kingkiller. I have earned those names. Bought and paid for them. But I was brought up as Kvothe. My father once told me it meant "to know." I have, of course, been called many other things. Most of them uncouth, although very few were unearned. I have stolen princesses back from sleeping barrow kings. I burned down the town of Trebon. I have spent the night with Felurian and left with both my sanity and my life. I was expelled from the University at a younger age than most people are allowed in. I tread paths by moonlight that others fear to speak of during day. I have talked to Gods, loved women, and written songs that make the minstrels weep. You may have heard of me.

Imagine how a man’s life would be if he trusted that he was loved by God. How could he interact with the poor and not show partiality, he could love his wife easily and not expect her to redeem him, he would be slow to anger because redemption was no longer at stake, he could be wise and giving with his money because money no longer represented points, he could give up on formulaic religion, knowing that checking stuff off a spiritual to-do list was a worthless pursuit, he would have confidence and the ability to laugh at himself, and he could love people without expecting anything in return. It would be quite beautiful, really.

I chose to follow you," he said, and his voice was deep and rich. "And I'll find you again.

But human beings do not perceive things whole; we are not gods but wounded creatures, cracked lenses, capable only of fractured perceptions. Partial beings, in all the senses of that phrase. Meaning is a shaky edifice we build out of scraps, dogmas, childhood injuries, newspaper articles, chance remarks, old films, small victories, people hated, people loved; perhaps it is because our sense of what is the case is constructed from such inadequate materials that we defend it so fiercely, even to the death.

So this means you're spoiling me right?" Can't Help it. You're the best hound ever. Oberon's tail thumped a few times and his mouth partially opened, seeming to smile at me.

Remember, this is America. Vote correctly or never see your loved ones again.

A personalized God can be a mere idol carved in our own image- a projection of our limited needs, fears, and desires. We can assume that he loves what we love and hates what we hate, endorsing our prejudices instead of compelling us to transcend them. When he seems to fail to prevent a catastrophe or seems even to desire a tragedy, he can seem callous and cruel. A facile belief that a disaster is the will of God can make us accept things that are fundamentally unacceptable. The very fact, as a person, God has a gender is also limiting: It means that the sexuality of half the human race is sacralized at the expense of the female and can lead to neurotic and inadequate imbalance in human sexual mores. A personal God can be dangerous, therefore. Instead of pulling us beyond our limitations, “he” can encourage us to remain complacently within them; “he” can make us cruel, callous, self-satisfied and partial as “he” seems to be. Instead of inspiring the compassion that should characterize all advanced religions, “he” can encourage us to judge, condemn, and marginalize.

Youth was the time for happiness, its only season; young people, leading a lazy, carefree life, partially occupied by scarcely absorbing studies, were able to devote themselves unlimitedly to the liberated exultation of their bodies. They could play, dance, love, and multiply their pleasures. They could leave a party, in the early hours of the morning, in the company of sexual partners they had chosen, and contemplate the dreary line of employees going to work. They were the salt of the earth, and everything was given to them, everything was permitted for them, everything was possible. Later on, having started a family, having entered the adult world, they would be introduced to worry, work, responsibility, and the difficulties of existence; they would have to pay taxes, submit themselves to administrative formalities while ceaselessly bearing witness--powerless and shame-filled--to the irreversible degradation of their own bodies, which would be slow at first, then increasingly rapid; above all, they would have to look after children, mortal enemies, in their own homes, they would have to pamper them, feed them, worry about their illnesses, provide the means for their education and their pleasure, and unlike in the world of animals, this would last not just for a season, they would remain slaves of their offspring always, the time of joy was well and truly over for them, they would have to continue to suffer until the end, in pain and with increasing health problems, until they were no longer good for anything and were definitively thrown into the rubbish heap, cumbersome and useless. In return, their children would not be at all grateful, on the contrary their efforts, however strenuous, would never be considered enough, they would, until the bitter end, be considered guilty because of the simple fact of being parents. From this sad life, marked by shame, all joy would be pitilessly banished. When they wanted to draw near to young people's bodies, they would be chased away, rejected, ridiculed, insulted, and, more and more often nowadays, imprisoned. The physical bodies of young people, the only desirable possession the world has ever produced, were reserved for the exclusive use of the young, and the fate of the old was to work and to suffer. This was the true meaning of solidarity between generations; it was a pure and simple holocaust of each generation in favor of the one that replaced it, a cruel, prolonged holocaust that brought with it no consolation, no comfort, nor any material or emotional compensation.

Just because I don’t like you very much doesn’t mean I don’t love you,” said Kessler. “I raised you for ten years; you’re my daughter whether you like it or not.

You don't apologize for this Samm, it's love, and love doesn't weigh it's options and pick the best one. Love just wants things and it doesn't know why, and it doesn't matter why, because love is the only explanation love needs.

Generous tears filled Gabriel's eyes. He had never felt like that himself towards any woman, but he knew that such a feeling must be love. The tears gathered more thickly in his eyes and in the partial darkness he imagined he saw the form of a young man standing under a dripping tree. Other forms were near. His soul had approached that region where dwell the vast hosts of the dead. He was conscious of, but could not apprehend, their wayward and flickering existence. His own identity was fading out into a grey impalpable world: the solid world itself, which these dead had one time reared and lived in, was dissolving and dwindling.

The portrait of his past was partially erased by God and he is searching for those erased portions.

Apologies require taking full responsibility. No half-truths, no partial admissions, no rationalizations, no finger pointing, and no justifications belong in any apology.

If gratitude and esteem are good foundations of affection, Elizabeth's change of sentiment will be neither improbable nor faulty. But if otherwise--if regard springing from such sources is unreasonable or unnatural, in comparison of what is so often described as arising on a first interview with its object, and even before two words have been exchanged, nothing can be said in her defence, except that she had given somewhat of a trial to the latter method in her partiality for Wickham, and that its ill success might, perhaps, authorise her to seek the other less interesting mode of attachment.

I’m sorry,” he said again. “I think I’m in love. . . .” He paused. “I don’t think she even knows.

Each day the sun rises and sets. The moon pulls the tides. Our hearts beat. Our loved ones love us back. And we share our inhales and exhales with the great organism that is our tiny planet.

You sh⟨ould⟩ not have taken advantage of my sensibility to ste⟨al⟩ into my affections without my consent. But as you have done it and as we are generally indulgent to those we love, I shall not scruple to pardon the fraud you have committed, on condition that for my sake, if not for your own, you will always continue to merit the partiality, which you have so artfully instilled into ⟨me⟩.

I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land.

What I have said respecting and against religion, I mean strictly to apply to the slaveholding religion of this land, and with no possible reference to Christianity proper; for, between the Christianity of this land, and the Christianity of Christ, I recognize the widest possible difference—so wide, that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt, and wicked. To be the friend of the one, is of necessity to be the enemy of the other. I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity.

