Prohibition Best Quotes

You see the first thing we love is a scene. For love at first sight requires the very sign of its suddenness; and of all things, it is the scene which seems to be seen best for the first time: a curtain parts and what had not yet ever been seen is devoured by the eyes: the scene consecrates the object I am going to love. The context is the constellation of elements, harmoniously arranged that encompass the experience of the amorous subject... Love at first sight is always spoken in the past tense. The scene is perfectly adapted to this temporal phenomenon: distinct, abrupt, framed, it is already a memory (the nature of a photograph is not to represent but to memorialize)... this scene has all the magnificence of an accident: I cannot get over having had this good fortune: to meet what matches my desire. The gesture of the amorous embrace seems to fulfill, for a time, the subject's dream of total union with the loved being: The longing for consummation with the other... In this moment, everything is suspended: time, law, prohibition: nothing is exhausted, nothing is wanted: all desires are abolished, for they seem definitively fulfilled... A moment of affirmation; for a certain time, though a finite one, a deranged interval, something has been successful: I have been fulfilled (all my desires abolished by the plenitude of their satisfaction).

Its magnificence was indescribable, and its magnitude was inconceivable. She felt overwhelmed in the presence of its greatness. Pg 87

prohibit omens altogether. You can best predict your future by controlling it yourself, not by trusting luck or fate to control it.

Confession is good for the soul even after the soul has been claimed” (p. 381).

Those were the best nights of my life. I couldn’t say why, exactly, this was so—only that I knew that as an old woman, when I thought back to my youth, I’d remember these nights, sitting with these five people along the harrowing window ledge of the Foreman’s Lookout, gazing into that clear blue lake hundreds of feet below. Our friendship was born there. There we were bound together. Something about seeing each other against that spare, alien backdrop of rock, water, and sky—not to mention the prohibited, dangerous thing we were doing—it X-rayed us, revealed the unspoken questions we each were asking. You could feel life burning us, our scars as real as the wind whipping our faces. We knew that nothing would ever be the same, that youth was here and nearly gone already, that love was fragile and death was real.

No one has expressed what is needed better than Abdel Rahman al-Rashed, the general manager of the London-based al-Arabiya news channel. One of the best-known and most respected Arab journalists working today, he wrote the following, in Al-Sharq Al-Awsat (September 6, 2004), after a series of violent incidents involving Muslim extremist groups from Chechnya to Saudi Arabia to Iraq: "Self-cure starts with self-realization and confession. We should then run after our terrorist sons, in the full knowledge that they are the sour grapes of a deformed culture... The mosque used to be a haven, and the voice of religion used to be that of peace and reconciliation. Religious sermons were warm behests for a moral order and an ethical life. Then came the neo-Muslims. An innocent and benevolent religion, whose verses prohibit the felling of trees in the absence of urgent necessity, that calls murder the most heinous of crimes, that says explicitly that if you kill one person you have killed humanity as a whole, has been turned into a global message of hate and a universal war cry... We cannot clear our names unless we own up to the shameful fact that terrorism has become an Islamic enterprise; an almost exclusive monopoly, implemented by Muslim men and women. We cannot redeem our extremist youth, who commit all these heinous crimes, without confronting the Sheikhs who thought it ennobling to reinvent themselves as revolutionary ideologues, sending other people's sons and daughters to certain death, while sending their own children to European and American schools and colleges.

Hollywood and the music industry did everything they could to stop the copying. To no avail. They succeeded only in making enemies of their customers.) Banning the inevitable usually backfires. Prohibition is at best temporary, and in the long run counterproductive.

Oh. I see. So your grace never curses.” “I do not.” “Words like cor . . . bollocks . . . damn . . . devil . . . blast . . . bloody hell . . .” She pronounced the words with relish, warming to her task. “They don’t cross a duchess’s lips?” “No.” “Never?” “Never.” Miss Simms’s fair brow creased in thought. “What if a duchess steps on a tack? What if a gust of wind steals a duchess’s best powdered wig? Not even then?” “Not even when an impertinent farm girl provokes a duchess to a simmering rage,” she replied evenly. “A duchess might contemplate all manner of cutting remarks and frustrated oaths. But even in the face of extreme annoyance, she stifles any such ejaculations.” “My,” Miss Simms said, wide-eyed. “I do hope dukes aren’t held to the same standard. Can’t be healthy for a man, always stifling his ejaculations.” Griff promptly broke the prohibition against elbows on the table, smothering a burst of laughter with his palm and disguising it as a coughing

Why, then, do the Ten Commandments include a law that prohibits a thought? Because it is coveting that so often leads to evil. Or, to put it another way, coveting is what leads to violating the preceding four commandments—the ones against murder, adultery, stealing, and perjury.

