Platform Sayings And Quotes

People say, 'I'm going to sleep now,' as if it were nothing. But it's really a bizarre activity. 'For the next several hours, while the sun is gone, I'm going to become unconscious, temporarily losing command over everything I know and understand. When the sun returns, I will resume my life.' If you didn't know what sleep was, and you had only seen it in a science fiction movie, you would think it was weird and tell all your friends about the movie you'd seen. They had these people, you know? And they would walk around all day and be OK? And then, once a day, usually after dark, they would lie down on these special platforms and become unconscious. They would stop functioning almost completely, except deep in their minds they would have adventures and experiences that were completely impossible in real life. As they lay there, completely vulnerable to their enemies, their only movements were to occasionally shift from one position to another; or, if one of the 'mind adventures' got too real, they would sit up and scream and be glad they weren't unconscious anymore. Then they would drink a lot of coffee.' So, next time you see someone sleeping, make believe you're in a science fiction movie. And whisper, 'The creature is regenerating itself.

My platform's called Don't Even Think About It. I go to schools and I say, 'Whatever bad thing it is you're thinking of doing, don't even think about it. 'Cause I can see into your soul, and I will hide in your closet and come for you in the night, and the last sound you ever hear will be my sharp teeth popping through the flesh of my gums, ready to eat you.' Their eyes get all big. It's awesome. I love little kids, man. They're the cutest

People are suspicious of single men on vacation, after they get to a certain age: they assume that they're selfish, and probably a bit pervy. I can't say they're wrong.

We must change almost everything in our current societies. The bigger your carbon footprint - the bigger your moral duty. The bigger your platform - the bigger your responsibility. Adults keep saying: 'We owe it to the young people to given them hope.' But I don't want your hope. I don't want you to be hopeful. I want you to panic. I want you to feel the fear I feel every day. And then I want you to act. I want you to act as you would in a crisis. I want you to act as if our house is on fire. Because it is.

Patricia embraces me on the station platform. 'The past is what you leave behind in life, Ruby,' she says with the smile of a reincarnated lama. 'Nonsense, Patricia,' I tell her as I climb on board my train. 'The past's what you take with you.

There has never been a just [war], never an honorable one--on the part of the instigator of the war. I can see a million years ahead, and this rule will never change in so many as half a dozen instances. The loud little handful--as usual--will shout for the war. The pulpit will--warily and cautiously--object--at first; the great, big, dull bulk of the nation will rub its sleepy eyes and try to make out why there should be a war, and will say, earnestly and indignantly, 'It is unjust and dishonorable, and there is no necessity for it.' Then the handful will shout louder. A few fair men on the other side will argue and reason against the war with speech and pen, and at first will have a hearing and be applauded; but it will not last long; those others will outshout them, and presently the anti-war audiences will thin out and lose popularity. Before long you will see this curious thing: the speakers stoned from the platform, and free speech strangled by hordes of furious men who in their secret hearts are still at one with those stoned speakers--as earlier--but do not dare say so. And now the whole nation--pulpit and all--will take up the war-cry, and shout itself hoarse, and mob any honest man who ventures to open his mouth; and presently such mouths will cease to open. Next the statesmen will invent cheap lies, putting the blame upon the nation that is attacked, and every man will be glad of those conscience-soothing falsities, and will diligently study them, and refuse to examine any refutations of them; and thus he will by and by convince himself the war is just, and will thank God for the better sleep he enjoys after this process of grotesque self-deception.

Let us even bid our dearest friends farewell, and defy them, saying, "Who are you? Unhand me: I will be dependent no more." Ah! seest thou not, O brother, that thus we part only to meet again on a higher platform, and only be more each other's, because we are more our own?

King Edmund of East Anglia is now remembered as a saint, as one of those blessed souls who live forever in the shadow of God. Or so the priests tell me. In heaven, they say, the saints occupy a privileged place, living on the high platform of God’s great hall where they spend their time singing God’s praises. Forever. Just singing. Beocca always told me that it would be an ecstatic existence, but to me it seems very dull. The Danes reckon their dead warriors are carried to Valhalla, the corpse hall of Odin, where they spend their days fighting and their nights feasting and swiving, and I dare not tell the priests that this seems a far better way to endure the afterlife than singing to the sound of golden harps. I once asked a bishop whether there were any women in heaven. “Of course there are, my lord,” he answered, happy that I was taking an interest in doctrine. “Many of the most blessed saints are women.” “I mean women we can hump, bishop.” He said he would pray for me. Perhaps he did.

I believe that sometimes, the moment you say goodbye could be as painful as a lifetime worth of pain that you can experience while living with the memories of your loved ones. I couldn’t stop myself from hallucinating about all those things that could have happened, while you were walking away from me today. I stopped walking and turned my head, expecting for you to do the same. I stayed there, motionless, and waited – for you to turn once, to smile, or wave. But you didn’t. You just continued walking away from me, while I stayed there watching your silhouette becoming smaller, and smaller with time, until it disappeared completely. There was nothing else to wait. “What happened?” she asked me when I turned my head again towards the platform. “She let me go, finally,” was all I could say.

Amazing Peace: A Christmas Poem Thunder rumbles in the mountain passes And lightning rattles the eaves of our houses. Flood waters await us in our avenues. Snow falls upon snow, falls upon snow to avalanche Over unprotected villages. The sky slips low and grey and threatening. We question ourselves. What have we done to so affront nature? We worry God. Are you there? Are you there really? Does the covenant you made with us still hold? Into this climate of fear and apprehension, Christmas enters, Streaming lights of joy, ringing bells of hope And singing carols of forgiveness high up in the bright air. The world is encouraged to come away from rancor, Come the way of friendship. It is the Glad Season. Thunder ebbs to silence and lightning sleeps quietly in the corner. Flood waters recede into memory. Snow becomes a yielding cushion to aid us As we make our way to higher ground. Hope is born again in the faces of children It rides on the shoulders of our aged as they walk into their sunsets. Hope spreads around the earth. Brightening all things, Even hate which crouches breeding in dark corridors. In our joy, we think we hear a whisper. At first it is too soft. Then only half heard. We listen carefully as it gathers strength. We hear a sweetness. The word is Peace. It is loud now. It is louder. Louder than the explosion of bombs. We tremble at the sound. We are thrilled by its presence. It is what we have hungered for. Not just the absence of war. But, true Peace. A harmony of spirit, a comfort of courtesies. Security for our beloveds and their beloveds. We clap hands and welcome the Peace of Christmas. We beckon this good season to wait a while with us. We, Baptist and Buddhist, Methodist and Muslim, say come. Peace. Come and fill us and our world with your majesty. We, the Jew and the Jainist, the Catholic and the Confucian, Implore you, to stay a while with us. So we may learn by your shimmering light How to look beyond complexion and see community. It is Christmas time, a halting of hate time. On this platform of peace, we can create a language To translate ourselves to ourselves and to each other. At this Holy Instant, we celebrate the Birth of Jesus Christ Into the great religions of the world. We jubilate the precious advent of trust. We shout with glorious tongues at the coming of hope. All the earth's tribes loosen their voices To celebrate the promise of Peace. We, Angels and Mortal's, Believers and Non-Believers, Look heavenward and speak the word aloud. Peace. We look at our world and speak the word aloud. Peace. We look at each other, then into ourselves And we say without shyness or apology or hesitation. Peace, My Brother. Peace, My Sister. Peace, My Soul.

Yet these roaring waters," said Neville, "upon which we build our crazy platforms are more stable than the wild, the weak and inconsequent cries that we utter when, trying to speak, we rise; when we reason and jerk out these false sayings, 'I am this; I am that!' Speech is false.

Apply the blacksmith's homely principle when you are speaking. If you feel deeply about your subject you will be able to think of little else. Concentration is a process of distraction from less important matters. It is too late to think about the cut of your coat when once you are upon the platform, so centre your interest on what you are about to say—fill your mind with your speech-material and, like the infilling water in the glass, it will drive out your unsubstantial fears.

Google Search is in fact an advertising platform, not intended to solely serve as a public information resource in the way that, say, a library might. Google creates advertising algorithms, not information algorithms.

Life is Beautiful? Beyond all the vicissitudes that are presented to us on this short path within this wild planet, we can say that life is beautiful. No one can ever deny that experiencing the whirlwind of emotions inside this body is a marvel, we grow with these life experiences, we strengthen ourselves and stimulate our feelings every day, in this race where the goal is imminent death sometimes we are winners and many other times we lose and the darkness surprises us and our heart is disconnected from this reality halfway and connects us to the server of the matrix once more, debugging and updating our database, erasing all those experiences within this caracara of flesh and blood, waiting to return to earth again. "Life is beautiful gentlemen" is cruel and has unfair behavior about people who looked like a bundle of light and left this platform for no apparent reason, but its nature is not similar to our consciousness and feelings, she has a script for each of us because it was programmed that way, the architects of the game of life they know perfectly well that you must experiment with all the feelings, all the emotions and evolve to go to the next levels. You can't take a quantum leap and get through the game on your own. inventing a heaven and a hell in order to transcend, that comes from our fears of our imagination not knowing what life has in store for us after life is a dilemma "rather said" the best kept secret of those who control us day by day. We are born, we grow up, we are indoctrinated in the classrooms and in the jobs, we pay our taxes, we reproduce, we enjoy the material goods that it offers us the system the marketing of disinformation, Then we get old, get sick and die. I don't like this story! It looks like a parody of Noam Chomsky, Let's go back to the beautiful description of beautiful life, it sounds better! Let's find meaning in all the nonsense that life offers us, 'Cause one way or another we're doomed to imagine that everything will be fine until the end of matter. It is almost always like that. Sometimes life becomes a real nightmare. A heartbreaking horror that we find impossible to overcome. As we grow up, we learn to know the dark side of life. The terrors that lurk in the shadows, the dangers lurking around every corner. We realize that reality is much harsher and ruthless than we ever imagined. And in those moments, when life becomes a real hell, we can do nothing but cling to our own existence, summon all our might and fight with all our might so as not to be dragged into the abyss. But sometimes, even fighting with all our might is not enough. Sometimes fate is cruel and takes away everything we care about, leaving us with nothing but pain and hopelessness. And in that moment, when all seems lost, we realize the terrible truth: life is a death trap, a macabre game in which we are doomed to lose. And so, as we sink deeper and deeper into the abyss, while the shadows envelop us and terror paralyzes us, we remember the words that once seemed to us so hopeful: life is beautiful. A cruel and heartless lie, that leads us directly to the tragic end that death always awaits us.