The demand for equal rights in every vocation of life is just and fair; but, after all, the most vital right is the right to love and to be loved. Indeed, if partial emancipation is to become a complete and true emancipation of woman, it will have to do away with the ridiculous notion that to be loved, to be sweetheart and mother, is synonymous with being slave or subordinate. It will have to do away with the absurd notion of the dualism of the sexes, or that man and woman represent two antagonistic worlds.

I say, "Well then I don't know if it was real, and that makes me feel like I'm going insane again." "Absolutely it was real. It was a real, partial picture. Because it ended preemptively, things you would have learned about him in the relationship, you are instead learning in the breakup. You have learned that he has a desperate desire for intimacy and then a desperate desire for the cave. He will get lonely there eventually and come back." "To me?" He doesn't pause. "To someone new." "And I'll have to watch another girl?" "You will have to, but you will also know what lies ahead for that poor girl.

Without selfish partiality—to people you are deeply attached to, your family and friends, to place—we are nothing. We are creatures of kinship and loyalty, not blind servants of the world.

A most deplorable sight," she said, folding her arms across her chest. "Someone who has lost everything. You know, minstrel, it is interesting. Once, I thought it was impossible to lose everything, that something always remains. Always. Even in times of contempt, when naivety is capable of backfiring in the cruellest way, one cannot lose everything. But he... he lost several pints of blood, the ability to walk properly, partial use of his left hand, his witcher's sword, the woman he loves, the daughter he had gained by a miracle, his faith... Well, I thought, he must have been left with something. But I was wrong. He has nothing now. Not even a razor." Dandelion remained silent. The dryad did not move. "I asked if you had a hand in this," she began a moment later. "But I think there was no need. It's obvious you had a hand in it. It's obvious you are his friend. And if someone has friends, and he loses everything in spite of that, it's obvious the friends are to blame. For what they did, or for what they didn't do.

A love with no object is a true love. All else, shadow without substance. Have you seen someone fall in love with his own shadow? That’s what we’ve done. Leave partial loves and find one that’s whole. Where is someone who can do that? They’re so rare, those hearts that carry the blessing and lavish it over everything.

People love to argue minor points, partially because they feel it absolves them from actually having to do anything.

She would worry about Samm and Marcus when she wasn’t running for her life.

I knew you’d make a champion wife, love!’ ‘On the contrary! My husband will live under the cat’s foot.’ ‘I’m very partial to cats,’ offered the Major hopefully.

You want to cover more ground in less time than your peers. This is partially built on talent, but mostly on strategy and endurance

This openness, which is closed again as soon as we face a partial relationship, the one who understands only one part of us, is the miraculous openess which takes place in whole love.

[H]is first purpose was to explain himself, and before they reached Mr. Allen's grounds he had done it so well that Catherine did not think it could ever be repeated too often. She was assured of his affection; and that heart in return was solicited, which, perhaps, they pretty equally knew was already entirely his own; for, though Henry was now sincerely attached to her, though he felt and delighted in all the excellencies of her character and truly loved her society, I must confess that his affection originated in nothing better than gratitude, or, in other words, that a persuasion of her partiality for him had been the only cause of giving her a serious thought. It is a new circumstance in romance, I acknowledge, and dreadfully derogatory of an heroine's dignity; but if it be as new in common life, the credit of a wild imagination will at least be all my own.

But all that talk. All those confidences. He shuddered to think about it. At the time, though, he didn't know any better, and he was filled the gleeful lurching and teeth-chattering panic of early and undiagnosed love.

Unfortunately, oppression does not automatically produce only meaningful struggle. It has the ability to call into being a wide range of responses between partial acceptance and violent rebellion. In between you can have, for instance, a vague, unfocused dissatisfaction; or, worst of all, savage infighting among the oppressed, a fierce love-hate entanglement with one another like crabs inside the fisherman's bucket, which ensures that no crab gets away. This is a serious issue for African-American deliberation. To answer oppression with appropriate resistance requires knowledge of two kinds: in the first place, self-knowledge by the victim, which means awareness that oppression exists, an awareness that the victim has fallen from a great height of glory or promise into the present depths; secondly, the victim must know who the enemy is. He must know his oppressor's real name, not an alias, a pseudonym, or a nom de plume!

I want to talk to you," she said, "for hours and days and forever, but we can't right now. Not here, and not while we're still in danger.

I denounce because though implicated and partially responsible, I have been hurt to the point of abysmal pain, hurt to the point of invisibility. And I defend because in spite of all I find that I love. In order to get some of it down I have to love... too much of your life will be lost, its meaning lost, unless you approach it as much through love as through hate.

You know that to love is both to swim and to drown. You know to love is to be a whole, partial, a joint, a fracture, a heart, a bone. It is to bleed and heal. It is to be in the world, honest. It is to place someone next to your beating heart, in the absolute darkness of your inner, and trust they hold you close

If falling in love is not love, then what is it other than a temporary and partial collapse of ego boundaries? I do not know. But the sexual specificity of the phenomenon leads me to suspect that it is a genetically determined instinctual component of mating behavior. In other words, the temporary collapse of ego boundaries that constitutes falling in love is a stereotypic response of human beings to a configuration of internal sexual drives and external sexual stimuli, which serves to increase the probability of sexual pairing and bonding so as to enhance the survival of the species. Or to put it in another, rather crass way, falling in love is a trick that our genes pull on our otherwise perceptive mind to hoodwink or trap us into marriage. Frequently the trick goes awry one way or another, as when the sexual drives and stimuli are homosexual or when other forces-parental interference, mental illness, conflicting responsibilities or mature self-disciplinesupervene to prevent the bonding. On the other hand, without this trick, this illusory and inevitably temporary (it would not be practical were it not temporary) regression to infantile merging and omnipotence, many of us who are happily or unhappily married today would have retreated in whole- hearted terror from the realism of the marriage vows.

To be the friend of the one, is of necessity to be the enemy of the other. I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land.

God’s love for us is everlasting. That means that God’s love for us existed before we were born and will exist after we have died. It is an eternal love in which we are embraced. Living a spiritual life calls us to claim that eternal love for ourselves so that we can live our temporal loves – for parents, brothers, sisters, teachers, friends, spouses, and all people who become part of our lives – as reflections or refractions of God’s eternal love. No fathers or mothers can love their children perfectly. No husbands or wives can love each other with unlimited love. There is no human love that is not broken somewhere. When our broken love is the only love we can have, we are easily thrown into despair, but when we can live our broken love as a partial reflection of God’s perfect, unconditional love, we can forgive one another our limitations and enjoy together the love we have to offer.

