Poorly Written Quotes

Men always say that as the defining compliment, don’t they? She’s a cool girl. Being the Cool Girl means I am a hot, brilliant, funny woman who adores football, poker, dirty jokes, and burping, who plays video games, drinks cheap beer, loves threesomes and anal sex, and jams hot dogs and hamburgers into her mouth like she’s hosting the world’s biggest culinary gang bang while somehow maintaining a size 2, because Cool Girls are above all hot. Hot and understanding. Cool Girls never get angry; they only smile in a chagrined, loving manner and let their men do whatever they want. Go ahead, shit on me, I don’t mind, I’m the Cool Girl. Men actually think this girl exists. Maybe they’re fooled because so many women are willing to pretend to be this girl. For a long time Cool Girl offended me. I used to see men – friends, coworkers, strangers – giddy over these awful pretender women, and I’d want to sit these men down and calmly say: You are not dating a woman, you are dating a woman who has watched too many movies written by socially awkward men who’d like to believe that this kind of woman exists and might kiss them. I’d want to grab the poor guy by his lapels or messenger bag and say: The bitch doesn’t really love chili dogs that much – no one loves chili dogs that much! And the Cool Girls are even more pathetic: They’re not even pretending to be the woman they want to be, they’re pretending to be the woman a man wants them to be. Oh, and if you’re not a Cool Girl, I beg you not to believe that your man doesn’t want the Cool Girl. It may be a slightly different version – maybe he’s a vegetarian, so Cool Girl loves seitan and is great with dogs; or maybe he’s a hipster artist, so Cool Girl is a tattooed, bespectacled nerd who loves comics. There are variations to the window dressing, but believe me, he wants Cool Girl, who is basically the girl who likes every fucking thing he likes and doesn’t ever complain. (How do you know you’re not Cool Girl? Because he says things like: “I like strong women.” If he says that to you, he will at some point fuck someone else. Because “I like strong women” is code for “I hate strong women.”)

History is written by the rich, and so the poor get blamed for everything.

The story of a poor man's life is written on his body, in a sharp pen.

Poor me. There's nothing so sweet as wallowing in it is there? Wallowing is sex for depressives.

At times I feel as if I had lived all this before and that I have already written these very words, but I know it was not I: it was another woman, who kept her notebooks so that one day I could use them. I write, she wrote, that memory is fragile and the space of a single life is brief, passing so quickly that we never get a chance to see the relationship between events; we cannot gauge the consequences of our acts, and we believe in the fiction of past, present, and future, but it may also be true that everything happens simultaneously. ... That's why my Grandmother Clara wrote in her notebooks, in order to see things in their true dimension and to defy her own poor memory.

It was in the reign of George II. that the above-named personages lived and quarrelled ; good or bad, handsome or ugly, rich or poor, they are all equal now

The poverty of our century is unlike that of any other. It is not, as poverty was before, the result of natural scarcity, but of a set of priorities imposed upon the rest of the world by the rich. Consequently, the modern poor are not pitied...but written off as trash. The twentieth-century consumer economy has produced the first culture for which a beggar is a reminder of nothing.

When setting expectations, no matter what has been said or written, if substandard performance is accepted and no one is held accountable—if there are no consequences—that poor performance becomes the new standard.

If a writer knows what he or she is doing, I'll go along for the ride. If he or she doesn't... well, I'm in my fifties now, and there are a lot of books out there. I don't have time to waste with the poorly written ones.

Why is it always a prince?” asked Winter. “Why isn’t she ever saved by a top-secret spy? Or a soldier? Or a … a poor farm boy, even?” “I don’t know. That’s just how the story was written.” Evret brushed back a curl of Winter’s hair. “If you don’t like it, we’ll make up a different story tomorrow night. You can have whoever you want rescue the princess.” “Like a doctor?” “A doctor? Well—sure. Why not?” “Jacin said he wants to grow up to be a doctor.” “Ah. Well, that’s a very good job, one that saves more than just princesses.” “Maybe the princess can save herself.” “That sounds like a pretty good story too.

Millions of books written on every conceivable subject by all these great minds and in the end, none of them knows anything more about the big questions of life than I do … I read Socrates. This guy knocked off little Greek boys. What the Hell’s he got to teach me? And Nietzsche, with his theory of eternal recurrence. He said that the life we lived we’re gonna live over again the exact same way for eternity. Great. That means I’ll have to sit through the Ice Capades again. It’s not worth it. And Freud, another great pessimist. I was in analysis for years and nothing happened. My poor analyst got so frustrated, the guy finally put in a salad bar. Maybe the poets are right. Maybe love is the only answer.

Nowadays I’m really cranky about comics. Because most of them are just really, really poorly written soft-core. And I miss good old storytelling. And you know what else I miss? Super powers. Why is it now that everybody’s like “I can reverse the polarity of your ions!” Like in one big flash everybody’s Doctor Strange. I like the guys that can stick to walls and change into sand and stuff. I don’t understand anything anymore. And all the girls are wearing nothing, and they all look like they have implants. Well, I sound like a very old man, and a cranky one, but it’s true.

Poorly written novels -- no matter how pious and edifying the behavior of the characters -- are not good in themselves and are therefore not really edifying.

Nuh-uh. This is a Hallmark movie. Or a poorly written young adult novel. That will not sell well. Olive, tell Malcolm to keep his day job, he’ll never make it as a writer.

Before our white brothers came to civilize us we had no jails. Therefore we had no criminals. You can't have criminals without a jail. We had no locks or keys, and so we had no thieves. If a man was so poor that he had no horse, tipi or blanket, someone gave him these things. We were too uncivilized to set much value on personal belongings. We wanted to have things only in order to give them away. We had no money, and therefore a man's worth couldn't be measured by it. We had no written law, no attorneys or politicians, therefore we couldn't cheat. We really were in a bad way before the white men came, and I don't know how we managed to get along without these basic things which, we are told, are absolutely necessary to make a civilized society.

No comma, no period, no adjective or adverb was beneath his interest. He made no distinction between grammar and content, between form and substance. A poorly written sentence was a poorly conceived idea, and in his view the grammatical logic was as much in need of correction. “Tell me,” he would say, “why have you placed this comma here? What relationship between these phrases are you hoping to establish?

The law's a necessary evil--we canna be doing without it--but do ye not think it a poor substitute for conscience?

I'm beginning to feel that no author has the right to tear his characters apart if he doesn't know how, or feel that he knows how (poor sucker) to put them together again. I'm tired—my God, so tired—of leaving them all broken on the page with just 'The End' written underneath.

Before our white brothers arrived to make us civilized men,we didn't have any kind of prison. Because of this, we had no delinquents. We had no locks nor keys and therefore among us there were no thieves. When someone was so poor that he couldn't afford a horse, a tent or a blanket, he would, in that case, receive it all as a gift. We were too uncivilized to give great importance to private property. We didn't know any kind of money and consequently, the value of a human being was not determined by his wealth. We had no written laws laid down, no lawyers, no politicians, therefore we were not able to cheat and swindle one another. We were really in bad shape before the white men arrived and I don't know how to explain how we were able to manage without these fundamental things that (so they tell us) are so necessary for a civilized society.

He loved her. Was in love with her. Had always loved her. And it seemed that she loved him, too. It was funny how the world could change on a dime like that. One minute, you were some poor chump pining after a girl you thought didn’t feel the same way about you, and the next, you were lying together, arms entwined, chest to chest, so close you could feel her heartbeat under her soft skin. You were looking into her eyes and seeing your whole future written there.

I’m the most expensive person in my life. Every day I pay for the poor decisions of my past.

I care about strangers when they're abstractions but feel almost nothing when they are literally in front of me. They seem like unnamed characters in a poorly written novel about myself, which was poorly written by me.

The story of a poor man’s life is written on his body, in a sharp pen.

If this were a novel, he might simply be a poorly written character. But there are no poorly written people. Only ones you don't yet understand.

Poorly written books are a kin to actors forgetting their lines.

O, you happy free women, contrast your New Year's day with that of the poor bond-woman! With you it is a pleasant season, and the light of the day is blessed.

Written laws are like spiders’ webs; they will catch, it is true, the weak and poor, but would be torn in pieces by the rich and powerful.

Before our white brothers arrived to make us civilized men, we didin't have any kind of prison. Because of this, we didn't have any delinquents. Without a prison, there can't be no delinquents. We had no locks nor keys therefore among us there were no thieves. When someone was so poor that he couldn't afford a horse, a tent or a blanket, he would, in that case, receive it all as a gift. We were too uncivilized to give great importance to private property. We didn't know any kind of money and consequently, the value of a human being was not determined by his wealth. We had no written laws laid down, no lawyers, no politicians, therefore we were not able to cheat and swindle one another. We were really in bad shape before the white man arrived and I don't know how to explain how we were able to manage without these fundamental things that (so they tell us) are so necessary for a civilized society.

