Popular Short Quotes

Why was I the Most Popular President Who Ever Lived? I castrated the IRS, implemented the National Sales Tax (Fair Tax) and brought an end to parasitic government - all through the use of numbers, statistics. business metrics, graphs, pie charts, efficiency - in short - results.

Our opportunities to give of ourselves are indeed limitless, but they are also perishable. There are hearts to gladden. There are kind words to say. There are gifts to be given. There are deeds to be done. There are souls to be saved. As we remember that “when ye are in the service of your fellow beings ye are only in the service of your God,” (Mosiah 2:17) we will not find ourselves in the unenviable position of Jacob Marley’s ghost, who spoke to Ebenezer Scrooge in Charles Dickens’s immortal "Christmas Carol." Marley spoke sadly of opportunities lost. Said he: 'Not to know that any Christian spirit working kindly in its little sphere, whatever it may be, will find its mortal life too short for its vast means of usefulness. Not to know that no space of regret can make amends for one life’s opportunity misused! Yet such was I! Oh! such was I!' Marley added: 'Why did I walk through crowds of fellow-beings with my eyes turned down, and never raise them to that blessed Star which led the Wise Men to a poor abode? Were there no poor homes to which its light would have conducted me!' Fortunately, as we know, Ebenezer Scrooge changed his life for the better. I love his line, 'I am not the man I was.' Why is Dickens’ "Christmas Carol" so popular? Why is it ever new? I personally feel it is inspired of God. It brings out the best within human nature. It gives hope. It motivates change. We can turn from the paths which would lead us down and, with a song in our hearts, follow a star and walk toward the light. We can quicken our step, bolster our courage, and bask in the sunlight of truth. We can hear more clearly the laughter of little children. We can dry the tear of the weeping. We can comfort the dying by sharing the promise of eternal life. If we lift one weary hand which hangs down, if we bring peace to one struggling soul, if we give as did the Master, we can—by showing the way—become a guiding star for some lost mariner.

Alice is fictional. This isn't.

He felt a little lost, after that experience. Lost as the girls on their knees. It was a never-ending story of young girls losing themselves, such that they were no longer humans with any souls or characters, but pretty girls with fat asses and nice tits.

The dandelion was long popularly known as the 'pissabed' because of its supposed diuretic properties, and other names in everyday use included 'mare's fart', 'naked ladies', 'twitch-ballock', 'hounds-piss', 'open arse', and 'bum-towel'.

Words whose sense is the most ill-defined are sometimes those that possess the most influence. Such, for example, are the terms democracy, socialism, equality, liberty, &c., whose meaning is so vague that bulky volumes do not suffice to precisely fix it. Yet it is certain that a truly magical power is attached to those short syllables, as if they contained the solution of all problems.

He looked like every glossy frat boy in every nerd movie ever made, like every popular town boy who’d ever looked right through her in high school, like every rotten rich kid who’d ever belonged where she hadn’t. My mama warned me about guys like you. He turned to her as if he’d heard her and took off his sunglasses, and she went down the steps to meet him, wiping her sweaty palms on her dust-smeared khaki shorts. “Hi, I’m Sophie Dempsey,” she said, flashing the Dempsey gotta-love-me grin as she held out her hot, grimy hand, and after a moment he took it. His hand was clean and cool and dry, and her heart pounded harder as she looked into his remote, gray eyes. “Hello, Sophie Dempsey,” her worst nightmare said. “Welcome to Temptation.

The same authorities who insist upon beginnings, middles, and ends, declare that Great Literature (by which they mean the stories they have been taught to admire) is about love and death, while mere popular fiction like this is about sex and violence. One reader's sex, alas, is another's love; and one's violence, another's death.

The simplistic way of not conforming is to see what is in style in our culture and then do the opposite. If short hair is in vogue, the nonconformist wears long hair. If going to the movies is popular, then Christians avoid movies as “worldly.” The extreme case of this may be seen in groups that refuse to wear buttons or use electricity because such things, too, are worldly. A superficial style of nonconformity is the classical pharisaical trap. The kingdom of God is not about buttons, movies, or dancing. The concern of God is not focused on what we eat or what we drink. The call of nonconformity is a call to a deeper level of righteousness, that goes beyond externals. When piety is defined exclusively in terms of externals, the whole point of the apostle’s teaching has been lost. Somehow we have failed to hear Jesus’ words that it is not what goes into a person’s mouth that deflies a person, but what comes out of that mouth. We still want to make the kingdom a matter of eating and drinking.

Katz had read extensively in popular sociobiology, and his understanding of the depressive personality type and its seemingly perverse persistence in the human gene pool was that depression was successful adaptation to ceaseless pain and hardship. Pessimism, feelings of worthlessness and lack of entitlement, inability to derive satisfaction from pleasure, a tormenting awareness of the world's general crappiness: for Katz Jewish paternal forebears, who'd been driven from shtetl to shtetl by implacable anti-Semites, as for the old Angles and Saxons on his mother's side, who'd labored to grow rye and barley in the poor soils and short summers of northern Europe, feeling bad all the time and expecting the worse had been natural ways of equilibriating themselves with the lousiness of their circumstances. Few things gratified depressives, after all, more than really bad news. This obviously wasn't an optimal way to live, but it had its evolutionary advantages.

Life is too short to try and please everyone. Take charge and do what’s right -- not what’s popular.

When it comes to the Civil War, all of our popular understanding, our popular history and culture, our great films, the subtext of our arguments are in defiance of its painful truths. It is not a mistake that Gone with the Wind is one of the most read works of American literature or that The Birth of a Nation is the most revered touchstone of all American film. Both emerge from a need for palliatives and painkillers, an escape from the truth of those five short years in which 750,000 American soldiers were killed, more than all American soldiers killed in all other American wars combined, in a war declared for the cause of expanding "African slavery." That war was inaugurated not reluctantly, but lustily, by men who believed property in humans to be the cornerstone of civilization, to be an edict of God, and so delivered their own children to his maw. And when that war was done, the now-defeated God lived on, honored through the human sacrifice of lynching and racist pogroms. The history breaks the myth. And so the history is ignored, and fictions are weaved into our art and politics that dress villainy in martyrdom and transform banditry into chivalry, and so strong are these fictions that their emblem, the stars and bars, darkens front porches and state capitol buildings across the land to this day.

Father Mike was popular with the church widows. They liked to crowd around him, offering him cookies and bathing in his beatific essence. Part of this essence came from Father Mike's perfect contentment at being five foot four. His shortness had a charitable aspect to it, as though he had given away his height.

As an opener, I'd like to state that elves are certainly NOT cliché. It doesn't matter if they all have pointy ears, or they all live a long time, or even if they all like forests. It doesn't matter if they're short or tall or both. It doesn't matter if they're related to forest spirits or even angels. Regardless of how many elves are like one another or how many elves appear in how many books, elves are NOT cliché. Why? Well, for one, an elf is a creature. How can a creature be a cliché? Is a human cliché? They certainly do appear in a lot of books! How about dragons? Now there's a popular subject! Are dragons cliché as well? Well what about vampires too? Or werewolves? Or bats? Or rabbits? Or mice? Or owls? Or crows? Cats??

You think of love as dizzy electricity. You think if you aren't in this heightened state, that the relationship is failing. This is a lie, an infection you contracted from popular music and fantasy reels, that doomed all your short romances in the academy, like with poor Sri. The bonded support you and Kodiak feel for each other isn't about skin skin skin, though it's related to that. It isn't the heat of his body against yours at the bottom of the water tank. Instead, it's the fact that you two are together at the bottom of the water tank.

popular short

the ministries of the Church are regarded by the masses merely as dignities, her offices as posts of emolument—in short, popular religion may be summed up as respect for ecclesiastics.

Contrary to popular assumption, going on an expedition around the world is not merely a matter of obtaining a ship and charting a course. There are visas to be considered, and bureaucracy to navigate when those visas fail to arrive in time, expire too soon, or meet with blank stares on the receiving end. The politics of nations and their economic markets may interfere with your journey. In short, you may spend an appalling amount of time mired in stuffy little offices, trying to get permission to be where you are.

I can’t help it: I laugh. I don’t mean too, it just kinda comes out on its own. I smoosh my hands against my mouth to block the sound, but this causes me to snort, and snot comes out of my nose. I try to cover it up and jerk my left hand up, but it bounces off my nose and I poke myself in the eye. My eyes water as I hiss and knuckle my eyeball, but I’ve still got snot on my hand and gets all up in there, making it burn even more. Ow. I want to turn and run, but I’m temporarily blinded by my own devices and I know, I just know, that this big kid is probably some popular jock and I am forever going to be stuck with the nick-name Booger Eye Snot Face. I ask God quietly if he wouldn’t mind opening the ground beneath my feet and allow me to fall down a chasm to save me from myself. The ground doesn’t open. I’m still laughing, but it’s that high-pitched thing I do when I find something really funny. I hate that laugh. It always sounds like a clan of female hyenas all going into labor at the same time. Yip! Yip! Ayyyyyyyy! Yip! Yip! Ayyyyyyyy

Now I want you to remember something because I don't think we shall meet again very soon. It is this; however fashionable despair about the world and about people may be at present, and however powerful despair may become in the future, not everybody, or even most people, think and live fashionably; virtue and honour will not be banished from the world, however many popular moralists and panicky journalists say so. Sacrifice will not cease to be because psychiatrists have popularized the idea that there is often some concealed, self-serving element in it; theologians always knew that. Nor do I think love as a high condition of honour will be lost; it is a pattern in the spirit, and people long to make the pattern a reality in their own lives, whatever means they take to do so. In short, Davey, God is not dead. And I can assure you God is not mocked.

