People Exposed Quotes

Why not think that sometimes—just sometimes—you can overcome evil with silence? And let people hear their hatefulness in their own ears, without distraction. Maybe goodness is enough to expose evil for what it really is, sometimes.

Why do I read? I just can't help myself. I read to learn and to grow, to laugh and to be motivated. I read to understand things I've never been exposed to. I read when I'm crabby, when I've just said monumentally dumb things to the people I love. I read for strength to help me when I feel broken, discouraged, and afraid. I read when I'm angry at the whole world. I read when everything is going right. I read to find hope. I read because I'm made up not just of skin and bones, of sights, feelings, and a deep need for chocolate, but I'm also made up of words. Words describe my thoughts and what's hidden in my heart. Words are alive--when I've found a story that I love, I read it again and again, like playing a favorite song over and over. Reading isn't passive--I enter the story with the characters, breathe their air, feel their frustrations, scream at them to stop when they're about to do something stupid, cry with them, laugh with them. Reading for me, is spending time with a friend. A book is a friend. You can never have too many.

You can't expose a lie without first shattering the will to believe it. That is why leading people to truth is so much more effective than merely telling them.

Sometimes people, when left alone, can hear their own hatefulness for themselves. Sometimes goodness is enough to expose evil for what it really is.

Constantly exposing yourself to popular culture and the mass media will ultimately shape your reality tunnel in ways that are not necessarily conducive to achieving your Soul Purpose and Life Calling. Modern society has generally ‘lost the plot’. Slavishly following its false gods and idols makes no sense in a spiritually aware life.

I'm not too good when exposed to people

The universe is a dark forest. Every civilization is an armed hunter stalking through the trees like a ghost, gently pushing aside branches that block the path and trying to tread without sound. Even breathing is done with care. The hunter has to be careful, because everywhere in the forest are stealthy hunters like him. If he finds other life—another hunter, an angel or a demon, a delicate infant or a tottering old man, a fairy or a demigod—there’s only one thing he can do: open fire and eliminate them. In this forest, hell is other people. An eternal threat that any life that exposes its own existence will be swiftly wiped out. This is the picture of cosmic civilization. It’s the explanation for the Fermi Paradox.

Being an introvert doesn’t mean you’re shy. It means you enjoy being alone. Not just enjoy it—you need it. If you’re a true introvert, other people are basically energy vampires. You don’t hate them; you just have to be strategic about when you expose yourself to them—like the sun. They give you life, sure, but they can also burn you and

Do not tell everyone your story. You will only end up feeling more rejected. People cannot give you what you long for in your heart. The more you expect from people's response to your experience of abandonment, the more you will feel exposed to ridicule.

Hide nothing from the masses of our people. Tell no lies. Expose lies whenever they are told. Mask no difficulties, mistakes, failures. Claim no easy victories...

Most of what passes for legitimate entertainment is inferior or foolish and only caters to or exploits people's weaknesses. Avoid being one of the mob who indulges in such pastimes. Your life is too short and you have important things to do. Be discriminating about what images and ideas you permit into your mind. If you yourself don't choose what thoughts and images you expose yourself to, someone else will, and their motives may not be the highest. It is the easiest thing in the world to slide imperceptibly into vulgarity. But there's no need for that to happen if you determine not to waste your time and attention on mindless pap.

The truth exposes some people so deeply, their last defense is to front a carefree insanity.

Thomas Jefferson once said: 'Of course the people don't want war. But the people can be brought to the bidding of their leader. All you have to do is tell them they're being attacked and denounce the pacifists for somehow a lack of patriotism and exposing the country to danger. It works the same in any country.' I think that was Jefferson. Oh wait. That was Hermann Goering. Shoot." [Hosting the Peabody Awards for broadcasting excellence at the New York Waldorf-Astoria, June 6, 2006]

Friends are those crazy people who keep coming back, in spite of being exposed to the real you.

People who intentionally become famous - I mean people who, after a little taste of fame, want more and more of it - are, and I honestly believe this, deeply psychologically ill. The fact that we are exposed to these people everywhere in our culture, as if they are not only normal but attractive and enviable, indicates the extent of our disfiguring social disease.

I have nothing but contempt for the people who despise money. They are hypocrites or fools. Money is like a sixth sense without which you cannot make a complete use of the other five. Without an adequate income half the possibilities of life are shut off. The only thing to be careful about is that you do not pay more than a shilling for the shilling you earn. You will hear people say that poverty is the best spur to the artist. They have never felt the iron of it in their flesh. They do not know how mean it makes you. It exposes you to endless humiliation, it cuts your wings, it eats into your soul like a cancer.

Everybody isn't your friend. Just because they hang around you and laugh with you doesn't mean they're for you. Just because they say they got got your back, doesn't mean they won't stab you in it. People pretend well. Jealousy sometimes doesn't live far. So know your circle. At the end of the day real situations expose fake people so pay attention.

Like an unprotected photograph some friendships fade. People grow apart, lose touch, want different things. Dreams, woven together, unravel.

I am just one of the people who is sick of the social order, sick of the establishment, sick to my soul of it all. To me, America’s society is nothing but a cancer, and it must be exposed before it can be cured. I am not the doctor to cure it. All I can do is expose the sickness.

If you’re a true introvert, other people are basically energy vampires. You don’t hate them; you just have to be strategic about when you expose yourself to them—like the sun.

If the ideas are not exposed to other people in the world, those ideas don’t do us any good.

Just as some people may conceal their own sinfulness thus seeming better than the norm, others expose their own sinfulness thus seeming worse than the norm.

Like icebergs, people normally expose only a small part of themselves, and generally just the part they wish to show.

It is not pleasant to experience decay, to find yourself exposed to the ravages of an almost daily rain, and to know that you are turning into something feeble, that more and more of you will blow off with the first strong wind, making you less and less. Some people accumulate more emotional rust than others. Depression starts out insipid, fogs the days into a dull color, weakens ordinary actions until their clear shapes are obscured by the effort they require, leaves you tired and bored and self-obsessed- but you can get through all that. No happily, perhaps, but you can get through. No one has ever been able to define the collapse point that marks major depression, but when you get there, there’s not much mistaking it.

Most people think things are not real unless they are spoken, that it's the uttering of something, not the thinking of it, that legitimizes it. I suppose this is why people always want other people to say "I love you." I think just the opposite - that thoughts are realest when thought, that expressing them distorts or dilutes them, that it is best for them to stay in the dark climate-controlled airport chapel of your mind, that if they're released into the air and light they will be affected in a way that alters them, like film accidentally exposed.

Contrary to popular opinion, leadership is not a reserved position for a particular group of people who were elected or appointed, ordained or enthroned. Leadership is self-made, self-retained, self-inculcated and then exposed through a faithful, sincere and examplary life.

Let’s take this figure of the feminist killjoy seriously. Does the feminist kill other people’s joy by pointing out moments of sexism? Or does she expose the bad feelings that get hidden, displaced, or negated under public signs of joy? Does bad feeling enter the room when somebody expresses anger about things, or could anger be the moment when the bad feelings that circulate through objects get brought to the surface in a certain way?