Captain Harvile: Poor Phoebe, she would not have forgotten him so soon. It was not in her nature. Anne Elliot: It would not be in the nature of any woman who truly loved. Captain Harvile: Do you claim that for your sex? Anne Elliot: We do not forget you as soon as you forget us. We cannot help ourselves. We live at home, quiet, confined, and our feelings prey upon us. You always have business of some sort or other to take you back into the world. Captain Harvile: I won't allow it to be any more man's nature than women's to be inconstant or to forget those they love or have loved. I believe the reverse. I believe... Let me just observe that all histories are against you, all stories, prose, and verse. I do not think I ever opened a book in my life which did not have something to say on women's fickleness. Anne Elliot: But they were all written by men.

the problem with the truth was that it was so poorly written

Unfortunately, this is so obviously a convention of bad fiction that it might as well read, 'Looking in the mirror, Joe saw a tall, brown-haired man, trapped in a poorly written novel.

When he went blundering back to God, His songs half written, his work half done, Who knows what paths his bruised feet trod, What hills of peace or pain he won? I hope God smiled and took his hand, And said, "Poor truant, passionate fool! Life’s book is hard to understand: Why couldst thou not remain at school?" A poem by Charles Hanson Towne

Steve mellon had told him that love was for poor suckers, and Richard had written on his steamed-up shaving mirror that morning, 'I must be penniless.

Is that what God does? He helps? Tell me, why didn't God help my innocent friend who died for no reason while the guilty ran free? Okay. Fine. Forget the one offs. How about the countless wars declared in his name? Okay. Fine. Let's skip the random, meaningless murder for a second, shall we? How about the racist, sexist, phobia soup we've all been drowning in because of him? And I'm not just talking about Jesus. I'm talking about all organized religion. Exclusive groups created to manage control. A dealer getting people hooked on the drug of hope. His followers, nothing but addicts who want their hit of bullshit to keep their dopamine of ignorance. Addicts. Afraid to believe the truth. That there's no order. There's no power. That all religions are just metastasizing mind worms, meant to divide us so it's easier to rule us by the charlatans that wanna run us. All we are to them are paying fanboys of their poorly-written sci-fi franchise. If I don't listen to my imaginary friend, why the fuck should I listen to yours? People think their worship's some key to happiness. That's just how he owns you. Even I'm not crazy enough to believe that distortion of reality. So fuck God. He's not a good enough scapegoat for me.

It is written: ‘They have become rich in all virtues’ (1 Cor. 1:5). Truly, this cannot happen unless they first become poor in all things. Whoever desires to be given everything, must first give everything away.

For a long time Cool Girl offended me. I used to see men - friends, coworkers, strangers - giddy over these awful pretender women, and I'd want to sit these men down and calmly say: You are not dating a woman, you are dating a woman who has watched too many movies written by socially awkward men who'd like to believe that this kind of woman exists and might kiss them. I'd want to grab the poor guy by the lapels or messenger bag and say: The bitch doesn't really love chili dogs that much - no one loves chili dogs that much!

The story of Genesis could only be a poorly written misconception that put needless blame on women. Estella

I believe...that to be very poor and very beautiful is most probably a moral failure more than an artistic success. Shakespeare would have done well in any generation because he would have refused to die in a corner; he would have taken the false gods and made them over; he would have taken the current formulae and forced them into something lesser men thought them incapable of. Alive today he would undoubtedly have written and directed motion pictures, plays, and God knows what. Instead of saying, "This medium is not good," he would have used it and made it good. If some people called some his work cheap (which some of it was), he wouldn't have cared a rap, because he would know that without some vulgarity there is no complete man. He would have hated refinement, as such, because it is always a withdrawal, and he was too tough to shrink from anything.

What to Accept The fact of mountains. The actuality Of any stone — by kicking, if necessary. The need to ignore stupid people, While restraining one's natural impulse To murder them. The change from your dollar, Be it no more than a penny, For without a pretense of universal penury There can be no honor between rich and poor. Love, unconditionally, or until proven false. The inevitability of cancer and/or Heart disease. The dialogue as written, Once you've taken the role. Failure, Gracefully. Any hospitality You're willing to return. The air Each city offers you to breathe. The latest hit. Assistance. All accidents. The end.

Oddly, I had never thought of myself as a feminist. I had been denounced by certain radical feminist collectives as a ‘lackey’ for men. That charge was based on my having written and sung two albums of songs that my female accusers claimed elevated and praised men. Resenting that label, I had joined the majority of black women in America in denouncing feminism… . The feminists were right. The value of my life had been obliterated as much by being female as by being black and poor. Racism and sexism in America were equal partners in my oppression.

We did live in dire poverty. And one of the things that I hated was poverty. Some people hate spiders. Some people hate snakes. I hated poverty. I couldn't stand it. My mother couldn't stand the fact that we were doing poorly in school, and she prayed and she asked God to give her wisdom. What could she do to get her young sons to understand the importance of developing their minds so that they control their own lives? God gave her the wisdom. At least in her opinion. My brother and I didn't think it was that wise. Turn off the TV, let us watch only two or three TV programs during the week. And with all that spare time read two books a piece from the Detroit Public Libraries and submit to her written book reports, which she couldn't read but we didn't know that. I just hated this. My friends were out having a good time. Her friends would criticize her. My mother didn't care. But after a while I actually began to enjoy reading those books. Because we were very poor, but between the covers of those books I could go anywhere. I could be anybody. I could do anything. I began to read about people of great accomplishment. And as I read those stories, I began to see a connecting thread. I began to see that the person who has the most to do with you, and what happens to you in life, is you. You make decisions. You decide how much energy you want to put behind that decision. And I came to understand that I had control of my own destiny. And at that point I didn't hate poverty anymore, because I knew it was only temporary. I knew I could change that. It was incredibly liberating for me. Made all the difference.

Dr. Flint was an epicure. The cook never sent a dinner to his table without fear and trembling; for if there happened to be a dish not to his liking, he would either order her to be whipped, or compel her to eat every mouthful of it in his presence. The poor, hungry creature might not have objected to eating it; but she did not object to having her master cram it down her throat till she choked. They

The Mayor about the fable of the Prodigal Son: 'But he came home.' 'Yes, his courage failed him. He felt very alone on that pig farm. There was no branch of the Party to which he could look for help. Das Kapital had not yet been written, so he was unable to situate himself in the class struggle. Is it any wonder that he wavered for a time, poor boy?

Tim Keller once said that God gives us what we would have asked for if we knew everything that He knows. The idea that the prince of Heaven would empty himself and become poor, to live and dwell among us is humbling. The idea that there is nothing in the human experience that God himself has not suffered, even losing a child, is sustaining. And the idea that in His resurrection, Jesus’ scars became His glory is empowering. God will use these scars for His glory, as they become our glory. Indeed, the end hasn’t been written.

It was one of those days when it’s a minute away from snowing, and there’s this electricity in the air, you can almost hear it. And this bag was just, dancing with me, like a little kid beggin’ me to play with it – for fifteen minutes. And that’s the day I realized that there was this entire life behind things, and this incredibly benevolent force that wanted me to know that there was no reason to be afraid, ever. Video’s a poor excuse, I know. But it helps me remember – I need to remember. Sometimes, there’s so much beauty in the world – I feel like I can’t take it, like my heart is just going to cave in. — Wes Bentley [Ricky Fitts] American Beauty (1999) Written by Alan Ball. Directed by Sam Mendes.

Jury trials are really nothing more than poorly written stage plays. You’ve got two authors writing opposing narratives and a director who is paid not to care about either outcome. Hired actors sit on either end of the stage, while unwitting audience members strive to remain quiet. No applause should be rendered, no gasps of glory. Witnesses sit agape with fury as they stumble across their rehearsed lines. If only they had practiced just once more. If only they had more time or a dress rehearsal, then they would recite their packaged words with such eloquent delivery that the critics in the jury box would believe only them.

With the exception of Leviticus and Numbers, written by the priestly classes, most of the Bible is written by or about people who are occupied, enslaved, poor or disenfranchised in some way!

One could not but play for a moment with the thought of what might have happened if Charlotte Brontë had possessed say three hundred a year — but the foolish woman sold the copyright of her novels outright for fifteen hundred pounds; had somehow possessed more knowledge of the busy world, and towns and regions full of life; more practical experience, and intercourse with her kind and acquaintance with a variety of character. In those words she puts her finger exactly not only upon her own defects as a novelist but upon those of her sex. at that time. She knew, no one better, how enormously her genius would have profited if it had not spent itself in solitary visions over distant fields; if experience and intercourse and travel had been granted her. But they were not granted; they were withheld; and we must accept the fact that all those good novels, VILLETTE, EMMA, WUTHERING HEIGHTS, MIDDLEMARCH, were written by women without more experience of life than could enter the house of a respectable clergyman; written too in the common sitting-room of that respectable house and by women so poor that they could not afford to, buy more than a few quires of paper at a time upon which to write WUTHERING HEIGHTS or JANE EYRE.