Besides, the story is ambivalent and mysterious in its ending. Is this Alkestis returning from down below? Why does she have a veil over her face? Could it be that when we forcefully bring back to life what has been lost through love what we get is only a shate of its former reality? Maybe we can never succeed fully in restoring the soul to life. Maybe she will always be veiled and at least partially shielded from the rigors of actual life. Love demands a submission that is total.

The people with this disposition believe that wisdom begins with an awareness of our own ignorance. We can design habits, arrangements, and procedures that partially compensate for the limits on our knowledge.

I may say that I have forgotten a certain thing. Partially false; it has just faded I know. Unintentionally that thing might have prick-ed me more than the other things that I might have let go. I will only understand its depth, if after years of persuasive erosions and new etch marks, I dream about you one fine night; having nothing to do with my present. Just some sweet-bitter memories might surface one day. And that one day I will regret and at the same time thank to have met you in my life.

And I want you to know that I heard what you said in that speech,' Rider said, his voice scratchy. 'I might've saved you all those years ago, but now you've saved me,' My heart stuttered and then sped up. I reacted without thought. Placing the book on the bed, I launched myself at Rider just as he came off the window seat. We collided. I folded my arms around him as we went down onto the floor, me partially in his lap and his arms tight around my waist, his face burrowed against my neck. I felt a tremor run through his body and then he shook in my arms. I held him tighter as he broke into pieces, and years of holding it together shattered. I held him through it all. Then it was me who put Rider back together.

Deep listening is an act of surrender. We risk being changed by what we hear. When I really want to hear another person's story, I try to leave my preconceptions at the door and draw close to their telling. I am always partially listening to the thoughts in my own head when others are speaking, so I consciously quiet my thoughts and begin to listen with my senses. Empathy is cognitive and emotional—to inhabit another person's view of the world is to feel the world with them. But I also know that it's okay if I don't feel very much for them at all. I just need to feel safe enough to stay curious. The most critical part of listening is asking what is at stake for the other person. I try to understand what matters to them, not what I think matters. Sometimes I start to lose myself in their story. As soon as I notice feeling unmoored, I try to pull myself back into my body, like returning home. As Hannah Arendt says, 'One trains one's imagination to go visiting.' When the story is done, we must return to our skin, our own worldview, and notice how we have been changed by our visit. So I ask myself, What is this story demanding of me? What will I do now that I know this?

Generous tears filled Gabriel’s eyes. He had never felt like that himself towards any woman, but he knew that such a feeling must be love. The tears gathered more thickly in his eyes and in the partial darkness he imagined he saw the form of a young man standing under a dripping tree. Other forms were near. His soul had approached that region where dwell the vast hosts of the dead. He was conscious of, but could not apprehend, their wayward and flickering existence. His own identity was fading out into a grey impalpable world: the solid world itself which these dead had one time reared and lived in was dissolving and dwindling.

quiet clean girls in gingham dresses ... all I've ever known are whores, ex-prostitutes, madwomen. I see men with quiet, gentle women – I see them in the supermarkets, I see them walking down the streets together, I see them in their apartments: people at peace, living together. I know that their peace is only partial, but there is peace, often hours and days of peace. all I've ever known are pill freaks, alcoholics, whores, ex-prostitutes, madwomen. when one leaves another arrives worse than her predecessor. I see so many men with quiet clean girls in gingham dresses girls with faces that are not wolverine or predatory. "don't ever bring a whore around," I tell my few friends, "I'll fall in love with her." "you couldn't stand a good woman, Bukowski." I need a good woman. I need a good woman more than I need this typewriter, more than I need my automobile, more than I need Mozart; I need a good woman so badly that I can taste her in the air, I can feel her at my fingertips, I can see sidewalks built for her feet to walk upon, I can see pillows for her head, I can feel my waiting laughter, I can see her petting a cat, I can see her sleeping, I can see her slippers on the floor. I know that she exists but where is she upon this earth as the whores keep finding me?

I'm partial to telling all the sharks they're not as cool as they think they are, and that it's people like them who bankrupt the tooth fairy and don't leave any tooth money for the rest of us. Or we can make out some more. I'm planning on moaning, 'oh, Salty! You bad sea demon!' next time. Just so you're prepared." Kat grins. "Who says we can't do both?" "I knew I loved you." I lean in and kiss her. And then a shark swims by and I shake my fist at it and ask it where all my quarters are.

The unity achieved in productive work is not interpersonal; the unity achieved in orgiastic fusion is transitory; the unity achieved by conformity is only pseudo-unity. Hence, they are only partial answers to the problem of existence. The full answer lies in the achievement of interpersonal union, of fusion with another person, in love.

Accept everything just the way it is. Do not seek pleasure for its own sake. Do not, under any circumstances, depend on a partial feeling. Think lightly of yourself and deeply of the world. Be detached from desire your whole life long. Do not regret what you have done. Never be jealous. Never let yourself be saddened by a separation. Resentment and complaint are appropriate neither for oneself nor others. Do not let yourself be guided by the feeling of lust or love. In all things have no preferences. Be indifferent to where you live. Do not pursue the taste of good food. Do not hold on to possessions you no longer need. Do not act following customary beliefs. Do not collect weapons or practice with weapons beyond what is useful. Do not fear death. Do not seek to possess either goods or fiefs for your old age. Respect God without counting on help. You may abandon your own body, but you must preserve your honor. Last- Never stray from the Way.

In every one of these "chrysalis" worlds thousands of millions of persons were flashing into existence, one after the other, to drift gropingly about for a few instants of cosmical time before they were extinguished. Most were capable, at least in some humble degree, of the intimate kind of community which is personal affection; but for nearly all of them a stranger was ever a thing to fear and hate. And even their intimate loving was inconstant and lacking in insight. Nearly always they were intent merely on seeking for themselves respite from fatigue or boredom, fear or hunger. Like my own race, they never fully awoke from the primeval sleep of the subman. Only a few here and there, now and then, were solaced, goaded, or tortured by moments of true wakefulness. Still fewer attained a clear and constant vision, even of some partial aspect of truth; and their half-truths they nearly always took to be absolute. Propagating their little partial truths, they bewildered and misdirected their fellow mortals as much as they helped them.

Yet even if their advice were to work, what would be the result afterward in the unlikely event that one did turn into a slim, well-loved, powerful millionaire? Usually what happens is that the person finds himself back at square one, with a new list of wishes, just as dissatisfied as before. What would really satisfy people is not getting slim or rich, but feeling good about their lives. In the quest for happiness, partial solutions don’t work.

God is not partial. All His children have His total Love, and all His gifts are freely given to everyone alike.

We have big dreams - sometimes scary, unforgettable dreams that repeat on the same date every year and are shared by every person in town - but we make those big dreams come true. Remember the clock tower? It took eight years and $23 million to build, and despite its invisibility and constant teleportation, it is a lovely structure that keeps impeccable time.