Imagine a young Isaac Newton time-travelling from 1670s England to teach Harvard undergrads in 2017. After the time-jump, Newton still has an obsessive, paranoid personality, with Asperger’s syndrome, a bad stutter, unstable moods, and episodes of psychotic mania and depression. But now he’s subject to Harvard’s speech codes that prohibit any “disrespect for the dignity of others”; any violations will get him in trouble with Harvard’s Inquisition (the ‘Office for Equity, Diversity, and Inclusion’). Newton also wants to publish Philosophiæ Naturalis Principia Mathematica, to explain the laws of motion governing the universe. But his literary agent explains that he can’t get a decent book deal until Newton builds his ‘author platform’ to include at least 20k Twitter followers – without provoking any backlash for airing his eccentric views on ancient Greek alchemy, Biblical cryptography, fiat currency, Jewish mysticism, or how to predict the exact date of the Apocalypse. Newton wouldn’t last long as a ‘public intellectual’ in modern American culture. Sooner or later, he would say ‘offensive’ things that get reported to Harvard and that get picked up by mainstream media as moral-outrage clickbait. His eccentric, ornery awkwardness would lead to swift expulsion from academia, social media, and publishing. Result? On the upside, he’d drive some traffic through Huffpost, Buzzfeed, and Jezebel, and people would have a fresh controversy to virtue-signal about on Facebook. On the downside, we wouldn’t have Newton’s Laws of Motion.

The fact that you have access to the microphone doesn't mean you know everything. There are others listening to you, who know more things than you do, but do not have access to the platform to say it.

I should address the word “forgiveness.” It’s got a bad rap. It’s become patronizing, whitewashed, upper-middle-class, a suburban kind of word in our culture that is used more often to vilify than to redeem. It’s #blessed for the twenty-first century. I hate this because to the divine, it’s radical. This word sticks in my craw the way the phrase “love the sinner, hate the sin” does. When someone says, “I’ll pray for you,” I feel like they’re saying, “From my platform of purity, I’ll pray for your iniquity.” When they say, “I forgive you,” they’re saying, “From my position of righteousness, I will accept you even though you’re wrong and inadequate.

What house do you belong to?” “Ravenclaw,” I say. The clever one. The woman hands me the blue Ravenclaw scarf. “You’re also kind of a Hufflepuff, don’t you think?” Leela asks. “Hardworking, loyal . . . Although last night you were a total Gryffindor. So brave.” “Maybe I’m Divergent,” I say. I pose under the Platform 9¾ sign, point my wand, and smile for Leela’s photo.

No! I don't want to speak of that! But I'm going to. I want you to hear. I want you to know what's in store for you. There will be days when you'll look at your hands and you'll want to take something and smash every bone in them, because they'll be taunting you with what they could do, if you found a chance for them to do it, and you can't find that chance, and you can't bear your living body because it has failed those hands somewhere. There will be days when a bus driver will snap at you as you enter a bus, and he'll be only asking for a dime, but that won't be what you hear; you'll hear that you're nothing, that he's laughing at you, that it's written on your forehead, that thing they hate you for. There will be days when you'll stand in the corner of a hall and listen to a creature on a platform talking about buildings, about the work you love, and the things he'll say will make you wait for somebody to rise and crack him open between two thumbnails; and then you'll hear people applauding him, and you'll want to scream, because you won't know whether they're real or you are, whether you're in a room full of gored skulls, or whether someone has just emptied your own head, and you'll say nothing, because the sounds you could make - they're not a language in that room any longer; but you'd want to speak, you won't anyway, because you'll be brushed aside, you who have nothing to tell them about buildings! Is that what you want?

On the platform in the opposite corner of the bar, the jazz ensemble was playing a perky little tune. Admittedly, when the Count had first encountered jazz, he hadn’t much of an affinity for it. He had been raised to appreciate music of sentiment and nuance, music that rewarded patience and attention with crescendos and diminuendos, allegros and adagios artfully arranged over four whole movements – not a fistful of notes crammed higgledy-piggledy into thirty measures. And yet… And yet, the art form had grown on him. Like the American correspondents, jazz seemed a naturally gregarious force – one that was a little unruly and prone to say the first thing that popped into its head, but generally of good humor and friendly intent. In addition, it seemed decidedly unconcerned with where it had been or where it was going – exhibiting somehow simultaneously the confidence of the master and the inexperience of the apprentice. Was there any wonder that such an art had failed to originate in Europe?

To be in New York, to be an adult, to stand on a raised platform of wood and say other people’s words!—it was an absurd life, a not-life, a life his parents and his brother would never have dreamed for themselves, and yet he got to dream it for himself every day.

Social media wasn't usually my thing, as it had the word "social" in it, but I'd taken to the platform after a personal tragedy. I had a cat, the cat died, and now what I used to say to my cat all day, I tweeted. It helped that 140 characters was roughly my preferred limit when it came to human interaction.

The most fundamental, basic need in magick, is the development of the will. The magus says, “I will, and not heaven nor hell can stop me.” It is in this forming and growing, creating, of the will, where heaven and hell learns to follow the will of the magus. A person who wants to develop the soul must never say, “Maybe” or “If I see a sign” because the master creates his own signs. If you need a star to align in front of a tree because that to you would be a sign, then you make the star align with the tree, if not in this world, in the other worlds and in the other dimensions. There are no “ifs” and there are no “maybes” there are only “I wills.” This is the basic platform of magick, and most people never get past it, because not all can.

Looking for a supernova, therefore, was a little like standing on the observation platform of the Empire State Building with a telescope and searching windows around Manhattan in the hope of finding, let us say, someone lighting a twenty-first birthday cake.

Your love is the platform for my passion manifesto.

So we went to the high-level platform, and saw the engine-driver, and asked him if he was going to Kingston.  He said he couldn’t say for certain of course, but that he rather thought he was.  Anyhow, if he wasn’t the 11.5 for Kingston, he said he was pretty confident he was the 9.32 for Virginia Water, or the 10 a.m. express for the Isle of Wight, or somewhere in that direction, and we should all know when we got there.  We slipped half-a-crown into his hand, and begged him to be the 11.5 for Kingston.

She points at two big steps on the back of her bike. "You have training... somethings? What are they?" "Feet platforms. My dad made them for my cousin to use. Step on." "But I don't have a cool helmet with a lightning bolt." "Your head is hard enough." "Funny." I steady myself without touching her. "To the train yard," she says and pushes on the pedals. We don't move. "Anytime," I tell her. 'You know. While we're still young and beautiful." She pushes hard again. "You weight a ton." "You need me to drive?" "I need momentum, that's all. Get off." "You're very charming, but you must hear that all the time." "Get off," she says. "I'll ride, and you run after me and jump on the bike." "Do many guys ask you out twice?" "Only the ones with balls.

She throws herself down the subway stairs, races to the platform, and there, somehow in perfect alignment with the universe, is the Q waiting for her with doors open. She lunges onto the train as they slide shut. Momentum carries her across the aisle, and she smacks into the opposite side of the car, startling a drunk couple so much, they nearly drop their takeout. To her right, a voice says, “Hell of an entrance, Coffee Girl.

The First Amendment codifies a ‘negative liberty’; that is to say, it affords citizens the right to freedom from government interference. While this is essential, it means that it is ill-equipped to tackle many of the free speech battles of the digital age. Historically, censorship has been enacted by the state, but with the rise of social media as the de facto public square, big tech corporations now have dominion over the acceptable limits of popular discourse. We are rapidly moving into an age in which unelected plutocrats hold more collective power and influence than any national government, only without any of the democratic accountability. This is why the argument that private companies should be free to discriminate at will is no longer persuasive or viable. They claim to be platforms committed to the principle of free speech, and yet at the same time behave like publishers who seek to enforce limitations on the opinions that may be expressed.

No, I was waiting for the train. The three forty-seven to Yass. Comes every afternoon and, according to the station master, it’s never late and I knew that. And then you came along and you spoke to me and nobody had looked me in the eye for years. My mum wouldn’t. She told me later that she couldn’t, because she was scared to see that I might hate her. She feels like she didn’t protect me from him. But I remember you that day and you looked at peace with yourself and it made me reconsider everything I had planned to do. Because I thought to myself, you can’t do this to her, not after the Hermit thing.” “Do what to me? I don’t think that leaving me on that platform would have changed my life, Griggs,” I lie. “You being on that platform changed mine.” This isn’t romance. This isn’t a declaration of love or affirmation of friendship. This is something more. “I wasn’t there that day to get on the three forty-seven to Yass,” he says. “I was there to throw myself in front of it.

It would be nice to say that after this small breakthrough, neither Liesel nor Max dreamed their bad visions again. It would be nice but untrue. The nightmares arrived like they always did, much like the best player in the opposition when you’ve heard rumors that he might be injured or sick—but there he is, warming up with the rest of them, ready to take the field. Or like a timetabled train, arriving at a nightly platform, pulling the memories behind it on a rope. A lot of dragging. A lot of awkward bounces.

I am pain-stricken to say, that today’s so-called modern humans are all like the dogs in Pavlov’s experiment. Pavlov used a bell to manipulate the mind of his dogs, and today, social media platforms are using people’s own beloved smartphones to manipulate them.

Great Scott!” said Peter. “So it was the horn--your own horn, Su--that dragged us all off that seat on the platform yesterday morning! I can hardly believe it; yet it all fits in.” “I don’t know why you shouldn’t believe it,” said Lucy, “if you believe in magic at all. Aren’t there lots of stories about magic forcing people out of one place--out of one world--into another? I mean, when a magician in The Arabian Nights calls up a Jinn, it has to come. We had to come, just like that.” “Yes,” said Peter, “I suppose what makes it feel so queer is that in the stories it’s always someone in our world who does the calling. One doesn’t really think about where the Jinn’s coming from.” “And now we know what it feels like for the Jinn,” said Edmund with a chuckle. “Golly! It’s a bit uncomfortable to know that we can be whistled for like that. It’s worse than what Father says about living at the mercy of the telephone.

Who does not know what it is like to go with a friend to a railway station and then to watch the train take them away? As you walk along the platform back into the city, the person who has just gone is often more there, more totally there, than when you embraced them before they climbed into the train. When we embrace to say goodbye, maybe we do it for this reason—to take into our arms what we want to keep when they’ve gone.

The best means we have for keeping our keys safe is called “zero knowledge,” a method that ensures that any data you try to store externally—say, for instance, on a company’s cloud platform—is encrypted by an algorithm running on your device before it is uploaded, and the key is never shared. In the zero knowledge scheme, the keys are in the users’ hands—and only in the users’ hands. No company, no agency, no enemy can touch them.

I shall stand by the Union, and by all who stand by it. I shall do justice to the whole country...in all I say, and act for the good of the whole country in all I do. I mean to stand upon the Constitution. I need no other platform. I shall know but one country. The ends I aim at shall be my country's, my God's, and Truth's. I was born an American; I live an American; I shall die an American; and I intend to perform the duties incumbent upon me in that character to the end of my career. I mean to do this with absolute disregard of personal consequences. What are the personal consequences? What is the individual man, with all the good or evil that may betide him, in comparison with the good or evil which may befall a great country, and in the midst of great transactions which concern that country's fate? Let the consequences be what they will, I am careless. No man can suffer too much, and no man can fall too soon, if he suffer, or if he fall, in the defense of the liberties and constitution of his country.