Being alone is not the most awful thing in the world. You visit your museums and cultivate your interests and remind yourself how lucky you are not to be one of those spindly Sudanese children with flies beading their mouths. You make out To Do lists - reorganise linen cupboard, learn two sonnets. You dole out little treats to yourself - slices of ice-cream cake, concerts at Wigmore Hall. And then, every once in a while, you wake up and gaze out of the window at another bloody daybreak, and think, I cannot do this anymore. I cannot pull myself together again and spend the next fifteen hours of wakefulness fending off the fact of my own misery. People like Sheba think that they know what it's like to be lonely. They cast their minds back to the time they broke up with a boyfriend in 1975 and endured a whole month before meeting someone new. Or the week they spent in a Bavarian steel town when they were fifteen years old, visiting their greasy-haired German pen pal and discovering that her hand-writing was the best thing about her. But about the drip drip of long-haul, no-end-in-sight solitude, they know nothing. They don't know what it is to construct an entire weekend around a visit to the laundrette. Or to sit in a darkened flat on Halloween night, because you can't bear to expose your bleak evening to a crowd of jeering trick-or-treaters. Or to have the librarian smile pityingly and say, ‘Goodness, you're a quick reader!’ when you bring back seven books, read from cover to cover, a week after taking them out. They don't know what it is to be so chronically untouched that the accidental brush of a bus conductor's hand on your shoulder sends a jolt of longing straight to your groin. I have sat on park benches and trains and schoolroom chairs, feeling the great store of unused, objectless love sitting in my belly like a stone until I was sure I would cry out and fall, flailing, to the ground. About all of this, Sheba and her like have no clue.

Soon after the completion of his college course, his whole nature was kindled into one intense and passionate effervescence of romantic passion. His hour came,—the hour that comes only once; his star rose in the horizon,—that star that rises so often in vain, to be remembered only as a thing of dreams; and it rose for him in vain. To drop the figure,—he saw and won the love of a high-minded and beautiful woman, in one of the northern states, and they were affianced. He returned south to make arrangements for their marriage, when, most unexpectedly, his letters were returned to him by mail, with a short note from her guardian, stating to him that ere this reached him the lady would be the wife of another. Stung to madness, he vainly hoped, as many another has done, to fling the whole thing from his heart by one desperate effort. Too proud to supplicate or seek explanation, he threw himself at once into a whirl of fashionable society, and in a fortnight from the time of the fatal letter was the accepted lover of the reigning belle of the season; and as soon as arrangements could be made, he became the husband of a fine figure, a pair of bright dark eyes, and a hundred thousand dollars; and, of course, everybody thought him a happy fellow. The married couple were enjoying their honeymoon, and entertaining a brilliant circle of friends in their splendid villa, near Lake Pontchartrain, when, one day, a letter was brought to him in that well-remembered writing. It was handed to him while he was in full tide of gay and successful conversation, in a whole room-full of company. He turned deadly pale when he saw the writing, but still preserved his composure, and finished the playful warfare of badinage which he was at the moment carrying on with a lady opposite; and, a short time after, was missed from the circle. In his room,alone, he opened and read the letter, now worse than idle and useless to be read. It was from her, giving a long account of a persecution to which she had been exposed by her guardian's family, to lead her to unite herself with their son: and she related how, for a long time, his letters had ceased to arrive; how she had written time and again, till she became weary and doubtful; how her health had failed under her anxieties, and how, at last, she had discovered the whole fraud which had been practised on them both. The letter ended with expressions of hope and thankfulness, and professions of undying affection, which were more bitter than death to the unhappy young man. He wrote to her immediately: I have received yours,—but too late. I believed all I heard. I was desperate. I am married, and all is over. Only forget,—it is all that remains for either of us." And thus ended the whole romance and ideal of life for Augustine St. Clare. But the real remained,—the real, like the flat, bare, oozy tide-mud, when the blue sparkling wave, with all its company of gliding boats and white-winged ships, its music of oars and chiming waters, has gone down, and there it lies, flat, slimy, bare,—exceedingly real. Of course, in a novel, people's hearts break, and they die, and that is the end of it; and in a story this is very convenient. But in real life we do not die when all that makes life bright dies to us.

1. We fear people because they can expose and humiliate us. 2. We fear people because they can reject, ridicule, or despise us. 3. We fear people because they can attack, oppress, or threaten us. These three reasons have one thing in common: they see people as “bigger” (that is, more powerful and significant) than God, and, out of the fear that creates in us, we give other people the power and right to tell us what to feel, think, and do.

Why of course the people don't want war. Why should some poor slob on a farm want to risk his life in a war when the best he can get out of it is to come back to his farm in one piece? Naturally the common people don't want war neither in Russia, nor in England, nor for that matter in Germany. That is understood. But, after all, it is the leaders of the country who determine the policy and it is always a simple matter to drag the people along, whether it is a democracy, or a fascist dictatorship, or a parliament, or a communist dictatorship. Voice or no voice, the people can always be brought to the bidding of the leaders. That is easy. All you have to do is tell them they are being attacked, and denounce the peacemakers for lack of patriotism and exposing the country to danger. It works the same in any country.

You listen to people so that you can imagine them, and you hear all the terrible and wonderful things people do to themselves and to one another, but in the end the listening exposes you even more than it exposes the people you're trying to listen to.

I must say that, beyond occasionally exposing me to laughter, my constitutional shyness has been no dis-advantage whatever. In fact I can see that, on the contrary, it has been all to my advantage. My hesitancy in speech, which was once an annoyance, is now a pleasure. Its greatest benefit has been that it has taught me the economy of words. I have naturally formed the habit of restraining my thoughts. And I can now give myself the certificate that a thoughtless word hardly ever escapes my tongue or pen. I do not recollect ever having had to regret anything in my speech or writing. I have thus been spared many a mishap and waste of time. Experience has taught me that silence is part of the spiritual discipline of a votary of truth. Proneness to exaggerate, to suppress or modify the truth, wittingly or unwittingly, is a natural weakness of man, and silence is necessary in order to surmount it. A man of few words will rarely be thoughtless in his speech; he will measure every word. We find so many people impatient to talk. There is no chairman of a meeting who is not pestered with notes for permission to speak. And whenever the permission is given the speaker generally exceeds the time-limit, asks for more time, and keeps on talking without permission. All this talking can hardly be said to be of any benefit to the world. It is so much waste of time. My shyness has been in reality my shield and buckler. It has allowed me to grow. It has helped me in my discernment of truth.

Take those frauds who practice pseudoscience - do you know who they're most afraid of?" "Scientists, of course." "No. Many of the best scientists can be fooled by pseudoscience and sometimes devote their lives to it. But pseudoscience is afraid of one particular type of people who are very hard to fool: stage magicians. In fact, many pseudoscience hoaxes were exposed by stage magicians.

Hope has a cost. Hope is not comfortable or easy. Hope requires personal risk. It is not about the right attitude. Hope is not about peace of mind. Hope is action. Hope is doing something. The more futile, the more useless, the more irrelevant and incomprehensible an act of rebellion is, the vaster and more potent hope becomes. Hope never makes sense. Hope is weak, unorganized and absurd. Hope, which is always nonviolent, exposes in its powerlessness, the lies, fraud and coercion employed by the state. Hope knows that an injustice visited on our neighbor is an injustice visited on all of us. Hope posits that people are drawn to the good by the good. This is the secret of hope's power. Hope demands for others what we demand for ourselves. Hope does not separate us from them. Hope sees in our enemy our own face.

I know that societies often have killed people who have helped to change those societies. And if I can die having brought any light, having exposed any meaningful truth that will help destroy the racist cancer that is malignant in the body of America then, all of the credit is due to Allah. Only the mistakes have been mine.