...as long as we have the choice to read what we want, I suspect Twain and Homer and the rest will always be with us. The stoutest old writers ebb and flow in popularity; tastes and political correctness and educational trends also ebb and flow, and we have a tendency to embrace the short view because it makes better news stories. So the joy of literature may not be at a high water mark right now, and yet you can walk into the Target store of your choice and pick up Catcher in the Rye. Beauty floats, I guess, along with sorrow and hope. (http://www.wab.org/events/allofroches...)

The North Americans' sense of time is very special. They are short on patience. Everything must be quick, including food and sex, which the rest of the world treats ceremoniously. Gringos invented two terms that are untranslatable into most languages: “snack” and “quickie,” to refer to eating standing up and loving on the run . . . that, too, sometimes standing up. The most popular books are manuals: how to become a millionaire in ten easy lessons, how to lose fifteen pounds a week, how to recover from your divorce, and so on. People always go around looking for shortcuts, and ways to escape anything they consider unpleasant: ugliness, old age, weight, illness, poverty, and failure in any of its aspects.

You were kind of mean to Brittany,” Holly said. “Was I? Trying to be protective, I guess. I have a problem with cheerleaders, sorority sisters, gangs, committees, groups, anything pack-related.” She shrugged. “Yeah, you’re not really a joiner.” I was never much for cheerleaders or jocks myself, especially in high school. I always knew that kind of popularity was short term, but when you’re a teenager it seemed like the most important thing in the world. But Holly was only twelve.

Plants began the process of land colonization about 450 million years ago, accompanied of necessity by tiny mites and other organisms which they needed to break down and recycle dead organic matter on their behalf. Larger animals took a little longer to emerge, but by about 400 million years ago they were venturing out of the water, too. Popular illustrations have encouraged us to envision the first venturesome land dwellers as a kind of ambitious fish—something like the modern mudskipper, which can hop from puddle to puddle during droughts—or even as a fully formed amphibian. In fact, the first visible mobile residents on dry land were probably much more like modern woodlice, sometimes also known as pillbugs or sow bugs. These are the little bugs (crustaceans, in fact) that are commonly thrown into confusion when you upturn a rock or log.

It is frequently the tragedy of the great artist, as it is of the great scientist, that he frightens the ordinary man. If he is more than a popular story-teller it may take humanity a generation to absorb and grow accustomed to the new geography with which the scientist or artist presents us.... In short, like the herd animals we are, we sniff warily at the strange one among us. If he is fortunate enough finally to be accepted, it is likely to be after a trial of ridicule and after the sting has been removed from his work by long familiarization and bowdlerizing, when the alien quality of his thought has been mitigated or removed.

...it seems to me that sometimes-or perhaps I might venture most of the time-occurrences have no cause at all. New stars appear and old ones vanish. Short hats become popular again. Things are as they are and do as they please for absolutely no reason at all.

Closely related are the entries in his bestiary, a compendium of short tales of animals and moral lessons based on their traits. Bestiaries were popular among the ancients and in the Middle Ages, and the spread of printing presses meant that many were reprinted in Italy beginning in the 1470s. Leonardo had a copy of the bestiary written by Pliny the Elder and three others by medieval compilers.

She wanted to feel normal. She wanted to feel like everyone else. She wanted more than this even; she wanted to be pretty. She wanted to be like the girls who ran laps in gym class, climbed ropes, jumped, and were asked out on dates. When some girls were wondering if their shorts or skirts were too tight, Sarah was worried about her underpants: granny panties, she called them. When the prettiest and most popular were trying out for cheerleading or volleyball, Sarah went home and read, gorged herself between meals in front of her computer and television.

Herman Melville (August 1, 1819 – September 28, 1891) was an American novelist, short story writer, essayist, and poet. His earliest novels were bestsellers, but his popularity declined later in his life. By the time of his death he had virtually been forgotten, but his longest novel, Moby-Dick — largely considered a failure during his lifetime, and responsible for Melville's drop in popularity — was rediscovered in the 20th century as a literary masterpiece. Source: Wikipedia

Like technical debt, management debt is incurred when you make an expedient, short-term management decision with an expensive, long-term consequence. Like technical debt, the trade-off sometimes makes sense, but often does not. More important, if you incur the management debt without accounting for it, then you will eventually go management bankrupt. Like technical debt, management debt comes in too many different forms to elaborate entirely, but a few salient examples will help explain the concept. Here are three of the more popular types among startups: 1. Putting two in the box 2. Overcompensating a key employee, because she gets another job offer 3. No performance management or employee feedback process

Speculation, it has been noted, comes when popular imagination settles on something seemingly new in the field of commerce or finance.

Passivity will bring you short-term popularity, assertiveness will bring you respect.

Thank you,” said Lee’s voice. “And now we turn to regular contributor Royal, for an update on how the new Wizarding order is affecting the Muggle world.” “Thanks, River,” said an unmistakable voice, deep, measured, reassuring. “Kingsley!” burst out Ron. “We know!” said Hermione, hushing him. “Muggles remain ignorant of the source of their suffering as they continue to sustain heavy casualties,” said Kingsley. “However, we continue to hear truly inspirational stories of wizards and witches risking their own safety to protect Muggle friends and neighbors, often without the Muggles’ knowledge. I’d like to appeal to all our listeners to emulate their example, perhaps by casting a protective charm over any Muggle dwellings in your street. Many lives could be saved if such simple measures are taken.” “And what would you say, Royal, to those listeners who reply that in these dangerous times, it should be ‘Wizards first’?” asked Lee. “I’d say that it’s one short step from ‘Wizards first’ to ‘Purebloods first,’ and then to ‘Death Eaters,’” replied Kingsley. “We’re all human, aren’t we? Every human life is worth the same, and worth saving.” “Excellently put, Royal, and you’ve got my vote for Minister of Magic if ever we get out of this mess,” said Lee. “And now, over to Romulus for our popular feature ‘Pals of Potter.’” “Thanks, River,” said another very familiar voice; Ron started to speak, but Hermione forestalled him in a whisper. “We know it’s Lupin!

Michael Heseltine, a wild-haired visionary, Klaus Kinski to Margaret's Thatcher's Werner Herzog, pushed Docklands across the Thames to the East Greenwich Peninsula. The Millennium Dome concept was a remake of 'Fitzcarraldo', a film in which suborned natives (expendable extras) drag a paddle steamer over a hill in order to force a short cut to more exploitable territory. The point being to bring Enrico Caruso, one of the gods of opera, to an upstream trading post. An insane achievement mirrored in the rebranding of the Dome, after its long and expensive limbo, as the O2 Arena, a popular showcase for cryogenic rock acts:Norma Desmond divas and the resurrected Michael Jackson, whose virtual rebirth,post-mortem, gave the shabby tent the status of a riverside cathedral.

The first music to be called blues seems to have been slow, but not necessarily sad—it was a sexy rhythm, popular with African American working-class dancers in New Orleans and other parts of the Deep South.

It is an important and popular fact that things are not always what they seem. For instance, on the planet Earth, man had always assumed that he was more intelligent than dolphins because he had achieved so much—the wheel, New York, wars and so on—while all the dolphins had ever done was muck about in the water having a good time. But conversely, the dolphins had always believed that they were far more intelligent than man—for precisely the same reasons. Curiously enough, the dolphins had long known of the impending destruction of the planet Earth and had made many attempts to alert mankind to the danger; but most of their communications were misinterpreted as amusing attempts to punch footballs or whistle for tidbits, so they eventually gave up and left the Earth by their own means shortly before the Vogons arrived. The last ever dolphin message was misinterpreted as a surprisingly sophisticated attempt to do a double-backward somersault through a hoop while whistling the “Star-Spangled Banner,” but in fact the message was this: So long and thanks for all the fish. In fact there was only one species on the planet more intelligent than dolphins, and they spent a lot of their time in behavioral research laboratories running round inside wheels and conducting frighteningly elegant and subtle experiments on man. The fact that once again man completely misinterpreted this relationship was entirely according to these creatures’ plans.

I was very fond of strange stories when I was a child. In my village-school days, I used to buy stealthily popular novels and historical recitals. Fearing that my father and my teacher might punish me for this and rob me of these treasures, I carefully hid them in secret places where I could enjoy them unmolested. As I grew older, my love for strange stories became even stronger, and I learned of things stranger than what I had read in my childhood. When I was in my thirties, my memory was full of these stories accumulated through years of eager seeking. l have always admired such writers of the T'ang Dynasty as Tuan Ch'eng-shih [author of the Yu-yang tsa-tsu] and Niu Sheng [author of the Hsuan-kuai lu]. Who wrote short stories so excellent in portrayal of men and description of things. I often had the ambition to write a book (of stories) which might be compared with theirs. But I was too lazy to write, and as my laziness persisted, I gradually forgot most of the stories which I had learned. Now only these few stories, less than a score, have survived and have so successfully battled against my laziness that they are at last written down. Hence this Book of Monsters. I have sometimes laughingly said to myself that it is not I who have found these ghosts and monsters, but they, the monstrosities themselves, which have found me! ... Although my book is called a book or monsters, it is not confined to them: it also records the strange things of the human world and sometimes conveys a little bit of moral lesson.

Later American support for the unpopular Muhammad Reza Shah, who not only closed down the Majlis to effect his modernization programme, but systematically denied Iranians fundamental human rights that democracy was supposed to guarantee, made it seem that there was a double standard. The West proudly proclaimed democracy for its own people, but Muslims were expected to submit to cruel dictatorships. In Egypt there were seventeen general elections between 1923 and 1952, all of which were won by the popular Wafd party, but the Wafd were permitted to rule only five times. They were usually forced to stand down by either the British or by the king of EgypT

Hello Everyone! My name is Dan Brown and in the course of writing my first novel, some other guy, claiming to be me, had the chutzpah to steal my name and publish a book about some code that apparently became quite popular, so much so in fact that copies of it, as well as subsequent novels by the same guy, now accost me every time I visit a brick & mortar or online bookstore these days. Long story short, when I published my first novel (Roll Over, Hitler!) this past month, I decided to use my full name – Daniel Bruce Brown – which would have pleased my parents to no end had they still been alive, but basically makes me unknown to anyone who knows me by Dan Brown, which has to be, I don’t know, at least ten or fifteen people. So, anyway, here I am, hoping to be “discovered” and, in the meantime, hoping to make some new friends among folks who love the written word as much as I do.