Cancel Culture doesn't really exist. It's a myth created by people who have been used to saying whatever they want without being challenged and are now surprised when there are consequences to their words. Rowling is still a very rich bestselling author with a massive platform. (7/8/2020 on Twitter)

When one watches some tired hack on the platform mechanically repeating the familiar phrases -- bestial atrocities, iron heel, bloodstained tyranny, free peoples of the world, stand shoulder to shoulder -- one often has a curious feeling that one is not watching a live human being but some kind of dummy: a feeling which suddenly becomes stronger at moments when the light catches the speaker's spectacles and turns them into blank discs which seem to have no eyes behind them. And this is not altogether fanciful. A speaker who uses that kind of phraseology has gone some distance toward turning himself into a machine. The appropriate noises are coming out of his larynx, but his brain is not involved as it would be if he were choosing his words for himself. If the speech he is making is one that he is accustomed to make over and over again, he may be almost unconscious of what he is saying, as one is when one utters the responses in church. And this reduced state of consciousness, if not indispensable, is at any rate favorable to political conformity.

To social media platforms, I said, “Your business model has divided societies and weakened democracies. Personalization says my reality is different from yours, and we can all have our realities. But all these realities have to coexist in the public sphere. You can’t tear us apart to the point that we don’t agree on facts.” They didn’t listen, and we’re worse off today. I asked journalists and activists to stay the course, and we have—with great sacrifice.43

The real menace of our Republic is the invisible government, which like a giant octopus sprawls its slimy legs over our cities, states and nation. To depart from mere generalizations, let me say that at the head of this octopus are the Rockefeller–Standard Oil interests and a small group of powerful banking houses generally referred to as the international bankers. The little coterie of powerful international bankers virtually run the United States government for their own selfish purposes. They practically control both parties, write political platforms, make catspaws of party leaders, use the leading men of private organizations, and resort to every device to place in nomination for high public office only such candidates as will be amenable to the dictates of corrupt big business.

Empowered Women 101: Real women don't tell the world or elude to it on Pinterest, Facebook or any other social media platform that they are in an awful relationship. It is disrespectful to the person you say you love. Plus, it is self abusive to yourself. Ask yourself these questions: What if everyone you knew read it? Would your significant other be upset or humiliated? Why are you posting it (pity, anxiety, fear, desperateness, inmaturity)? And why do you want people to know?

When I change I change fast. The moon drags the whatever-it-is up from the earth and it goes through me with crazy wriggling impatience. I picture it as an electrical discharge, entering at my soles and racing upwards in haywire detonations that shock the bones and explode the neurons. The magic's dark red, violent, compressed. I get random flashes of mundane memory-- pushing a shopping cart around Met Foods; opening my apartment window; standing on a subway platform; saying to someone, No, that's carbohydrates in the evenings-- intercut with images of the kills; a white male body on an oil-stained warehouse floor; a solitary trailer with a storm lamp burning; a female thigh releasing a dark arc of blood; my clawed hand scooping out a still-hot heart. This is the Curse's neatest trick: one type of memory doesn't destroy the other. It's still you. It's still all you. You wouldn't think you were built to bear such opposites, but you are. You'd think the system would crash, but it doesn't.

Still, it is true, lamb," said Satan. "Look at you in war—what mutton you are, and how ridiculous!" "In war? How?" "There has never been a just one, never an honorable one—on the part of the instigator of the war. I can see a million years ahead, and this rule will never change in so many as half a dozen instances. The loud little handful—as usual—will shout for the war. The pulpit will—warily and cautiously—object—at first; the great, big, dull bulk of the nation will rub its sleepy eyes and try to make out why there should be a war, and will say, earnestly and indignantly, "It is unjust and dishonorable, and there is no necessity for it." Then the handful will shout louder. A few fair men on the other side will argue and reason against the war with speech and pen, and at first will have a hearing and be applauded; but it will not last long; those others will outshout them, and presently the anti-war audiences will thin out and lose popularity. Before long you will see this curious thing: the speakers stoned from the platform, and free speech strangled by hordes of furious men who in their secret hearts are still at one with those stoned speakers—as earlier—but do not dare to say so. And now the whole nation—pulpit and all—will take up the war-cry, and shout itself hoarse, and mob any honest man who ventures to open his mouth; and presently such mouths will cease to open. Next the statesmen will invent cheap lies, putting the blame upon the nation that is attacked, and every man will be glad of those conscience-soothing falsities, and will diligently study them, and refuse to examine any refutations of them; and thus he will by and by convince himself that the war is just, and will thank God for the better sleep he enjoys after this process of grotesque self-deception.

I am not sure why I do anything, sometimes. Why do I inhale? Why do I apologize? Or say I'm fine, thanks. And you? Why do I stand back from the platform edge?

There is no selfless righteousness in social media . People say or do good things , but having bad motives in them. They only sympathize and support the one with most likes. They do things for rating, acknowledgement and fame. They don't do or say things because they care. That is why those who have few friends or followers will never have a say and their problems will never be known. They wont even get the platform to be supported in what they do. Their voices wont be heard because they are seen as unimportant and not interesting enough.

I heard Mr. Ingersoll many years ago in Chicago. The hall seated 5,000 people; every inch of standing-room was also occupied; aisles and platform crowded to overflowing. He held that vast audience for three hours so completely entranced that when he left the platform no one moved, until suddenly, with loud cheers and applause, they recalled him. He returned smiling and said: 'I'm glad you called me back, as I have something more to say. Can you stand another half-hour?' 'Yes: an hour, two hours, all night,' was shouted from various parts of the house; and he talked on until midnight, with unabated vigor, to the delight of his audience. This was the greatest triumph of oratory I had ever witnessed. It was the first time he delivered his matchless speech, 'The Liberty of Man, Woman, and Child'. I have heard the greatest orators of this century in England and America; O'Connell in his palmiest days, on the Home Rule question; Gladstone and John Bright in the House of Commons; Spurgeon, James and Stopford Brooke, in their respective pulpits; our own Wendell Phillips, Henry Ward Beecher, and Webster and Clay, on great occasions; the stirring eloquence of our anti-slavery orators, both in Congress and on the platform, but none of them ever equalled Robert Ingersoll in his highest flights. {Stanton's comments at the great Robert Ingersoll's funeral}

I’m glad you still have your survival instinct.” “We’ve all got something.” I lift my fingertips to the exposed skin on my face. It’s colder than the night sea. Cupping my hands, I blow into them, let my breath warm my nose and cheeks. “I apparently still have a face, which is good.” Holden vaults up onto the wooden platform and I step up after him. “That is good,” he says, pulling me in close. He lifts his gloved hands to my cheeks. “After all, this is one of my favorite faces.” I scrunch my lips into a pretend pout. “One of?” He grins. “Well, you know. I’m a sucker for the classics. Helen of Troy, the Mona Lisa, that—” “Hey. The Mona Lisa isn’t even hot.” I give him a little shove away from me, toward the edge of the platform. “Disagree,” Holden says. “She’s beautiful in her own way. That mischievous smile, those dark, soulful eyes, the way she—” “Fine, whatever.” I cross my arms. “But I insist on being ranked above her.” “Okay, okay,” Holden says. “Yours can be my second-favorite face . . . right after that guy from The Scream.” He pulls me in close again. “You’re such an ass,” I say, as our lips touch. Holden laughs. “My girl Mona Lisa would never be so rude.

The prosecuting attorney, in his plea to the jury, accused me of saying on a public platform at a public meeting, “To hell with the courts, we know what justice is.” He told a great truth when he lied, for if he had searched the innermost recesses of my mind he could have found that thought, never expressed by me before, but which I express now, “To hell with your courts, I know what justice is,

Just as your electricity or phone line is not shut off if the electric company or phone company doesn’t like what you say, social media platforms should not be in the business of monitoring and punishing speech.

A good man would tell you to stop writing. A good man would say to you, “No, love, don’t wait for me. Live your life.” A good man would be happy that you were off somewhere in the world doing all the things you deserve. But, Miss Ada, I am no good man. I am, in fact, selfish, very bleeding selfish when it comes to you. Good man or no, I will tell you I believe a life lived without love is one not worthy of living a’tall.

What is my platform? Well, winning. And getting into NYU. “I’ll identify my principles and platform during the campaign kickoff,” I say, which sounds very presidential without actually saying anything meaningful.

economic models are, or should be: guides, aids, assistants. But there’s a tendency for them to undergo definition creep: from guides, aids, assistants to axioms, rules, laws. On the lecture platform, economists will often say things like “My model shows . . .” The striking thing about that is the idea that a model can show something. A model can imply, suggest, guide, hint, invite us to conclude; but it can’t in that strong sense “show.

Disillusioned words like bullets bark As human gods aim for their marks Made everything from toy guns that sparks To flesh-colored Christs that glow in the dark It's easy to see without looking too far That not much Is really sacred. While preachers preach of evil fates Teachers teach that knowledge waits Can lead to hundred-dollar plates Goodness hides behind its gates But even the President of the United States Sometimes must have To stand naked. An' though the rules of the road have been lodged It's only people's games that you got to dodge And it's alright, Ma, I can make it. Advertising signs that con you Into thinking you're the one That can do what's never been done That can win what's never been won Meantime life outside goes on All around you. Although the masters make the rules For the wise men and the fools I got nothing, Ma, to live up to. For them that must obey authority That they do not respect in any degree Who despite their jobs, their destinies Speak jealously of them that are free Cultivate their flowers to be Nothing more than something They invest in. While some on principles baptized To strict party platforms ties Social clubs in drag disguise Outsiders they can freely criticize Tell nothing except who to idolize And then say God Bless him. While one who sings with his tongue on fire Gargles in the rat race choir Bent out of shape from society's pliers Cares not to come up any higher But rather get you down in the hole That he's in. Old lady judges, watch people in pairs Limited in sex, they dare To push fake morals, insult and stare While money doesn't talk, it swears Obscenity, who really cares Propaganda, all is phony. While them that defend what they cannot see With a killer's pride, security It blows the minds most bitterly For them that think death's honesty Won't fall upon them naturally Life sometimes Must get lonely. And if my thought-dreams could been seen They'd probably put my head in a guillotine But it's alright, Ma, it's life, and life only.

The world tells us that our pasts define us, trapping us, isolating us and giving us little hope for change or betterment. I say our pasts design us for what's to come and gives us a platform to be heroes in the lives of others.

Great news," said Magnus, and he jumped off the platform. He floated slowly down to the plain, waving at Isabelle as he passed. "Magnus!" said Clary, lopping the head off one of the Baigujing skeletons. "Good to see you!" "I'm going to say something," Simon said in Clary's direction, "and I don't want you to get mad." Clary let out a long, beleaguered breath. "Go ahead. I guess you've earned it." "Magnus," Simon said with a smirk. "Nice of you to drop in." Clary sighed again.