The problem is that moderates of all faiths are committed to reinterpreting, or ignoring outright, the most dangerous and absurd parts of their scripture—and this commitment is precisely what makes them moderates. But it also requires some degree of intellectual dishonesty, because moderates can’t acknowledge that their moderation comes from outside the faith. The doors leading out of the prison of scriptural literalism simply do not open from the inside. In the twenty-first century, the moderate’s commitment to scientific rationality, human rights, gender equality, and every other modern value—values that, as you say, are potentially universal for human beings—comes from the past thousand years of human progress, much of which was accomplished in spite of religion, not because of it. So when moderates claim to find their modern, ethical commitments within scripture, it looks like an exercise in self-deception. The truth is that most of our modern values are antithetical to the specific teachings of Judaism, Christianity, and Islam. And where we do find these values expressed in our holy books, they are almost never best expressed there. Moderates seem unwilling to grapple with the fact that all scriptures contain an extraordinary amount of stupidity and barbarism that can always be rediscovered and made holy anew by fundamentalists—and there’s no principle of moderation internal to the faith that prevents this. These fundamentalist readings are, almost by definition, more complete and consistent—and, therefore, more honest. The fundamentalist picks up the book and says, “Okay, I’m just going to read every word of this and do my best to understand what God wants from me. I’ll leave my personal biases completely out of it.” Conversely, every moderate seems to believe that his interpretation and selective reading of scripture is more accurate than God’s literal words. Presumably, God could have written these books any way He wanted. And if He wanted them to be understood in the spirit of twenty-first-century secular rationality, He could have left out all those bits about stoning people to death for adultery or witchcraft. It really isn’t hard to write a book that prohibits sexual slavery—you just put in a few lines like “Don’t take sex slaves!” and “When you fight a war and take prisoners, as you inevitably will, don’t rape any of them!” And yet God couldn’t seem to manage it. This is why the approach of a group like the Islamic State holds a certain intellectual appeal (which, admittedly, sounds strange to say) because the most straightforward reading of scripture suggests that Allah advises jihadists to take sex slaves from among the conquered, decapitate their enemies, and so forth.

Clamor is prohibited in the Cloud Recesses,” Lan Wangji stated. “Then scream for help quietly,” Wei Wuxian said. “Also, when I tear off your clothes, do your very best to keep me at bay. Cover and protect your chest for dear life. Don’t let me tear off anything.” There was momentary silence from under the blanket. “That sounds complicated,” said Lan Wangji, at last. “That’s complicated?!” Wei Wuxian blurted. “Mn,” Lan Wangji affirmed. “Nothing for it, then,” Wei Wuxian said. “Let’s switch. You can rape me instead—

It was eleutheria: freedom. He was the immalleable, the essence, the beyond reason, beyond logic, beyond civilization, beyond history. He was not God, because there is no God that we can ever know. He was the final right to deny. To be free to choose. (...) He was freedom, from the very worst to the very best. (...) He was something that passed beyond morality but sprang out of the very essence of things — that comprehend all, the freedom to do all, and stood against only one thing — the prohibition not to do all.

More speech can be the best way to reach out to individuals, changing what they think and not merely what they do.” —2011 UN Expert Workshop on the Prohibition of National, Racial, or Religious Hatred

The new government decided the best way to rectify this was to outlaw abortion and prohibit the sale or display of contraceptives in the Weimar constitution of 1919. During a time of unimaginable scarcity and fear, women were forced into motherhood. They were forced to make do, and the pressure to repopulate the nation, to birth and raise a new generation of mothers and soldiers, was enormous. It was the most important thing a woman could possibly do: Be the Good Mother.

Readers according to Colette were like lovers. The best were attentive, intelligent, exigent, and promiscuous. She urged us to read widely and well, to seek out precisely the novels prohibited to us and lie down for hours in bed with them.