The work I do is not exactly respectable. But I want to explain how it works without any of the negatives associated with my infamous clients. I’ll show how I manipulated the media for a good cause. A friend of mine recently used some of my advice on trading up the chain for the benefit of the charity he runs. This friend needed to raise money to cover the costs of a community art project, and chose to do it through Kickstarter, the crowdsourced fund-raising platform. With just a few days’ work, he turned an obscure cause into a popular Internet meme and raised nearly ten thousand dollars to expand the charity internationally. Following my instructions, he made a YouTube video for the Kickstarter page showing off his charity’s work. Not a video of the charity’s best work, or even its most important work, but the work that exaggerated certain elements aimed at helping the video spread. (In this case, two or three examples in exotic locations that actually had the least amount of community benefit.) Next, he wrote a short article for a small local blog in Brooklyn and embedded the video. This site was chosen because its stories were often used or picked up by the New York section of the Huffington Post. As expected, the Huffington Post did bite, and ultimately featured the story as local news in both New York City and Los Angeles. Following my advice, he sent an e-mail from a fake address with these links to a reporter at CBS in Los Angeles, who then did a television piece on it—using mostly clips from my friend’s heavily edited video. In anticipation of all of this he’d been active on a channel of the social news site Reddit (where users vote on stories and topics they like) during the weeks leading up to his campaign launch in order to build up some connections on the site. When the CBS News piece came out and the video was up, he was ready to post it all on Reddit. It made the front page almost immediately. This score on Reddit (now bolstered by other press as well) put the story on the radar of what I call the major “cool stuff” blogs—sites like BoingBoing, Laughing Squid, FFFFOUND!, and others—since they get post ideas from Reddit. From this final burst of coverage, money began pouring in, as did volunteers, recognition, and new ideas. With no advertising budget, no publicist, and no experience, his little video did nearly a half million views, and funded his project for the next two years. It went from nothing to something. This may have all been for charity, but it still raises a critical question: What exactly happened? How was it so easy for him to manipulate the media, even for a good cause? He turned one exaggerated amateur video into a news story that was written about independently by dozens of outlets in dozens of markets and did millions of media impressions. It even registered nationally. He had created and then manipulated this attention entirely by himself.

To most people today, the name Snow White evokes visions of dwarfs whistling as they work, and a wide–eyed, fluttery princess singing, "Some day my prince will come." (A friend of mine claims this song is responsible for the problems of a whole generation of American women.) Yet the Snow White theme is one of the darkest and strangest to be found in the fairy tale canon — a chilling tale of murderous rivalry, adolescent sexual ripening, poisoned gifts, blood on snow, witchcraft, and ritual cannibalism. . .in short, not a tale originally intended for children's tender ears. Disney's well–known film version of the story, released in 1937, was ostensibly based on the German tale popularized by the Brothers Grimm. Originally titled "Snow–drop" and published in Kinder–und Hausmarchen in 1812, the Grimms' "Snow White" is a darker, chillier story than the musical Disney cartoon, yet it too had been cleaned up for publication, edited to emphasize the good Protestant values held by Jacob and Wilhelm Grimm. (...) Variants of Snow White were popular around the world long before the Grimms claimed it for Germany, but their version of the story (along with Walt Disney's) is the one that most people know today. Elements from the story can be traced back to the oldest oral tales of antiquity, but the earliest known written version was published in Italy in 1634.

I also immediately internalized the idea that no school could teach someone how to be a great investor. If it were true, it’d be the most popular school in the world, with an impossibly high tuition. So it must not be true.” Investing

When people come to a conclusion that is contrary to popular opinion, there’s a calm resolution to them, for they are experiencing a short burst of pride. They have just captured an intellectual territory, and they will hold that territory.

his business. On Denman's death he returned to his former trade, and shortly set up a printing house of his own from which he published "The Pennsylvania Gazette," to which he contributed many essays, and which he made a medium for agitating a variety of local reforms. In 1732 he began to issue his famous "Poor Richard's Almanac" for the enrichment of which he borrowed or composed those pithy utterances of worldly wisdom which are the basis of a large part of his popular reputation.

And without discussing it, I think we both felt that it was a symbolic place to reestablish our marriage; we had been married and spent a two-day honeymoon in the Highlands, shortly before the outbreak of war seven years before. A peaceful refuge in which to rediscover each other, we thought, not realizing that, while golf and fishing are Scotland’s most popular outdoor sports, gossip is the most popular indoor sport. And when it rains as much as it does in Scotland, people spend a lot of time indoors.

It must be classed among those phenomena of a hypnotic order, which we shall shortly study. In a crowd every sentiment and act is contagious, and contagious to such a degree that an individual readily sacrifices his personal interest to the collective interest.

This pandemic has inherited an habit in us of leaving behind a digital dust of who were are; what we are; how we are...to get snooped, pried and loathed upon. Just locking up phones for privacy and opening up feeling and emotions is like watching a pole dance in public - Oren Tamira

Many people today acquiesce in the widespread myth, devised in the late 19th century, of an epic battle between ‘scientists’ and ‘religionists’. Despite the unfortunate fact that some members of both parties perpetuate the myth by their actions today, this ‘conflict’ model has been rejected by every modern historian of science; it does not portray the historical situation. During the 16th and 17th centuries and during the Middle Ages, there was not a camp of ‘scientists’ struggling to break free of the repression of ‘religionists’; such separate camps simply did not exist as such. Popular tales of repression and conflict are at best oversimplified or exaggerated, and at worst folkloristic fabrications (see Chapter 3 on Galileo). Rather, the investigators of nature were themselves religious people, and many ecclesiastics were themselves investigators of nature.

There has always been a temptation to classify economic goods in clearly defined groups, about which a number of short and sharp propositions could be made, to gratify at once the student’s desire for logical precision, and the popular liking for dogmas that have the air of being profound and are yet easily handled. But great mischief seems to have been done by yielding to this temptation, and drawing broad artificial lines of division where Nature has made none. The more simple and absolute an economic doctrine is, the greater will be the confusion which it brings into attempts to apply economic doctrines to practice, if the dividing lines to which it refers cannot be found in real life. There is not in real life a clear line of division between things that are and are not Capital, or that are and are not Necessaries, or again between labour that is and is not Productive.

Many introver- ted kids grow up to have excellent so- cial skills, although they tend to join groups in their own way—waiting a while before they plunge in, or particip- ating only for short periods. That’s OK. Your child needs to acquire social skills and make friends, not turn into the most gregarious student in school. This doesn’t mean that popularity isn’t a lot of fun. You’ll probably wish it for him, just as you might wish that he have good looks, a quick wit, or athletic tal- ent. But make sure you’re not imposing your own longings, and remember that there are many paths to a satisfying life.

What is the most helpful thing we can do for the earth and her people, Kuan Yin?” “Kuan Yin is changing shape in response to your question, Hope. I’m not sure what this particular shape-shifting means, if it is an answer in itself or if she is adjusting to the question” Lena contemplates. “I’ll just watch for a moment and try to understand.” “Loving people is the most helpful thing anyone can do,” Kuan Yin answers after a short while. “Your society has the resources, at this very moment, to fashion industries and lifestyles conducive to a non-harmful environment. There is a popular belief that over-population is the threat to the earth’s environment. However, for many places upon the earth it is also very much a question of resource availability and distribution. There is a real need for creating a holistic infrastructure that can support everyone. A helpful mindset is simple-living and high-thinking”, continues Kuan Yin. “Science is constantly evolving. There are now recyclable batteries, ink cartridges, etc. Keep up to date on the latest technologies. Be aware, set examples and create trends that will positively influence people’s lives and the environment. As I said earlier, however, this is also a discussion about love and developing a greater capacity to love. It can help everyone. We’re all one huge family, a great continuum. Don’t underestimate the power of the love created in your homes and families. This love has an immense potency, the power to influence others lives in a positive way.

The things sane societies loved, it hated. The things sane societies hated, it loved; the things sane societies tried to do, it tried to avoid; the things sane societies tried to avoid, it did with relish. It pursued chaos and hated order, it worshipped ugliness and loathed beauty. If sane people wished to dress as neatly and well as they could, these people were persuaded to dress as hideously and grotesquely as possible; if sane people wanted music to be melodious, these people (whether we are speaking of their "popular" or their "serious" music) were cozened into believing they liked raucous and tuneless noise. If women had been feminine, if home life had been secure, if children had been innocent, if men had been gallant, if art had been beautiful, if love had been romantic, then all these things must be stood on their heads. Of course, life was not always like that. Of course things had often fallen short of their ideals, or even of their minimal norms; but at least most people tried to do things properly and at least the surrounding civilisation encouraged them to try. Never before had the deliberate aim been an inverted parody of all that should be. Everywhere, in every area of life, a single principle reigned: inversion; the worship of chaos; the creed of the madhouse.

Careful with that," said the Doctor. "No need to get carried away." Aldridge spun the scalpel like a baton. "Yessir. Careful is my middle name. Actually Clumsy is my middle name, but that doesn't encourage clients and it makes me sound like one of those dwarfs that are going to be so popular when moving pictures a get going.

His most influential song, “Matchbox Blues,” popularized an image that had first appeared in one of Rainey’s lyrics and would be recycled by everyone from Billie Holiday to Sam Cooke, Carl Perkins, and the Beatles: “I’m sitting here wondering, will a matchbox hold my clothes / I ain’t got so many matches, but I’ve got so far to go.