She was partial to emeralds; she said they were the single thing that remained constant, always green, always the same...My mother had been right, it was one thing that lasted, the one thing we could depend on. Other than our love for each other, it was all we had right now.

The same virtues, in the end, the same virtue (love), are required throughout, and fantasy (self) can prevent us from seeing a blade of grass just as it can prevent us from seeing another person. An increasing awareness of 'goods' and the attempt (usually only partially successful) to attend to them purely, without self, brings with it an increasing awareness of the unity and interdependence of the moral world. One-seeking intelligence is the image of faith.

For the record," Snow grumbled. "I don't want to spend any more time with you either." Stupid boy... Baz sighed to himself, taking in Snow's tense shoulders, the flush of anger in his neck, and the thick fall of bronze hair partially trapped in his goggles... What do you know about want?

I mention in the dedication that this book is partially in honor of booksellers and librarians everywhere. I can’t say enough about how much I’ve been impacted by the magic of bookstores and libraries. Books can change lives, but it is the people who love them, who dedicate their lives to them, who make the real difference. If books can’t find their way to the readers who need them, who will be touched by them, who will be transformed by them, they lose their power. So thank you for the bottom of my heart to anyone who works in a bookstore or a library—and especially to those of you who have been courageous and adventurous enough to become bookstore owners, which must be as perilous at times as it is rewarding. Books are more than just words on a page; they are bridges to building communities and to developing more compassionate, more aware citizens. Those of you who love books enough to want to share them are truly changing the world. (in acknowledgements)

Her face was round and rosy, with a healthful downy softness, suggestive of a ripe peach. Her hair, partially silvered by age, was parted smoothly back from a high placed forehead, on which time had written no inscription, except peace on earth, good will to men, and beneath shone a large pair of clear, honest, loving brown eyes; you only needed to look straight into them, to feel that you saw to the bottom of a heart as good and true as ever throbbed in woman's bosom. So much has been said and sung of beautiful young girls, why doesn't somebody wake up to the beauty of old women?

Community, then, cannot grow out of loneliness, but comes when the person who begins to recognize his or her belovedness greets the belovedness of the other. The God alive in me greets the God resident in you. When people can cease having to be for us everything, we can accept the fact they may still have a gift for us. They are partial reflections of the great love of God, but reflections nevertheless. We see that gift precisely and only once we give up requiring that person to be everything, to be God. We see him or her as a limited expression of an unlimited love.

You know to love is to both swim and to drown. You know to love is to be a whole, partial, a joint, a fracture, a heart, a bone. It is to bleed and heal. It is to be in the world, honest. It is to place someone next to your beating heart, in the absolute darkness of your inner, and trust they will hold you close. To love is to trust, to trust is to have faith.

I sincerely believe that the best criticism is the criticism that is entertaining and poetic; not a cold analytical type of criticism, which, claiming to explain everything, is devoid of hatred and love, and deliberately rids itself of any trace of feeling, but, since a fine painting is nature reflected by an artist, the best critical study, I repeat, will be the one that is that painting reflected by an intelligent and sensitive mind. Thus the best accounts of a picture may well be a sonnet or an elegy . . . But that type of criticism is destined for books of poetry and for readers of poetry. As to criticism proper, I hope philosophers will understand what I am about to say: to be in focus, in other words to justify itself, criticism must be partial, passionate, political, that is to say it must adopt an exclusive point of view, provided always the one adopted opens up the widest horizons.

Between the Christianity of this land, and the Christianity of Christ, I recognize the widest possible difference—so wide, that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt and wicked…. I love the pure, peaceable, and impartial Christianity of Christ; I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity.14

The families who gather around their beloved—their beloved whose sheared heads contained battered brains—do not usually recognize the full significance, either. They see the past, the accumulation of memories, the freshly felt love, all represented by the body before them. I see the possible futures, the breathing machines connected through a surgical opening in the neck, the pasty liquid dripping in through a hole in the belly, the possible long, painful, and only partial recovery—or, sometimes more likely, no return at all of the person they remember.

The people in their overwhelming majority are so feminine by nature and attitude that sober reasoning determines their thoughts and actions far less than emotion and feeling. And this sentiment is not complicated, but very simple and all of a piece. It does not have multiple shadings; it has a positive and a negative; love or hate, right or wrong, truth or lie, never half this way and half that way, never partially, or that kind of thing.

You can be total without being perfect and you can be perfect without being total. In fact, you can only be perfect if you are not total, because perfection will choose either the right or the left; then you become a perfect rightist, or you become a perfect leftist, or you become a perfect middler. But perfection means you are fixed; perfection means no change moves within you; perfection means now you are frozen, not flowing. And perfection is always partial. The

This is what it is to have bitten the apple, and to understand for the first time why female desire and knowledge are the most feared and demonized forces in history. This is what it’s like to be a destroyer of worlds: that woman, that apple, that serpent, all at once. Even if your Eden was partially imaginary, this is what it’s like to watch the dream of it fade forever into the mist and to want to turn back the clock, to want to return, but also to never want to return, to ache to keep running. This is what it’s like to have feared your entire life becoming your martyr of a mother, and to instead have become the monster under your children’s bed. This is what it’s like to choose love.

Our Vietnamese a time capsule, a mark of where your education ended. Ma, to speak in our mother tongue is to speak only partially in Vietnamese, but entirely in war. That night I promise myself I'd never be wordless when you needed me to speak for you. So I began my career as our family's official interpreter. From then on, I would fill in our blanks, our silences, our stutters, whenever I could. I code switched. I took off our language and wore my English, like a mask, so that others would see my face, and therefore yours. It's true that, in Vietnamese, we rarely say I love you, and when we do, it is almost always in English. Care and love, for us, are pronounced clearly through service...

Scene VI (1940) It is our fault we love only the skull of Beauty Without knowing who she was, of what she died. We have the thief's guilt, but not his booty, The liar's spasm without ever having lied. The sick locust scrapes his injured song, His thorax only partially destroyed. Retching is prohibited. It's wrong. The murderer feels no hate he can avoid. Now flies bite worst where the skin is broken. Illness triumphs. Lesions. Soon tumors sprout. The bloated plants quiver, the seeds will be shaken. 'Your head's bashed in, darling. Look out.

Frederick Douglass wrote in his autobiography, “Between the Christianity of this land, and the Christianity of Christ, I recognize the widest possible difference — so wide, that to receive the one as good, pure, and holy is of necessity to reject the other as bad, corrupt, and wicked. I love the pure, peaceable, and impartial Christianity of Christ; I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial and hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity.