With drug use related harms, explanatory models are often presented as predictive tools, even though they ‘are [rarely if ever] predictive of consequent behavior’ or outcomes. Hence, we feel confident in asserting at outset, that prohibition based approaches in drug policy lack a sound basis in empirical research (despite sounding logical, i.e. remove drugs or the means of their production and less drugs will be available to users, thus minimising or eliminating harm), and are not animated by well-defined goals, goals that are not only consistent with the ethical and humanitarian aims of public health policy in general, but also with the fundamental principles of democracy) such as empowering or enabling those best placed to act, but by beliefs, assumptions, hypotheses and expectations.

Our way would seem quite familiar to the Romans, more by far than the Greek way. Socrates in the Symposium, when Alcibiades challenged him to drink two quarts of wine, could have done so or not as he chose, but the diners-out of Horace's day had no such freedom. He speaks often of the master of the drinking, who was always appointed to dictate how much each man was to drink. Very many unseemly dinner parties must have paved the way for that regulation. A Roman in his cups would've been hard to handle, surly, quarrelsome, dangerous. No doubt there had been banquets without number which had ended in fights, broken furniture, injuries, deaths. Pass a law then, the invariable Roman remedy, to keep drunkenness within bounds. Of course it worked both ways: everybody was obliged to empty the same number of glasses and the temperate man had to drink a great deal more than he wanted, but whenever laws are brought in to regulate the majority who have not abused their liberty for the sake of the minority who have, just such results come to pass. Indeed, any attempt to establish a uniform average in that stubbornly individual phenomenon, human nature, will have only one result that can be foretold with certainty: it will press hardest on the best.

The 1947 best-seller Modern Woman: The Lost Sex urged that spinsters be barred from teaching children on the grounds of “emotional incompetence.” It was the ultimate example of the pendulum swinging—instead of prohibiting the employment of married women as teachers, society now wanted marriage to be mandatory. “A great many children have unquestionably been damaged psychologically by the spinster teacher who cannot be an adequate model of a complete woman either for boys or girls,” the authors argued.

It occurred to me that we now as a culture, as a people have legitimately become the progeny of the Digital Age. Ostensibly, we subsist within a dehumanized frontier--a computational, compartmentalized, mathematized collectivist-grid. Metrics have prohibitively supplanted ethics. Alternately, the authentic aesthetic experience has been sacrificed and transposed by the new breed of evangelicals: the purveyors of the advertising industry. Thus the symbolic euphoria induced by the infomercial is celebrated as the new Delphic Oracle. Alas, we've transitioned from a carbon-based life form into an information-based, bio-mechanical, heuristically deprived and depleted entity best described as "a self-balancing 28-jointed adaptor-based biped, an electro-chemical reduction plant integral with segregated stowages of special energy extracts." Consequently, we exist under the tyranny of hyper-specialization, which dislodges and disposes our sense of logic, proportion and humanity from both our cognitive and synaptic ballet.

These conservative critics call for a return to “family values,” to a world in which prohibition kept us safe from outbreaks of enjoyment. This desire for a return to the past, however, is rarely genuine. Which is to say, such proclamations don’t really want the return to the past that they claim to want. Instead, they want the best of both worlds—the “benefits” of modernity (computers, cars, televisions) without their effects (isolation, enjoyment, narcissism)—and fail to grasp the interdependence of the benefits and the effects

In his book Real Presences, George Steiner asks us to "imagine a society in which all talk about the arts, music and literature is prohibited." In such a society there would be no more essays on whether Hamlet was mad or only pretending to be, no reviews of the latest exhibitions or novels, no profiles of writers or artists. There would be no secondary, or parasitic, discussion - let alone tertiary: commentary on commentary. We would have, instead, a "republic for writers and readers" with no cushion of professional opinion-makers to come between creators and audience. While the Sunday papers presently serve as a substitute for the experiencing of the actual exhibition or book, in Steiner's imagined republic the review pages would be turned into listings:catalogues and guides to what is about to open, be published, or be released. What would this republic be like? Would the arts suffer from the obliteration of this ozone of comment? Certainly not, says Steiner, for each performance of a Mahler symphony is also a critique of that symphony. Unlike the reviewer, however, the performer "invests his own being in the process of interpretation." Such interpretation is automatically responsible because the performer is answerable to the work in a way that even the most scrupulous reviewer is not. Although, most obviously, it is not only the case for drama and music; all art is also criticism. This is most clearly so when a writer or composer quotes or reworks material from another writer or composer. All literature, music, and art "embody an expository reflection which they pertain". In other words it is not only in their letters, essays, or conversation that writers like Henry James reveal themselves also to be the best critics; rather, The Portrait of a Lady is itself, among other things, a commentary on and a critique of Middlemarch. "The best readings of art are art." No sooner has Steiner summoned this imaginary republic into existence than he sighs, "The fantasy I have sketched is only that." Well, it is not. It is a real place and for much of the century it has provided a global home for millions of people. It is a republic with a simple name: jazz.