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

Some readers were aware that the novels they loved amounted to a propaganda campaign, that the love stories had a particular agenda that might or might not have anything at all to do with reality. But then as now, being a canny and independent-minded consumer of popular media did not bar one from also enjoying being manipulated by it.

I am neither ill nor well. There is no need for you to say that all virtues are fragile to start with and acquire firmness and strength with time. I know too that those which toil to make a good impression, seeking high rank, for example, and a reputation for eloquence, and whatever depends on the approval of others, take time to mature – both those which offer real strength and those which are tricked out in some sort of dye aimed at popularity have to wait years until the passage of time gradually produces their colour. But I’m afraid that habit, which induces firmness in things, may drive this fault more deeply into me: long association brings love of evil as well as good.

There have been ample opportunities since 1945 to show that material superiority in war is not enough if the will to fight is lacking. In Algeria, Vietnam and Afghanistan the balance of economic and military strength lay overwhelmingly on the side of France, the United States, and the Soviet Union, but the will to win was slowly eroded. Troops became demoralised and brutalised. Even a political solution was abandoned. In all three cases the greater power withdrew. The Second World War was an altogether different conflict, but the will to win was every bit as important - indeed it was more so. The contest was popularly perceived to be about issues of life and death of whole communities rather than for their fighting forces alone. They were issues, wrote one American observer in 1939, 'worth dying for'. If, he continued, 'the will-to-destruction triumphs, our resolution to preserve civilisation must become more implacable...our courage must mount'. Words like 'will' and 'courage' are difficult for historians to use as instruments of cold analysis. They cannot be quantified; they are elusive of definition; they are products of a moral language that is regarded sceptically today, even tainted by its association with fascist rhetoric. German and Japanese leaders believed that the spiritual strength of their soldiers and workers in some indefinable way compensate for their technical inferiority. When asked after the war why Japan lost, one senior naval officer replied that the Japanese 'were short on spirit, the military spirit was weak...' and put this explanation ahead of any material cause. Within Germany, belief that spiritual strength or willpower was worth more than generous supplies of weapons was not confined to Hitler by any means, though it was certainly a central element in the way he looked at the world. The irony was that Hitler's ambition to impose his will on others did perhaps more than anything to ensure that his enemies' will to win burned brighter still. The Allies were united by nothing so much as a fundamental desire to smash Hitlerism and Japanese militarism and to use any weapon to achieve it. The primal drive for victory at all costs nourished Allied fighting power and assuaged the thirst for vengeance. They fought not only because the sum of their resources added up to victory, but because they wanted to win and were certain that their cause was just. The Allies won the Second World War because they turned their economic strength into effective fighting power, and turned the moral energies of their people into an effective will to win. The mobilisation of national resources in this broad sense never worked perfectly, but worked well enough to prevail. Materially rich, but divided, demoralised, and poorly led, the Allied coalition would have lost the war, however exaggerated Axis ambitions, however flawed their moral outlook. The war made exceptional demands on the Allied peoples. Half a century later the level of cruelty, destruction and sacrifice that it engendered is hard to comprehend, let alone recapture. Fifty years of security and prosperity have opened up a gulf between our own age and the age of crisis and violence that propelled the world into war. Though from today's perspective Allied victory might seem somehow inevitable, the conflict was poised on a knife-edge in the middle years of the war. This period must surely rank as the most significant turning point in the history of the modern age.

It is the simplest phrase you can imagine,” Favreau said, “three monosyllabic words that people say to each other every day.” But the speech etched itself in rhetorical lore. It inspired music videos and memes and the full range of reactions that any blockbuster receives online today, from praise to out-of-context humor to arch mockery. Obama’s “Yes, we can” refrain is an example of a rhetorical device known as epistrophe, or the repetition of words at the end of a sentence. It’s one of many famous rhetorical types, most with Greek names, based on some form of repetition. There is anaphora, which is repetition at the beginning of a sentence (Winston Churchill: “We shall fight on the beaches, we shall fight on the landing grounds, we shall fight in the fields”). There is tricolon, which is repetition in short triplicate (Abraham Lincoln: “Government of the people, by the people, and for the people”). There is epizeuxis, which is the same word repeated over and over (Nancy Pelosi: “Just remember these four words for what this legislation means: jobs, jobs, jobs, and jobs”). There is diacope, which is the repetition of a word or phrase with a brief interruption (Franklin D. Roosevelt: “The only thing we have to fear is fear itself”) or, most simply, an A-B-A structure (Sarah Palin: “Drill baby drill!”). There is antithesis, which is repetition of clause structures to juxtapose contrasting ideas (Charles Dickens: “It was the best of times, it was the worst of times”). There is parallelism, which is repetition of sentence structure (the paragraph you just read). Finally, there is the king of all modern speech-making tricks, antimetabole, which is rhetorical inversion: “It’s not the size of the dog in the fight; it’s the size of the fight in the dog.” There are several reasons why antimetabole is so popular. First, it’s just complex enough to disguise the fact that it’s formulaic. Second, it’s useful for highlighting an argument by drawing a clear contrast. Third, it’s quite poppy, in the Swedish songwriting sense, building a hook around two elements—A and B—and inverting them to give listeners immediate gratification and meaning. The classic structure of antimetabole is AB;BA, which is easy to remember since it spells out the name of a certain Swedish band.18 Famous ABBA examples in politics include: “Man is not the creature of circumstances. Circumstances are the creatures of men.” —Benjamin Disraeli “East and West do not mistrust each other because we are armed; we are armed because we mistrust each other.” —Ronald Reagan “The world faces a very different Russia than it did in 1991. Like all countries, Russia also faces a very different world.” —Bill Clinton “Whether we bring our enemies to justice or bring justice to our enemies, justice will be done.” —George W. Bush “Human rights are women’s rights and women’s rights are human rights.” —Hillary Clinton In particular, President John F. Kennedy made ABBA famous (and ABBA made John F. Kennedy famous). “Mankind must put an end to war, or war will put an end to mankind,” he said, and “Each increase of tension has produced an increase of arms; each increase of arms has produced an increase of tension,” and most famously, “Ask not what your country can do for you; ask what you can do for your country.” Antimetabole is like the C–G–Am–F chord progression in Western pop music: When you learn it somewhere, you hear it everywhere.19 Difficult and even controversial ideas are transformed, through ABBA, into something like musical hooks.

The orgasm is an explosion of energy that escapes from the conductors that should manage it. That overcharge spills out of the sexual organs, out of the chakras, and into the surrounding ganglia, into the nadis. This is why people experience tremors, shaking, vibrations, involuntary shudders, shouts, screams, etc: the energy of Eden is racing thorugh the nervous systems. We think it is "pleasurable," because the root energy is from Eden (bliss), but what we do not realize is that a short circuit destroys the conductor. That is, the orgasm destroys the nervous system, gradually. This is why people who have a lot of sex, gradually lose their sexual power. People who repeat the orgasm gradually lose the ability to have it. They become impotent or become indifferent to sex because their energetic centers become burned out. Now, this is why everybody takes chemicals to stimulate their sex drive. This is why pornography became so popular, because it is an artificial stimulation for the sexual energy. This is also why people move towards more and more extreme sexual interests, because the areas that stimulated them previously become "burned out.

How did Japan manage to delay painful and destabilizing change? By employing the so-called Bubble Fix, a term popularized by former Morgan Stanley economist Stephen Roach, whereby central bankers and government officials soothe markets with monetary and fiscal stimulants in the short run in ways that create financial imbalances in the long run, essentially curing bubbles with new ones.

It is hard to appreciate now, but there was once a time before mobile phones and text messages when people communicated with each other by sticking notes to refrigerators using magnets. It got to be so commonplace that it became the secondary purpose of fridges themselves. Families would leave dinner instructions, teenagers would explain their whereabouts, and unhappy wives would initiate divorces, all using short Heminway-esque messages affixed at eye level using coloured magnetic letters. In fact there was a widespread panic in the refrigeration industry when text messages became popular. And then, when free texts became available, the National Association of Subzero Appliances (the other NASA, as they called themselves) brought a case to the Supreme Court, citing an infringement of their right to earn a livelihood.

Most people who refer to an epidemic of permissive parenting just assume that this is true, that everyone knows it, and therefore that there's no need to substantiate that claim. My efforts to track down data -- by combing both scholarly and popular databases as well as sending queries to leading experts in the field -- have yielded absolutely nothing. I'm forced to conclude that no one has any idea how many parents could be considered permissive, how many are punitive, and how many are responsive to their children's needs without being permissive or punitive. (The tendency to overlook that third possibility is a troubling and enduring trend in its own right.) In short, there is absolutely no evidence to support the claim that permissiveness is the dominant style of parenting in our culture, or even that it's particularly common.

So exalted was the idea of hegemony over self that every gentleman fell short. But the ideal itself was pursued for many generations. At its best it created a true nobility of character in Virginia gentlemen such as George Washington, Robert E. Lee, and George Marshall. The popular images of these men are not historical myths. The more one learns of them, the greater one’s respect becomes. Their character was the product of a cultural idea.

In Flemish bond, headers alternate with stretchers from brick to brick. Flemish bond is much more popular than English, not because it is stronger, but because it is more economical since every facade has more long faces than short ones, and thus requires fewer bricks. But there were many other patterns—Chinese bond, Dearne’s bond, English garden-wall bond, cross bond, rat-trap bond, monk bond, flying bond, and so on—each signifying a different configuration of headers and stretchers.

Chemically speaking, the two drugs were closely related. In some ways, heroin had always been the benchmark for OxyContin. The tremendous potency of Oxy led to its reputation as “heroin in a pill.” When it first became popular as a recreational high in Appalachia, OxyContin acquired the nickname hillbilly heroin. So, it might have been only logical that when they could no longer count on OxyContin, people who already had an opioid use disorder would make the short segue to heroin itself.