I am completely an elitist in the cultural but emphatically not the social sense. I prefer the good to the bad, the articulate to the mumbling, the aesthetically developed to the merely primitive, and full to partial consciousness. I love the spectacle of skill, whether it's an expert gardener at work or a good carpenter chopping dovetails. I don't think stupid or ill-read people are as good to be with as wise and fully literate ones. I would rather watch a great tennis player than a mediocre one, unless the latter is a friend or a relative. Consequently, most of the human race doesn't matter much to me, outside the normal and necessary frame of courtesy and the obligation to respect human rights. I see no reason to squirm around apologizing for this. I am, after all, a cultural critic, and my main job is to distinguish the good from the second-rate, pretentious, sentimental, and boring stuff that saturates culture today, more (perhaps) than it ever has. I hate populist [shit], no matter how much the demos love it.

When I got to Crude Sciences at the end of the day, Dante was waiting for me at our table. This time, with no Latin book, no journal. “Hello,” he said, pulling my chair out for me. Surprised, I sat down next to him, trying not to stare at his perfectly formed arms. “Hi,” I said, with an attempt at nonchalance. “How are you?” I could feel his eyes on me. “Fine,” I said carefully, as Professor Starking handed out our lab assignments. Dante frowned. “Not very talkative today, I see.” I thrust a thermometer into the muddy water of the fish tank in front of us, which was supposed to represent an enclosed ecosystem. “So now you want to talk? Now that you’ve finished your Latin homework?” After a prolonged period of silence, he spoke. “It was research.” “Research on what?” “It doesn’t matter anymore.” I threw him a suspicious look. “Why’s that?” “Because I realized I wasn’t paying attention to the right thing.” “Which is?” I asked, looking back at the board as I smoothed out the hem of my skirt. “You.” My lips trembled as the word left his mouth. “I’m not a specimen.” “I just want to know you.” I turned to him, wanting to ask him a million questions. I settled for one. “But I can’t know anything about you?” Dante leaned back in his chair. “My favorite author is Dante, obviously,” he said, his tone mocking me. “Though I’m partial to the Russians. I’m very fond of music. All kinds, really, though I especially enjoy Mussorgsky and Stravinsky or anything involving a violin. They’re a bit dark, no? I used to like opera, but I’ve mostly grown out of it. I have a low tolerance for hot climates. I’ve never enjoyed dessert, though I once loved cherries. My favorite color is red. I often take long walks in the woods to clear my head. As a result, I have a unique knowledge of the flora and fauna of North American. And,” he said, his eyes burning through me as I pretended to focus on our lab, “I remember everything everyone has ever told me. I consider it a special talent.” Overwhelmed by the sudden influx of information, I sat there gaping, unsure of how to respond. Dante frowned. “Did I leave something out?

Bared your face in the starlight, curious the scene, cool blew the moderate night-wind, Long there and then in vigil I stood, dimly around me the battlefield spreading, Vigil wondrous and vigil sweet there in the fragrant silent night, But not a tear fell, not even a long-drawn sigh, long, long I gazed, Then on the earth partially reclining sat by your side leaning my chin in my hands, Passing sweet hours, immortal and mystic hours with you dearest comrade—not a tear, not a word, Vigil of silence, love and death, vigil for you my son and my soldier, As onward silently stars aloft, eastward new ones upward stole, Vigil final for you brave boy, (I could not save you, swift was your death, I faithfully loved you and cared for you living, I think we shall surely meet again,) Till at latest lingering of the night, indeed just as the dawn appear’d,

With 6 children Darya Alexandrovna could not be calm. One got sick, another might get sick, a third lacked something, a fourth showed signs of bad character, and so on, and so on. Rarely, rarely would there be short periods of calm but these troubles and anxieties were for Darya Alexandroyna the only possible happiness. Had it not been for them, she would have remained alone with her thoughts of her husband, who did not love her. But besides that, however painful the mother's fear of illnesses, the illnesses themselves, and the distress at seeing signs of bad inclinations in her children, the children themselves repaid her griefs with small joys. These joys were so small that they could not be seen, like gold in the sand, and in her bad moments she saw only griefs, only sand; but there were also good moments, when she saw only joys, only gold. Now, in her country solitude, she was more aware of these joys. Often, looking at them, she made every possible effort to convince herself that she was mistaken, that as a mother she was partial to her children; all the same, she could not but tell herself that she had lovely children, all 6 of them, each in a different way, but such as rarely happens - and she was happy in them in them and proud of them.

The Church is not a society for escape-corporately or individually-from this world to taste of the mystical bliss of eternity. Communion is not a 'mystical experience': we drink of the chalice of Christ, and He gave Himself for the life of the world. The bread on the paten and the wine in the chalice are to remind us of the incarnation of the Son of God, of the cross and death. And thus it is the very joy of the Kingdom that makes us remember the world and pray for it. It is the very communion with the Holy Spirit that enables us to love the world with the love of Christ. The Eucharist is the sacrament of unity and the moment of truth: here we see the world in Christ, as it really is, and not from our particular and therefore limited and partial points of view. Intercession begins here, in the glory of the messianic banquet, and this is the only true beginning of the Church's mission. It is when, 'having put aside all earthly care,' we seem to have left this world, that we, in fact, recover it in all its reality.

Still, this moment belongs to the two of them, Mom and this handsome stranger. He reaches the passenger side door and stares down at her with steely violet eyes-down at my mother who never cries, down at my mother who’s now bawling like a spanked child-his face contorted in a rainbow of so many emotions, some that I can’t even name. Then Grom the Triton king sinks to his knees in front of her, and a single tear spills down his face. “Nalia,” he whispers. And then my mother slaps him. It’s not the kind of slap you get for talking back. It’s not the kind of punch she dealt Galen and Toraf in our kitchen. It’s the kind of slap a woman gives a man when he’s hurt her deeply. And Grom accepts it with grace. “I looked for you,” she shouts, even though he’s inches from her. Slowly, as if in a show of peace, he takes the hand that slapped him and sandwiches it between his own. He seems to revel in the feel of her touch. His face is pure tenderness, his voice like a massage to the nerves. “And I looked for you.” “Your pulse was gone,” she insists. By now she chokes back sobs between words. She’s fighting for control. I’ve never seen my mother fight for control. “As was yours.” I realize Grom knows what not to say, what not to do to provoke her. He is the complete opposite of her, or maybe just a completion of her. Her eyes focus on his wrist, and tears slip down her face, leaving faint trails of mascara on her cheeks. He smiles and slowly pulls his hand away. I think he’s going to show her the bracelet he’s wearing, but instead he rips it off his wrist and holds it out for her inspection. From where I’m standing it looks like a single black ball tied to some sort of string. By my mom’s expression, this black ball has meaning. So much meaning that I think she’s forgotten to breathe. “My pearl,” she whispers. “I thought I’d lost it.” He encloses it in her hand. “This isn’t your pearl, love. That one was lost in the explosion with you. For almost an entire season, I scoured the oyster beds, looking for another one that would do. I don’t know why, but I thought maybe if I found another perfect pearl, I would somehow find you, too. When I found this though, it didn’t bring me the peace I’d hoped for. But I couldn’t bring myself to discard it. I’ve worn it on my wrist ever since.” This is all it takes for my mom to throw herself into his arms, bringing Rachel partially with her. Even so, it’s probably the most moving moment I’ve ever encountered in my eighteen years. Or at least it would be, if my mom weren’t clinging to a man who is not my dad.