Pianos, unlike people, sing when you give them your every growl. They know how to dive into the pit of your stomach and harmonize with your roars when you’ve split yourself open. And when they see you, guts shining, brain pulsing, heart right there exposed in a rhythm that beats need need, need need, need need, pianos do not run. And so she plays.

Certain people will be upset when you speak the truth. They might get mad. They might get really mad. That's because they are still living the lie you've exposed. Stay strong. Speak truth. Do not allow yourself to get pulled back into their lie just to make others happy and yourself miserable. You are free. Stay free.

But I'd rather help than watch. I'd rather have a heart than a mind. I'd rather expose too much than too little. I'd rather say hello to strangers than be afraid of them. I would rather know all this about myself than have more money than I need. I'd rather have something to love than a way to impress you.

Desperate psychotic people do desperate psychotic things when they’re exposed. I refuse to grant them immunity from exposure out of fear of their reaction. When you do, the desperate psychos wind up in charge.

Adopt the attitude “I refuse to walk around like an exposed raw nerve. I’ve made up my mind that I’m going to be upbeat, positive, and I won’t believe what other people tell me about myself.

According to the science of biology, people were not ‘created’. They have evolved. And they certainly did not evolve to be ‘equal’. The idea of equality is inextricably intertwined with the idea of creation. The Americans got the idea of equality from Christianity, which argues that every person has a divinely created soul, and that all souls are equal before God. However, if we do not believe in the Christian myths about God, creation and souls, what does it mean that all people are ‘equal’? Evolution is based on difference, not on equality. Every person carries a somewhat different genetic code, and is exposed from birth to different environmental influences. This leads to the development of different qualities that carry with them different chances of survival. ‘Created equal’ should therefore be translated into ‘evolved differently’.

The real difficulty is with the vast wealth and power in the hands of the few and the unscrupulous who represent or control capital. Hundreds of laws of Congress and the state legislatures are in the interest of these men and against the interests of workingmen. These need to be exposed and repealed. All laws on corporations, on taxation, on trusts, wills, descent, and the like, need examination and extensive change. This is a government of the people, by the people, and for the people no longer. It is a government of corporations, by corporations, and for corporations.

Don’t be too fast to highlight the weaknesses of other people. That is the quickest way of exposing your own weaknesses.

There’s a reason why people shouldn’t talk at four in the morning. Exhaustion eliminates the ability to lie. It demolishes the ability to tiptoe around the truth. Emotions are too exposed and real. Heightened to the point of explosion.

Personal ministry is not about always knowing what to say. It is not about fixing everything in sight that is broken. Personal ministry is about connecting people with Christ so that they are able to think as he would have them think, desire what he says is best, and do what he calls them to do even if their circumstances never get "fixed." It involves exposing hurt, lost, and confused people to God's glory, so that they give up their pursuit of their own glory and live for his.

Understanding a people's culture exposes their normalness without reducing their particularity...It renders them accessible: setting them in the frame of their own banalities, it dissolves their opacity.

When you arrive in your driveway and turn off the car, you remain behind the wheel another ten minutes. You fear the night is being locked in and coded on a cellular level and want time to function as a power wash. Sitting there staring at the closed garage door you are reminded that a friend once told you there exists the medical term—John Henryism—for people exposed to stresses stemming from racism. They achieve themselves to death trying to dodge the buildup of erasure. Sherman James, the researcher who came up with the term, claimed the physiological costs were high. You hope by sitting in silence you are bucking the trend.

Parlabane found the word 'pro-active' enormously useful, as it immediately exposed the speaker as an irredeemable arsehole, whatever previous impression might have been given. Once upon a time, he remembered, people and companies just did things. But that ceased to be impressive enough, and for a while they 'actively' did things. Now they 'pro-actively' did things, but it was still the same bloody things that they were doing when they just plain old did things. Meaningless wank-language.

Sigmund Freud once asserted, "Let one attempt to expose a number of the most diverse people uniformly to hunger. With the increase of the imperative urge of hunger all individual differences will blur, and in their stead will appear the uniform expression of the one unstilled urge." Thank heaven, Sigmund Freud was spared knowing the concentration camps from the inside. His subjects lay on a couch designed in the plush style of Victorian culture, not in the filth of Auschwitz. There, the "individual differences" did not "blur" but, on the contrary, people became more different; people unmasked themselves, both the swine and the saints.

I’ve read so many stories online about how tragedy brings people together, how hard times encourage bravery and sacrifice, how a crisis can turn ordinary folks into heroes. But what about the opposite, when something horrible happens and it strips us bare, exposing weaknesses we didn’t even know we had. What about when tragedy makes people worse?

In the life cycle of an intense emotion, if it isn't acted upon, it eventually peaks and then decreases. But as Dr. Linehan explains, people with BPD have a different physiological experience with this process because of three key biological vulnerabilities (1993a): First, we're highly sensitive to emotional stimuli (meaning we experience social dynamics, the environment, and our own inner states with an acuteness similar to having exposed nerve endings). Second, we respond more intensely and much more quickly, than other people. And third, we don't 'come down' from our emotions for a long time. One the nerves have been touched, the sensations keep peaking. Shock waves of emotion that might pass through others in minutes keep cresting in us for hours, sometimes days.

If loneliness is to be defined as a desire for intimacy, then included within that is the need to express oneself and to be heard, to share thoughts, experiences and feelings. Intimacy can't exist if the participants aren't willing to make themselves known, to be revealed. But gauging the levels is tricky. Either you don't communicate enough and remain concealed from other people, or you risk rejection by exposing too much altogether: the minor and major hurts, the tedious obsessions, the abscesses and cataracts of need and shame and longing.

Most people live their entire lives with their clothes on, and even if they wanted to, couldn't take them off. Then there are those who cannot put them on. They are the ones who live their lives not just as people but as examples of people. They are destined to expose every part of themselves, so the rest of us can know what it means to be a human. Most people lead their private lives. They have been given a natural modesty that feels to them like morality, but it's not -- it's luck. They shake their heads at the people with their clothes off rather than learning about human life from their example, but they are wrong to act so superior. Some of us have to be naked, so the rest can be exempted by fate.

When people feel insecure, they create a grand self-image in an attempt to compensate for what is lacking internally. They present this façade to the world in order to hide the emptiness they feel, thus falling in love with the idea of themselves. But, if you threaten their self-image—threaten to expose the thing they love most, themselves—they will react, often in a hostile manner.

Research shows that people who think they have the most willpower are actually the most likely to lose control when tempted.1 For example, smokers who are the most optimistic about their ability to resist temptation are the most likely to relapse four months later, and overoptimistic dieters are the least likely to lose weight. Why? They fail to predict when, where, and why they will give in. They expose themselves to more temptation,

Naturally, the common people don't want war; neither in Russia nor in England nor in America nor, for that matter, in Germany. That is understood. But, after all, it is the leaders of the country who determine the policy and it is always a simple matter to drag the people along, whether it is a democracy or a fascist dictatorship or a Parliament or a Communist dictatorship. ... [V]oice or no voice, the people can always be brought to the bidding of the leaders. That is easy. All you have to do is tell them they are being attacked and denounce the pacifists for lack of patriotism and exposing the country to danger. It works the same way in any country.

The real warriors in this world are the ones that see the details of another's soul. They see the transparency behind walls people put up. They stand on the battlefield of life and expose their heart's transparency, so other's can finish the day with hope. They are the sensitive souls that understand that before they could be a light they first had to feel the burn.

Inevitably, anytime we are too vulnerable we feel the need to protect ourselves from further wounds. So we resort to sarcasm, cutting humor, criticism -- anything that will keep from exposing the tenderness within. Each partner tends to wait on the initiative of the other for love, only to be disappointed but also confirmed as to the rightness of the accusations made.