Japan's "Fujiyama" is ''wonderful" to Westerners simply because they've heard so much about it and yearned so long to see it; but how much appeal would Fuji hold for one who's never been exposed to such popular propaganda, for one whose heart is simple and pure and free of preconceptions? It would, perhaps, strike that person as almost pathetic, as mountains go. It's short. In relation to the width of its base, quite short. Any mountain with a base that size should be at least half again as tall.

Finally, the Bishop of Oxford, Samuel Wilberforce, rose to speak. Wilberforce had been briefed (or so it is generally assumed) by the ardent anti-Darwinian Richard Owen, who had been a guest in his home the night before. As nearly always with events that end in uproar, accounts of what exactly transpired vary widely. In the most popular version, Wilberforce, when properly in flow, turned to Huxley with a dry smile and demanded of him whether he claimed attachment to the apes by way of his grandmother or grandfather.

One common abbreviation used in Roman letters was SPD, which was short for salutem plurimam dicit, or “sends many greetings.” This served as a greeting at the beginning of a letter, to indicate the sender and the receiver, as in “Marcus Sexto SPD” (“Marcus sends many greetings to Sextus”). Another popular acronym was SVBEEV, which was short for si vales, bene est, ego valeo (“if you are well, that is good, I am well”). Such abbreviations saved space and time, just as acronyms (BTW, AFAIK, IANAL) do today in Internet posts and text messages.

Which somehow made it appropriate that The Federalist’s hardest task—showing how a republic could be an empire without becoming a tyranny—fell to Madison, the most easily underestimated of the American Founders. 63 He fulfilled it, triumphantly, by connecting time, space, and scale. History had shown “instability, injustice, and confusion” always to have extinguished “popular governments,” Madison wrote in the tenth Publius essay. Independence had yet to free Americans from these dangers. Complaints are everywhere heard . . . that the public good is disregarded in the conflicts of rival parties, and that measures are too often decided, not according to the rules of justice and the rights of the minor party, but by the superior force of an interested and overbearing majority. Revoking liberty would be a remedy “worse than the disease.” But curing it through equality would leave no one safe: [D] emocracies have ever been spectacles of turbulence and contention; have ever been found incompatible with personal security or the rights of property; and have in general been as short in their lives as they have been violent in their deaths.

Death duties in Harcourt’s time were a comparatively modest 8 percent on estates valued at £1 million or more, but they proved to be such a reliable source of revenue, and so popular with the millions who didn’t have to pay them, that they were raised again and again until by the eve of the Second World War they stood at 60 percent—a level that would make even the richest eyes water. At the same time, income taxes were raised repeatedly and other new taxes invented—the Undeveloped Land Duty, the Incremental Value Duty, the Super Tax—all of which fell disproportionately on those with a lot of land and plummy accents.

Which countries contain the most peaceful, the most moral, and the happiest people? Those people are found in the countries where the law least interferes with private affairs; where government is least felt; where the individual has the greatest scope, and free opinion the greatest influence; where administrative powers are fewest and simplest; where taxes are lightest and most nearly equal, and popular discontent the least excited and the least justifiable; where individuals and groups most actively assume their responsibilities, and, consequently, where the morals of admittedly imperfect human beings are constantly improving; where trade, assemblies, and associations are the least restricted; where labor, capital, and populations suffer the fewest forced displacements; where mankind most nearly follows its own natural inclinations; where the inventions of men are most nearly in harmony with the laws of God; in short, the happiest, most moral, and most peaceful people are those who most nearly follow this principle: Although mankind is not perfect, still, all hope rests upon the free and voluntary actions of persons within the limits of right; law or force is to be used for nothing except the administration of universal justice.

And that had led to all the trouble with How to Dynamically Manage People for Dynamic Results in a Caring Empowering Way in Quite a Short Time Dynamically. Ponder didn't know when this book would be written, or even in which world it might be published, but it was obviously going to be popular because random trawls in the depths of L-space often turned up fragments. Perhaps it wasn't even just one book. And the fragments had been on Ponder's desk when Ridcully had been poking around. Unfortunately, like many people who are instinctively bad at something, the Archchancellor prided himself on how good at it he was. Ridcully was to management what King Herod was to the Bethlehem Playgroup Association. His mental approach to it could be visualized as a sort of business flowchart with, at the top, a circle entitled "Me, who does the telling" and, connected below it by a line, a large circle entitled "Everyone else." Until now this had worked quite well, because, although Ridcully was an impossible manager, the University was impossible to manage and so everything worked seamlessly. And it would have continued to do so if he hadn't suddenly started to see the point in preparing career development packages and, worst of all, job descriptions.

From the outset wallpaper was often colored with pigments that used large doses of arsenic, lead, and antimony, but after 1775 it was frequently soaked in an especially insidious compound called copper arsenite, which was invented by the great but wonderfully hapless Swedish chemist Karl Scheele.* The color was so popular that it became known as Scheele’s green. Later, with the addition of copper acetate, it was refined into an even richer pigment known as emerald green. This was used to color all kinds of things—playing cards, candles, clothing, curtain fabrics, and even some foods. But it was especially popular in wallpaper.

climate is not the weather—a distinction often missing in popular discussion. The weather anywhere varies constantly in ways both predictable and unexpected—through the day (it’s usually warmer at 4 pm than it is at 4 am), across days (as when a front passes through), with the seasons, and from year to year. On the other hand, a location’s climate is the average of its weather over decades. In fact, the UN’s World Meteorological Organization defines climate as a thirty-year average, although climate researchers will sometimes discuss averages over a period as short as ten years. So changes in the weather from one year to another do not constitute changes in climate.

Crossing my arms over my chest, I said, a little too heartily, “So this is the library.” There certainly couldn’t be any doubt on that score; never had a room so resembled popular preconception. The walls were paneled in rich, dark wood, although the finish had worn off the edges in spots, where books had scraped against the wood in passing one too many times. A whimsical iron staircase curved to the balcony, the steps narrowing into pie-shaped wedges that promised a broken neck to the unwary. I tilted my head back, dizzied by the sheer number of books, row upon row, more than the most devoted bibliophile could hope to consume in a lifetime of reading. In one corner, a pile of crumbling paperbacks—James Bond, I noticed, squinting sideways, in splashy seventies covers—struck a slightly incongruous note. I spotted a moldering pile of Country Life cheek by jowl with a complete set of Trevelyan’s History of England in the original Victorian bindings. The air was rich with the smell of decaying paper and old leather bindings. Downstairs, where I stood with Colin, the shelves made way for four tall windows, two to the east and two to the north, all hung with rich red draperies checked with blue, in the obverse of the red-flecked blue carpet. On the west wall, the bookshelves surrendered pride of place to a massive fireplace, topped with a carved hood to make Ivanhoe proud, and large enough to roast a serf. In short, the library was a Gothic fantasy.

In your light we see light. —Psalm 36:9 (NIV) ELENA ZELAYETA, BLIND CHEF Without warning at age thirty-six, Elena Zelayeta, pregnant with her second child, totally lost her sight. She had been the chef at a popular restaurant she and her husband owned. A sixty-seven-year-old widow now, she continued to prepare her famous Mexican dishes, marketing them with the help of her two sons, the younger of whom she’d never seen. Typical of San Francisco, it was raining when I arrived at her home. The door was opened by a very short, very broad woman with a smile like the sun. Well under five feet tall, “and wide as I am high,” she said, she led me on a fast-paced tour of the sizable house, ending in the kitchen, where pots bubbled and a frying pan sizzled. Was it possible that this woman who moved so swiftly and surely, who was now so unhesitatingly dishing up the meal she’d prepared for the two of us, really blind? She must see, dimly at least, the outlines of things. At the door to the dining room, Elena paused, half a dozen dishes balanced on her arms. “Is the light on?” she asked. No, she confirmed, not the faintest glimmer of light had she seen in thirty years. But she smiled as she said it. “I hear the rain,” she went on as she expertly carved the herb-crusted chicken, “and I’m sure it’s a gray day for the sighted. But for us blind folk, when we walk with God, the sun is always shining.” Let me walk in Your light, Lord, whatever the weather of the world. —Elizabeth Sherrill Digging Deeper: Ps 97:11; 1 Jn 1:5

The first person to describe a cell was Robert Hooke, whom we last encountered squabbling with Isaac Newton over credit for the invention of the inverse square law. Hooke achieved many things in his sixty-eight years—he was both an accomplished theoretician and a dab hand at making ingenious and useful instruments—but nothing he did brought him greater admiration than his popular book Microphagia: or Some Physiological Descriptions of Miniature Bodies Made by Magnifying Glasses, produced in 1665. It revealed to an enchanted public a universe of the very small that was far more diverse, crowded, and finely structured than anyone had ever come close to imagining. Among the microscopic features first identified by Hooke were little chambers in plants that he called “cells” because they reminded

However, the Bleeding Hearts were kind hearts; and when they saw the little fellow cheerily limping about with a good-humoured face, doing no harm, drawing no knives, committing no outrageous immoralities, living chiefly on farinaceous and milk diet, and playing with Mrs Plornish's children of an evening, they began to think that although he could never hope to be an Englishman, still it would be hard to visit that affliction on his head. They began to accommodate themselves to his level, calling him 'Mr Baptist,' but treating him like a baby, and laughing immoderately at his lively gestures and his childish English—more, because he didn't mind it, and laughed too. They spoke to him in very loud voices as if he were stone deaf. They constructed sentences, by way of teaching him the language in its purity, such as were addressed by the savages to Captain Cook, or by Friday to Robinson Crusoe. Mrs Plornish was particularly ingenious in this art; and attained so much celebrity for saying 'Me ope you leg well soon,' that it was considered in the Yard but a very short remove indeed from speaking Italian. Even Mrs Plornish herself began to think that she had a natural call towards that language. As he became more popular, household objects were brought into requisition for his instruction in a copious vocabulary; and whenever he appeared in the Yard ladies would fly out at their doors crying 'Mr Baptist—tea-pot!' 'Mr Baptist—dust-pan!' 'Mr Baptist—flour-dredger!' 'Mr Baptist—coffee-biggin!' At the same time exhibiting those articles, and penetrating him with a sense of the appalling difficulties of the Anglo-Saxon tongue.