She takes us to our old spot. A decommissioned train station at the edge of town. It's not a romantic place. A squat utilitarian building chained up to prevent break-ins, and behind it a platform, neglected, left to the slow creep of nature. Mia and I used to come our here and smoke cigarettes and drink beer and smash our bottles on the tracks. A small act of defiance, of destruction. A slice of heaven for two teenage girls who found power in rebellion. "I've got a pack of cigarettes and a pack of beer," She says, "We're about to time travel.

This story has been in my heart for a long time. These are human stories that hopefully shift the paradigm about how we think about power, authority and relationships. My book is truly one of fiction, but no one ever writes in a vacuum. We write what we know. As they say, art imitates life, and is often larger than life. Hence, my metafictional work was, of course, inspired by my career in the eccentric Reality TV world. We all know reality television is not real, but what it does provide is a wonderful platform to understand essential themes about identity, in all people.

Scale is the elephant in the room. When Silicon Valley executives excuse themselves and say their platform’s scale is so big that it’s really hard to prevent mass shootings from being broadcast or ethnic cleansing from being incited on their platforms, this is not an excuse—they are implicitly acknowledging that what they have created is too big for them to manage on their own. And yet, they also implicitly believe that their right to profit from these systems outweighs the social costs others bear. So when companies like Facebook say, “We have heard feedback that we must do more,” as they did when their platform was used to live-broadcast mass shootings in New Zealand, we should ask them a question: If these problems are too big for you to solve on the fly, why should you be allowed to release untested products before you understand their potential consequences for society?

During most election seasons, one group of researchers or another will generate a voter questionnaire highlighting planks from the Republican, Democrat, and Libertarian election platforms. Using excerpts from the party platforms, these pamphlets propose to present three alternative ways to address specific issues--without identifying which plank comes from which party. The people taking the survey merely have to choose the positions that most clearly mirror their own. Interestingly enough, the majority of those taking this blind test tend to favor positions taken from the Libertarian platform over those from the Democrats or Republicans.

PLASTIC ANIMALS The modern day idols and animal gods Embrace higher platforms in the sky Than the statues of the gods of the ancients. They beam through our screens And we scream for them to be seen And we cry if they aren't covering the pages. We care more about a celebrity Than the man who saved An island of a million drowning men! Eliminate these plastic idols and bloated gods That represent nothing but shame. And shame on us for allowing them to be seen In a divine manner. No man is to ever be put on a pedestal, If he/she is not a prime example of the right way, Has nothing to say, Or simply has the money to buy A rotating banner.

In real life, the value capture process is sometimes deliberately managed by elites to manipulate and control others with game design-like tactics. Gig economy platforms like Uber and Lyft use "badges" and rating systems to manage the decision-making environment of their driver employees. Even outside of work, social media features such as likes, shares, and retweets play the role of points in games. Over time, these simple metrics threaten to distort or take the place of values (say, the wish to meaningfully contribute to discussion or to take pride in the quality of one's work) that might otherwise have inflected our behavior on these platforms.

Let me remind you again that when you put a book out there, you are a published author in a space where you are an expert. Your book becomes the ultimate business card, not to mention a source of ongoing revenue. Did someone say “ongoing revenue?”. Who does not need to make some extra money on a regular basis? Realize that this book will take some work to complete once, but thereafter it exists forever – working to bring you royalty checks five, ten, twenty years from now. Money will be consistently flowing into your bank account. If you write a good book that provides real value, then you realistically have a revenue stream which will bring income for decades to come.

It is said in those districts that not all the trains which run on the city’s tracks are listed in Metropolitan Transit’s compendious schedule. The residents will tell you that after midnight, on some nights, there will be other trains, trains whose cry is different, the bellow of some great beast fighting for its life. And if you watch those trains go past, behind those bright flickering windows you will see passengers unlike any passengers you have seen when riding the trains yourself: men with wings, women with horns, beast-headed children, fauns and dryads and green-skinned people more beautiful than words can describe. In 1893, a schoolteacher swore that she saw a unicorn; in 1934, a murderer turned himself into the police, weeping, saying that he saw his victims staring at him from a train as it howled past the station platform on which he stood. These are the seraphic trains. The stories say they run to Heaven, Hell, and Faërie. They are omens, but no one can agree on what they portend. And although you will never meet anyone who has seen or experienced it, there are persistent rumors, unkillable rumors, that sometimes, maybe once a century, maybe twice, a seraphic train will stop in its baying progress and open its doors for a mortal. Those who know the story of Thomas the Rhymer—and even some who don’t—insist that all these people, blest or damned as they may be, must be poets.

Every time the train stopped at a station, we would all hold our breath, making sure not a single sound drifted out of the closed windows. We were hungry and our throats parched. From inside the train we heard voices travelling up and down the platform, saying, “Hindu paani,” and, from the other side, “Muslim paani.” Apart from land and population, even the water had now been divided

The platforms, designed to accommodate and harvest infinite data, inspired an infinite scroll. They encouraged a cultural impulse to fill all spare time with someone else’s thoughts. The internet was a collective howl, an outlet for everyone to prove that they mattered. The full spectrum of human emotion infused social platforms. Grief, joy, anxiety, mundanity flowed. People were saying nothing, and saying it all the time. Strangers swapped confidences with other strangers in return for unaccredited psychological advice. They shared stories of private infidelities and public incontinence; photos of their bedroom interiors; photos, faded and cherished, of long-dead family members; photos of their miscarriages. People were giving themselves away at every opportunity.

No, Zahnd is baffled by the so-called shepherds. Scripture says God demands more from these Christian leaders. And yet, whether it’s Strang platforming the MyPillow lunatic, or Liberty University’s leadership trading evangelism for electioneering, or the pastor down the road in St. Louis, a onetime friend who now leads his Sunday services with a fifteen-minute political segment called “Ron’s Rants,” Zahnd sees a reckless abdication of duty on the part of the people in charge. They are, as Jesus said of the Pharisees, blind guides, leading their followers to fall into a pit. “You are forming your people in anger and hate. You are helping to intensify their capacity to hate other people,” Zahnd said. “You are giving them permission to carry around this permanent rage.

The incident made her remember the story she had heard about the girl who was raised in a room with no horizontal lines. She couldn't recall whether the story was true or simply a thought experiment, but the room, as she remembered it, was decorated with a series of black verticle stripes on the walls, and the floor and ceiling were curved to give the illusion that the verticle stripes were continuous. On the child's first birthday, the story went, she was taken out of the room. She had learned how to recognize verticle forms, but not horizontal ones, so that if she was situated on a table, say, or a platform, she would crawl right off the edge, but she would never run into the corner of a wall or the leg of a chair. Her condition lasted for about a month before her visual sense finally corrected itself.

Book publishers needed only to listen to Jeff Bezos himself to have their fears stoked. Amazon’s founder repeatedly suggested he had little reverence for the old “gatekeepers” of the media, whose business models were forged during the analogue age and whose function it was to review content and then subjectively decide what the public got to consume. This was to be a new age of creative surplus, where it was easy for anyone to create something, find an audience, and allow the market to determine the proper economic reward. “Even well meaning gatekeepers slow innovation,” Bezos wrote in his 2011 letter to shareholders. “When a platform is self-service, even the improbable ideas can get tried, because there’s no expert gatekeeper ready to say ‘that will never work!’ And guess what—many of those improbable ideas do work, and society is the beneficiary of that diversity.

Any girl faced with daily attention from a gorgeous boy with a cute accent and perfect hair would be hard-pressed not to develop a big,stinking, painful,all-the-time,all consuming crush. Not that that's what's happening to me. Like I said.It's a relief to know it won't happen. It makes things easier. Most girls laugh too hard at his jokes and find excuses to gently press his arm. To touch him.Instead,I argue and roll my eyes and act indifferent. And when I touch his arm,I shove it.Because that's what friends do. Besides,I have more important things on my mind: movies. I've been in France for a month, and though I have ridden the elevators to the top of La Tour Eiffel (Mer took me while St. Clair and Rashmi waited below on the lawn-St. Clair because he's afraid of falling and Rashmi because she refuses to do anything touristy), and though I have walked the viewing platform of L'Arc de Triomphe (Mer took me again,of course, while St. Clair stayed below and threatened to push Josh and Rashmi into the insane traffic circle),I still haven't been to the movies. Actually,I have yet to leave campus alone. Kind of embarrassing. But I have a plan.First,I'll convince someone to go to a theater with me. Shouldn't be too difficult; everyone likes the movies.And then I'll take notes on everything they say and do, and then I'll be comfortable going back to that theater alone.A

The decision to create a book trailer is entirely up to you. I can remember when "video killed the radio star" on MTV and how excited I was with some music videos (the ones that lived up to or exceeded my imagined vision of the song) and the ones I disliked so much, I even stopped listening to the song (the imagery just ruined it for me!) Some people argue that in a visual landscape, a book trailer is a must, while others stand firm that books should be read and not seen; unless of course it gets made into a screenplay and then a film. The most practical advice is to trust your instinct. You know what you want to say with your book and if it aligns congruently with your brand, then for a non-fiction book it may be a strategic move. On the other hand, it may come off as too "salesy" and go in the opposite direction. As you can see, I still have a love / hate relationship with matching someone else's images to my own imagination. No matter what you decide, remember to keep it aligned with your brand.

Well, the first I knowed the king got a-going, and you could hear him over everybody; and next he went a-charging up on to the platform, and the preacher he begged him to speak to the people, and he done it. He told them he was a pirate— been a pirate for thirty years out in the Indian Ocean—and his crew was thinned out considerable last spring in a fight, and he was home now to take out some fresh men, and thanks to goodness he’d been robbed last night and put ashore off of a steamboat without a cent, and he was glad of it; it was the blessedest thing that ever happened to him, because he was a changed man now, and happy for the first time in his life; and, poor as he was, he was going to start right off and work his way back to the Indian Ocean, and put in the rest of his life trying to turn the pirates into the true path; for he could do it better than anybody else, being acquainted with all pirate crews in that ocean; and though it would take him a long time to get there without money, he would get there anyway, and every time he convinced a pirate he would say to him, “Don’t you thank me, don’t you give me no credit; it all belongs to them dear people in Pokeville camp-meeting, natural brothers and benefactors of the race, and that dear preacher there, the truest friend a pirate ever had!” And then he busted into tears, and so did everybody. Then somebody sings out, “Take up a collection for him, take up a collection!” Well, a half a dozen made a jump to do it, but somebody sings out, “Let HIM pass the hat around!” Then everybody said it, the preacher too. So

The word zen itself is a Japanese mispronunciation of the Chinese word ch’an, which, in turn, is a Chinese mispronunciation of the Sanskrit dhyana, meaning “contemplation, meditation.” Contemplation, however, of what? Let us imagine ourselves for a moment in the lecture hall where I originally presented the material for this chapter. Above, we see the many lights. Each bulb is separate from the others, and we may think of them, accordingly, as separate from each other. Regarded that way, they are so many empirical facts; and the whole universe seen that way is called in Japanese ji hokkai, “the universe of things.” But now, let us consider further. Each of those separate bulbs is a vehicle of light, and the light is not many but one. The one light, that is to say, is being displayed through all those bulbs; and we may think, therefore, either of the many bulbs or of the one light. Moreover, if this or that bulb went out, it would be replaced by another and we should again have the same light. The light, which is one, appears thus through many bulbs. Analogously, I would be looking out from the lecture platform, seeing before me all the people of my audience, and just as each bulb seen aloft is a vehicle of light, so each of us below is a vehicle of consciousness. But the important thing about a bulb is the quality of its light. Likewise, the important thing about each of us is the quality of his consciousness. And although each may tend to identify himself mainly with his separate body and its frailties, it is possible also to regard one’s body as a mere vehicle of consciousness and to think then of consciousness as the one presence here made manifest through us all. These are but two ways of interpreting and experiencing the same set of present facts. One way is not truer than the other. They are just two ways of interpreting and experiencing: the first, in terms of the manifold of separate things; the second, in terms of the one thing that is made manifest through this manifold. And as, in Japanese, the first is known as ji hokkai, so the second is ri hokkai, the absolute universe.