Ironically, the universities have trained hundreds of thousands of graduates for jobs that soon will not exist. They have trained people to maintain a structure that cannot be maintained. The elite as well as those equipped with narrow, specialized vocational skills, know only how to feed the beast until it dies. Once it is dead, they will be helpless. Don’t expect them to save us. They do not even know how to ask the questions, And when it all collapses, when our rotten financial system with its trillions in worthless assets implode and our imperial wars end in humiliation and defeat, the power elite will be exposed as being as helpless, and as self-deluded, as the rest of us.

Photography is like stealing.You rob someone of a moment that exposes something essential about their character,their soul if you like.there are people who are very conscious of that,who find that terrifying.The thought that everyone,friend of foe,can get so close to you,look you straight in the eye and judge you without having any control over it or being able to respond.A part of them has become the property of the photographer.

A positive attitude is most easily arrived at through a deliberate and rational analysis of what’s required to manifest unwavering positive thought patterns. First, reflect on the actual, present condition of your mind. In other words, is the mind positive or not? We’ve all met individuals who perceive themselves as positive people but don’t appear as such. Since the mind is both invisible and intangible, it’s therefore easier to see the accurate characteristics of the mind through a person’s words, deeds, and posture. For example, if we say, “It’s absolutely freezing today! I’ll probably catch a cold before the end of the day!” then our words expose a negative attitude. But if we say, “The temperature is very cold” (a simple statement of fact), then our expressions, and therefore attitude, are not negative. Sustaining an alert state in which self-awareness becomes possible gives us a chance to discover the origins of negativity. In doing so, we also have an opportunity to arrive at a state of positiveness, so that our words and deeds are also positive, making others feel comfortable, cheerful, and inspired.

Most people in America, when they are exposed to the Christian faith, are not being transformed. They take one step into the door, and the journey ends. They are not being allowed, encouraged, or equipped to love or to think like Christ. Yet in many ways a focus on spiritual formation fits what a new generation is really seeking. Transformation is a process, a journey, not a one-time decision.

When clients tell me how much they suffered from the actions of family members, my first question to their conscious mind is, "If you had not been exposed to this person as a child, what would you now lack in understanding?" It may take a while, but the answer is in our minds. There are spiritual reasons for our being raised as children around certain kinds of people, just as other people are designated to be near us as adults.

I'm starting to think it was a mistake to introduce you to the whole gang," he said. Rafe was still hitting on Layla; Layla was fighting with him, insisting that fairies didn't turn good people into monsters, they just exposed the monstrousness that was already there; and Freddie was doing his best to play peacemaker, or etiquette coach from 1850, or whatever he thought he was doing. Henley was watching the group from outside, leaning against the window, smoking a cigarette. Viv was sawing into an apple tart with a masochistic grin on her face. "No wonder you're such a freak," Mira said finally.

My mind is, to use a disgustingly obvious simile, like a wastebasket full of waste paper; bits of hair, and rotting apple cores. I am feeling depressed from being exposed to so many lives, so many of them exciting, new to my realm of experience. I pass by people, grazing them on the edges, and it bothers me. I've got to admire someone to really like them deeply - to value them as friends. It was that way with Ann: I admired her wit, her riding, her vivacious imagination - all the things that made her the way she was. I could lean on her as she leaned on me. Together the two of us could face anything - only not quite anything, or she would be back. And so she is gone, and I am bereft for awhile. But what do I know of sorrow?

But a radical new body of evidence shows that people are at their best—physically harder, mentally tougher, and spiritually sounder—after experiencing the same discomforts our early ancestors were exposed to every day. Scientists are finding that certain discomforts protect us from physical and psychological problems like obesity, heart disease, cancers, diabetes, depression, and anxiety, and even more fundamental issues like feeling a lack of meaning and purpose.

But you can always justify killing animals on the grounds that you want to eat them, or wear them, or that they smell bad, look funny, bother you, threaten you, and have the bad luck of being in your way. What about killing humans? Well aside from a few die-hard individualists on the fringe, the general consensus among people these days seems to be that eating and wearing other people is just not on. Wearing a suit which costs as much as a farmer will make in his lifetime is acceptable, but actually putting his eyeballs on a string and letting them dangle above tastefully exposed cleavage is bad form.

The second death. To think that you died and no one would remember you. I wondered if this was why we tried so hard to make our mark in America. To be known. Think of how important celebrity has become. We sing to get famous; expose our worst secrets to get famous; lose weight, eat bugs, even commit murder to get famous. Our young people post their deepest thoughts on public web sites. They run cameras from their bedrooms. It’s as if we are screaming Notice Me! Remember Me! Yet the notoriety barely lasts. Names quickly blur and in time are forgotten.

When the Kerner Commission told white America what black America has always known, that prejudice and hatred built the nation’s slums, maintains them and profits by them, white America could not believe it. But it is true. Unless we start to fight and defeat the enemies in our own country, poverty and racism, and make our talk of equality and opportunity ring true, we are exposed in the eyes of the world as hypocrites when we talk about making people free - (Chapter 9).

This feeling of power, it's happiness to sit in a cottage by the Danube among six women who think I'm semi-idiot, and to know that in Paris, the headquarters of intelligence, 500 people are sitting dead-quiet in the auditorium and are foolish enough to expose their brains to my powers of suggestion. Some revolt! But many will go away with my spores in their gray matter. They will go home pregnant with the seed of my soul, and they will breed my brood.

Most people who are in the process of excavating the reasons they do what they do are met at some point with resistance. “You’re blaming the past.” “Your past is not an excuse.” This is true. Your past is not an excuse. But it is an explanation—offering insight into the questions so many of us ask ourselves: Why do I behave the way I behave? Why do I feel the way I do? For me, there is no doubt that our strengths, vulnerabilities, and unique responses are an expression of what happened to us. Very often, “what happened” takes years to reveal itself. It takes courage to confront our actions, peel back the layers of trauma in our lives, and expose the raw truth of our past. But this is where healing begins.

How ... how fragile situations are. But not tenuous. Delicate, but not flimsy, not indulgent. Delicate, that's why they keep breaking, they must break and you must get the pieces together and show it before it breaks again, or put them aside for a moment when something else breaks and turn to that, and all this keeps going on. That's why most writing now, if you read it they go on one two three four and tell you what happened like newspaper accounts, no adjectives, no long sentences, no tricks they pretend, and they finally believe that they really believe that the way they saw it is the way it is ... it never takes your breath away, telling you things you already know, laying everything out flat, as though the terms and the time, and the nature and the movement of everything were secrets of the same magnitude. They write for people who read with the surface of their minds, people with reading habits that make the smallest demands on them, people brought up reading for facts, who know what's going to come next and want to know what's coming next, and get angry at surprises. Clarity's essential, and detail, no fake mysticism, the facts are bad enough. But we're embarrassed for people who tell too much, and tell it without surprise. How does he know what happened? unless it's one unshaven man alone in a boat, changing I to he, and how often do you get a man alone in a boat, in all this ... all this ... Listen, there are so many delicate fixtures, moving toward you, you'll see. Like a man going into a dark room, holding his hands down guarding his parts for fear of a table corner, and ... Why, all this around us is for people who can keep their balance only in the light, where they move as though nothing were fragile, nothing tempered by possibility, and all of a sudden bang! something breaks. Then you have to stop and put the pieces together again. But you never can put them back together quite the same way. You stop when you can and expose things, and leave them within reach, and others come on by themselves, and they break, and even then you may put the pieces aside just out of reach until you can bring them back and show them, put together slightly different, maybe a little more enduring, until you've broken it and picked up the pieces enough times, and you have the whole thing in all its dimensions. But the discipline, the detail, it's just ... sometimes the accumulation is too much to bear.