But you haven't tried. You haven't tried once. First you refused to admit that there was a menace at all! Then you reposed an absolutely blind faith in the Emperor! Now you've shifted it to Hari Seldon. Throughout you have invariably relied on authority or on the past—never on yourselves." His fists balled spasmodically. "It amounts to a diseased attitude—a conditioned reflex that shunts aside the independence of your minds whenever it is a question of opposing authority. There seems no doubt ever in your minds that the Emperor is more powerful than you are, or Hari Seldon Wiser. And that's wrong don't you see?" For some reason, no one cared to answer him. Hardin continued: "It isn't just you. It's the whole Galaxy. Pirenne heard Lord Dorwin's idea of scientific research. Lord Dorwin thought the way to be a good archaeologist was to read all the books on the subject—written by men who were dead for centuries. He thought that the way to solve archaeological puzzles was to weight the opposing authorities. And Pirenne listened and made no objections. Don't you see that there's something wrong with that?" Again the note of near-pleading in his voice. Again no answer. He went on: "And you men and half of Terminus as well are just as bad.. We sit here, considering the Encyclopedia the all-in-all. We consider the greatest end of science is the classification of past data. It is important, but is there no further work to be done? We're receding and forgetting, don't you see? Here in the Periphery they've lost nuclear power. In Gamma Andromeda, a power plant has undergone meltdown because of poor repairs, and the Chancellor of the Empire complains that nuclear technicians are scarce. And the solution? To train new ones? Never! Instead they're to restrict nuclear power." And for the third time: "Don't you see? It's galaxy-wide. It's a worship of the past. It's a deterioration—a stagnation!

A rich man’s body is like a premium cotton pillow, white and soft and blank. Ours are different. My father’s spine was a knotted rope, the kind that women use in villages to pull water from wells; the clavicle curved around his neck in high relief, like a dog’s collar; cuts and knicks and scars, like little whip marks in his flesh, ran down his chest and waist, reaching down below his hip bones into his buttocks. The story of a poor man’s life is written on his body, in a sharp pen.

Sometimes it seems that half of the fairy tales of the world are some form of Cinderella, ugly duckling, or poor boy story, telling of the little person who has no power or possessions who ends up being king or queen, prince or princess. We write it off as wishful dreaming, when it is actually the foundational pattern of disguise or amnesia, loss, and recovery. Every Beauty is sleeping, it seems, before it can meet its Prince. The duckling must be “ugly,” or there will be no story. The knight errant must be wounded, or he will never even know what the Holy Grail is, much less find it. Jesus must be crucified, or there can be no resurrection. It is written in our hardwiring, but can only be heard at the soul level. It will usually be resisted and opposed at the ego level.

the history that makes the books is written by the victors. The poor never were and never will be victorious in any version of history, and change comes so slowly that individual contributions are always lost in the great gradual tide.

The fact was, there wasn't room on earth for a couple million gold-farmers to turn into high-paid video-game executives. The fact was, if you had to slice the pie into enough pieces to give one to everyone, you'd end up slicing them so thin you could see through them. "When 30,000 people share an apple, no one benefits -- especially not the apple." It was a quote one of his economics profs had kept written in the corner of his white-board, and any time a student started droning on about compassion for the poor, the old prof would just tap the board and say, "Are you willing to share your lunch with 30,000 people?

He has written about equality, the perfectibility of human nature, and the essential goodness of mankind for many years -- he judges others by himself, poor soul.

Outsiders became keen to join an organization [European Community] that offered attractive bribes to the poor. Greece did so in 1981 and Spain and Portugal in 1986.” - written before 2003.

No one can tell the story of you, but you. Some people are gifted with a gilded tongue. They will tell you who you are with such conviction that you may actually believe them, but this is a reflection, not the truth, for the story of you is not yet written.” She leans back. “You will find these voices in your head also. You will tell yourself how you are a poor victim. Pay no heed and instead look to your soul, for that is where you originate. You write the story of you every day with your thoughts, words and deeds. You create yourself. You get to decide your story. No one else. You.

Malthus's school was in the centre of the town of Adrianople, and was not one of those monkish schools where education is miserably limited to the bread and water of the Holy Scriptures. Bread is good and water is good, but the bodily malnutrition that may be observed in prisoners or poor peasants who are reduced to this diet has its counterpart in the spiritual malnutrition of certain clerics. These can recite the genealogy of King David of the Jews as far back as Deucalion's Flood, and behind the Flood to Adam, without a mistake, or can repeat whole chapters of the Epistles of Saint Paul as fluently as if they were poems written in metre; but in all other respects are as ignorant as fish or birds.

I have always suffered from the feeling that it's better to read a good book than to write a poor one; and I've done so much mixed reading in my time that my mind is full of echoes and voices of better men. But this book I'm worrying about now really deserves to be written, I think, for it has a message of its own.

I had written my thesis on medieval witches accused of roasting dead infants and grinding their bones. A year later I found myself literally roasting dead infants and grinding their bones. The tragedy of the women who were accused of witchcraft was that they never actually ground the bones of babies to help them fly to a midnight devil’s Sabbath. But they were unjustly killed for it anyway, burned alive at the stake. I, on the other hand, did grind the bones of babies. Often I was thanked by their poor parents for my care and concern. Things change.

I would not tell this court that I do not hope that some time, when life and age have changed their bodies, as they do, and have changed their emotions, as they do -- that they may once more return to life. I would be the last person on earth to close the door of hope to any human being that lives, and least of all to my clients. But what have they to look forward to? Nothing. And I think here of the stanza of Housman: Now hollow fires burn out to black, And lights are fluttering low: Square your shoulders, lift your pack And leave your friends and go. O never fear, lads, naught’s to dread, Look not left nor right: In all the endless road you tread There’s nothing but the night. ...Here it Leopold’s father -- and this boy was the pride of his life. He watched him, he cared for him, he worked for him; the boy was brilliant and accomplished, he educated him, and he thought that fame and position awaited him, as it should have awaited. It is a hard thing for a father to see his life’s hopes crumble into dust. ...I know the future is with me, and what I stand for here; not merely for the lives of these two unfortunate lads, but for all boys and all girls; for all of the young, and as far as possible, for all of the old. I am pleading for life, understanding, charity, kindness, and the infinite mercy that considers all. I am pleading that we overcome cruelty with kindness and hatred with love. I know the future is on my side. Your Honor stands between the past and the future. You may hang these boys; you may hang them by the neck until they are dead. But in doing it you will turn your face toward the past... I am pleading for the future; I am pleading for a time when hatred and cruelty will not control the hearts of men. When we can learn by reason and judgment and understanding that all life is worth saving, and that mercy is the highest attribute of man. ...I am sure I do not need to tell this court, or to tell my friends that I would fight just as hard for the poor as for the rich. If I should succeed, my greatest reward and my greatest hope will be that... I have done something to help human understanding, to temper justice with mercy, to overcome hate with love. I was reading last night of the aspiration of the old Persian poet, Omar Khayyám. It appealed to me as the highest that I can vision. I wish it was in my heart, and I wish it was in the hearts of all: So I be written in the Book of Love, I do not care about that Book above. Erase my name or write it as you will, So I be written in the Book of Love.

It also creates a problematic reflection: If a villain is the person who knows the most and cares the least, then a hero is the person who cares too much without knowing anything. It makes every hero seem like Forrest Gump. But it’s not the intelligence that people dislike; it’s the dispassionate application of that intelligence. It’s the calculation. It’s someone who views life as a game where the rules are poorly written and designed for abuse.

With a great sigh, Jesper removed the gun belts at his hips. She had to admit he looked less himself without them. The Zemeni sharpshooter was long-limbed, brown-skinned, constantly in motion. He pressed his lips to the pearl handles of his prized revolvers, bestowing each with a mournful kiss. “Take good care of my babies,” Jesper said as he handed them over to Dirix. “If I see a single scratch or nick on those, I’ll spell forgive me on your chest in bullet holes.” “You wouldn’t waste the ammo.” “And he’d be dead halfway through forgive,” Big Bolliger said as he dropped a hatchet, a switchblade, and his preferred weapon—a thick chain weighted with a heavy padlock—into Rotty’s expectant hands. Jesper rolled his eyes. “It’s about sending a message. What’s the point of a dead guy with forg written on his chest?” “Compromise,” Kaz said. “I’m sorry does the trick and uses fewer bullets.” Dirix laughed, but Inej noted that he cradled Jesper’s revolver’s very gently. “What about that?” Jesper asked, gesturing to Kaz’s walking stick. Kaz’s laugh was low and humorless. “Who’d deny a poor cripple his cane?” “If the cripple is you, then any man with sense.

I live, like you, in a century in which reason submits only to fact and to evidence. My name, like yours, is TRUTH-SEEKER. My mission is written in these words of the law: Speak without hatred and without fear; tell that which thou knowest! The work of our race is to build the temple of science, and this science includes man and Nature. Now, truth reveals itself to all; to-day to Newton and Pascal, tomorrow to the herdsman in the valley and the journeyman in the shop. Each one contributes his stone to the edifice; and, his task accomplished, disappears. Eternity precedes us, eternity follows us: between two infinites, of what account is one poor mortal that the century should inquire about him?

Love the truth, appear as you are, and without affectation and without fear and without human respect. Even if the truth costs you persecution, accept it; and if it means anguish, endure it. And if for the sake of truth you should have to sacrifice yourself and your life, then be strong in your sacrifice. (St. Joseph Moscati written as a note to himeslf_

He’d taken pride in making Ketterdam his. He’d laid the traps, set the fires, put his boot to the necks of all those who’d challenged him, and reaped the rewards of his boldness. Most of the opposition had fallen, easy pickings, the occasional challenge almost welcome for the excitement it brought. He’d broken the Barrel to his whim, written the rules of the game to his liking, rewritten them at will. The problem was that the creatures who had managed to survive the city he’d made were a new kind of misery entirely—Brekker, his Wraith queen, his rotten little court of thugs. A fearless breed, hard-eyed and feral, hungrier for vengeance than gold. Do you like life, Rollins? Yes, he did, very much indeed, and he intended to go on living for a good long time. Pekka would count his money. He would raise his son. He’d find himself a good woman or two or ten. And maybe, in the quiet hours, he’d raise a glass to men like him, to his fellow architects of misfortune who had helped raise Brekker and his crew. He’d drink to the whole sorry lot of them, but mostly to the poor fools who didn’t know what trouble was coming.