So why did the King James translation of the Bible use the word ‘kill’ rather than ‘murder’? Because four hundred years ago when the translation was made, ‘kill’ was synonymous with ‘murder.’ As a result, some people don’t realize that English has changed since 1610 and therefore think that the Ten Commandments prohibit all killing. But, of course, they don’t. If the Ten Commandments forbade killing, we would all have to be vegetarians—killing animals would be prohibited. And we would all have to be pacifists—since we could not kill even in self-defense.

Smart clients say that the best way to use McKinsey is not to let them insinuate themselves—to prohibit walking the halls of the client’s offices looking for new business. Jamie Dimon of JPMorgan Chase, for example, will hire McKinsey, but for one-off projects in which the entire body of knowledge generated is transferred to JPMorgan Chase at the end of the project. The firm’s operating committee has to approve any consulting engagement, and the JPMorgan Chase executives don’t take just any consultants; they pick and choose the specific people they want on the project.

Have you swallowed all that war stuff?" "No, of course I--" I was so committed to refuting him that I had half-denied the charge before I understood it; now my eyes swung back to his face. "All what war stuff?" "All that stuff about there being a war." "I don't think I get what you mean." "Do you really think that the United States of America is in a state of war with Nazi Germany and Imperial Japan?" "Do I really think..." My voice trailed off. He stood up, his weight on the good leg, the other resting lightly on the floor in front of him. "Don't be a sap," he gazed with cool self-possession at me, "there isn't any war." "I know why you're talking like this," I said, struggling to keep up with him. "Now I understand. You're still under the influence of some medicinal drug." "No, you are. Everybody is." He pivoted so that he was facing directly at me. "That's what this whole war story is. A medicinal drug. Listen, did you ever hear of the 'Roaring Twenties'?" I nodded very slowly and cautiously. "When they all drank bathtub gin and everybody who was young did just was they wanted?" "Yes." "Well, what happened was that they didn't like that, the preachers and the old ladies and all the stuffed shirts. So then they tried Prohibition and everybody just got drunker, so then they really got desperate and arranged the Depression. That kept the people who were young in the thirties in their places. But they couldn't use that trick forever, so for us in the forties they've cooked up this war fake." "Who are 'they' anyway?" "The fat old men who don't want us crowding them out of their jobs. They've made it all up. There isn't any real food shortage, for instance. The men have all the best steaks delivered to their clubs now. You've noticed how they've been getting fatter lately, haven't you?

In a future flu pandemic, health authorities will introduce containment measures such as quarantine, school closures and prohibitions on mass gatherings. These will be for our collective benefit, so how do we ensure that everyone complies? How, too, do we persuade people to get vaccinated each year, given that herd immunity is the best protection we have against a flu pandemic? Experience has shown that people have a low tolerance for mandatory health measures, and that such measures are most effective when they are voluntary, when they respect and depend on individual choice, and when they avoid the use of police powers.