It's hazy but she remembers Jane telling her about drag shows she used to go to in the '70s, the balls, how queens would go hungry for weeks to buy gowns, the shimmering nightclubs that sometimes felt like the only safe places. She lets Jane's memories transpose over here, now, like double exposed film, two different generations of messy, loud, brave and scared and brave again people stomping their feet and waving hands with bitten nails, all the things they share and all the things they don't, the things she has that people like Jane smashed windows and spat blood for.

Gigi’s actual name was Jolene Kraken. If her penetralia was exposed, even Gigi herself would be surprised. She was smart, aloof, indifferent to the opinions of others. Maybe she was amoral. Maybe because self-analysis wasn’t her strong suit. Neither did self-analysis interest her. Her goal as a young woman was to make serious money, enough to set her up for a life in which she could romp and stomp through the world doing exactly what she wished. And frequently what she wished was to deliver justice to people with bad intentions. She wanted to hurt people who hurt people.

It can hardly be a coincidence that no language on Earth has ever produced the expression "as pretty as an airport". Airports are ugly. Some are very ugly. Some attain a degree of ugliness that can only be the result of a special effort. This ugliness arises because airports are full of people who are tired, cross, and have just discovered that their luggage has landed in Murmansk (...) and the architects have on the whole tried to reflect this in their designs. They have sought to highlight the tiredness and crossness motif with brutal shapes and nerve jangling colours, to make effortless the business of separating the traveller from his or her luggage or loved ones, to confuse the traveller with arrows that appear to point at the windows, distant tie racks, or the current position of the Ursa Minor in the night sky, and wherever possible to expose the plumbing on the grounds that it is functional, and conceal the location of the departure gates, presumably on the grounds that they are not".

There are few chemicals that we as a people are exposed to that have as many far reaching physiological affects on living beings as Monosodium Glutamate does. MSG directly causes obesity, diabetes, triggers epilepsy, destroys eye tissues, is genotoxic in many organs and is the probable cause of ADHD and Autism. Considering that MSG’s only reported role in food is that of ‘flavour enhancer’ is that use worth the risk of the myriad of physical ailments associated with it? Does the public really want to be tricked into eating more food and faster by a food additive?

Build your house on granite. By granite I mean your nature that you are torturing to death, the love in your child's body, your wife's dream of love, your own dream of life when you were sixteen. Exchange your illusions for a bit of truth. Throw out your politicians and diplomats! Take your destiny into your own hands and build your life on rock. Forget about your neighbor and look inside yourself! Your neighbor, too, will be grateful. Tell you're fellow workers all over the world that you're no longer willing to work for death but only for life. Instead of flocking to executions and shouting hurrah, hurrah, make a law for the protection of human life and its blessings. Such a law will be part of the granite foundation your house rests on. Protect your small children's love against the assaults of lascivious, frustrated men and women. Stop the mouth of the malignant old maid; expose her publicly or send her to a reform school instead of young people who are longing for love. Don;t try to outdo your exploiter in exploitation if you have a chance to become a boss. Throw away your swallowtails and top hat, and stop applying for a license to embrace your woman. Join forces with your kind in all countries; they are like you, for better or worse. Let your child grow up as nature (or 'God') intended. Don't try to improve on nature. Learn to understand it and protect it. Go to the library instead of the prize fight, go to foreign countries rather than to Coney Island. And first and foremost, think straight, trust the quiet inner voice inside you that tells you what to do. You hold your life in your hands, don't entrust it to anyone else, least of all to your chosen leaders. BE YOURSELF! Any number of great men have told you that.

A man’s work reveals him. In social intercourse he gives you the surface that he wishes the world to accept, and you can only gain a true knowledge of him by inferences from little actions, of which he is unconscious, and from fleeting expressions, which cross his face unknown to him. Sometimes people carry to such perfection the mask they have assumed that in due course they actually become the person they seem. But in his book or his picture the real man delivers himself defenceless. His pretentiousness will only expose his vacuity. The lathe painted to look like iron is seen to be but a lathe. No affectation of peculiarity can conceal a commonplace mind. To the acute observer no one can produce the most casual work without disclosing the innermost secrets of the soul.

What one means by integrity, in the case of the novelist, is the conviction that he gives one that this is the truth. Yes, one feels, I should never have thought that this could be so; I have never known people behaving like that. But you have convinced me that so it is, so it happens. One holds every phrase, every scene to the light as one reads—for Nature seems, very oddly, to have provided us with an inner light by which to judge of the novelist’s integrity or disintegrity. Or perhaps it is rather that Nature, in her most irrational mood, has traced in invisible ink on the walls of the mind a premonition which these great artists confirm; a sketch which only needs to be held to the fire of genius to become visible. When one so exposes it and sees it come to life one exclaims in rapture, But this is what I have always felt and known and desired!

With all these occurrences of death facing me, I thought about issues of freedom. If government projects the idea that we, as people inhabiting this particular land mass, have freedom, then for the rest of our lives we will go out and find what appear to be the boundaries and smack against them like a heart against the rib cage. If we reveal boundaries in the course of our movements, then we will expose the inherent lie in the use of the word freedom. I want to keep breathing and moving until I arrive at a place where motion and strength and relief intersect. I don't know what's ahead of me in the course of my life and this civilization. I just don't feel I have reached the necessary things inside my history that would ease the pressure in my skull and in my future and in my present. It is exhausting, living in a population where people don't speak up if what they witness doesn't directly threaten them.

Talking so much you horrify yourself and those around you; talking so little that you almost refuse your own existence: a demonstrates that speech is by no means a straightforward route to connection. If loneliness is to be defined as a desire for intimacy, then included within that is the need to express oneself and to be heard, to share thoughts, experiences and feelings. Intimacy can’t exist if the participants aren’t willing to make themselves known, to be revealed. But gauging the levels is tricky. Either you don’t communicate enough and remain concealed from other people, or you risk rejection by exposing too much altogether: the minor and major hurts, the tedious obsessions, the abscesses and cataracts of need and shame and longing.

Anthropologists have often described what happens to a primitive society when its spiritual values are exposed to the impact of modern civilization. Its people lose the meaning of their lives, their social organization disintegrates, and they themselves morally decay. We are now in the same condition. But we have never really understood what we have lost, for our spiritual leaders unfortunately were more interested in protecting their institutions than in understanding the mystery that symbols present. In my opinion, faith does not exclude thought (which is man's strongest weapon), but unfortunately many believers seem to be so afraid of science (and incidentally of psychology) that they turn a blind eye to the numinous psychic powers that forever control man's fate. We have stripped all things of their mystery and numinosity; nothing is holy any longer.