With the utmost love and attention the man who walks must study and observe every smallest living thing, be it a child, a dog, a fly, a butterfly, a sparrow, a worm, a flower, a man, a house, a tree, a hedge, a snail, a mouse, a cloud, a hill, a leaf, or no more than a poor discarded scrap of paper on which, perhaps, a dear good child at school has written his first clumsy letters. The highest and the lowest, the most serious and the most hilarious things are to him equally beloved, beautiful, and valuable.

As the patriots of seventy-six did to the support of the Declaration of Independence, so to the support of the Constitution and Laws, let every American pledge his life, his property, and his sacred honor; – let every man remember that to violate the law, is to trample on the blood of his father, and to tear the character of his own, and his children's liberty. Let reverence for the laws, be breathed by every American mother, to the lisping babe, that prattles on her lap – let it be taught in schools, in seminaries, and in colleges; – let it be written in Primmers, spelling books, and in Almanacs; – let it be preached from the pulpit, proclaimed in legislative halls, and enforced in courts of justice. And, in short, let it become the political religion of the nation; and let the old and the young, the rich and the poor, the grave and the gay, of all sexes and tongues, and colors and conditions, sacrifice unceasingly upon its altars. While ever a state of feeling, such as this, shall universally, or even, very generally prevail throughout the nation, vain will be every effort, and fruitless every attempt, to subvert our national freedom.

Whenever we meet disappointment and sickness and trouble, my boy, let us thank Him for having brought us this hour, and let us not forget meekness, for it is written: 'On this man will I look, even on him who is poor and sorrowful and who trembleth at My word.

But it was impossible to beat anything into the heads of the poor. They went on with the usual impetuosity of their tempers, full of outcries and lamentations when taken, but madly careless of themselves, foolhardy and obstinate, while they were well. Where they could get employment they pushed into any kind of business, the most dangerous and the most liable to infection; and if they were spoken to, their answer would be, 'I must trust to God for that; if I am taken, then I am provided for, and there is an end of me', and the like. Or thus, 'Why, what must I do? I can't starve. I had as good have the plague as perish for want. I have no work; what could I do? I must do this or beg.

...in one of his Irish Times columns written under the name of Myles na gCopaleen, [Flann] O’Brien offered a service to readers who owned books but did not open them. For a fee, books would be handled, with passages underlined or spines damaged or words such as ‘Rubbish’ or ‘Yes, but cf Homer, Od. iii, 151’ or ‘I remember poor Joyce saying the same thing to me’ written in the margins. Or inscriptions on the title page such as ‘From your devoted friend and follower, K. Marx.’" --"Flann O'Brien's Lies," Colm Tóibin, London Review of Books, Jan. 5, 2012

When he can't take anymore, Galen plucks his phone from his pocket and dials, then hangs up. When the call is returned, he says, "Hey, sweet lips." The females at the table hush each other to get a better listen. A few of them whip their heads toward Emma to see if she's on the other end of the conversation. Satisfied she's not, they lean closer. Rachel snorts. "If only you liked sweets." "I can't wait to see you tonight. Wear that pink shirt I like." Rachel laughs. "Sounds like you're in what we humans like to call a pickle. My poor, drop-dead-gorgeous sweet pea. Emma still not talking to you, leaving you alone with all those hormonal girls?" "Eight-thirty? That's so far away. Can't I meet you sooner?" One of the females actually gets up and takes her tray and her attitude to another table. Galen tries not to get too excited. "Do you need to be checked out of school, son? Are you feeling ill?" Galen tosses a glance at Emma, who's picking a pepperoni off her pizza and eyeing it as if it were dolphin dung. "I can't skip school to meet you again, boo. But I'll be thinking about you. No one but you." A few more females get up and stalk their trays to the trash. The cheerleader in front of him rolls her eyes and starts a conversation with the chubby brunette beside her-the same chubby brunette she pushed into a locker to get to him two hours ago. "Be still my heart," Rachel drawls. "But seriously, I can't read your signals. I don't know what you're asking me to do." "Right now, nothing. But I might change my mind about skipping. I really miss you." Rachel clears her throat. "All right, sweet pea. You just let your mama know, and she'll come get her wittle boy from school, okay?" Galen hangs up. Why is Emma laughing again? Mark can't be that funny. The girl beside him clues him in: "Mark Baker. All the girls love him. But not as much as they love you. Except maybe Emma, I guess." "Speaking of all these girls, how did they get my phone number?" She giggles. "It's written on the wall in the girls' bathroom. One hundred hall." She holds her cell phone up to his face. An image of his number scrawled onto a stall door lights up the screen. In Emma's handwriting.

Good God—don’t they teach you anything in those poor excuses for schools anymore?” Then he calms down, but only a little. “No, I suppose they wouldn’t. History is written by the victors—and when there are no victors, it all winds up in corporate shredders.” He looks out the window with the sad resignation of a man who knows he’s too old to change the world.

What about his style?" asked Dalgliesh who was beginning to think that his reading had been unnecessarily restricted. "Turgid but grammatical. And, in these days, when every illiterate debutante thinks she is a novelist, who am I to quarrel with that? Written with Fowler on his left hand and Roget on his right. Stale, flat and, alas, rapidly becoming unprofitable..." "What was he like as a person?" asked Dalgliesh. "Oh, difficult. Very difficult, poor fellow! I thought you knew him? A precise, self-opinionated, nervous little man perpetually fretting about his sales, his publicity or his book jackets. He overvalued his own talent and undervalued everyone else's, which didn't exactly make for popularity." "A typical writer, in fact?" suggested Dalgliesh mischievously.

Great characters- They are pivotal for a great plot. THEN a solid plot: Why then? If you do not have great characters it is impossible to create a good plot, nonetheless a solid one. Once you have built great characters for the scenes, there you have it. It’s just like the movies, you cannot have a great film if the characters are frail and their lines are weak as well. I guess great world-building comes along with a good plot. If there is something that will work fine in a novel is how you will develop from the theme. You’ve got to establish a good timeline, and from there it comes a world. You see the technical matters don’t match or matter as much to me. Even a poorly written story, if there is a good plot and great characters on it will make a divine combination There are simply many cases of it over the mainstream and that even reached the big screen.

Tomorrow at seven o'clock a strange phenomenon will occur: the earth is going to sit on the moon. This has also been written about by the noted English chemist Wellington. I confess, I felt troubled at heart when I pictured to myself the extraordinary delicacy and fragility of the moon. For the moon is usually made in Hamburg, and made quite poorly. I'm surprised England doesn't pay attention to this. It's made by a lame cooper, and one can see that the fool understands nothing about the moon. He used tarred rope and a quantity of cheap olive oil, and that's why there's a terrible stench all over the earth, so that you have to hold your nose. And that's why the moon itself is such a delicate sphere that people can't live on it, and now only noses live there. And for the same reason, we can't see our own noses, for they're all in the moon.

In the prologue, I explained the gradual and subtle process in which history is re-written to fit a country's present self-image. As a result, many rich-country people recommend free-trade, free-market policies in the honest belief that these are policies that thier own ancestors used in order to make their countries rich. When the poor countries protest that those policies hurt, those protests are dismissed as being intellectually misguided or as serving the interests of their corrupt leaders. It never occurs to those Bad Samaritans that the policies they recommend are fundamentally at odds with what history teaches us to be the best development policies. The intention behind their policy recommendations may be honourable, but their effects are no less harmful than those from policy recommendations motivated by deliberate ladder-kicking.

? Reviews are for readers AND authors. It’s a good way of learning from what people think about the work. Being it good or bad. A book might as well be hurt by a bad, poorly written review. That’s such a pity. Some people don’t know how to express themselves, and maybe that’s why they are just readers and not writers, others read a book like chewing a cupcake. That’s too bad. If that was not your cup of tea, leave it there, untouched. Don’t go bash the author for that. But if you really hate the book, why bother telling others. It’s your problem after all. You can give constructive opinions but don’t blame the author for your different tastes and views. Also authors shouldn’t comment on reviews, it sounds unprofessional, even silly. Some busy writers don’t even have time to read what other people say about their work. If someone enjoyed your book, or not, that is irrelevant. If you will continue or not to write something else it doesn´t add to the plate.. Besides, why bother commenting on a review, just read it and shut up. Being it good or bad. So my opinions about authors commenting on reviews is just my opinions after all!

Rule of law is inferior to the rule of living intelligence because laws, owing to their generality, cannot determine wisely what is right and proper in all circumstances given the infinite variety of circumstances: only the wise man on the spot could correctly decide what is right and proper in the circumstances. [...] All laws, written or unwritten, are poor substitutes but indispensable substitutes for the individual rulings by wise men. They are crude rules of thumb which are sufficient for the large majority of cases: they treat human beings as if they were members of a herd.