ON THE A TRAIN There were no seats to be had on the A train last night, but I had a good grip on the pole at the end of one of the seats and I was reading the beauty column of the Journal-American, which the man next to me was holding up in front of him. All of a sudden I felt a tap on my arm, and I looked down and there was a man beginning to stand up from the seat where he was sitting. "Would you like to sit down?" he said. Well, I said the first thing that came into my head, I was so surprised and pleased to be offered a seat in the subway. "Oh, thank you very much," I said, "but I am getting out at the next station." He sat back and that was that, but I felt all set up and I thought what a nice man he must be and I wondered what his wife was like and I thought how lucky she was to have such a polite husband, and then all of a sudden I realized that I wasn't getting out at the next station at all but the one after that, and I felt perfectly terrible. I decided to get out at the next station anyway, but then I thought, If I get out at the next station and wait around for the next train I'll miss my bus and they only go every hour and that will be silly. So I decided to brazen it out as best I could, and when the train was slowing up at the next station I stared at the man until I caught his eye and then I said, "I just remembered this isn't my station after all." Then I thought he would think I was asking him to stand up and give me his seat, so I said, "But I still don't want to sit down, because I'm getting off at the next station." I showed him by my expression that I thought it was all rather funny, and he smiled, more or less, and nodded, and lifted his hat and put it back on his head again and looked away. He was one of those small, rather glum or sad men who always look off into the distance after they have finished what they are saying, when they speak. I felt quite proud of my strong-mindedness at not getting off the train and missing my bus simply because of the fear of a little embarrassment, but just as the train was shutting its doors I peered out and there it was, 168th Street. "Oh dear!" I said. "That was my station and now I have missed the bus!" I was fit to be fled, and I had spoken quite loudly, and I felt extremely foolish, and I looked down, and the man who had offered me his seat was partly looking at me, and I said, "Now, isn't that silly? That was my station. A Hundred and Sixty-eighth Street is where I'm supposed to get off." I couldn't help laughing, it was all so awful, and he looked away, and the train fidgeted along to the next station, and I got off as quickly as I possibly could and tore over to the downtown platform and got a local to 168th, but of course I had missed my bus by a minute, or maybe two minutes. I felt very much at a loose end wandering around 168th Street, and I finally went into a rudely appointed but friendly bar and had a martini, warm but very soothing, which cost me only fifty cents. While I was sipping it, trying to make it last to exactly the moment that would get me a good place in the bus queue without having to stand too long in the cold, I wondered what I should have done about that man in the subway. After all, if I had taken his seat I probably would have got out at 168th Street, which would have meant that I would hardly have been sitting down before I would have been getting up again, and that would have seemed odd. And rather grasping of me. And he wouldn't have got his seat back, because some other grasping person would have slipped into it ahead of him when I got up. He seemed a retiring sort of man, not pushy at all. I hesitate to think of how he must have regretted offering me his seat. Sometimes it is very hard to know the right thing to do.

Here was a boy who was now ashamed of being a boy. He had made a friend and the friend had invited him to stay over, as friends sometimes do. Benny had undoubtedly promised that Jake could help him feed the animals, and perhaps shoot his bow (or his bah, if it shot bolts instead of arrows). There would be places Benny would want to share,secret places he might have gone to with his twin in other times. A platform in a tree, mayhap, or a fishpond in the reeds special to him, or a stretch of riverbank where pirates of eld were reputed to have buried gold and jewels. Such places as boys go. But a large part of Jake Chambers was now ashamed to want to do such things. This was the part that had been despoiled by the doorkeeper in Dutch Hill, by Gasher, by the Tick-Tock Man. And by Roland himself, of course.Were he to say no to Jake’s request now, the boy would very likely never ask again. And never resent him for it, which was even worse. Were he to say yes in the wrong way - with even the slightest trace of indulgence in his voice, for instance - the boy would change his mind.

The CIO is that one leader who can see everything that is happening within the organization," says Victor Fetter, CIO of LPL Financial. "The CIO looks at every transaction and every customer service experience that takes place on the digital platform. With that unique perspective, the CIO understand where efficiency is happening and where it is not. The position, at its most basic level, has moved from someone who just accepted the way things were, to someone who uses that visibility to create aha moments for all leaders across the organization.

The great majority of those who, like Frankl, were liberated from Nazi concentration camps chose to leave for other countries rather than return to their former homes, where far too many neighbors had turned murderous. But Viktor Frankl chose to stay in his native Vienna after being freed and became head of neurology at a main hospital in Vienna. The Austrians he lived among often perplexed Frankl by saying they did not know a thing about the horrors of the camps he had barely survived. For Frankl, though, this alibi seemed flimsy. These people, he felt, had chosen not to know. Another survivor of the Nazis, the social psychologist Ervin Staub, was saved from a certain death by Raoul Wallenberg, the diplomat who made Swedish passports for thousands of desperate Hungarians, keeping them safe from the Nazis. Staub studied cruelty and hatred, and he found one of the roots of such evil to be the turning away, choosing not to see or know, of bystanders. That not-knowing was read by perpetrators as a tacit approval. But if instead witnesses spoke up in protest of evil, Staub saw, it made such acts more difficult for the evildoers. For Frankl, the “not-knowing” he encountered in postwar Vienna was regarding the Nazi death camps scattered throughout that short-lived empire, and the obliviousness of Viennese citizens to the fate of their own neighbors who were imprisoned and died in those camps. The underlying motive for not-knowing, he points out, is to escape any sense of responsibility or guilt for those crimes. People in general, he saw, had been encouraged by their authoritarian rulers not to know—a fact of life today as well. That same plea of innocence, I had no idea, has contemporary resonance in the emergence of an intergenerational tension. Young people around the world are angry at older generations for leaving as a legacy to them a ruined planet, one where the momentum of environmental destruction will go on for decades, if not centuries. This environmental not-knowing has gone on for centuries, since the Industrial Revolution. Since then we have seen the invention of countless manufacturing platforms and processes, most all of which came to be in an era when we had no idea of their ecological impacts. Advances in science and technology are making ecological impacts more transparent, and so creating options that address the climate crisis and, hopefully, will be pursued across the globe and over generations. Such disruptive, truly “green” alternatives are one way to lessen the bleakness of Earth 2.0—the planet in future decades—a compelling fact of life for today’s young. Were Frankl with us today (he died in 1997), he would no doubt be pleased that so many of today’s younger people are choosing to know and are finding purpose and meaning in surfacing environmental facts and acting on them.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

I want you to hear. I want you to know what’s in store for you. There will be days when you’ll look at your hands and you’ll want to take something and smash every bone in them, because they’ll be taunting you with what they could do, if you found a chance for them to do it, and you can’t find that chance, and you can’t bear your living body because it has failed those hands somewhere. There will be days when a bus driver will snap at you as you enter a bus, and he’ll be only asking for a dime, but that won’t be what you’ll hear; you’ll hear that you’re nothing, that he’s laughing at you, that it’s written on your forehead, that thing they hate you for. There will be days when you’ll stand in the corner of a hall and listen to a creature on a platform talking about buildings, about that work which you love, and the things he’ll say will make you wait for somebody to rise and crack him open between two thumbnails; and then you’ll hear the people applauding him, and you’ll want to scream, because you won’t know whether they’re real or you are, whether you’re in a room full of gored skulls, or whether someone has just emptied your own head, and you’ll say nothing, because the sounds you could make—they’re not a language in that room any longer; but if you’d want to speak, you won’t anyway, because you’ll be brushed aside,

That sthrikes me as a gran' platform," said Mr. Hennessy. "I'm with it fr'm start to finish." "Sure ye are," said Mr. Dooley, "an' so ye'd be if it begun: 'We denounce Terence Hinnissy iv th' Sixth Ward iv Chicago as a thraitor to his country, an inimy iv civilization, an' a poor thing.' Ye'd say: 'While there are wan or two things that might be omitted, th' platform as a whole is a statesmanlike docymint, an' wan that appeals to th' intelligince iv American manhood.' That's what ye'd say, an' that's what all th' likes iv ye'd say. An' whin iliction day comes 'round th' on'y question ye'll ast ye'ersilf is: 'Am I with Mack or am I with Billy Bryan?' An accordin'ly ye'll vote.

Dotcom believes one of the reasons he was targeted was his support for Wikileaks founder Julian Assange. He says he was compelled to reach out to the site after US soldier Bradley Manning leaked documents to it. The infamous video recording of the Apache gunship gunning down a group of Iraqis (some of whom, despite widespread belief to the contrary, were later revealed to have been armed), including two Reuters journalists, was the trigger. “Wow, this is really crazy,” Dotcom recalls thinking, watching the black-and-white footage and hearing the operators of the helicopter chat about firing on the group. He made a €20,000 donation to Wikileaks through Megaupload’s UK account. “That was one of the largest donations they got,” he says. According to Dotcom, the US, at the time, was monitoring Wikileaks and trying better to understand its support base. “My name must have popped right up.” The combination of a leaking culture and a website dedicated to producing leaked material would horrify the US government, he says. A willing leaker and a platform on which to do it was “their biggest enemy and their biggest fear . . . If you are in a corrupt government and you know how much fishy stuff is going on in the background, to you, that is the biggest threat — to have a site where people can anonymously submit documents.” Neil MacBride was appointed to the Wikileaks case, meaning Dotcom shares prosecutors with Assange. “I think the Wikileaks connection got me on the radar.” Dotcom believes the US was most scared of the threat of inspiration Wikileaks posed. He also believes it shows just how many secrets the US has hidden from the public and the rest of the world. “That’s why they are going after that so hard. Only a full transparent government will have no corruption and no back door deals or secret organisations or secret agreements. The US is the complete opposite of that. It is really difficult to get any information in the US, so whistleblowing is the one way you can get to information and provide information to the public.