I cannot understand why we idle discussing religion. If we are honest—and scientists have to be—we must admit that religion is a jumble of false assertions, with no basis in reality. The very idea of God is a product of the human imagination. It is quite understandable why primitive people, who were so much more exposed to the overpowering forces of nature than we are today, should have personified these forces in fear and trembling. But nowadays, when we understand so many natural processes, we have no need for such solutions. I can't for the life of me see how the postulate of an Almighty God helps us in any way. What I do see is that this assumption leads to such unproductive questions as why God allows so much misery and injustice, the exploitation of the poor by the rich and all the other horrors He might have prevented. If religion is still being taught, it is by no means because its ideas still convince us, but simply because some of us want to keep the lower classes quiet. Quiet people are much easier to govern than clamorous and dissatisfied ones. They are also much easier to exploit. Religion is a kind of opium that allows a nation to lull itself into wishful dreams and so forget the injustices that are being perpetrated against the people. Hence the close alliance between those two great political forces, the State and the Church. Both need the illusion that a kindly God rewards—in heaven if not on earth—all those who have not risen up against injustice, who have done their duty quietly and uncomplainingly. That is precisely why the honest assertion that God is a mere product of the human imagination is branded as the worst of all mortal sins.

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

Not long ago you are in a room where someone asks the philosopher Judith Butler what makes language hurtful. You can feel everyone lean in. Our very being exposes us to the address of another, she answers. We suffer from the condition of being addressable. Our emotional openness, she adds, is carried by our addressability. Language navigates this. For so long you thought the ambition of racist language was to denigrate and erase you as a person. After considering Butler’s remarks, you begin to understand yourself as rendered hypervisible in the face of such language acts. Language that feels hurtful is intended to exploit all the ways that you are present. Your alertness, your openness, and your desire to engage actually demand your presence, your looking up, your talking back, and, as insane as it is, saying please. Standing outside the conference room, unseen by the two men waiting for the others to arrive, you hear one say to the other that being around black people is like watching a foreign film without translation. Because you will spend the next two hours around the round table that makes conversing easier, you consider waiting a few minutes before entering the room.

Though many of my arguments will be coolly analytical — that an acknowledgment of human nature does not, logically speaking, imply the negative outcomes so many people fear — I will not try to hide my belief that they have a positive thrust as well. "Man will become better when you show him what he is like," wrote Chekhov, and so the new sciences of human nature can help lead the way to a realistic, biologically informed humanism. They expose the psychological unity of our species beneath the superficial differences of physical appearance and parochial culture. They make us appreciate the wondrous complexity of the human mind, which we are apt to take for granted precisely because it works so well. They identify the moral intuitions that we can put to work in improving our lot. They promise a naturalness in human relationships, encouraging us to treat people in terms of how they do feel rather than how some theory says they ought to feel. They offer a touchstone by which we can identify suffering and oppression wherever they occur, unmasking the rationalizations of the powerful. They give us a way to see through the designs of self-appointed social reformers who would liberate us from our pleasures. They renew our appreciation for the achievements of democracy and of the rule of law. And they enhance the insights of artists and philosophers who have reflected on the human condition for millennia.

Everybody tries to protect this vulnerable two three four five six seven eight year old inside, and to acquire skills and aptitudes for dealing with the situations that threaten to overwhelm it... Usually, that child is a wretchedly isolated undeveloped little being. It’s been protected by the efficient armour, it’s never participated in life, it’s never been exposed to living and to managing the person’s affairs, it’s never been given responsibility for taking the brunt. And it’s never properly lived. That’s how it is in almost everybody. And that little creature is sitting there, behind the armour, peering through the slits. And in its own self, it is still unprotected, incapable, inexperienced... And in fact, that child is the only real thing in them. It’s their humanity, their real individuality, the one that can’t understand why it was born and that knows it will have to die, in no matter how crowded a place, quite on its own. That’s the carrier of all the living qualities. It’s the centre of all the possible magic and revelation. What doesn’t come out of that creature isn’t worth having, or it’s worth having only as a tool—for that creature to use and turn to account and make meaningful... And so, wherever life takes it by surprise, and suddenly the artificial self of adaptations proves inadequate, and fails to ward off the invasion of raw experience, that inner self is thrown into the front line—unprepared, with all its childhood terrors round its ears. And yet that’s the moment it wants. That’s where it comes alive—even if only to be overwhelmed and bewildered and hurt. And that’s where it calls up its own resources—not artificial aids, picked up outside, but real inner resources, real biological ability to cope, and to turn to account, and to enjoy. That’s the paradox: the only time most people feel alive is when they’re suffering, when something overwhelms their ordinary, careful armour, and the naked child is flung out onto the world. That’s why the things that are worst to undergo are best to remember. But when that child gets buried away under their adaptive and protective shells—he becomes one of the walking dead, a monster. So when you realise you’ve gone a few weeks and haven’t felt that awful struggle of your childish self—struggling to lift itself out of its inadequacy and incompetence—you’ll know you’ve gone some weeks without meeting new challenge, and without growing, and that you’ve gone some weeks towards losing touch with yourself.

Is it fair to call The Princess Bride a classic? The storybook story about pirates and princesses, giants and wizards, Cliffs of Insanity and Rodents of Unusual Size? It's certainly one of the most often quoted films in cinema history, with lines like: "Hello. My name is Inigo Montoya. You killed my father. Prepare to die." "Inconceivable?" "Anybody want a peanut?" "Have fun storming the castle." "Never get involved in a land war in Asia." "Life is pain, Highness. Anyone who says differently is selling something." "Rest well, and dream of large women." "I hate for people to die embarrassed." "Please consider me as an alternative to suicide." "This is true love. You think this happens every day?" "Get used to disappointment." "I'm not a witch. I'm your wife." "Mawidege. That bwessed awangement." "You seem a decent fellow. I hate to kill you."... You seem a decent fellow. I hate to die." "Death cannot stop true love. All it can do is delay it for a while." "Never go in against a Sicilian when death is on the line!" "There's a shortage of perfect breasts in this world. It would be a pity to damage yours." And of course... "As you wish.

In Kyoto I never experienced an air raid, but once when I was sent to the main factory in Osaka with some orders for spare parts for aircraft, there happened to be an attack and I saw one of the factory workers being carried out on a stretcher with his intestines exposed. What is so ghastly about exposed intestines? Why, when we see the insides of a human being do we have to cover our eyes in terror? Why are people so shocked by the sight of blood pouring out? Why are a man's intestines ugly? Is it not exactly the same in quality as the beauty of youthful, glossy skin? What sort of face would Tsurukawa make if I were to say that it was from him I had learned this manner of speaking - a manner of thinking that transformed my own ugliness into nothingness? Why does there seem to be something inhuman about regarding human beings like roses and refusing to make any distinction between the inside of their bodies and the outside? If only human beings could reverse their spirits and their bodies, could gracefully turn them inside out like rose petals and expose them to the spring breeze and the sun . . .