By the early fifth century, the Church that had begun as a tiny group of fishermen and other poor people meeting in modest abodes had joined the Roman trend in classical culture in becoming logocentric, relying heavily on written texts -- the Bible, the sacramental services, and the theology of the Church Fathers. "Beginning as a movement in Egypt around 200 A.D. and reaching France by 500 A.D., a special place of holiness was attributed to monks and nuns in a monastic setting because of their celibacy. Monks often became bishops; nuns were told to stay in their convents and shut up.

There's not much to say about loneliness, for it's not a broad subject. Any child, alone in her room, can journey across its entire breadth, from border to border, in an hour. Though not broad, our subject is deep. Loneliness is deeper than the ocean. But here, too, there is no mystery. Our intrepid child is liable to fall quickly to the very bottom without even trying. And since the depths of loneliness cannot sustain human life, the child will swim to the surface again in short order, no worse for wear. Some of us, though, can bring breathing aids down with us for longer stays: imaginary friends, drugs and alcohol, mind-numbing entertainment, hobbies, ironclad routine, and pets. (Pets are some of the best enablers of loneliness, your own cuddlesome Murphy notwithstanding.) With the help of these aids, a poor sap can survive the airless depths of loneliness long enough to experience its true horror -- duration. Did you know, Myren Vole, that when presented with the same odor (even my own) for a duration of only several minutes, the olfactory nerves become habituated -- as my daughter used to say -- to it and cease transmitting its signal to the brain? Likewise, most pain loses its edge in time. Time heals all -- as they say. Even the loss of a loved one, perhaps life's most wrenching pain, is blunted in time. It recedes into the background where it can be borne with lesser pains. Not so our friend loneliness, which grows only more keen and insistent with each passing hour. Loneliness is as needle sharp now as it was an hour ago, or last week. But if loneliness is the wound, what's so secret about it? I submit to you, Myren Vole, that the most painful death of all is suffocation by loneliness. And by the time I started on my portrait of Jean, I was ten years into it (with another five to go). It is from that vantage point that I tell you that loneliness itself is the secret. It's a secret you cannot tell anyone. Why? Because to confess your loneliness is to confess your failure as a human being. To confess would only cause others to pity and avoid you, afraid that what you have is catching. Your condition is caused by a lack of human relationship, and yet to admit to it only drives your possible rescuers farther away (while attracting cats). So you attempt to hide your loneliness in public, to behave, in fact, as though you have too many friends already, and thus you hope to attract people who will unwittingly save you. But it never works that way. Your condition is written all over your face, in the hunch of your shoulders, in the hollowness of your laugh. You fool no one. Believe me in this; I've tried all the tricks of the lonely man.

Your wife,” said Arthur, looking around, “mentioned some toothpicks.” He said it with a hunted look, as if he was worried that she might suddenly leap out from behind a door and mention them again. Wonko the Sane laughed. It was a light easy laugh, and sounded like one he had used a lot before and was happy with. “Ah yes,” he said, “that’s to do with the day I finally realized that the world had gone totally mad and built the Asylum to put it in, poor thing, and hoped it would get better.” This was the point at which Arthur began to feel a little nervous again. “Here,” said Wonko the Sane, “we are outside the Asylum.” He pointed again at the rough brickwork, the pointing, and the gutters. “Go through that door” — he pointed at the first door through which they had originally entered — “and you go into the Asylum. I’ve tried to decorate it nicely to keep the inmates happy, but there’s very little one can do. I never go in there myself. If I ever am tempted, which these days I rarely am, I simply look at the sign written over the door and I shy away.” “That one?” said Fenchurch, pointing, rather puzzled, at a blue plaque with some instructions written on it. “Yes. They are the words that finally turned me into the hermit I have now become. It was quite sudden. I saw them, and I knew what I had to do.” The sign read: “Hold stick near center of its length. Moisten pointed end in mouth. Insert in tooth space, blunt end next to gum. Use gentle in-out motion.” “It seemed to me,” said Wonko the Sane, “that any civilization that had so far lost its head as to need to include a set of detailed instructions for use in a package of toothpicks, was no longer a civilization in which I could live and stay sane.” He gazed out at the Pacific again, as if daring it to rave and gibber at him, but it lay there calmly and played with the sandpipers. “And in case it crossed your mind to wonder, as I can see how it possibly might, I am completely sane. Which is why I call myself Wonko the Sane, just to reassure people on this point. Wonko is what my mother called me when I was a kid and clumsy and knocked things over, and sane is what I am, and how,” he added, with one of his smiles that made you feel, Oh. Well that’s all right then. “I intend to remain.

That night at the Brooklyn party, I was playing the girl who was in style, the girl a man like Nick wants: the Cool Girl. Men always say that as the defining compliment, don’t they? She’s a cool girl. Being the Cool Girl means I am a hot, brilliant, funny woman who adores football, poker, dirty jokes, and burping, who plays video games, drinks cheap beer, loves threesomes and anal sex, and jams hot dogs and hamburgers into her mouth like she’s hosting the world’s biggest culinary gang bang while somehow maintaining a size 2, because Cool Girls are above all hot. Hot and understanding. Cool Girls never get angry; they only smile in a chagrined, loving manner and let their men do whatever they want. Go ahead, shit on me, I don’t mind, I’m the Cool Girl. Men actually think this girl exists. Maybe they’re fooled because so many women are willing to pretend to be this girl. For a long time Cool Girl offended me. I used to see men—friends, coworkers, strangers—giddy over these awful pretender women, and I’d want to sit these men down and calmly say: You are not dating a woman, you are dating a woman who has watched too many movies written by socially awkward men who’d like to believe that this kind of woman exists and might kiss them. I’d want to grab the poor guy by his lapels or messenger bag and say: The bitch doesn’t really love chili dogs that much—no one loves chili dogs that much! And the Cool Girls are even more pathetic: They’re not even pretending to be the woman they want to be, they’re pretending to be the woman a man wants them to be. Oh, and if you’re not a Cool Girl, I beg you not to believe that your man doesn’t want the Cool Girl. It may be a slightly different version—maybe he’s a vegetarian, so Cool Girl loves seitan and is great with dogs; or maybe he’s a hipster artist, so Cool Girl is a tattooed, bespectacled nerd who loves comics. There are variations to the window dressing, but believe me, he wants Cool Girl, who is basically the girl who likes every fucking thing he likes and doesn’t ever complain. (How do you know you’re not Cool Girl? Because he says things like: “I like strong women.” If he says that to you, he will at some point fuck someone else. Because “I like strong women” is code for “I hate strong women.”) I waited patiently—years—for the pendulum to swing the other way, for men to start reading Jane Austen, learn how to knit, pretend to love cosmos, organize scrapbook parties, and make out with each other while we leer. And then we’d say, Yeah, he’s a Cool Guy. But it never happened. Instead, women across the nation colluded in our degradation! Pretty soon Cool Girl became the standard girl. Men believed she existed—she wasn’t just a dreamgirl one in a million. Every girl was supposed to be this girl, and if you weren’t, then there was something wrong with you. But it’s tempting to be Cool Girl. For someone like me, who likes to win, it’s tempting to want to be the girl every guy wants. When I met Nick, I knew immediately that was what he wanted, and for him, I guess I was willing to try. I will accept my portion of blame. The thing is, I was crazy about him at first. I found him perversely exotic, a good ole Missouri boy. He was so damn nice to be around. He teased things out in me that I didn’t know existed: a lightness, a humor, an ease. It was as if he hollowed me out and filled me with feathers. He helped me be Cool

Scholars discern motions in history & formulate these motions into rules that govern the rises & falls of civilizations. My belief runs contrary, however. To wit: history admits no rules, only outcomes. What precipitates outcomes? Vicious acts & virtuous acts. What precipitates acts? Belief. Belief is both prize & battlefield, within the mind & in the mind's mirror, the world. If we believe humanity is a ladder of tribes, a colosseum of confrontation, exploitation & bestiality, such a humanity is surely brought into being, & history's Horroxes, Boerhaaves & Gooses shall prevail. You & I, the moneyed, the privileged, the fortunate, shall not fare so badly in this world, provided our luck holds. What of it if our consciences itch? Why undermine the dominance of our race, our gunships, our heritage & our legacy? Why fight the 'natural' (oh, weaselly word!) order of things? Why? Because of this: -- one fine day, a purely predatory world shall consume itself. Yes, the devil shall take the hindmost until the foremost is the hindmost. In an individual, selfishness uglifies the soul; for the human species, selfishness is extinction. Is this the entropy written in our nature? If we believe that humanity may transcend tooth & claw, if we believe divers [sic] races & creeds can share this world as peaceably as the orphans share their candlenut tree, if we believe leaders must be just, violence muzzled, power accountable & the riches of the Earth & its Oceans shared equitably, such a world will come to pass. I am not deceived. It is the hardest of worlds to make real. Tortuous advances won over generations can be lost by a single stroke of a myopic president's pen or a vainglorious general's sword. A life spent shaping a world I want Jackson to inherit, not one I fear Jackson shall inherit, this strikes me as a life worth the living. Upon my return to San Francisco, I shall pledge myself to the Abolitionist cause, because I owe my life to a self-freed slave & because I must begin somewhere. I hear my father-in-law's response. 'Oho, fine, Whiggish sentiments, Adam. But don't tell me about justice! Ride to Tennessee on an ass & convince the red-necks that they are merely white-washed negroes & their negroes are black-washed Whites! Sail to the Old World, tell 'em their imperial slaves' rights are as inalienable as the Queen of Belgium's! Oh, you'll grow hoarse, poor & grey in caucuses! You'll be spat on, shot at, lynched, pacified with medals, spurned by backwoodsmen! Crucified! Naïve, dreaming Adam. He who would do battle with the many-headed hydra of human nature must pay a world of pain & his family must pay along with him! & only as you gasp your dying breath shall you understand, your life amounted to no more than one drop in a limitless ocean!' Yet what is any ocean but a multitude of drops?