In the longer term, by bringing together enough data and enough computing power, the data giants could hack the deepest secrets of life, and then use this knowledge not just to make choices for us or manipulate us but also to reengineer organic life and create inorganic life-forms. Selling advertisements may be necessary to sustain the giants in the short term, but tech companies often evaluate apps, products, and other companies according to the data they harvest rather than according to the money they generate. A popular app may lack a business model and may even lose money in the short term, but as long as it sucks data, it could be worth billions.4 Even if you don’t know how to cash in on the data today, it is worth having it because it might hold the key to controlling and shaping life in the future. I don’t know for certain that the data giants explicitly think about this in such terms, but their actions indicate that they value the accumulation of data in terms beyond those of mere dollars and cents. Ordinary humans will find it very difficult to resist this process. At present, people are happy to give away their most valuable asset—their personal data—in exchange for free email services and funny cat videos. It’s a bit like African and Native American tribes who unwittingly sold entire countries to European imperialists in exchange for colorful beads and cheap trinkets. If, later on, ordinary people decide to try to block the flow of data, they might find it increasingly difficult, especially as they might come to rely on the network for all their decisions, and even for their healthcare and physical survival.

The only good thing for men therefore is to be diverted from thinking of what they are, either by some occupation which takes their mind off it, or by some novel and agreeable passion which keeps them busy, like gambling, hunting, some absorbing show, in short by what is called diversion. That is why gaming and feminine society, war and high office are so popular. It is not that they really bring happiness, nor that anyone imagines that true bliss comes from possessing the money to be won at gaming or the hare that is hunted: no one would take it as a gift. What people want is not the easy peaceful life that allows us to think of our unhappy condition, nor the dangers of war, nor the burdens of office, but the agitation that takes our mind off it and diverts us. That is why we prefer the hunt to the capture. That is why men are so fond of hustle and bustle; that is why prison is such a fearful punishment; that is why the pleasures of solitude are so incomprehensible. That, in fact, is the main joy of being a king, because people are continually trying to divert him and stop him thinking about himself, because, king though he is, he becomes unhappy as soon as he thinks about himself. That is all that men have been able to devise for attaining happiness; those who philosophize about it, holding that people are quite unreasonable to spend all day chasing a hare that they would not have wanted to buy, have little knowledge of our nature. The hare itself would not save us from thinking about death and the miseries distracting us, but hunting it does so. Thus when Pyrrhus was advised to take the rest towards which he was so strenuously striving, he found it very hard to do so.

The life of man is a story; an adventure story; and in our vision the same is true even of the story of God. The Catholic faith is the reconciliation because it is the realisation both of mythology and philosophy. It is a story and in that sense one of a hundred stories; only it is a true story. It is a philosophy and in that sense one of a hundred philosophies; only it is a philosophy that is like life. But above all, it is a reconciliation because it is something that can only be called the philosophy of stories. That normal narrative instinct which produced all the fairy tales is something that is neglected by all the philosophies—except one. The Faith is the justification of that popular instinct; the finding of a philosophy for it or the analysis of the philosophy in it. Exactly as a man in an adventure story has to pass various tests to save his life, so the man in this philosophy has to pass several tests and save his soul. In both there is an idea of free will operating under conditions of design; in other words, there is an aim and it is the business of a man to aim at it; we therefore watch to see whether he will hit it. Now this deep and democratic and dramatic instinct is derided and dismissed in all the other philosophies. For all the other philosophies avowedly end where they begin; and it is the definition of a story that it ends differently; that it begins in one place and ends in another. From Buddha and his wheel to Akhen Aten and his disc, from Pythagoras with his abstraction of number to Confucius with his religion of routine, there is not one of them that does not in some way sin against the soul of a story. There is none of them that really grasps this human notion of the tale, the test, the adventure; the ordeal of the free man. Each of them starves the story-telling instinct, so to speak, and does something to spoil human life considered as a romance; either by fatalism (pessimist or optimist) and that destiny that is the death of adventure; or by indifference and that detachment that is the death of drama; or by a fundamental scepticism that dissolves the actors into atoms; or by a materialistic limitation blocking the vista of moral consequences; or a mechanical recurrence making even moral tests monotonous; or a bottomless relativity making even practical tests insecure. There is such a thing as a human story; and there is such a thing as the divine story which is also a human story; but there is no such thing as a Hegelian story or a Monist story or a relativist story or a determinist story; for every story, yes, even a penny dreadful or a cheap novelette, has something in it that belongs to our universe and not theirs. Every short story does truly begin with creation and end with a last judgement.

Pride is not your friend. He would have you think he is, that he affords you strength and courage, but in truth he robs you of your health and by slow, diluted degrees steals your might. He is a crafty and cunning liar who would have you think that stubborn, unapologetic, superior, boastful, and popular are admirable traits. Pride would convince you that being right is more crucial than being kind. He would have you sever relationships, even turn your back on family and friends rather than utter a humble apology. To do so is beneath you, pride would say. He would have you fight like a raptor and gnash your teeth while jutting out an inflexible jaw to defend and protect him, regardless of who is hurt in the process. He would use and demean you in order to puff up and fortify himself. He would destroy your life and every meaningful association before casting you aside without a hint of remorse. Again, Pride is not your friend.

Such networks of neurons are built following the principle that “cells that fire together, wire together” (Hebb’s rule). In short, neurons that are frequently active at the same time tend to become associated and end up connecting with one another. This principle has major implications for brain fitness. First, the more a network of neurons is activated (i.e., the more often the neurons fire together), the stronger the connections become. If a network supporting a brain function is repeatedly stimulated through practice and training, it will become stronger, contributing to the optimization of that brain function. Second, by contrast, the less a network of neurons is activated the weaker the connections become, and weak connections end up dying. This accounts for the popular idea “use it or lose it” – brain functions that are not stimulated end up losing their efficiency since the neural networks supporting them weaken or dissipate.

Her disillusionment with the business had intensified as the need to simplify her stories increased. Her original treatments for Blondie of the Follies and The Prizefighter and the Lady had much more complexity and many more characters than ever made it to the screen, and adapting The Good Earth had served as a nagging reminder of the inherent restraints of film. Frances found herself inspired by memories of Jack London, sitting on the veranda with her father as they extolled the virtues of drinking their liquor “neat,” and remembered his telling her that he went traveling to experience adventure, but “then come back to an unrelated environment and write. I seek one of nature’s hideouts, like this isolated Valley, then I see more clearly the scenes that are the most vivid in my memory.” So she arrived in Napa with the idea of writing the novel she started in her hospital bed with the backdrop of “the chaos, confusion, excitement and daily tidal changes” of the studios, but as she sat on the veranda at Aetna Springs, she knew she was still too close to her mixed feelings about the film business.48 As she walked the trails and passed the schoolhouse that had served the community for sixty years, she talked to the people who had lived there in seclusion for several generations and found their stories “similar to case histories recorded by Freud or Jung.” She concentrated on the women she saw carrying the burden in this community and all others and gave them a depth of emotion and detail. Her series of short stories was published under the title Valley People and critics praised it as a “heartbreak book” that would “never do for screen material.” It won the public plaudits of Dorothy Parker, Rupert Hughes, Joseph Hergesheimer, and other popular writers and Frances proudly viewed Valley People as “an honest book with no punches pulled” and “a tribute to my suffering sex.

Religious creeds are a great obstacle to any full sympathy between the outlook of the scientist and the outlook which religion is so often supposed to require ... The spirit of seeking which animates us refuses to regard any kind of creed as its goal. It would be a shock to come across a university where it was the practice of the students to recite adherence to Newton's laws of motion, to Maxwell's equations and to the electromagnetic theory of light. We should not deplore it the less if our own pet theory happened to be included, or if the list were brought up to date every few years. We should say that the students cannot possibly realise the intention of scientific training if they are taught to look on these results as things to be recited and subscribed to. Science may fall short of its ideal, and although the peril scarcely takes this extreme form, it is not always easy, particularly in popular science, to maintain our stand against creed and dogma.

It may be remarked in passing that success is an ugly thing. Men are deceived by its false resemblances to merit. To the crowd, success ears almost the features of true mastery, and the greatest dupe of this counterfeit talent is History. Juvenal and Tacitus alone mistrust it. In these days an almost official philosophy has come to dwell in the house of Success, wear its livery, receive callers in its ante-chamber. Success in principle and for its own sake. Prosperity presupposes ability. Win a lottery-prize and you are a clever man. Winners are adulated. To be born with a caul is everything; luck is what matters. Be fortunate and you will be thought great. With a handful of tremendous exceptions which constitute the glory of a century, the popular esteem is singularly short-sighted. Gilt is as good as gold. No harm in being a chance arrival provided you arrive. The populace is an aged Narcissus which worships itself and applauds the commonplace. The tremendous qualities of Moses, an Aeschylus, a Dante, a Michelangelo or a Napoleon are readily ascribed by the multitude to any man, in any sphere, who has got what he set out to get - the notary who becomes a deputy, the hack playwright who produces a mock-Corneille, the eunuch who acquires a harem, the journeyman-general who by accident wins the decisive battle of an epoch. The profiteer who supplies the army of the Sambre-et-Meuse with boot-soles of cardboard and earns himself an income of four hundred thousand a year; the huckster who espouses usury and brings her to bed of seven or eight millions; the preacher who becomes bishop by loudly braying; the bailiff of a great estate who so enriches himself that on retirement he is made Minister of Finance - all this is what men call genius, just as they call a painted face beauty and a richly attired figure majesty. The confound the brilliance of the firmament with the star-shaped footprints of a duck in the mud.

warm little pond” where Darwin supposed life began to the bubbling sea vents that are now the most popular candidates for life’s beginnings—but all this overlooks the fact that to turn monomers into polymers (which is to say, to begin to create proteins) involves what is known to biology as “dehydration linkages.” As one leading biology text puts it, with perhaps just a tiny hint of discomfort, “Researchers agree that such reactions would not have been energetically favorable in the primitive sea, or indeed in any aqueous medium, because of the mass action law.” It is a little like putting sugar in a glass of water and having it become a cube. It shouldn’t happen, but somehow in nature it does. The actual chemistry of all this is a little arcane for our purposes here, but it is enough to know that if you make monomers wet they don’t turn into polymers—except when creating life on Earth. How and why it happens then and not otherwise is one of biology’s great unanswered questions.