Suppose we were planning to impose a dictatorial regime upon the American people—the following preparations would be essential: 1. Concentrate the populace in megalopolitan masses so that they can be kept under close surveillance and where, in case of trouble, they can be bombed, burned, gassed or machine-gunned with a minimum of expense and waste. 2. Mechanize agriculture to the highest degree of refinement, thus forcing most of the scattered farm and ranching population into the cities. Such a policy is desirable because farmers, woodsmen, cowboys, Indians, fishermen and other relatively self-sufficient types are difficult to manage unless displaced from their natural environment. 3. Restrict the possession of firearms to the police and the regular military organizations. 4. Encourage or at least fail to discourage population growth. Large masses of people are more easily manipulated and dominated than scattered individuals. 5. Continue military conscription. Nothing excels military training for creating in young men an attitude of prompt, cheerful obedience to officially constituted authority. 6. Divert attention from deep conflicts within the society by engaging in foreign wars; make support of these wars a test of loyalty, thereby exposing and isolating potential opposition to the new order. 7. Overlay the nation with a finely reticulated network of communications, airlines and interstate autobahns. 8. Raze the wilderness. Dam the rivers, flood the canyons, drain the swamps, log the forests, strip-mine the hills, bulldoze the mountains, irrigate the deserts and improve the national parks into national parking lots. Idle speculations, feeble and hopeless protest. It was all foreseen nearly half a century ago by the most cold-eyed and clear-eyed of our national poets, on California’s shore, at the end of the open road. Shine, perishing republic.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness. According to the science of biology, people were not ‘created’. They have evolved. And they certainly did not evolve to be ‘equal’. The idea of equality is inextricably intertwined with the idea of creation. The Americans got the idea of equality from Christianity, which argues that every person has a divinely created soul, and that all souls are equal before God. However, if we do not believe in the Christian myths about God, creation and souls, what does it mean that all people are ‘equal’? Evolution is based on difference, not on equality. Every person carries a somewhat different genetic code, and is exposed from birth to different environmental influences. This leads to the development of different qualities that carry with them different chances of survival. ‘Created equal’ should therefore be translated into ‘evolved differently’. Just as people were never created, neither, according to the science of biology, is there a ‘Creator’ who ‘endows’ them with anything. There is only a blind evolutionary process, devoid of any purpose, leading to the birth of individuals. ‘Endowed by their creator’ should be translated simply into ‘born’. Equally, there are no such things as rights in biology. There are only organs, abilities and characteristics. Birds fly not because they have a right to fly, but because they have wings. And it’s not true that these organs, abilities and characteristics are ‘unalienable’. Many of them undergo constant mutations, and may well be completely lost over time. The ostrich is a bird that lost its ability to fly. So ‘unalienable rights’ should be translated into ‘mutable characteristics’. And what are the characteristics that evolved in humans? ‘Life’, certainly. But ‘liberty’? There is no such thing in biology. Just like equality, rights and limited liability companies, liberty is something that people invented and that exists only in their imagination. From a biological viewpoint, it is meaningless to say that humans in democratic societies are free, whereas humans in dictatorships are unfree. And what about ‘happiness’? So far biological research has failed to come up with a clear definition of happiness or a way to measure it objectively. Most biological studies acknowledge only the existence of pleasure, which is more easily defined and measured. So ‘life, liberty, and the pursuit of happiness’ should be translated into ‘life and the pursuit of pleasure’. So here is that line from the American Declaration of Independence translated into biological terms: We hold these truths to be self-evident, that all men evolved differently, that they are born with certain mutable characteristics, and that among these are life and the pursuit of pleasure.

Three things make people want to change. One is that they hurt sufficiently. They have beat their heads against the same wall so long that they decide they have had enough. They have invested in the same slot machines without a pay-off for so long that they finally are willing either to stop playing, or to move on to others. Their migraines hurt, their ulcers bleed. They are alcoholic. They have hit the bottom. They beg for relief. They want to change. Another thing that makes people want to change is a slow type of despair called ennui, or boredom. This is what the person has who goes through life saying, "So what?" until he finally asks the ultimate big "So What?" He is ready to change. A third thing that makes people want to change is the sudden discovery that they can. This has been an observable effect of Transactional Analysis. Many people who have shown no particular desire to change have been exposed to Transactional Analysis through lectures or by hearing about it from someone else. This knowledge has produced an excitement about new possibilities, which has led to their further inquiry and a growing desire to change. There is also the type of patient who, although suffering from disabling symptoms, still does not really want to change. His treatment contract reads, "I'll promise to let you help me if I don't have to get well." This negative attitude changes, however, as the patient begins to see that there is indeed another way to live. A working knowledge of P-A-C makes it possible for the Adult to explore new and exciting frontiers of life, a desire which has been there all along but has been buried under the burden of the NOT OK.

Perfect You’re a beautiful kind of madness a misunderstood truth O, the things they could learn from the darkness that is hidden behind your eyes So gifted, yet your talents are wasted you gave up chasing dreams Reality hit and you got a taste of failure Cautious now about bearing your soul For if others saw you fully exposed they may not love you like they claim to Time and experience have taught you to trust no one Friends, lovers, and even family have forsaken you You keep the shattered pieces of your heart in a box Stitching, gluing, and staying up all night trying to put it back together Attempting to fill the void that was left Moving from one man to the next It seems no one can satisfy the appetite for affection that you seek Continually picking at old wounds they never heal properly You have no real home, too restless to stay in one place You are reckless, selfish, stubborn, sometimes rude You’ve bottled up the pain of so much that has been done When you’re hurt You close into yourself, shut down You love attention and yet love being by yourself more May God have mercy on your soul For you are truly lost Daily you fight your demons Yet no one knows of that which you endure You bear it alone, never speaking of it You can blame the broken home from which you came Or the environment that you grew up in The people who tore you down so young You can point the finger at those who have whispered behind your back They all have played a role in your development But looking so deep into the past will keep you from moving forward You must love yourself more than these people claim they do Look at where you stand now No one can know the things you have endured like you You’ve never claimed to be perfect Your flaws tell your story There is no need to hide them

The world upsets, disappoints, frustrates and hurts us in countless ways at every turn. It delays us, rejects our creative endeavours, overlooks us for promotions, rewards idiots and smashes our ambitions on its bleak, relentless shores. And almost invariably, we can’t complain about any of it. It’s too difficult to tease out who may really be to blame; and too dangerous to complain even when we know for certain (lest we be fired or laughed at). There is only one person to whom we can expose our catalogue of grievances, one person who can be the recipient of all our accumulated rage at the injustices and imperfections of our lives. It is of course the height of absurdity to blame them. But this is to misunderstand the rules under which love operates. It is because we cannot scream at the forces who are really responsible that we get angry with those we are sure will best tolerate us for blaming them. We take it out on the very nicest, most sympathetic, most loyal people in the vicinity, the ones least likely to have harmed us, but the ones most likely to stick around while we pitilessly rant at them. The accusations we direct at our lovers make no particular sense. We would utter such unfair things to no one else on earth. But our wild charges are a peculiar proof of intimacy and trust, a symptom of love itself – and, in their own way, a perverted manifestation of commitment. Whereas we can say something sensible and polite to any stranger, it is only in the presence of the lover we wholeheartedly believe in that we can dare to be extravagantly and boundlessly unreasonable. A

Faking depends on a measure of complicity between the perpetrator and the victim, who together conspire to believe what they don’t believe and to feel what they are incapable of feeling. There are fake beliefs, fake opinions, fake kinds of expertise. There is also fake emotion, which comes about when people debase the forms and the language in which true feeling can take root, so that they are no longer fully aware of the difference between the true and the false. Kitsch is one very important example of this. The kitsch work of art is not a response to the real world, but a fabrication designed to replace it. Yet both producer and consumer conspire to persuade each other that what they feel in and through the kitsch work of art is something deep, important and real. Anyone can lie. One need only have the requisite intention — in other words, to say something with the intention to deceive. Faking, by contrast, is an achievement. To fake things you have to take people in, yourself included. In an important sense, therefore, faking is not something that can be intended, even though it comes about through intentional actions. The liar can pretend to be shocked when his lies are exposed, but his pretence is merely a continuation of his lying strategy. The fake really is shocked when he is exposed, since he had created around himself a community of trust, of which he himself was a member. Understanding this phenomenon is, it seems to me, integral to understanding how a high culture works, and how it can become corrupted.