Here, listen to this; a poem by a Greek who lived in Alexandria, one Cavafy: “You said, ‘I shall go to another land to another sea Another city will be found better than this. My every effort is a written indictment And my heart—like the dead—is buried. How long will my mind be in this decay,’ “and so on like that, it’s the same old song we know so well—if only I were somewhere else, I would be happy. Until the poet replies to his poor friend, “New lands you will not find, you won’t find other seas. The city will follow you. The streets you roam will be the same. There is no boat for you, there is no street. In the same way your life you destroyed here In this petty corner, you have spoiled it in the entire universe.

The world, Mma Ramotswe believed, was composed of big things and small things. The big things were written large, and one could not but be aware of them—wars, oppression, the familiar theft by the rich and the strong of those simple things that the poor needed, those scraps which would make their life more bearable; this happened, and could make even the reading of a newspaper an exercise in sorrow. There were all those unkindnesses, palpable, daily, so easily avoidable; but one could not think just of those, thought Mma Ramotswe, or one would spend one's time in tears—and the unkindnesses would continue. So the small things came into their own: small acts of helping others, if one could; small ways of making one's own life better: acts of love, acts of tea, acts of laughter.

His fists balled spasmodically. “It amounts to a diseased attitude—a conditioned reflex that shunts aside the independence of your minds whenever it is a question of opposing authority. There seems no doubt ever in your minds that the Emperor is more powerful than you are, or Hari Seldon wiser. And that’s wrong, don’t you see?” For some reason, no one cared to answer him. Hardin continued: “It isn’t just you. It’s the whole Galaxy. Pirenne heard Lord Dorwin’s idea of scientific research. Lord Dorwin thought the way to be a good archaeologist was to read all the books on the subject—written by men who were dead for centuries. He thought that the way to solve archaeological puzzles was to weigh the opposing authorities. And Pirenne listened and made no objections. Don’t you see that there’s something wrong with that?” Again the note of near-pleading in his voice. Again no answer. He went on: “And you men and half of Terminus as well are just as bad. We sit here, considering the Encyclopedia the all-in-all. We consider the greatest end of science is the classification of past data. It is important, but is there no further work to be done? We’re receding and forgetting, don’t you see? Here in the Periphery they’ve lost nuclear power. In Gamma Andromeda, a power plant has undergone meltdown because of poor repairs, and the Chancellor of the Empire complains that nuclear technicians are scarce. And the solution? To train new ones? Never! Instead they’re to restrict nuclear power.” And for the third time: “Don’t you see? It’s Galaxy-wide. It’s a worship of the past. It’s a deterioration—a stagnation!

Millions of books written on every conceivable subject by all these great minds, and, and in the end, none of 'em knows anything more about the big questions of life than I do. Ss--I read Socrates. You know, n-nn--, this guy used to kn-knock off little Greek boys. What the hell's he got to teach me? And, and Nietzsche with his, with his Theory of Eternal Recurrence. He said that the life we live, we're gonna live over and over again the exact same way for eternity. Great. (MORE) MICKEY (V.O.) (CONT'D) That means I, uh, I'll have to sit through the Ice Capades again. Tch. It's not worth it. The movie next cuts to a sunny day in Central Park. A male jogger, seen through some tree branches, runs by. The camera moves past him, revealing a pondering Mickey walking by the reservoir. He continues to talk over the screen. MICKEY (V.O.) And, and Freud, another great pessimist. Jeez, I was in analysis for years. Nothing happened. My poor analyst got so frustrated. The guy finally put in a salad bar.

My Dear Mrs Winter. (I had half a mind when I dipped my pen in the ink, to address you by your old natural Christian name.) The snow lies so deep on the Northern Railway, and the Posts have been so interrupted in consequence, that your charming note arrived here only this morning... I get the heartache again when I read your commission, written in the hand which I find now to be not in the least changed, and yet it is a great pleasure to be entrusted with it, and to have that share in your gentler remembrances which I cannot find it still my privilege to have, without a stirring of the old fancies. ... I am very very sorry you mistrusted me in not writing before your little girl was born; but I hope now you know me better you will teach her, one day, to tell her children, in times to come when they have some interest in wondering about it, that I loved her mother with the most extraordinary earnestness when I was a boy. I have always believed since, and always shall to the last, that there never was such a faithful and devoted poor fellow as I was. Whatever of fancy, romance, energy, passion, aspiration and determination belong to me, I never have separated and never shall separate from the hard hearted little woman - you - whom it is nothing to say I would have died for, with the greatest alacrity! I never can think, and I never seem to observe, that other young people are in such desperate earnest, or set so much, so long, upon one absorbing hope. It is a matter of perfect certainty to me that I began to fight my way out of poverty and obscurity, with one perpetual idea of you. This is so fixed in my knowledge that to the hour when I opened your letter last Friday night, I have never heard anybody addressed by your name or spoken of by your name, without a start. The sound of it has always filled me with a kind of pity and respect for the deep truth that I had, in my silly hobbledehoyhood, to bestow upon one creature who represented the whole world to me. I have never been so good a man since, as I was when you made me wretchedly happy. I shall never be half so good a fellow any more. This is all so strange now, both to think of, and to say, after every change that has come about; but I think, when you ask me to write to you, you are not unprepared for what it is so natural to me to recall, and will not be displeased to read it. I fancy, - though you may not have thought in the old time how manfully I loved you - that you may have seen in one of my books a faithful reflection of the passion I had for you, and may have thought that it was something to have been loved so well, and may have seen in little bits of "Dora" touches of your old self sometimes, and a grace here and there that may be revived in your little girls, years hence, for the bewilderment of some other young lover - though he will never be as terribly in earnest as I and David Copperfield were. People used to say to me how pretty all that was, and how fanciful it was, and how elevated it was above the little foolish loves of very young men and women. But they little thought what reason I had to know it was true and nothing more nor less. These are things that I have locked up in my own breast, and that I never thought to bring out any more. But when I find myself writing to you again "all to your self", how can I forbear to let as much light in upon them as will shew you that they are there still! If the most innocent, the most ardent, and the most disinterested days of my life had you for their Sun - as indeed they had - and if I know that the Dream I lived in did me good, refined my heart, and made me patient and persevering, and if the Dream were all of you - as God knows it was - how can I receive a confidence from you, and return it, and make a feint of blotting all this out! ...

...when I look at stories I have written I find that they are, for the most part, about people who are poor, who are afflicted in both mind and body, who have little--or at best a distorted--sense of spiritual purpose, and whose actions do not apparently give the reader a great assurance of the joy of life. Yet how is this? For I am no disbeliever in spiritual purpose and no vague believer. I see from the standpoint of Christian orthodoxy. This means that for me the meaning of life is centered in our Redemption by Christ and what I see in the world I see in its relation to that.... My own feeling is that writers who see by the light of their Christian faith will have, in these times, the sharpest eyes for the grotesque, for the perverse, and for the unacceptable....I think that more often the reason for this attention to the perverse is the difference between their beliefs and the beliefs of the audience. Redemption is meaningless unless there is a cause for it in the actual life we live, and for the last few centuries there has been operating in our culture the secular belief that there is no such cause.

You probably think you know all about men, because you read a lot of romance novels, so you think you're an expert on men. But I'm gonna tell you a little secret: the men in those books are fiction. They do not at all represent how men in real life actually think. Those romance novels were written for women by women (and a few men who know what women like to read, so they write romance to make a quick buck.) When you read a book like Grey, Christian's inner monologue does not at all sound like how a man actually thinks in real life. It sounds like a woman does a poor job of imagining how a man thinks. The fictitious men in romance novels are as fake and imaginary as vampires. They're not real. Right about now, there's probably a little voice in your head, screaming: “NOOO!!! You can't say that! You can't speak for all men! Every man is different!!” True. No two dogs are alike. And yet, all dogs have something in common that makes them dogs, and makes them different from cats. The same goes for men and women. The trouble starts when cats don't realize that dogs are different. Dogs think differently, and perceive the world differently, than cats do. I'm a dog. You're a cat. And a dog knows better what it's like to be a dog than a cat does.