traveled in those days with a cheap tape recorder. (I had written to my alma mater, Columbia University, which had an oral history project, suggesting that they take time off from interviewing ex–generals and ex–secretaries of state and send someone south to record the history being made every day by obscure people. One of the nation’s richest universities wrote back saying something like, “An excellent idea. We don’t really have the resources.”) I recorded Gregory’s performance with my little machine. He spoke for two hours, lashing out at white Southern society with passion and with his extraordinary wit. Never in the history of this area had a black man stood like this on a public platform ridiculing and denouncing white officials to their faces. The crowd loved it and applauded

Mrs. Crisparkle had need of her own share of philanthropy when she beheld this very large and very loud excrescence on the little party. Always something in the nature of a Boil upon the face of society, Mr. Honeythunder expanded into an inflammatory Wen in Minor Canon Corner. Though it was not literally true, as was facetiously charged against him by public unbelievers, that he called aloud to his fellow-creatures: ‘Curse your souls and bodies, come here and be blessed!’ still his philanthropy was of that gunpowderous sort that the difference between it and animosity was hard to determine. You were to abolish military force, but you were first to bring all commanding officers who had done their duty, to trial by court-martial for that offence, and shoot them. You were to abolish war, but were to make converts by making war upon them, and charging them with loving war as the apple of their eye. You were to have no capital punishment, but were first to sweep off the face of the earth all legislators, jurists, and judges, who were of the contrary opinion. You were to have universal concord, and were to get it by eliminating all the people who wouldn’t, or conscientiously couldn’t, be concordant. You were to love your brother as yourself, but after an indefinite interval of maligning him (very much as if you hated him), and calling him all manner of names. Above all things, you were to do nothing in private, or on your own account. You were to go to the offices of the Haven of Philanthropy, and put your name down as a Member and a Professing Philanthropist. Then, you were to pay up your subscription, get your card of membership and your riband and medal, and were evermore to live upon a platform, and evermore to say what Mr. Honeythunder said, and what the Treasurer said, and what the sub-Treasurer said, and what the Committee said, and what the sub-Committee said, and what the Secretary said, and what the Vice-Secretary said. And this was usually said in the unanimously-carried resolution under hand and seal, to the effect: ‘That this assembled Body of Professing Philanthropists views, with indignant scorn and contempt, not unmixed with utter detestation and loathing abhorrence’—in short, the baseness of all those who do not belong to it, and pledges itself to make as many obnoxious statements as possible about them, without being at all particular as to facts.

To lovers out there …. A matured person never laughs at other people who are trying to find love or partners, because they understand the reality, but a childish person laughs at them , because everything to them Is a joke. Never make fun of people who are on dating sites. Looking for love, friendship, relationship or partner, because you manage to find your partner or lover somewhere else. Dating sites, It just like another platform, another mall like any other place. Love can be found anywhere. People finding love on social media platform or dating sites. It doesn’t make It less genuine. Why are you worried or ashamed what people will say when you are looking for a partner, meanwhile It Is you who Is In need, lonely and alone. Longing for companion or some company. Being alone It is not a sign of bravery or Independency.

A supernova occurs when a giant star, one much bigger than our own Sun, collapses and then spectacularly explodes, releasing in an instant the energy of a hundred billion suns, burning for a time more brightly than all the stars in its galaxy. “It’s like a trillion hydrogen bombs going off at once, supernovae are extremely rare. A star can burn for billions of years, but it dies just once and quickly, and only a few dying stars explode. Most expire quietly, like a camp fire at dawn. In a typical galaxy, consisting of a hundred billion stars, a supernova will occur on average once every two or three hundred years. Looking for a supernova, therefore, was a little like standing on the observation platform of the Empire State Building with a telescope and searching windows around Manhattan in the hope of finding, let us say, someone lighting a twenty-first birthday cake.

I tell you, I know what it is.” “What is it? What is it? Is it hard or soft? Harry. Is it blue? Is it red? Does it have polka dots?” It hits Rabbit depressingly that he really wants to be told. Underneath all this I-know-more-about-it-than-you heresies-of-the-early-Church business he really wants to be told about it, wants to be told that it is there, that he’s not lying to all those people every Sunday. As if it’s not enough to be trying to get some sense out of this crazy game you have to carry around this madman trying to swallow your soul. The hot strap of the bag gnaws at his shoulder. “The truth is,” Eccles tells him with womanish excitement, in a voice embarrassed but determined, “you’re monstrously selfish. You’re a coward. You don’t care about right or wrong; you worship nothing except your own worst instincts.” They reach the tee, a platform of turf beside a hunchbacked fruit tree offering fists of taut ivory-colored buds. “Let me go first,” Rabbit says. “ ’Til you calm down.” His heart is hushed, held in mid-beat, by anger. He doesn’t care about anything except getting out of this tangle. He wants it to rain. In avoiding looking at Eccles he looks at the ball, which sits high on the tee and already seems free of the ground. Very simply he brings the clubhead around his shoulder into it. The sound has a hollowness, a singleness he hasn’t heard before. His arms force his head up and his ball is hung way out, lunarly pale against the beautiful black blue of storm clouds, his grandfather’s color stretched dense across the north. It recedes along a line straight as a ruler-edge. Stricken; sphere, star, speck. It hesitates, and Rabbit thinks it will die, but he’s fooled, for the ball makes its hesitation the ground of a final leap: with a kind of visible sob takes a last bite of space before vanishing in falling. “That’s it!” he cries and, turning to Eccles with a grin of aggrandizement, repeats, “That’s it.

I remember a personal experience. Almost in tears from pain (I had terrible sores on my feet from wearing torn shoes), I limped a few kilometers with our long column of men from the camp to our work site. Very cold, bitter winds struck us. I kept thinking of the endless little problems of our miserable life. What would there be to eat tonight? If a piece of sausage came as extra ration, should I exchange it for a piece of bread? Should I trade my last cigarette, which was left from a bonus I received a fortnight ago, for a bowl of soup? How could I get a piece of wire to replace the fragment which served as one of my shoelaces? Would I get to our work site in time to join my usual working party or would I have to join another, which might have a brutal foreman? What could I do to get on good terms with the Capo, who could help me to obtain work in camp instead of undertaking this horribly long daily march? I became disgusted with the state of affairs which compelled me, daily and hourly, to think of only such trivial things. I forced my thoughts to turn to another subject. Suddenly I saw myself standing on the platform of a well-lit, warm and pleasant lecture room. In front of me sat an attentive audience on comfortable upholstered seats. I was giving a lecture on the psychology of the concentration camp! All that oppressed me at that moment became objective, seen and described from the remote viewpoint of science. By this method I succeeded somehow in rising above the situation, above the sufferings of the moment, and I observed them as if they were already of the past. Both I and my troubles became the object of an interesting psychoscientific study undertaken by myself. What does Spinoza say in his Ethics? —“Affectus, qui passio est, desinit esse passio simulatque eius claram et distinctam formamus ideam.” Emotion, which is suffering, ceases to be suffering as soon as we form a clear and precise picture of it.

Do those things, god damnit, because nothing sucks worse than a girl who reads. Do it, I say, because a life in purgatory is better than a life in hell. Do it, because a girl who reads possesses a vocabulary that can describe that amorphous discontent as a life unfulfilled—a vocabulary that parses the innate beauty of the world and makes it an accessible necessity instead of an alien wonder. A girl who reads lays claim to a vocabulary that distinguishes between the specious and soulless rhetoric of someone who cannot love her, and the inarticulate desperation of someone who loves her too much. A vocabulary, god damnit, that makes my vacuous sophistry a cheap trick. Do it, because a girl who reads understands syntax. Literature has taught her that moments of tenderness come in sporadic but knowable intervals. A girl who reads knows that life is not planar; she knows, and rightly demands, that the ebb comes along with the flow of disappointment. A girl who has read up on her syntax senses the irregular pauses—the hesitation of breath—endemic to a lie. A girl who reads perceives the difference between a parenthetical moment of anger and the entrenched habits of someone whose bitter cynicism will run on, run on well past any point of reason, or purpose, run on far after she has packed a suitcase and said a reluctant goodbye and she has decided that I am an ellipsis and not a period and run on and run on. Syntax that knows the rhythm and cadence of a life well lived. Date a girl who doesn’t read because the girl who reads knows the importance of plot. She can trace out the demarcations of a prologue and the sharp ridges of a climax. She feels them in her skin. The girl who reads will be patient with an intermission and expedite a denouement. But of all things, the girl who reads knows most the ineluctable significance of an end. She is comfortable with them. She has bid farewell to a thousand heroes with only a twinge of sadness. Don’t date a girl who reads because girls who read are the storytellers. You with the Joyce, you with the Nabokov, you with the Woolf. You there in the library, on the platform of the metro, you in the corner of the café, you in the window of your room. You, who make my life so god damned difficult. The girl who reads has spun out the account of her life and it is bursting with meaning. She insists that her narratives are rich, her supporting cast colorful, and her typeface bold. You, the girl who reads, make me want to be everything that I am not. But I am weak and I will fail you, because you have dreamed, properly, of someone who is better than I am. You will not accept the life that I told of at the beginning of this piece. You will accept nothing less than passion, and perfection, and a life worthy of being storied. So out with you, girl who reads. Take the next southbound train and take your Hemingway with you. I hate you. I really, really, really hate you.

I became disgusted with the state of affairs which compelled me, daily and hourly, to think of only such trivial things. I forced my thoughts to turn to another subject. Suddenly I saw myself standing on the platform of a well-lit, warm and pleasant lecture room. In front of me sat an attentive audience on comfortable upholstered seats. I was giving a lecture on the psychology of the concentration camp! All that oppressed me at that moment became objective, seen and described from the remote viewpoint of science. By this method I succeeded somehow in rising above the situation, above the sufferings of the moment, and I observed them as if they were already of the past. Both I and my troubles became the object of an interesting psychoscientific study undertaken by myself. What does Spinoza say in his Ethics? - "Affectus, qui passo est, desinit esse passio simulatque eius claram et distinctam formamus ideam." Emotion, which is suffering, ceases to be suffering as soon as we form a clear and precise picture of it.