The change will do you good,” she said simply, when he had finished; “and you must be sure to go and see Ellen,” she added, looking him straight in the eyes with her cloudless smile, and speaking in the tone she might have employed in urging him not to neglect some irksome family duty. It was the only word that passed between them on the subject; but in the code in which they had both been trained it meant: “Of course you understand that I know all that people have been saying about Ellen, and heartily sympathize with my family in their effort to get her to return to her husband. I also know that, for some reason you have not chosen to tell me, you have advised her against this course, which all the older men of the family, as well as our grandmother, agree in approving; and that it is owing to your encouragement that Ellen defies us all, and exposes herself to the kind of criticism of which Mr. Sillerton Jackson probably gave you this evening, the hint that has made you so irritable… Hints have indeed not been wanting; but since you appear unwilling to take them from others, I offer you this one myself, in the only form in which well-bred people of our kind can communicate unpleasant things to each other: by letting you understand that I know you mean to see Ellen when you are in Washington, and are perhaps going there expressly for that purpose; and that, since you are sure to see her, I wish you to do so with my full and explicit approval—and to take the opportunity of letting her know what the course of conduct you have encouraged her in is likely to lead to.” Her hand was still on the key of the lamp when the last word of this mute message reached him. She turned the wick down, lifted off the globe, and breathed on the sulky flame. “They smell less if one blows them out,” she explained, with her bright housekeeping air. On the threshold she turned and paused for his kiss.

Fear is one of the persistent hounds of hell that dog the footsteps of the poor, the dispossessed, the disinherited. There is nothing new or recent about fear—it is doubtless as old as the life of man on the planet. Fears are of many kinds—fear of objects, fear of people, fear of the future, fear of nature, fear of the unknown, fear of old age, fear of disease, and fear of life itself. Then there is fear which has to do with aspects of experience and detailed states of mind. Our homes, institutions, prisons, churches, are crowded with people who are hounded by day and harrowed by night because of some fear that lurks ready to spring into action as soon as one is alone, or as soon as the lights go out, or as soon as one’s social defenses are temporarily removed. The ever-present fear that besets the vast poor, the economically and socially insecure, is a fear of still a different breed. It is a climate closing in; it is like the fog in San Francisco or in London. It is nowhere in particular yet everywhere. It is a mood which one carries around with himself, distilled from the acrid conflict with which his days are surrounded. It has its roots deep in the heart of the relations between the weak and the strong, between the controllers of environment and those who are controlled by it. When the basis of such fear is analyzed, it is clear that it arises out of the sense of isolation and helplessness in the face of the varied dimensions of violence to which the underprivileged are exposed. Violence, precipitate and stark, is the sire of the fear of such people. It is spawned by the perpetual threat of violence everywhere. Of course, physical violence is the most obvious cause. But here, it is important to point out, a particular kind of physical violence or its counterpart is evidenced; it is violence that is devoid of the element of contest. It is what is feared by the rabbit that cannot ultimately escape the hounds.

Leaders instill courage in the hearts of those who follow. This rarely happens through words alone. It generally requires action. It goes back to what we said earlier: Somebody has to go first. By going first, the leader furnishes confidence to those who follow. As a next generation leader, you will be called upon to go first. That will require courage. But in stepping out you will give the gift of courage to those who are watching. What do I believe is impossible to do in my field, but if it could be done would fundamentally change my business? What has been done is safe. But to attempt a solution to a problem that plagues an entire industry - in my case, the local church - requires courage. Unsolved problems are gateways to the future. To those who have the courage to ask the question and the tenacity to hang on until they discover or create an answer belongs the future. Don’t allow the many good opportunities to divert your attention from the one opportunity that has the greatest potential. Learn to say no. There will always be more opportunities than there is time to pursue them. Leaders worth following are willing to face and embrace current reality regardless of how discouraging or embarrassing it might be. It is impossible to generate sustained growth or progress if your plan for the future is not rooted in reality. Be willing to face the truth regardless of how painful it might be. If fear causes you to retreat from your dreams, you will never give the world anything new. it is impossible to lead without a dream. When leaders are no longer willing to dream, it is only a short time before followers are unwilling to follow. Will I allow my fear to bind me to mediocrity? Uncertainty is a permanent part of the leadership landscape. It never goes away. Where there is no uncertainty, there is no longer the need for leadership. The greater the uncertainty, the greater the need for leadership. Your capacity as a leader will be determined by how well you learn to deal with uncertainty. My enemy is not uncertainty. It is not even my responsibility to remove the uncertainty. It is my responsibility to bring clarity into the midst of the uncertainty. As leaders we can afford to be uncertain, but we cannot afford to be unclear. People will follow you in spite of a few bad decisions. People will not follow you if you are unclear in your instruction. As a leader you must develop the elusive skill of leading confidently and purposefully onto uncertain terrain. Next generation leaders must fear a lack of clarity more than a lack of accuracy. The individual in your organization who communicates the clearest vision will often be perceived as the leader. Clarity is perceived as leadership. Uncertainty exposes a lack of knowledge. Pretending exposes a lack of character. Express your uncertainty with confidence. You will never maximize your potential in any area without coaching. It is impossible. Self-evaluation is helpful, but evaluation from someone else is essential. You need a leadership coach. Great leaders are great learners. God, in His wisdom, has placed men and women around us with the experience and discernment we often lack. Experience alone doesn’t make you better at anything. Evaluated experience is what enables you to improve your performance. As a leader, what you don’t know can hurt you. What you don’t know about yourself can put a lid on your leadership. You owe it to yourself and to those who have chosen to follow you to open the doors to evaluation. Engage a coach. Success doesn’t make anything of consequence easier. Success just raises the stakes. Success brings with it the unanticipated pressure of maintaining success. The more successful you are as a leader, the more difficult this becomes. There is far more pressure at the top of an organization than you might imagine.

My years of struggling against inequality, abusive power, poverty, oppression, and injustice had finally revealed something to me about myself. Being close to suffering, death, executions, and cruel punishments didn't just illuminate the brokenness of others; in a moment of anguish and heartbreak, it also exposed my own brokenness. You can't effectively fight abusive power, poverty, inequality, illness, oppression, or injustice and not be broken by it. We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. The ways in which I have been hurt - and have hurt others - are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Thomas Merton said: We are bodies of broken bones. I guess I'd always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we're fractured by the choices we make; sometimes we're shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity. I thought of the guards strapping Jimmy Dill to the gurney that very hour. I thought of the people who would cheer his death and see it as some kind of victory. I realized they were broken people, too, even if they would never admit it. So many of us have become afraid and angry. We've become so fearful and vengeful that we've thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak - not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we've pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we've legalized vengeful and cruel punishments, how we've allowed our victimization to justify the victimization of others. We've submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken - walking away from them or hiding them from sight - only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity. I frequently had difficult conversations with clients who were struggling and despairing over their situations - over the things they'd done, or had been done to them, that had led them to painful moments. Whenever things got really bad, and they were questioning the value of their lives, I would remind them that each of us is more than the worst thing we've ever done. I told them that if someone tells a lie, that person is not just a liar. If you take something that doesn't belong to you, you are not just a thief. Even if you kill someone, you're not just a killer. I told myself that evening what I had been telling my clients for years. I am more than broken. In fact, there is a strength, a power even, in understanding brokenness, because embracing our brokenness creates a need and desire for mercy, and perhaps a corresponding need to show mercy. When you experience mercy, you learn things that are hard to learn otherwise. You see things that you can't otherwise see; you hear things you can't otherwise hear. You begin to recognize the humanity that resides in each of us.