The Name "Arthur" The etymology of the Welsh name Arthur is uncertain, though most scholars favour either a derivation from the Roman gens name Artorius (ultimately of Messapic or Etruscan origin), or a native Brittonic compound based on the root *arto- "bear" (which became arth in Medieval and Modern Welsh). Similar "bear" names appear throughout the Celtic-speaking world. Gildas does not give the name Arthur but he does mention a British king Cuneglasus who had been "charioteer to the bear". Those that favor a mythological origin for Arthur point out that a Gaulish bear goddess Artio is attested, but as yet no certain examples of Celtic male bear gods have been detected. John Morris argues that the appearance of the name Arthur, as applied to the Scottish, Welsh and Pennine "Arthurs", and the lack of the name at any time earlier, suggests that in the early 6th century the name became popular amongst the indigenous British for a short time. He proposes that all of these occurrences were due to the importance of another Arthur, who may have ruled temporarily as Emperor of Britain. He suggests on the basis of archaeology that a period of Saxon advance was halted and turned back, before resuming again in the 570s. Morris also suggests that the Roman Camulodunum, modern Colchester, and capital of the Roman province of Britannia, is the origin of the name "Camelot". The name Artúr is frequently attested in southern Scotland and northern England in the 7th and 8th centuries. For example, Artúr mac Conaing, who may have been named after his uncle Artúr mac Áedáin. Artúr son of Bicoir Britone, was another 'Arthur' reported in this period, who slew Morgan mac Fiachna of Ulster in 620/625 in Kintyre. A man named Feradach, apparently the grandson of an 'Artuir', was a signatory at the synod that enacted the Law of Adomnan in 697. Arthur ap Pedr was a prince in Dyfed, born around 570–580. Given the popularity of this name at the time, it is likely that others were named for a figure who was already established in folklore by that time.

Muggles remain ignorant of the source of their suffering as they continue to sustain heavy casualties,” said Kingsley. “However, we continue to hear truly inspirational stories of wizards and witches risking their own safety to protect Muggle friends and neighbors, often without the Muggles’ knowledge. I’d like to appeal to all our listeners to emulate their example, perhaps by casting a protective charm over any Muggle dwellings in your street. Many lives could be saved if such simple measures are taken.” “And what would you say, Royal, to those listeners who reply that in these dangerous times, it should be ‘Wizards first’?” asked Lee. “I’d say that it’s one short step from ‘Wizards first’ to ‘Purebloods first,’ and then to ‘Death Eaters,’” replied Kingsley. “We’re all human, aren’t we? Every human life is worth the same, and worth saving.” “Excellently put, Royal, and you’ve got my vote for Minister of Magic if ever we get out of this mess,” said Lee. “And now, over to Romulus for our popular feature ‘Pals of Potter.

One other thing. And this really matters for readers of this book. According to official Myers–Briggs documents, the test can ‘give you an insight into what kinds of work you might enjoy and be successful doing’. So if you are, like me, classified as ‘INTJ’ (your dominant traits are being introverted, intuitive and having a preference for thinking and judging), the best-fit occupations include management consultant, IT professional and engineer.30 Would a change to one of these careers make me more fulfilled? Unlikely, according to respected US psychologist David Pittenger, because there is ‘no evidence to show a positive relation between MBTI type and success within an occupation…nor is there any data to suggest that specific types are more satisfied within specific occupations than are other types’. Then why is the MBTI so popular? Its success, he argues, is primarily due to ‘the beguiling nature of the horoscope-like summaries of personality and steady marketing’.31 Personality tests have their uses, even if they do not reveal any scientific ‘truth’ about us. If we are in a state of confusion they can be a great emotional comfort, offering a clear diagnosis of why our current job may not be right, and suggesting others that might suit us better. They also raise interesting hypotheses that aid self-reflection: until I took the MBTI, I had certainly never considered that IT could offer me a bright future (by the way, I apparently have the wrong personality type to be a writer). Yet we should be wary about relying on them as a magic pill that enables us suddenly to hit upon a dream career. That is why wise career counsellors treat such tests with caution, using them as only one of many ways of exploring who you are. Human personality does not neatly reduce into sixteen or any other definitive number of categories: we are far more complex creatures than psychometric tests can ever reveal. And as we will shortly learn, there is compelling evidence that we are much more likely to find fulfilling work by conducting career experiments in the real world than by filling out any number of questionnaires.32

It is unlikely that those who provide housing, food, medicine or a host of other goods and services, can continue to provide us with the same quantity and quality of these when the costs involved in providing that quantity and quality of goods and services cannot be recovered. . This may not be immediately obvious, a reason why price controls are popular, but the consequences are long-lasting and usually get even worse over time. Homes do not disappear immediately when there is rent control, but they deteriorate over time without being replaced by newer and more suitable ones. Currently available medicines do not disappear when price controls are implemented, but new medicines for the treatment of cancer, AIDS, Alzheimer's and others will probably not continue to be developed at the same speed, when the money to pay for their development is no longer there. Present. But everything takes time to be noticed and the memory of most people may be very short-term and they cannot connect the bad consequences they suffer with the popular policies they supported a few years ago.

I believe that social media, and the internet as a whole, have negatively impacted our ability to both think long-term and to focus deeply on the task in front of us. It is no surprise, therefore, that Apple CEO, Steve Jobs, prohibited his children from using phones or tablets—even though his business was to sell millions of them to his customers! The billionaire investor and former senior executive at Facebook, Chamath Palihapitiya, argues that we must rewire our brain to focus on the long term, which starts by removing social media apps from our phones. In his words, such apps, “wire your brain for super-fast feedback.” By receiving constant feedback, whether through likes, comments, or immediate replies to our messages, we condition ourselves to expect fast results with everything we do. And this feeling is certainly reinforced through ads for schemes to help us “get rich quick”, and through cognitive biases (i.e., we only hear about the richest and most successful YouTubers, not about the ones who fail). As we demand more and more stimulation, our focus is increasingly geared toward the short term and our vision of reality becomes distorted. This leads us to adopt inaccurate mental models such as: Success should come quickly and easily, or I don’t need to work hard to lose weight or make money. Ultimately, this erroneous concept distorts our vision of reality and our perception of time. We can feel jealous of people who seem to have achieved overnight success. We can even resent popular YouTubers. Even worse, we feel inadequate. It can lead us to think we are just not good enough, smart enough, or disciplined enough. Therefore, we feel the need to compensate by hustling harder. We have to hurry before we miss the opportunity. We have to find the secret that will help us become successful. And, in this frenetic race, we forget one of the most important values of all: patience. No, watching motivational videos all day long won’t help you reach your goals. But, performing daily consistent actions, sustained over a long period of time will. Staying calm and focusing on the one task in front of you every day will. The point is, to achieve long-term goals in your personal or professional life, you must regain control of your attention and rewire your brain to focus on the long term. To do so, you should start by staying away from highly stimulating activities.

I see over and beyond all these national wars, new "empires," and whatever else lies in the foreground. What I am concerned with — for I see it preparing itself slowly and hesitatingly — is the United Europe. It was the only real work, the one impulse in the souls, of all the broad-minded and deep-thinking men of this century — this reparation of a new synthesis, and the tentative effort to anticipate the future of "the European." Only in their weaker moments, or when they grew old, did they fall back again into the national narrowness of the "Fatherlanders" — then they were once more "patriots." I am thinking of men like Napoleon, Heinrich Heine, Goethe, Beethoven, Stendhal, Schopenhauer. Perhaps Richard Wagner likewise belongs to their number, concerning whom, as a successful type of German obscurity, nothing can be said without some such "perhaps." But to the help of such minds as feel the need of a new unity there comes a great explanatory economic fact: the small States of Europe — I refer to all our present kingdoms and "empires" — will in a short time become economically untenable, owing to the mad, uncontrolled struggle for the possession of local and international trade. Money is even now compelling European nations to amalgamate into one Power. In order, however, that Europe may enter into the battle for the mastery of the world with good prospects of victory (it is easy to perceive against whom this battle will be waged), she must probably "come to an understanding" with England. The English colonies are needed for this struggle, just as much as modern Germany, to play her new role of broker and middleman, requires the colonial possessions of Holland. For no one any longer believes that England alone is strong enough to continue to act her old part for fifty years more; the impossibility of shutting out homines novi from the government will ruin her, and her continual change of political parties is a fatal obstacle to the carrying out of any tasks which require to be spread out over a long period of time. A man must to-day be a soldier first and foremost that he may not afterwards lose his credit as a merchant. Enough; here, as in other matters, the coming century will be found following in the footsteps of Napoleon — the first man, and the man of greatest initiative and advanced views, of modern times. For the tasks of the next century, the methods of popular representation and parliaments are the most inappropriate imaginable.