Sigils are the means of guiding and uniting the partially free belief[27] with an organic desire, its carriage and retention till its purpose served in the sub-conscious self, and its means of reincarnation in the Ego. All thought can be expressed by form in true relation. Sigils are monograms of thought, for the government of energy (all heraldry, crests, monograms, are Sigils and the Karmas they govern), relating to Karma; a mathematical means of symbolising desire and giving it form that has the virtue of preventing any thought and association on that particular desire (at the magical time), escaping the detection of the Ego, so that it does not restrain or attach such desire to its own transitory images, memories and worries, but allows it free passage to the sub-consciousness.

I HAVE A PASTOR FRIEND WHO SAYS THE ROOT OF sin is the desire for control. I think there’s some truth to that. And I’d add the root of control is fear. The reason I had such a rich fantasy life was partially because it gave me a sense of control. There was no risk in my fantasy life, and risk is what I feared the most. After all, to love somebody is to give them the power to hurt you, and nobody can hurt you if you’re the only one writing the script. But it doesn’t work. Controlling people are the loneliest people in the world.

a stunning glimpse of Buddy, at a later date by innumerable years, quite bereft of my dubious, loving company, writing about this very party on a very large, jet-black, very moving, gorgeous typewriter. He is smoking a cigarette, occasionally clasping his hands and placing them on the top of his head in a thoughtful, exhausted manner. His hair is gray; he is older than you are now, Les! The veins in his hands are slightly prominent in the glimpse, so I have not mentioned the matter to him at all, partially considering his youthful prejudice against veins showing in poor adults’ hands. So it goes. You would think this particular glimpse would pierce the casual witness’s heart to the quick, disabling him utterly, so that he could not bring himself to discuss the glimpse in the least with his beloved, broadminded family. This is not exactly the case; it mostly makes me take an exceedingly deep breath as a simple, brisk measure against getting dizzy. It is his room that pierces me more than anything else. It is all his youthful dreams realized to the full! It has one of those beautiful windows in the ceiling that he has always, to my absolute knowledge, fervently admired from a splendid reader’s distance! All round about him, in addition, are exquisite shelves to hold his books, equipment, tablets, sharp pencils, ebony, costly typewriter, and other stirring, personal effects. Oh, my God, he will be overjoyed when he sees that room, mark my words! It is one of the most smiling, comforting glimpses of my entire life and quite possibly with the least strings attached. In a reckless manner of speaking, I would far from object if that were practically the last glimpse of my life.

In the modern world, those whom we effectively hate are distant groups, especially foreign nations. We conceive them abstractly, and deceive ourselves into the belief that acts which are really embodiments of hatred are done from love of justice or some such lofty motive. Only a large measure of scepticism can tear away the veils which hide this truth from us. Having achieved that, we could begin to build a new morality, not based on envy and restriction, but on the wish for a full life and the realization that other human beings are a help and not a hindrance when once the madness of envy has been cured. This is not a Utopian hope; it was partially realized in Elizabethan England. It could be realized tomorrow if men would learn to pursue their own happiness rather than the misery of others. This is no impossibly austere morality, yet its adoption would turn our earth into a paradise.

What can we do when we have hurt people and nowthey consider us to be their enemy? Thereare few things to do. The first thing is to take the time to say, “I am sorry, I hurt you out of my ignorance, out of my lack of mindfulness, out of my lack of skillfulness. I will try my best to change myself. I don’t dare to say anything more to you.” Sometimes, we do not have the intention to hurt, but because we are not mindful or skillful enough, we hurt someone. Being mindful in our daily life is important, speaking in a way that will not hurt anyone. The second thing to do is to try to bring out the best part in ourselves, to transform ourselves. That is the only way to demonstrate what you have just said. When you have become fresh and pleasant, the other person will notice very soon. Then when there is a chance to approach that person, you can come to her as a flower and she will notice immediately that you are quite different. You may not have to say anything. Just seeing you like that, she will accept you and forgive you. That is called “speaking with your life and not just with words.” When you begin to see that your enemy is suffering, that is the beginning of insight. When you see in yourself the wish that the other person stop suffering,that is a sign of real love. But be careful. Sometimes you may think that you are stronger than you actually are. To test your real strength, try going to the other person to listen and talk to him or her, and you will discover right away whether your loving compassion is real. You need the other person in order to test. If you just meditate on some abstract principle such as understanding or love, it may be just your imagination and not real understanding or real love. Reconciliation opposes all forms of ambition, without taking sides. Most of us want to take sides in each encounter or conflict. We distinguish right from wrong based on partial evidence or hearsay. We need indignation in order to act, but even righteous, legitimate indignation is not enough. Our world does not lack people willing to throw themselves into action. What we need are people who are capable of loving, of not taking sides so that they can embrace the whole of reality.

When leaders confront you, allow them. When leaders criticize you, permit them. When leaders annoy you, tolerate them. When leaders oppose you, debate them. When leaders provoke you, challenge them. When leaders encourage you, appreciate them. When leaders protect you, value them. When leaders help you, cherish them. When leaders guide you, treasure them. When leaders inspire you, revere them. When leaders fail you, pardon them. When leaders disappoint you, forgive them. When leaders exploit you, defy them. When leaders abandon you, disregard them. When leaders betray you, discipline them. When leaders regard you, acknowledge them. When leaders accommodate you, embrace them. When leaders favor you, esteem them. When leaders bless you, honor them. When leaders reward you, promote them. When your leaders are weak, uphold them. When your leaders are discouraged, comfort them. When your leaders are disappointed, strengthen them. When your leaders are defeated, encourage them. When your leaders are dejected, revitalize them. When your leaders are strong, approve them. When your leaders are brave, applaud them. When your leaders are determined, extol them. When your leaders are persevering, endorse them. When your leaders are fierce, exalt them. When your leaders are abusive, rebuke them. When your leaders are manipulative, chastise them. When your leaders are corrupt, punish them. When your leaders are evil, imprison them. When your leaders are tyrannical, overthrow them. When your leaders are considerate, receive them. When your leaders are compassionate, welcome them. When your leaders are appreciative, love them. When your leaders are generous, praise them. When your leaders are kind, venerate them. When your leaders are clever, keep them. When your leaders are prudent, trust them. When your leaders are shrewd, observe them. When your leaders are wise, believe them. When your leaders are enlightened, follow them. When your leaders are naive, caution them. When your leaders are shallow, teach them. When your leaders are unschooled, educate them. When your leaders are stupid, impeach them. When your leaders are foolish, depose them. When your leaders are able, empower them. When your leaders are open, engage them. When your leaders are honest, support them. When your leaders are impartial, respect them. When your leaders are noble, serve them. When your leaders are incompetent, train them. When your leaders are unqualified, develop them. When your leaders are dishonest, admonish them. When your leaders are partial, demote them. When your leaders are useless, remove them.