It isn’t the height that scares me—the height makes me feel alive with energy, every organ and vessel and muscle in my body singing at the same pitch. Then I realize what it is. It’s him. Something about him makes me feel like I am about to fall. Or turn to liquid. Or burst into flames. My hand almost misses the next rung. “Now tell me…,” he says through a bursting breath, “what do you think learning strategy has to do with…bravery?” The question reminds me that he is my instructor, and I am supposed to learn something from this. A cloud passes over the moon, and the light shifts across my hands. “It…it prepares you to act,” I say finally. “You learn strategy so you can use it.” I hear him breathing behind me, loud and fast. “Are you all right, Four?” “Are you human, Tris? Being up this high…” He gulps for air. “It doesn’t scare you at all?” I look over my shoulder at the ground. If I fall now, I will die. But I don’t think I will fall. A gust of air presses against my left side, throwing my body weight to the right. I gasp and cling to the rungs, my balance shifting. Four’s cold hand clamps around one of my hips, one of his fingers finding a strip of bare skin just under the hem of my T-shirt. He squeezes, steadying me and pushing me gently to the left, restoring my balance. Now I can’t breathe. I pause, staring at my hands, my mouth dry. I feel the ghost of where his hand was, his fingers long and narrow. “You okay?” he asks quietly. “Yes,” I say, my voice strained. I keep climbing, silently, until I reach the platform. Judging by the blunted ends of metal rods, it used to have railings, but it doesn’t anymore. I sit down and scoot to the end of it so Four has somewhere to sit. Without thinking, I put my legs over the side. Four, however, crouches and presses his back to the metal support, breathing heavily. “You’re afraid of heights,” I say. “How do you survive in the Dauntless compound?” “I ignore my fear,” he says. “When I make decisions, I pretend it doesn’t exist.” I stare at him for a second. I can’t help it. To me there’s a

Fathers and sons, probably one of the most emotionally deep, human relationships. Probably one of the most intense human equations. Words alone cannot describe what a father and son feel for each other, simply because there are such few words in this relationship. So much is left unsaid between the two of them. Communication, or rather a lack of it, always broadens the gap between the two of them. There’s always a gap between a father and son, always a gap between a name and a surname. I’ve always asked myself and today I address this question to all of you sons out there: Why did you stop hugging your father after a certain age? Why did you stop expressing, and being affectionate to your father after a certain age? Why is there this inexplicable awkwardness between a father and son? Why are all your emotions, your innermost thoughts, your tears, always reserved for your mother, your sister and then your wife? Why? Because you then become a father, and then you bottle up, just like your father did, and this vicious circle continues. Who is going to break this vicious circle? I realized, and I’m sure this applies to all of you as well, that, like everybody else, I too had issues, minor issues with my father, like every other son. You could call it a generation gap, you could call it a difference of opinion, you could call it anything. But what I also realized was that I was subconsciously being the man my father is. I was talking like him, feeling like him, loving like him—I was just being him. I then realized that a father not only gives his son his name, he also gives him his personality. So somewhere, if you have a problem with your father, you actually have a problem with yourself. Ladies and gentlemen, I’ve had this realization and this opportunity to express myself, and I wish with all my heart, that one day you do too. My father is my conscience, my father is my strength, my father is my support, my father is my hero. I don’t say it often enough to you, Dad, but what better than this global platform to say, I love you. I love you very, very, very much. And I wish I could love you as much as you love me, but I don’t think I’m capable of such unconditional love. I love you. You are my world. And then Amit uncle, who was there, said: ‘Ladies and gentlemen, I think whatever needed to be said about Mr Yash Johar, his son Karan has very ably done.

TechCrunch, Fast Company, Mashable, Inc., Entrepreneur, and countless other publications. LinkedIn and Hacker News abound with job postings: Growth Hacker Needed. Their job isn’t to “do” marketing as I had always known it; it’s to grow companies really fast—to take something from nothing and make it something enormous within an incredibly tight window. And it says something about what marketing has become that these are no longer considered synonymous tasks. The term “growth hacker” has many different meanings for different people, but I’ll define it as I have come to understand it: A growth hacker is someone who has thrown out the playbook of traditional marketing and replaced it with only what is testable, trackable, and scalable. Their tools are e-mails, pay-per-click ads, blogs, and platform APIs instead of commercials, publicity, and money. While their marketing brethren chase vague notions like “branding” and “mind share,” growth hackers relentlessly pursue users and growth—and when they do it right, those users beget more users, who beget more users. They are the inventors, operators, and mechanics of their own self-sustaining and self-propagating growth machine that can take a start-up from nothing to something.

I am running out of space--the platform is ending--I seize the handle and swing myself in, my muscles absorbing the pull forward. Tris stands inside the car, wearing a small, crooked smile. Her black jacket is zipped up to her throat, framing her face in darkness. She grabs my collar and pulls me in for a kiss. As she pulls away, she says, “I always loved watching you do that.” I grin. “Is this what you had planned?” Caleb demands from behind me. “For her to be here when you kill me? That’s--” “Kill him?” Tris asks me, not looking at her brother. “Yeah, I let him think he was being taken to his execution,” I say, loud enough that he can hear. “You know, sort of like he did to you in Erudite headquarters.” “I…it isn’t true?” His face, lit by the moon, is slack with shock. I notice that his shirt’s buttons are in the wrong buttonholes. “No,” I say. “I just saved your life, actually.” He starts to say something, and I interrupt him. “Might not want to thank me just yet. We’re taking you with us. Outside the fence.” Outside the fence--the place he once tried so hard to avoid that he turned on his own sister. It seems a more fitting punishment than death, anyway. Death is so quick, so certain. Where we’re going now, nothing is certain.

The essence of Roosevelt’s leadership, I soon became convinced, lay in his enterprising use of the “bully pulpit,” a phrase he himself coined to describe the national platform the presidency provides to shape public sentiment and mobilize action. Early in Roosevelt’s tenure, Lyman Abbott, editor of The Outlook, joined a small group of friends in the president’s library to offer advice and criticism on a draft of his upcoming message to Congress. “He had just finished a paragraph of a distinctly ethical character,” Abbott recalled, “when he suddenly stopped, swung round in his swivel chair, and said, ‘I suppose my critics will call that preaching, but I have got such a bully pulpit.’ ” From this bully pulpit, Roosevelt would focus the charge of a national movement to apply an ethical framework, through government action, to the untrammeled growth of modern America. Roosevelt understood from the outset that this task hinged upon the need to develop powerfully reciprocal relationships with members of the national press. He called them by their first names, invited them to meals, took questions during his midday shave, welcomed their company at day’s end while he signed correspondence, and designated, for the first time, a special room for them in the West Wing. He brought them aboard his private railroad car during his regular swings around the country. At every village station, he reached the hearts of the gathered crowds with homespun language, aphorisms, and direct moral appeals. Accompanying reporters then extended the reach of Roosevelt’s words in national publications. Such extraordinary rapport with the press did not stem from calculation alone. Long before and after he was president, Roosevelt was an author and historian. From an early age, he read as he breathed. He knew and revered writers, and his relationship with journalists was authentically collegial. In a sense, he was one of them. While exploring Roosevelt’s relationship with the press, I was especially drawn to the remarkably rich connections he developed with a team of journalists—including Ida Tarbell, Ray Stannard Baker, Lincoln Steffens, and William Allen White—all working at McClure’s magazine, the most influential contemporary progressive publication. The restless enthusiasm and manic energy of their publisher and editor, S. S. McClure, infused the magazine with “a spark of genius,” even as he suffered from periodic nervous breakdowns. “The story is the thing,” Sam McClure responded when asked to account for the methodology behind his publication. He wanted his writers to begin their research without preconceived notions, to carry their readers through their own process of discovery. As they educated themselves about the social and economic inequities rampant in the wake of teeming industrialization, so they educated the entire country. Together, these investigative journalists, who would later appropriate Roosevelt’s derogatory term “muckraker” as “a badge of honor,” produced a series of exposés that uncovered the invisible web of corruption linking politics to business. McClure’s formula—giving his writers the time and resources they needed to produce extended, intensively researched articles—was soon adopted by rival magazines, creating what many considered a golden age of journalism. Collectively, this generation of gifted writers ushered in a new mode of investigative reporting that provided the necessary conditions to make a genuine bully pulpit of the American presidency. “It is hardly an exaggeration to say that the progressive mind was characteristically a journalistic mind,” the historian Richard Hofstadter observed, “and that its characteristic contribution was that of the socially responsible reporter-reformer.

I stroll to the platform and up under the awning, hands in pockets, stepping lively on my toes as if I'm expecting -- a loved one, a girlfriend, a best friend from college long out of touch. The two trainmen give me the mackerel eye and begin some exclusive talk they've been putting off. But I don't feel the least excluded, since I enjoy this closeness to trains and the great moment they exude, their implacable hissing noise and purpose. I read somewhere it is psychologically beneficial to stand near things greater and more powerful than you yourself, so as to dwarf yourself (and your piddlyass brothers) by comparison. To do so, the writer said, released the spirit from its everyday moorings, and accounted for why Montanans and Sherpas, who live near daunting mountains, aren't much at complaining or nettlesome introspection. He was writing about better "uses" to be made of skyscrapers, and if you ask me the guy was right on the money. All alone now beside the humming train cars, I actually do feel my moorings slacken, and I will say it again, perhaps for the last time: there is mystery everywhere, even in a vulgar, urine-scented, suburban depot such as this. You have only to let yourself in for it. You can never know what's coming next. Always there is the chance it will be -- miraculous to say -- something you want.

On the train I had a lot of time to think. I thought how in the thirty years of my life I had seldom gotten on a train in America without being conscious of my color. In the South, there are Jim Crow cars and Negroes must ride separate from the whites, usually in a filthy antiquated coach next to the engine, getting all the smoke and bumps and dirt. In the South, we cannot buy sleeping car tickets. Such comforts are only for white folks. And in the North where segregated travel is not the law, colored people have, nevertheless, many difficulties. In auto buses they must take the seats in the rear, over the wheels. On the boats they must occupy the worst cabins. The ticket agents always say that all other accommodations are sold. On trains, if one sits down by a white person, the white person will sometimes get up, flinging back an insult at the Negro who has dared to take a seat beside him. Thus it is that in America, if you are yellow, brown, or black, you can never travel anywhere without being reminded of your color, and oft-times suffering great inconveniences. I sat in the comfortable sleeping car on my first day out of Moscow and remembered many things about trips I had taken in America. I remembered how, once as a youngster going alone to see my father who was working in Mexico, I went into the dining car of the train to eat. I sat down at a table with a white man. The man looked at me and said, "You're a nigger, ain't you?" and left the table. It was beneath his dignity to eat with a Negro child. At St. Louis I went onto the station platform to buy a glass of milk. The clerk behind the counter said, “We don't serve niggers," and refused to sell me anything. As I grew older I learned to expect this often when traveling. So when I went South to lecture on my poetry at Negro universities, I carried my own food because I knew I could not go into the dining cars. Once from Washington to New Orleans, I lived all the way on the train on cold food. I remembered this miserable trip as I sat eating a hot dinner on the diner of the Moscow-Tashkent express. Traveling South from New York, at Washington, the capital of our country, the official Jim Crow begins. There the conductor comes through the train and, if you are a Negro, touches you on the shoulder and says, "The last coach forward is the car for colored people." Then you must move your baggage and yourself up near the engine, because when the train crosses the Potomac River into Virginia, and the dome of the Capitol disappears, it is illegal any longer for white people and colored people to ride together. (Or to eat together, or sleep together, or in some places even to work together.) Now I am riding South from Moscow and am not Jim-Crowed, and none of the darker people on the train with me are Jim-Crowed, so I make a happy mental note in the back of my mind to write home to the Negro papers: "There is no Jim Crow on the trains of the Soviet Union.