With the exception of the fog he seemed to control everything. Yet he was angry. I knew that he was angry by this token. When I read what he wrote about women I thought, not of what he was saying, but of himself. When an arguer argues dispassionately he thinks only of the argument; and the reader cannot help thinking of the argument too. If he had written dispassionately about women, had used indisputable proofs to establish his argument and had shown no trace of wishing that the result should be one thing rather than another, one would not have been angry either. One would have accepted the fact, as one accepts the fact that a pea is green or a canary yellow. So be it, I should have said. But I had been angry because he was angry. Yet it seemed absurd, I thought, turning over the evening paper, that a man with all this power should be angry. Or is anger, I wondered, somehow, the familiar, the attendant sprite on power? Rich people, for example, are often angry because they suspect that the poor want to seize their wealth. The professors, or patriarchs, as it might be more accurate to call them, might be angry for that reason partly, but partly for one that lies a little less obviously on the surface. Possibly they were not “angry” at all; often, indeed, they were admiring, devoted, exemplary in the relations of private life. Possibly when the professor insisted a little too emphatically upon the inferiority of women, he was concerned not with their inferiority, but with his own superiority. That was what he was protecting rather hot-headedly and with too much emphasis, because it was a jewel to him of the rarest price. Life for both sexes—and I looked at them, shouldering their way along the pavement—is arduous, difficult, a perpetual struggle. It calls for gigantic courage and strength. More than anything, perhaps, creatures of illusion as we are, it calls for confidence in oneself. Without self-confidence we are as babes in the cradle. And how can we generate this imponderable quality, which is yet so invaluable, most quickly? By thinking that other people are inferior to oneself. By feeling that one has some innate superiority—it may be wealth, or rank, a straight nose, or the portrait of a grandfather by Romney—for there is no end to the pathetic devices of the human imagination—over other people. Hence the enormous importance to a patriarch who has to conquer, who has to rule, of feeling that great numbers of people, half the human race indeed, are by nature inferior to himself. It must indeed be one of the chief sources of his power.

He was especially fond of Svetlana, who was a promising student and very attached to her father. He began to play a little game with his daughter, calling her khoziaika (which could be translated as “housekeeper” or “the boss”) while he played the role of the sekretarishka (little secretary) who followed her orders: “Setanka-Housekeeper’s wretched Secretary, the poor peasant J. Stalin.” Svetlana would write out orders for her father: “I order you to let me go to Zubalovo tomorrow”; “I order you to take me to the theater with you”; “I order you to let me go to the movies. Ask them to show Chapaev and an American comedy.” Stalin responded with facetious pomposity.21 Other members of Stalin’s inner circle were appointed Svetlana’s sekretarishkas, playing along with the vozhd. “Svetlana the housekeeper will be in Moscow on 27 August. She is demanding permission to leave early for Moscow so that she can check on her secretaries,” Stalin wrote to Kaganovich from the south on 19 August 1935. Kaganovich replied on 31 August: “Today I reported to our boss Svetlana on our work, she seemed to deem it satisfactory.”22 Until the war began, father and daughter exchanged affectionate letters. “I give you a big hug, my little sparrow,” he wrote to her, as he had once written to his wife.23

Clearly historical events have varying degrees of intensity. Some may almost fail to impinge on true reality, that is, on the central, most personal part of a person's life. Others can wreak such havoc there that nothing is left standing. The usual way in which history is written fails to reveal this. '1890: Wilhelm II dismisses Bismark.' Certainly a key event in German history, but scarcely an event at all in the biography of any German outside its small circle of protagonists. Life went on as before. No family was torn apart, no friendship broke up, no one fled their country. Not even a rendezvous was missed or an opera performance cancelled. Those in love, whether happily or not, remained so; the poor remained poor and the rich rich. Now compare that with '1933: Hindenburg sends for Hitler.' An earthquake shatters sixty - six million lives. Official academic history has nothing to tell us about the differences in intensity of historical occurrences. To learn about that, you must read biographies, not those of statesmen but the all too rare ones of unknown individuals. There you will see that one historical event passes over the private (real) lives of people like a cloud over a lake. Nothing stirs, there is only a fleeting shadow. Another event whips up the lake as if in a thunderstorm. For a while it is scarcely recognisable. A third may, perhaps, drain the lake completely. I believe history is misunderstood if this aspect is forgotton (and it is usually forgotton).

It is said,’ said the Aga Morat, ‘that blindness of the eyes is a lighter thing than blindness of the perceptive faculties of the mind. The sun is high: the perception is dazzled. One has made divers chambers available to us in these poor houses for an hour. Let us retire and, by giving ease to the flesh, bring new light also to the proper functions of the mind. There, for the Hakim’s servant Mr Blyth, and the lady. In this chamber, Crawford Efendi and I shall have much to discuss.… Sweet to be taken up, you say, as medicine is by the lip. Such a creature I enjoy, thin-skinned, tender and delicate, light of flesh and goodly in make, impulsive in walk and beautiful in the justness of stature. Communing thus, shall not our dreaming souls melt?’ For a moment, Lymond did not reply. Then he said, in the same level voice, ‘It is written before God, that after this hour we depart all four, in good health to Djerba?’ The Aga Morat had risen. Looking down, his heavy face creased in a smile. ‘It is written,’ he said. Slowly, Lymond rose also. He looked neither at Jerott nor at Marthe, but stepped straight out from under the awning and confronted the Aga. In the blinding white light, the fine lines of his skin were all suddenly visible, and his eyes by contrast quite dark. But his hair, uncut since Marseilles, shone mint-gold in the sun. ‘If it is so agreed,’ Lymond said, ‘I am solicitous for thee, as thou art for me.’ And without pausing, he followed the Aga Morat into the house.

Here, where an immense country lies about me, over which the winds pass coming from the seas, here I feel that no human being anywhere can answer for you those questions and feelings that deep within them have a life of their own; for even the best err in words when they are meant to mean most delicate and almost inexpressible things. But I believe nevertheless that you will not have to remain without a solution if you will hold to objects that are similar to those from which my eyes now draw refreshment. If you will cling to Nature, to the simple in Nature, to the little things that hardly anyone sees, and that can so unexpectedly become big and beyond measuring; if you have this love of inconsiderable things and seek quite simply, as one who serves, to win the confidence of what seems poor: then everything will become easier, more coherent and somehow more conciliatory for you, not in your intellect, perhaps, which lags marveling behind, but in your inmost consciousness, waking and cognizance. You are so young, so before all beginning, and I want to beg you, as much as I can, dear sir, to be patient toward all that is unsolved in your heart and to try to love the questions themselves like locked rooms and like books that are written in a very foreign tongue. Do not now seek the answers, which cannot be given you because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer. Perhaps you do carry within yourself the possibility of shaping and forming as a particularly happy and pure way of living; train yourself to it—but take whatever comes with great trust, and if only it comes out of your own will, out of some need of your inmost being, take it upon yourself and hate nothing.

the Cool Girl. Men always say that as the defining compliment, don’t they? She’s a cool girl. Being the Cool Girl means I am a hot, brilliant, funny woman who adores football, poker, dirty jokes, and burping, who plays video games, drinks cheap beer, loves threesomes and anal sex, and jams hot dogs and hamburgers into her mouth like she’s hosting the world’s biggest culinary gang bang while somehow maintaining a size 2, because Cool Girls are above all hot. Hot and understanding. Cool Girls never get angry; they only smile in a chagrined, loving manner and let their men do whatever they want. Go ahead, shit on me, I don’t mind, I’m the Cool Girl. Men actually think this girl exists. Maybe they’re fooled because so many women are willing to pretend to be this girl. For a long time Cool Girl offended me. I used to see men – friends, coworkers, strangers – giddy over these awful pretender women, and I’d want to sit these men down and calmly say: You are not dating a woman, you are dating a woman who has watched too many movies written by socially awkward men who’d like to believe that this kind of woman exists and might kiss them. I’d want to grab the poor guy by his lapels or messenger bag and say: The bitch doesn’t really love chili dogs that much – no one loves chili dogs that much! And the Cool Girls are even more pathetic: They’re not even pretending to be the woman they want to be, they’re pretending to be the woman a man wants them to be. Oh, and if you’re not a Cool Girl, I beg you not to believe that your man doesn’t want the Cool Girl. It may be a slightly different version – maybe he’s a vegetarian, so Cool Girl loves seitan and is great with dogs; or maybe he’s a hipster artist, so Cool Girl is a tattooed, bespectacled nerd who loves comics. There are variations to the window dressing, but believe me, he wants Cool Girl, who is basically the girl who likes every fucking thing he likes and doesn’t ever complain. (How do you know you’re not Cool Girl? Because he says things like: ‘I like strong women.’ If he says that to you, he will at some point fuck someone else. Because ‘I like strong women’ is code for ‘I hate strong women.’)