Dear Mr. Chance and Ms. Brattle. Sorry about the mess. Great bed. Loved it. As a matter of fact, loved the whole house. Actually, I tried to kill your kids when I found them here. Yeah, funny story. Maybe not funny, hah hah.’” Astrid heard nervous laughter from the media people, or maybe just from the hotel staff who were hovering around the edges grabbing a glimpse of the Hollywood royalty. “‘Anyway, I missed and they got away. I don’t know what will happen to Sanjit and that stick-up-his butt Choo and the rest, but whatever happens next, it’s not on me. However . . .’” Astrid took a dramatic pause. “‘However, the rest of what happened was on me. Me, Caine Soren. You’ll probably be hearing a lot of crazy stories from kids. But what they didn’t know was that it was all me. Me. Me me. See, I had a power I never told anyone about. I had the power to make people do bad things. Crimes and whatnot. Especially Diana, who never did anything wrong on her own, by her own will, I mean. She—and the rest of them—were under my control. The responsibility is on me. I confess. Haul me away, officers.’” Astrid suddenly felt her throat tightening, although she’d read the letter many times already, and knew what it said. Rotten son of a . . . And then this. Redemption. Not a bad concept. Well, partial redemption. “It’s signed Caine Soren. And below that, ‘King of the FAYZ.’” It was a full confession. A lie: a blatant, not-very-convincing lie. But it would be just enough to make prosecutions very difficult. Caine’s role in the FAYZ, and the reality that strange powers had actually existed in that space, were widely known and accepted. Of course Caine had enjoyed writing it. It was his penultimate act of control. He was manipulating from beyond the grave.

Violet had carefully chosen some long-hanging, loose-fitting basketball shorts to wear over her swimsuit, in hopes of keeping her injuries at least partially hidden. But it didn’t take long before one . . . and then two . . . and then at least twenty of her friends had noticed her bandages peeking out from beneath the swishing fabric, and she was forced to recount her morning accident. Jay loved hearing her tell the story, and every time he heard her talking about it, he would come over so that he could interject, and of course embellish, his role in the events. In his version, he was her champion, practically carrying her from the woods and performing near-miraculous medical feats to save her legs from complete amputation. Violet, and annoyingly every other girl within earshot, couldn’t help but giggle while he jokingly sang his own praises. Violet happened to walk up just in time to hear Jay recounting his version once more to a group of eager admirers. “Hero? I wouldn’t say hero . . .” he quipped. Violet rolled her eyes, turning to Grady Spencer, a friend of theirs from school. “Can you believe him?” Grady gave her a concerned look. “Seriously, are you okay, Violet? It sounds like it was pretty bad.” Violet was embarrassed that Jay’s exaggerations were actually dredging up real sympathy from others. “It’s fine,” she assured him, and when Grady didn’t look convinced, she added, “Really, I just tripped.” She reached out and shoved Jay. “Will you knock it off, hero? You’re making an ass out of yourself.

The right to vote, or equal civil rights, may be good demands, but true emancipation begins neither at the polls nor in courts. It begins in woman’s soul. History tells us that every oppressed class gained true liberation from its masters through its own efforts. It is necessary that woman learn that lesson, that she realize that her freedom will reach as far as her power to achieve her freedom reaches. It is, therefore, far more important for her to begin with her inner regeneration, to cut loose from the weight of prejudices, traditions, and customs. The demand for equal rights in every vocation of life is just and fair; but, after all, the most vital right is the right to love and be loved. Indeed, if partial emancipation is to become a complete and true emancipation of woman, it will have to do away with the ridiculous notion that to be loved, to be sweetheart and mother, is synonymous with being slave or subordinate. It will have to do away with the absurd notion of the dualism of the sexes, or that man and woman represent two antagonistic worlds. Pettiness separates; breadth unites. Let us be broad and big. Let us not overlook vital things because of the bulk of trifles confronting us. A true conception of the relation of the sexes will not admit of conqueror and conquered; it knows of but one great thing: to give of one’s self boundlessly, in order to find one’s self richer, deeper, better. That alone can fill the emptiness, and transform the tragedy of woman’s emancipation into joy, limitless joy.

Apart from the regime of the Last Man, the other nightmare that plagued Nietzsche was the 'long plentitude and sequence of breakdown, destruction, ruin, and cataclysm that is now impending' as a result of the Death of God. The Death of God resulted when Christianity's chief virtue, truthfulness, was at last turned against religion. The search for historical truth resulted in skepticism about the transcendent claims of religion, and 'eventually turned against morality, discovered its teleology, its partial perspective....' Luther was an archetypical Christian who, impelled by the love of truth 'surrendered the holy books to everyone - until they finally came into the hands of the philologists, who are the destroyers of every faith that rests on books.' At times, it appears that for Nietzsche the death of God was a supremely liberating event, and one to be celebrated. On the other hand, he also speaks of an 'approaching gloom' which will overwhelm Europe as morality gradually perishes: 'this is the great spectacle in a hundred acts reserved for the next two centuries in Europe - the most terrible, most questionable, and perhaps also the most hopeful of all spectacles. -' So although Nietzsche harbors hopes for an eventual transvaluation of all values, he does not by any means consider this a foregone conclusion, nor does he look forward to the gloom and cataclysm that will result between the death of the old values and the birth of the new. 'Nihilism represents a pathological transitional stage,' he writes; and he wonders 'whether the productive forces are not yet strong enough, or whether decadence still hesitates and has not yet invented its remedies.