Your novel has been read,’ Woland began, turning to the master, ‘and the only thing said about it was that, unfortunately, it is not finished. So, then, I wanted to show you your hero. For about two thousand years he has been sitting on this platform and sleeping, but when the full moon comes, as you see, he is tormented by insomnia. It torments not only him but also his faithful guardian, the dog. If it is true that cowardice is the most grievous vice, then the dog at least is not guilty of it. Storms were the only thing the brave dog feared. Well, he who loves must share the lot of the one he loves.’ ‘What is he saying?’ asked Margarita, and her perfectly calm face clouded over with compassion. ‘He says one and the same thing,’ Woland replied. ‘He says that even the moon gives him no peace and that his is a bad job. That is what he always says when he is not asleep, and when he sleeps, he dreams one and the same thing: there is a path of moonlight, and he wants to walk down it and talk with the prisoner Ha-Nozri, because, as he insists, he never finished what he was saying that time, long ago, on the fourteenth day of the spring month of Nisan. But, alas, for some reason he never manages to get on to this path, and no one comes to him. Then there’s no help for it, he must talk to himself. However, one does need some diversity, and to his talk about the moon he often adds that of all things in the world, he most hates his immortality and his unheard-of fame. He maintains that he would willingly exchange his lot for that of the ragged tramp Matthew Levi.

Strong underneath, though!’ decided Julian. ‘There’s no softness there, if you ask me. I think Emma’s got authority but it’s the best sort. It’s quiet authority . . .’ ‘Rita wasn’t exactly loud, Martin!’ Elizabeth pointed out, rather impatiently. ‘I bet Rita was very like Emma before she was elected head girl. Was she, Belinda? You must have been at Whyteleafe then.’ Belinda had been at Whyteleafe longer than the others. She had joined in the junior class. She frowned now, deep in thought. ‘Why, Elizabeth, I do believe you’re right! I remember overhearing some of the teachers say that Rita was a bit too young and as quiet as a mouse and might not be able to keep order! But they were proved wrong. Rita was nervous at the first Meeting or two. But after that she was such a success she stayed on as head girl for two years running.’ ‘There, Martin!’ said Elizabeth. ‘Lucky the teachers don’t have any say in it then, isn’t it?’ laughed Julian. ‘I think all schools should be run by the pupils, the way ours is.’ ‘What about Nora?’ asked Jenny, suddenly. ‘She wouldn’t be nervous of going on the platform.’ ‘She’d be good in some ways,’ said Belinda, her mind now made up, ‘but I don’t think she’d be as good as Emma . . .’ They discussed it further. By the end, Elizabeth felt well satisfied. Everyone seemed to agree that Thomas was the right choice for head boy. And apart from Martin, who didn’t know who he wanted, and Jenny, who still favoured Nora, everyone seemed to agree with her about Emma. Because of the way that Whyteleafe School was run, in Elizabeth’s opinion it was extremely important to get the right head boy and head girl. And she’d set her heart on Thomas and Emma. She felt that this discussion was a promising start. Then suddenly, near the end of the train journey, Belinda raised something which made Elizabeth’s scalp prickle with excitement. ‘We haven’t even talked about our own election! For a monitor to replace Susan. Now she’s going up into the third form, we’ll need someone new. We’ve got Joan, of course, but the second form always has two.’ She was looking straight at Elizabeth! ‘We all think you should be the other monitor, Elizabeth,’ explained Jenny. ‘We talked amongst ourselves at the end of last term and everyone agreed. Would you be willing to stand?’ ‘I – I—’ Elizabeth was quite lost for words. Speechless with pleasure! She had already been a monitor once and William and Rita had promised that her chance to be a monitor would surely come again. But she’d never expected it to come so soon! ‘You see, Elizabeth,’ Joan said gently, having been in on the secret, ‘everyone thinks it was very fine the way you stood down in favour of Susan last term. And that it’s only fair you should take her place now she’s going up.’ ‘Not to mention all the things you’ve done for the school. Even if we do always think of you as the Naughtiest Girl!’ laughed Kathleen. ‘We were really proud of you last term, Elizabeth. We were proud that you were in our form!’ ‘So would you be willing to stand?’ repeated Jenny. ‘Oh, yes, please!’ exclaimed Elizabeth, glancing across at Joan in delight. Their classmates wanted her to be a monitor again, with her best friend Joan! The two of them would be second form monitors together. ‘There’s nothing I’d like better!’ she added. What a wonderful surprise. What a marvellous term this was going to be! They all piled off at the station and watched their luggage being loaded on to the school coach. Julian gave Elizabeth’s back a pat. There was an amused gleam in his eyes. ‘Well, well. It looks as though the Naughtiest Girl is going to be made a monitor again. At the first Meeting. When will that be? This Saturday? Can she last that long without misbehaving?’ ‘Of course I can, Julian,’ replied Elizabeth, refusing to be amused. ‘I’m going to jolly well make certain of that!’ That, at least, was her intention.

Cultivating loyalty is a tricky business. It requires maintaining a rigorous level of consistency while constantly adding newness and a little surprise—freshening the guest experience without changing its core identity.” Lifetime Network Value Concerns about brand fickleness in the new generation of customers can be troubling partly because the idea of lifetime customer value has been such a cornerstone of business for so long. But while you’re fretting over the occasional straying of a customer due to how easy it is to switch brands today, don’t overlook a more important positive change in today’s landscape: the extent to which social media and Internet reviews have amplified the reach of customers’ word-of-mouth. Never before have customers enjoyed such powerful platforms to share and broadcast their opinions of products and services. This is true today of every generation—even some Silent Generation customers share on Facebook and post reviews on TripAdvisor and Amazon. But millennials, thanks to their lifetime of technology use and their growing buying power, perhaps make the best, most active spokespeople a company can have. Boston Consulting Group, with grand understatement, says that “the vast majority” of millennials report socially sharing and promoting their brand preferences. Millennials are talking about your business when they’re considering making a purchase, awaiting assistance, trying something on, paying for it and when they get home. If, for example, you own a restaurant, the value of a single guest today goes further than the amount of the check. The added value comes from a process that Chef O’Connell calls competitive dining, the phenomenon of guests “comparing and rating dishes, photographing everything they eat, and tweeting and emailing the details of all their dining adventures.” It’s easy to underestimate the commercial power that today’s younger customers have, particularly when the network value of these buyers doesn’t immediately translate into sales. Be careful not to sell their potential short and let that assumption drive you headlong into a self-fulfilling prophecy. Remember that younger customers are experimenting right now as they begin to form preferences they may keep for a lifetime. And whether their proverbial Winstons will taste good to them in the future depends on what they taste like presently.

most of the other sciences deal with things that do not move, that are fixed. You can analyse the chair, the chair does not fly from you. But this science deals with the mind, which moves all the time; the moment you want to study it, it slips. Now the mind is in one mood, the next moment, perhaps, it is different, changing, changing all the time. In the midst of all this change it has to be studied, understood, grasped, and controlled. How much more difficult, then, is this science! It requires rigorous training. People ask me why I do not give them practical lessons. Why, it is no joke. I stand upon this platform talking to you and you go home and find no benefit; nor do I. Then you say, "It is all bosh." It is because you wanted to make a bosh of it. I know very little of this science, but the little that I gained I worked for thirty years of my life, and for six years I have been telling people the little that I know. It took me thirty years to learn it; thirty years of hard struggle. Sometimes I worked at it twenty hours during the twenty-four; sometimes I slept only one hour in the night; sometimes I worked whole nights; sometimes I lived in places where there was hardly a sound, hardly a breath; sometimes I had to live in caves. Think of that. And yet I know little or nothing; I have barely touched the hem of the garment of this science. But I can understand that it is true and vast and wonderful. Now, if there is any one amongst you who really wants to study this science, he will have to start with that sort of determination, the same as, nay even more than, that which he puts into any business of life. And what an amount of attention does business require, and what a rigorous taskmaster it is! Even if the father, the mother, the wife, or the child dies, business cannot stop! Even if the heart is breaking, we still have to go to our place of business, when every hour of work is a pang. That is business, and we think that it is just, that it is right. This science calls for more application than any business can ever require. Many men can succeed in business; very few in this. Because so much depends upon the particular constitution of the person studying it. As in business all may not make a fortune, but everyone can make something, so in the study of this science each one can get a glimpse which will convince him of its truth and of the fact that there have been men who realised it fully. This is the outline of the science. It stands upon its own feet and in its own light, and challenges comparison with any other science. There have been charlatans, there have been magicians, there have been cheats, and more here than in any other field. W

A LITTLE BIT before Adeline made her unforgivable mistake, a billionaire named Sheryl Sandberg wrote a book called Lean In: Women, Work, and the Will to Lead. Sheryl Sandberg didn’t have much eumelanin in the basale stratum of her epidermis. In her book, Sheryl Sandberg proposed that women who weren’t billionaires could stop being treated like crap by men in the workplace if only they smiled more and worked harder and acted more like the men who treated them like crap. Billionaires were always giving advice to people who weren’t billionaires about how to become billionaires. It was almost always intolerable bullshit. SANDBERG BECAME A BILLIONAIRE by working for a company named Facebook. Facebook made its money through an Internet web and mobile platform which advertised cellphones, feminine hygiene products and breakfast cereals. This web and mobile platform was also a place where hundreds of millions of people offered up too much information about their personal lives. Facebook was invented by Mark Zuckerberg, who didn’t have much eumelanin in the basale stratum of his epidermis. What is your gender? asked Facebook. What is your relationship status? asked Facebook. What is your current city? asked Facebook. What is your name? asked Facebook. What are your favorite movies? asked Facebook. What is your favorite music? asked Facebook. What are your favorite books? asked Facebook. ADELINE’S FRIEND, the writer J. Karacehennem, whose last name was Turkish for Black Hell, had read an essay called “Generation Why?” by Zadie Smith, a British writer with a lot of eumelanin in the basale stratum of her epidermis. Zadie Smith’s essay pointed out that the questions Facebook asked of its users appeared to have been written by a 12-year-old. But these questions weren’t written by a 12-year-old. They were written by Mark Zuckerberg. Mark Zuckerberg was a billionaire. Mark Zuckerberg was such a billionaire that he was the boss of other billionaires. He was Sheryl Sandberg’s boss. J. Karacehennem thought that he knew something about Facebook that Zadie Smith, in her decency, hadn’t imagined. “The thing is,” said J. Karacehennem, whose last name was Turkish for Black Hell, “that we’ve spent like, what, two or three hundred years wrestling with existentialism, which really is just a way of asking, Why are we on this planet? Why are people here? Why do we lead our pointless lives? All the best philosophical and novelistic minds have tried to answer these questions and all the best philosophical and novelistic minds have failed to produce a working answer. Facebook is amazing because finally we understand why we have hometowns and why we get into relationships and why we eat our stupid dinners and why we have names and why we own idiotic cars and why we try to impress our friends. Why are we here, why do we do all of these things? At last we can offer a solution. We are on Earth to make Mark Zuckerberg and Sheryl Sandberg richer. There is an actual, measurable point to our striving. I guess what I’m saying, really, is that there’s always hope.