The Gospels were written in such temporal and geographical proximity to the events they record that it would have been almost impossible to fabricate events. Anyone who cared to could have checked out the accuracy of what they reported. The fact that the disciples were able to proclaim the resurrection in Jerusalem in the face of their enemies a few weeks after the crucifixion shows that what they proclaimed was true, for they could never have proclaimed the resurrection under such circumstances had it not occurred. The Gospels could not have been corrupted without a great outcry on the part of orthodox Christians. Against the idea that there could have been a deliberate falsifying of the text, no one could have corrupted all the manuscripts. Moreover, there is no precise time when the falsification could have occurred, since, as we have seen, the New Testament books are cited by the church fathers in regular and close succession. The text could not have been falsified before all external testimony, since then the apostles were still alive and could repudiate any such tampering with the Gospels. The miracles of Jesus were witnessed by hundreds of people, friends and enemies alike; that the apostles had the ability to testify accurately to what they saw; that the apostles were of such doubtless honesty and sincerity as to place them above suspicion of fraud; that the apostles, though of low estate, nevertheless had comfort and life itself to lose in proclaiming the gospel; and that the events to which they testified took place in the civilized part of the world under the Roman Empire, in Jerusalem, the capital city of the Jewish nation. Thus, there is no reason to doubt the apostles’ testimony concerning the miracles and resurrection of Jesus. It would have been impossible for so many to conspire together to perpetrate such a hoax. And what was there to gain by lying? They could expect neither honor, nor wealth, nor worldly profit, nor fame, nor even the successful propagation of their doctrine. Moreover, they had been raised in a religion that was vastly different from the one they preached. Especially foreign to them was the idea of the death and resurrection of the Jewish Messiah. This militates against their concocting this idea. The Jewish laws against deceit and false testimony were very severe, which fact would act as a deterrent to fraud. Suppose that no resurrection or miracles occurred: how then could a dozen men, poor, coarse, and apprehensive, turn the world upside down? If Jesus did not rise from the dead, declares Ditton, then either we must believe that a small, unlearned band of deceivers overcame the powers of the world and preached an incredible doctrine over the face of the whole earth, which in turn received this fiction as the sacred truth of God; or else, if they were not deceivers, but enthusiasts, we must believe that these extremists, carried along by the impetus of extravagant fancy, managed to spread a falsity that not only common folk, but statesmen and philosophers as well, embraced as the sober truth. Because such a scenario is simply unbelievable, the message of the apostles, which gave birth to Christianity, must be true. Belief in Jesus’ resurrection flourished in the very city where Jesus had been publicly crucified. If the people of Jerusalem thought that Jesus’ body was in the tomb, few would have been prepared to believe such nonsense as that Jesus had been raised from the dead. And, even if they had so believed, the Jewish authorities would have exposed the whole affair simply by pointing to Jesus’ tomb or perhaps even exhuming the body as decisive proof that Jesus had not been raised. Three great, independently established facts—the empty tomb, the resurrection appearances, and the origin of the Christian faith—all point to the same marvelous conclusion: that God raised Jesus from the dead.

Images of people in the Middle East dressing like Westerners, spending like Westerners, that is what the voters watching TV here at home want to see. That is a visible sign that we really are winning the war of ideas—the struggle between consumption and economic growth, and religious tradition and economic stagnation. I thought, why are those children coming onto the streets more and more often? It’s not anything we have done, is it? It’s not any speeches we have made, or countries we have invaded, or new constitutions we have written, or sweets we have handed out to children, or football matches between soldiers and the locals. It’s because they, too, watch TV. They watch TV and see how we live here in the West. They see children their own age driving sports cars. They see teenagers like them, instead of living in monastic frustration until someone arranges their marriages, going out with lots of different girls, or boys. They see them in bed with lots of different girls and boys. They watch them in noisy bars, bottles of lager upended over their mouths, getting happy, enjoying the privilege of getting drunk. They watch them roaring out support or abuse at football matches. They see them getting on and off planes, flying from here to there without restriction and without fear, going on endless holidays, shopping, lying in the sun. Especially, they see them shopping: buying clothes and PlayStations, buying iPods, video phones, laptops, watches, digital cameras, shoes, trainers, baseball caps. Spending money, of which there is always an unlimited supply, in bars and restaurants, hotels and cinemas. These children of the West are always spending. They are always restless, happy and with unlimited access to cash. I realised, with a flash of insight, that this was what was bringing these Middle Eastern children out on the streets. I realised that they just wanted to be like us. Those children don’t want to have to go to the mosque five times a day when they could be hanging out with their friends by a bus shelter, by a phone booth or in a bar. They don’t want their families to tell them who they can and can’t marry. They might very well not want to marry at all and just have a series of partners. I mean, that’s what a lot of people do. It is no secret, after that serial in the Daily Mail, that that is what I do. I don’t necessarily need the commitment. Why should they not have the same choices as me? They want the freedom to fly off for their holidays on easy Jet. I know some will say that what a lot of them want is just one square meal a day or the chance of a drink of clean water, but on the whole the poor aren’t the ones on the street and would not be my target audience. They aren’t going to change anything, otherwise why are they so poor? The ones who come out on the streets are the ones who have TVs. They’ve seen how we live, and they want to spend.

Dr. Kerry said he'd been watching me. "You act like someone who is impersonating someone else. And it's as if you think your life depends on it." I didn't know what to say, so I said nothing. "It has never occurred to you," he said, "that you might have as much right to be here as anyone." He waited for an explanation. "I would enjoy serving the dinner," I said, "more than eating it." Dr. Kerry smiled. "You should trust Professor Steinberg. If he says you're a scholar-'pure gold,' I heard him say-then you are." "This is a magical place," I said. "Everything shines here." "You must stop yourself from thinking like that," Dr. Kerry said, his voice raised. "You are not fool's gold, shining only under a particular light. Whomever you become, whatever you make yourself into, that is who you always were. It was always in you. Not in Cambridge. In you. You are gold. And returning to BYU, or even to that mountain you came from, will not change who you are. It may change how others see you, it may even change how you see yourself-even gold appears dull in some lighting-but that is the illusion. And it always was." I wanted to believe him, to take his words and remake myself, but I'd never had that kind of faith. No matter how deeply I interred the memories, how tightly I shut my eyes against them, when I thought of my self, the images that came to mind were of that girl, in the bathroom, in the parking lot. I couldn't tell Dr. Kerry about that girl. I couldn't tell him that the reason I couldn't return to Cambridge was that being here threw into great relief every violent and degrading moment of my life. At BYU I could almost forget, allow what had been to blend into what was. But the contrast here was too great, the world before my eyes too fantastical. The memories were more real-more believable-than the stone spires. To myself I pretended there were other reasons I couldn't belong at Cambridge, reasons having to do with class and status: that it was because I was poor, had grown up poor. Because I could stand in the wind on the chapel roof and not tilt. That was the person who didn't belong in Cambridge: the roofer, not the whore. I can go to school, I had written in my journal that very afternoon. And I can buy new clothes. But I am still Tara Westover. I have done jobs no Cambridge student would do. Dress us any way you like, we are not the same. Clothes could not fix what was wrong with me. Something had rotted on the inside. Whether Dr. Kerry suspected any part of this, I'm not sure. But he understood that I had fixated on clothes as the symbol of why I didn't, and couldn't, belong. It was the last thing he said to me before he walked away, leaving me rooted, astonished, beside that grand chapel. "The most powerful determinant of who you are is inside you," he said. "Professor Steinberg says this is Pygmalion. Think of the story, Tara." He paused, his eyes fierce, his voice piercing. "She was just a cockney in a nice dress. Until she believed in herself. Then it didn't matter what dress she wore.

Westerners, not just Lincoln Steffens. It took in the Central Intelligence Agency of the United States. It even took in the Soviet Union’s own leaders, such as Nikita Khrushchev, who famously boasted in a speech to Western diplomats in 1956 that “we will bury you [the West].” As late as 1977, a leading academic textbook by an English economist argued that Soviet-style economies were superior to capitalist ones in terms of economic growth, providing full employment and price stability and even in producing people with altruistic motivation. Poor old Western capitalism did better only at providing political freedom. Indeed, the most widely used university textbook in economics, written by Nobel Prize–winner Paul Samuelson, repeatedly predicted the coming economic dominance of the Soviet Union. In the 1961 edition, Samuelson predicted that Soviet national income would overtake that of the United States possibly by 1984, but probably by 1997. In the 1980 edition there was little change in the analysis, though the two dates were delayed to 2002 and 2012. Though the policies of Stalin and subsequent Soviet leaders could produce rapid economic growth, they could not do so in a sustained way. By the 1970s, economic growth had all but stopped. The most important lesson is that extractive institutions cannot generate sustained technological change for two reasons: the lack of economic incentives and resistance by the elites. In addition, once all the very inefficiently used resources had been reallocated to industry, there were few economic gains to be had by fiat. Then the Soviet system hit a roadblock, with lack of innovation and poor economic incentives preventing any further progress. The only area in which the Soviets did manage to sustain some innovation was through enormous efforts in military and aerospace technology. As a result they managed to put the first dog, Leika, and the first man, Yuri Gagarin, in space. They also left the world the AK-47 as one of their legacies. Gosplan was the supposedly all-powerful planning agency in charge of the central planning of the Soviet economy. One of the benefits of the sequence of five-year plans written and administered by Gosplan was supposed to have been the long time horizon necessary for rational investment and innovation. In reality, what got implemented in Soviet industry had little to do with the five-year plans, which were frequently revised and rewritten or simply ignored. The development of industry took place on the basis of commands by Stalin and the Politburo, who changed their minds frequently and often completely revised their previous decisions. All plans were labeled “draft” or “preliminary.” Only one copy of a plan labeled “final”—that for light industry in 1939—has ever come to light. Stalin himself said in 1937 that “only bureaucrats can think that planning work ends with the creation of the plan. The creation of the plan is just the beginning. The real direction of the plan develops only after the putting together of the plan.” Stalin wanted to maximize his discretion to reward people or groups who were politically loyal, and punish those who were not. As for Gosplan, its main role was to provide Stalin with information so he could better monitor his friends and enemies. It actually tried to avoid making decisions. If you made a decision that turned