It is almost necessary to say nowadays that a saint means a very good man. The notion of an eminence merely moral, consistent with complete stupidity or unsuccess, is a revolutionary image grown unfamiliar by its very familiarity, and needing, as do so many things of this older society, some almost preposterous modern parallel to give its original freshness and point. If we entered a foreign town and found a pillar like the Nelson Column, we should be surprised to learn that the hero on the top of it had been famous for his politeness and hilarity during a chronic toothache. If a procession came down the street with a brass band and a hero on a white horse, we should think it odd to be told that he had been very patient with a half-witted maiden aunt. Yet some such pantomime impossibility is the only measure of the innovation of the Christian idea of a popular and recognized saint. It must especially be realized that while this kind of glory was the highest, it was also in a sense the lowest. The materials of it were almost the same as those of labour and domesticity: it did not need the sword or sceptre, but rather the staff or spade. It was the ambition of poverty. All this must be approximately visualized before we catch a glimpse of the great effects of the story which lay behind the Canterbury Pilgrimage.

Changing what we think is always a sticky process, especially when it comes to religion. When new information becomes available, we cringe under an orthodox mindset, particularly when we challenge ideas and beliefs that have been “set in stone” for decades. Thomas Kuhn coined the term paradigm shift to represent this often-painful transition to a new way of thinking in science. He argued that “normal science” represented a consensus of thought among scientists when certain precepts were taken as truths during a given period. He believed that when new information emerges, old ideas clash with new ones, causing a crisis. Once the basic truths are challenged, the crisis ends in either revolution (where the information provides new understanding) or dismissal (where the information is rejected as unsound). The information age that we live in today has likely surprised all of us as members of the LDS Church at one time or another as we encounter new ideas that revise or even contradict our previous understanding of various aspects of Church history and teachings. This experience is similar to that of the Copernican Revolution, which Kuhn uses as one of his primary examples to illustrate how a paradigm shift works. Using similar instruments and comparable celestial data as those before them, Copernicus and others revolutionized the heavens by describing the earth as orbiting the sun (heliocentric) rather than the sun as orbiting the earth (geocentric). Because the geocentric model was so ingrained in the popular (and scientific!) understanding, the new, heliocentric idea was almost impossible to grasp. Paradigm shifts also occur in religion and particularly within Mormonism. One major difference between Kuhn’s theory of paradigm shift and the changes that occur within Mormonism lies in the fact that Mormonism privileges personal revelation, which is something that cannot be institutionally implemented or decreed (unlike a scientific law). Regular members have varying degrees of religious experience, knowledge, and understanding dependent upon many factors (but, importantly, not “faithfulness” or “worthiness,” or so forth). When members are faced with new information, the experience of processing that information may occur only privately. As such, different members can have distinct experiences with and reactions to the new information they receive. This short preface uses the example of seer stones to examine the idea of how new information enters into the lives of average Mormons. We have all seen or know of friends or family who experience a crisis of faith upon learning new information about the Church, its members, and our history. Perhaps there are those reading who have undergone this difficult and unsettling experience. Anyone who has felt overwhelmed at the continual emergence of new information understands the gravity of these massive paradigm shifts and the potentially significant impact they can have on our lives. By looking at just one example, this preface will provide a helpful way to think about new information and how to deal with it when it arrives.

Many people today acquiesce in the widespread myth, devised in the late 19th century, of an epic battle between ‘scientists’ and ‘religionists’. Despite de unfortunate fact that some members of both parties perpetuate the myth by their actions today, this ‘conflict’ model has been rejected by every modern historian of science; it does not portray the historical situation. During the 16th and 17th centuries and during the Middle Ages, there was not a camp of ‘scientists’ struggling to break free of the repression of ‘religionists’; such separate camps simply did not exist as such. Popular tales of repression and conflict are at best oversimplified or exaggerated, and at worst folkloristic fabrications. Rather, the investigators of nature were themselves religious people, and many ecclesiastics were themselves investigators of nature. The connection between theological and scientific study rested in part upon the idea of the Two Books. Enunciated by St. Augustine and other early Christian writers, the concept states that God reveals Himself to human beings in two different ways – by inspiring the sacred writers to pen the Book of Scripture, and by creating the world, the Book of Nature. The world around us, no less than the Bible, is a divine message intended to be read; the perceptive reader can learn much about the Creator by studying the creation. This idea, deeply ingrained in orthodox Christianity, means that the study of the world can itself be a religious act. Robert Boyle, for example, considered his scientific inquiries to be a type of religious devotion (and thus particularly appropriate to do on Sundays) that heightens the natural philosopher’s knowledge and awareness of God through the contemplation of His creation. He described the natural philosopher as a ‘priest of nature’ whose duty it was to expound and interpret the messages written in the Book of Nature, and to gather together and give voice to all creation’s silent praise of its Creator.

It is, in short, the growing conviction that the Negroes cannot win—a conviction with much grounding in experience—which accounts for the new popularity of black power. So far as the ghetto Negro is concerned, this conviction expresses itself in hostility, first toward the people closest to him who have held out the most promise and failed to deliver (Martin Luther King, Roy Wilkins, etc.), then toward those who have proclaimed themselves his friends (the liberals and the labor movement), and finally toward the only oppressors he can see (the local storekeeper and the policeman on the corner). On the leadership level, the conviction that the Negroes cannot win takes other forms, principally the adoption of what I have called a "no-win" policy. Why bother with programs when their enactment results only in sham? Why concern ourselves with the image of the movement when nothing significant has been gained for all the sacrifices made by SNCC and CORE? Why compromise with reluctant white allies when nothing of consequence can be achieved anyway? Why indeed have anything to do with whites at all? On this last point, it is extremely important for white liberals to understand what, one gathers from their references to "racism in reverse," the President and the Vice-President of the United States do not: that there is all the difference in the world between saying, "If you don't want me, I don't want you" (which is what some proponents of black power have in effect been saying), and the statement, "Whatever you do, I don't want you" (which is what racism declares). It is, in other words, both absurd and immoral to equate the despairing response of the victim with the contemptuous assertion of the oppressor. It would, moreover, be tragic if white liberals allowed verbal hostility on the part of Negroes to drive them out of the movement or to curtail their support for civil rights. The issue was injustice before black power became popular, and the issue is still injustice.

GUAC AD HOC   Hannah’s 1st Note: This is Howie Levine’s guacamole recipe. He’s Lake Eden’s most popular lawyer. 2 ounces cream cheese 4 ripe avocados (I used Haas avocados) 2 Tablespoons lemon juice (freshly squeezed is best) 1 clove garlic, finely minced (you can squeeze it in a garlic press if you have one) cup finely chopped fresh oregano leaves 1 Italian (or plum) tomato, peeled, seeded, and chopped 4 green onions, peeled and thinly sliced (you can use up to 2 inches of the green stem) ½ teaspoon salt 10 grinds of freshly ground pepper (or tea spoon) ½ cup sour cream to spread on top Bacon bits to sprinkle on top of the sour cream Tortilla chips as dippers Howie’s Note: I use chopped oregano because Florence doesn’t always carry cilantro at the Lake Eden Red Owl. This guacamole is equally good with either one. Heat the cream cheese in a medium-sized microwave-safe bowl for 15 seconds on HIGH, or until it’s spreadable. Peel and seed the avocados. Put them in the bowl with the cream cheese and mix everything up with a fork. Mix just slightly short of smooth. You want the mixture to have a few lumps of avocado. Add the lemon juice and mix it in. It’ll keep your Guac Ad Hoc from browning. Add the minced garlic, chopped oregano leaves, tomato, sliced green onion, salt, and pepper. Mix everything together. Put your Guac Ad Hoc in a pretty bowl, and cover it with the sour cream. Sprinkle on the bacon bits. If you’re NOT going to serve it immediately, spread on the sour cream, but don’t use the bacon bits. Cover the bowl with plastic wrap and refrigerate it until time to serve. Then sprinkle on the bacon bits. (My bacon bits got a little tough when I added them to the bowl and refrigerated it. They were best when I sprinkled them on at the last moment.) Hannah’s 2nd Note: Mike and Norman like this best if I serve it with sliced, pickled Jalapenos on top. Mother won’t touch it that way. Yield: This amount of Guac Ad Hoc serves 4 unless you’re making it for a Super Bowl game. Then you’d better double the recipe.

Our critique is not opposed to the *dogmatic procedure* of reason in its pure knowledge as science (for science must always be dogmatic, that is, derive its proof from secure *a priori* principles), but only to *dogmatism*, that is, to the presumption that it is possible to make any progress with pure (philosophical) knowledge from concepts according to principles, such as reason has long been in the habit of using, without first inquiring in what way, and by what right, it has come to posses them. Dogmatism is therefore the dogmatic procedure of pure reason, *without a preceding critique of its own powers*; and our opposition to this is not intended to defend that loquacious shallowness which arrogates to itself the name of popularity, much less that skepticism which makes short work of the whole of metaphysics. On the contrary, our critique is meant to form a necessary preparation in support of metaphysics as a thorough science, which must necessarily be carried out dogmatically and strictly systematically, so as to satisfy all the demands, no so much of the public at large, as of the Schools. This is an indispensable demand for it has undertaken to carry out its work entirely *a priori*, and thus to carry it out to the complete satisfaction of speculative reason. In the execution of this plan, as traced out by the critique, that is, in a future system of metaphysics, we shall have to follow the strict method of the celebrated Wolff, the greatest of all dogmatic philosophers. He was the first to give an example (and by his example initiated, in Germany, that spirit of thoroughness which is not yet extinct) of how the secure course of a science could be attained only through the lawful establishment of principles, the clear determination of concepts, the attempt at strictness of proof and avoidance of taking bold leaps in our inferences. He was therefore most eminently qualified to give metaphysics the dignity of a science, if it had only occurred to him to prepare his field in advance by criticism of the organ, that is, of pure reason itself―an omission due not so much to himself as to the dogmatic mentality of his age, about which the philosophers of his own, as well as of all previous times, have no right to reproach one another. Those who reject both the method of Wolff and the procedure of the critique of pure reason can have no other aim but to shake off the fetters of *science* altogether, and thus to change work into play, certainty into opinion and philosophy into philodoxy." ―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 28-29