Then the events leading up to her collapse came back to her in a flash. Her hands flew automatically to her belly and she was only partially reassured to feel the tight ball there. Was her baby okay? Was she herself okay? She blinked harder to bring the room more into focus. There was light shining through a crack in the bathroom door. A glance at the blinds told her that it was dark outside. Then her gaze fell on the chair beside her bed and she found Ryan staring at her, his gaze intense. She flinched away from the raw emotion shining in his blue eyes. “Hey,” he said quietly. “How are you feeling?” “Numb,” she answered before she could think better of it. “Kind of blank. My head doesn’t hurt anymore. Are my feet still swollen?” He carefully picked up the sheet and pushed it over her feet. “Maybe a little. Not as bad as they were. They’ve been giving you meds and they’re monitoring the baby.” “How is she?” Kelly asked, a knot of fear in her throat. “For now, she’s doing fine. Your blood pressure stabilized, but they might have to do a C-section if it goes back up or if the baby starts showing signs of distress.” Kelly closed her eyes and then suddenly Ryan was close to her, holding her, his lips pressed against her temple. “Don’t worry, love,” he murmured. “You’re supposed to stay calm. You’re getting the best possible care. I’ve made sure of it. They’re monitoring you round-the-clock. And the doctor said the baby has an excellent prognosis at thirty-four weeks’ gestation.” She sagged against the pillow and closed her eyes. Relief pulsed through her but she was so tired she couldn’t muster the energy to do anything more than lie there thanking God that her baby was okay. “I’m going to take care of you, Kell,” Ryan said softly against her temple. “You and our baby. Nothing will ever hurt you again. I swear it.” Tears burned her eyelids. She was emotionally and physically exhausted and didn’t have the strength to argue. Something inside her was broken and she had no idea how to fix it. She felt so…disconnected.

So what's going on with you and your boyfriend?" Eli asked me right before he shoved a forkful of eggs into his mouth during breakfast the next morning. I made a face in the direction of my plate before shooting a glance upward to find Gordo’s eyes on me, a smirk on his face. "Mason?" I asked, going back to my food. Eli made a gagging noise, elbowing me hard in the ribs. "I'm not gonna go into details on how disturbing it is that I say ‘your boyfriend’ and you automatically think of fucking Mase." "He's always calling me his wife, or telling people I don't know that we're getting married," I replied, elbowing him back as hard as he got me. It was partially the truth… but mostly, I didn’t want to talk about the man who had been kissing my shoulder hours ago. "I love Mase, but it'll be a sunny day in my asshole before you and him get together," he mumbled. I snorted, biting into my biscuit. "Who the heck else would you be talking about?" I asked, but I knew. Oh, I knew damn well he was referring to Sacha. Freaking Gordo snickered from across the table before putting his hands up in surrender when I glared at him. "I didn’t say anything." "Sacha, Flabby. Sacha. Your boyfriend. Your snuggle bug." Eliza finally answered. Suddenly the half-eaten biscuit on my plate needed to be eaten immediately. I shoved the entire piece into my mouth to avoid the conversation my brother was trying to edge into. I'd had talks about boys with Eli in the past, and they never ended—or started—well. "There's nothing going on between us. We're just friends." Because we were. Eli made a noise that sounded like “hmmph” deep in his throat. It was incredulous and disbelieving. Then he asked the question to prove it, his attention back on his band mate. "Gordo, do you think I'm blind?" Gordo shook his head. "Gaby, do you think I'm blind?" he asked. "Not blind, just dumb.” I smiled. He shot me a frown. A moment later, he threw his arm over my shoulders and started shoving his plate away with his free hand. "Flabby Gaby, that kid is in love with you." In love. With me? I leaned forward and tried to sniff his breath. “Are you still drunk?” But my brother kept talking before I could keep going. "Anyone with eyes and ears knows that guy thinks you shit out Lucky Charms." Gordo and I burst out laughing. "Is that a good thing?" I asked him. Eliza shoved my face away with his palm, ignoring my commentary again. "And I think that you love him, too." The noise that came out of my mouth sounded like a hybrid “moo” and squawk at the same time. "I—,” I slammed my mouth shut before opening it again with a sputter. “What?

In ninety seconds they were naked and he was nibbling at her ear while his hand rubbed her pubic mat; but a saboteur was at work at his brain. 'I love you,' he thought, and it was not untrue because he loved all women now, knowing partially what sex was really all about, but he couldn't bring himself to say it because it was not totally true, either, since he loved Mavis more, much more. 'I'm awfully fond of you,' he almost said, but the absurdity of it stopped him. Her hand cupped his cock and found it limp; her eyes opened and looked into his enquiringly. He kissed her lips quickly and moved his hand lower, inserting a ringer until he found the clitoris. But even when her breathing got deeper, he did not respond as usual, and her hand began massaging his cock more desperately. He slid down, kissing nipples and bellybutton on the way, and began licking her clitoris. As soon as she came, he cupped her buttocks, lifted her pelvis, got his tongue into her vagina and forced another quick orgasm, immediately lowering her slightly again and beginning a very gentle and slow return in spiral fashion back to the clitoris. But still he was flaccid. 'Stop,' Stella breathed. 'Let me do you, baby.' George moved upward on the bed and hugged her. 'I love you,' he said, and suddenly it did not sound like a lie. Stella giggled and kissed his mouth briefly. 'It takes a lot to get those words out of you, doesn't it?' she said bemusedly. 'Honesty is the worst policy,' George said grimly. 'I was a child prodigy, you know? A freak. It was rugged. I had to have some defense, and somehow I picked honesty. I was always with older boys so I never won a fight. The only way I could feel superior, or escape total inferiority, was to be the most honest bastard on the planet earth.' 'So you can't say 'I love you' unless you mean it?' Stella laughed. 'You're probably the only man in America with that problem. If you could only be a woman for a while, baby! You can't imagine what liars most men are.' 'Oh, I've said it at times. When it was at least half true. But it always sounded like play-acting to me, and I felt it sounded that way to the woman, too. This time it just came out, perfectly natural, no effort.' 'That is something,' Stella grinned. 'And I can't let it go unrewarded.' Her black body slid downward and he enjoyed the esthetic effect as his eyes followed her— black on white, like the yinyang or the Sacred Chao—what was the psychoses of the white race that made this beauty seem ugly to most of them? Then her lips closed over his penis and he found that the words had loosened the knot: he was erect in a second. He closed his eyes to savor the sensation, then opened them to look down at her Afro hairdo, her serious dark face, his cock slipping back and forth between her lips. 'I love you,' he repeated, with even more conviction. 'Oh, Christ, Oh, Eris, oh baby baby, I love you!' He closed his eyes again, and let the Robot move his pelvis in response to her. 'Oh, stop,' he said, 'stop,' drawing her upward and turning her over, 'together,' he said, mounting her, 'together,' as her eyes closed when he entered her and then opened again for a moment meeting his in total tenderness, 'I love you, Stella, I love,' and he knew it was so far along that the weight wouldn't bother her, collapsing, using his arms to hug her, not supporting himself, belly to belly and breast to breast, her arms hugging him also and her voice saying, 'I love you, too, oh, I love you,' and moving with it, saying 'angel' and 'darling' and then saying nothing, the explosion and the light again permeating his whole body not just the penis, a passing through the mandala to the other side and a long sleep.