Toyota wasn’t really worried that it would give away its “secret sauce.” Toyota’s competitive advantage rested firmly in its proprietary, complex, and often unspoken processes. In hindsight, Ernie Schaefer, a longtime GM manager who toured the Toyota plant, told NPR’s This American Life that he realized that there were no special secrets to see on the manufacturing floors. “You know, they never prohibited us from walking through the plant, understanding, even asking questions of some of their key people,” Schaefer said. “I’ve often puzzled over that, why they did that. And I think they recognized we were asking the wrong questions. We didn’t understand this bigger picture.” It’s no surprise, really. Processes are often hard to see—they’re a combination of both formal, defined, and documented steps and expectations and informal, habitual routines or ways of working that have evolved over time. But they matter profoundly. As MIT’s Edgar Schein has explored and discussed, processes are a critical part of the unspoken culture of an organization. 1 They enforce “this is what matters most to us.” Processes are intangible; they belong to the company. They emerge from hundreds and hundreds of small decisions about how to solve a problem. They’re critical to strategy, but they also can’t easily be copied. Pixar Animation Studios, too, has openly shared its creative process with the world. Pixar’s longtime president Ed Catmull has literally written the book on how the digital film company fosters collective creativity2—there are fixed processes about how a movie idea is generated, critiqued, improved, and perfected. Yet Pixar’s competitors have yet to equal Pixar’s successes. Like Toyota, Southern New Hampshire University has been open with would-be competitors, regularly offering tours and visits to other educational institutions. As President Paul LeBlanc sees it, competition is always possible from well-financed organizations with more powerful brand recognition. But those assets alone aren’t enough to give them a leg up. SNHU has taken years to craft and integrate the right experiences and processes for its students and they would be exceedingly difficult for a would-be competitor to copy. SNHU did not invent all its tactics for recruiting and serving its online students. It borrowed from some of the best practices of the for-profit educational sector. But what it’s done with laser focus is to ensure that all its processes—hundreds and hundreds of individual “this is how we do it” processes—focus specifically on how to best respond to the job students are hiring it for. “We think we have advantages by ‘owning’ these processes internally,” LeBlanc says, “and some of that is tied to our culture and passion for students.

Strikes me that one-half or maybe two-thirds of the American people are the best fellows on earth--the friendliest and the most interested in everything and the jolliest. And I guess the remaining third are just about the worst crabs, the worst Meddlesome Matties, the most ignorant and pretentious fools, that God ever made. Male AND female! I'd be tickled to death to live in America IF. If we got rid of Prohibition, so a man could get a glass of beer instead of being compelled to drink gin and hootch. If we got rid of taking seriously a lot of self-advertising, half-educated preachers and editors and politicians, so that folks would develop a little real thinking instead of being pushed along by a lot of mental and moral policemen.

The day before alcohol prohibition was introduced, the most popular drink in the United States was beer, but as soon as alcohol was banned, hard liquor soared from 40 percent of all drinks that were sold to 90 percent. People responded to a change in the law by shifting from a milder drink to a stronger drink. This seems puzzling. Why would a change in the law change people’s tastes in alcohol? It turns out it didn’t change their tastes. It changed something else: the range of drinks that were offered to them. The reason is surprisingly simple. One of the best analysts of the drug war, the writer Mike Gray, explains it in his book Drug Crazy. When you are smuggling a substance into a country, and transporting it in secret, “you have to put the maximum bang in the smallest possible package,” he writes.

A powerful example of this is seen in the first war of Indian independence, also known as the Sepoy Mutiny, of 1857. Indian soldiers—sepoys—serving in the British East India Company’s army rebelled when it became known that the bullets they were issued were greased in either tallow, derived from cows, or lard, from pigs—major offenses to the Hindu and Muslim soldiers, respectively. Mind you, this was not the British colonial overlords doing something offensive to the core cultural values of either group—for example, declaring Allah a false prophet or banning polytheistic worship. Virtually every culture on earth has food prohibitions, often pretty arbitrary ones meant to merely signal core values (kosher laws for Orthodox Jews, for example, revolve around zoological arcana about whether a species has a cloven hoof) but that eventually gain a huge power. Before it was over, the Sepoy Mutiny killed more than 100,000 Indians.

The fundamentalist picks up the book and says, “Okay, I’m just going to read every word of this and do my best to understand what God wants from me. I’ll leave my personal biases completely out of it.” Conversely, every moderate seems to believe that his interpretation and selective reading of scripture is more accurate than God’s literal words. Presumably, God could have written these books any way He wanted. And if He wanted them to be understood in the spirit of twenty-first-century secular rationality, He could have left out all those bits about stoning people to death for adultery or witchcraft. It really isn’t hard to write a book that prohibits sexual slavery—you just put in a few lines like “Don’t take sex slaves!” and “When you fight a war and take prisoners, as you inevitably will, don’t rape any of them!” And yet God couldn’t seem to manage it. This is why the approach of a group like the Islamic State holds a certain intellectual appeal (which, admittedly, sounds strange to say) because the most straightforward reading of scripture suggests that Allah advises jihadists to take sex slaves from among the conquered, decapitate their enemies, and so forth.

The unknown is terribly tempting, and danger even more so. But in its contempt for the instinct of the individual, modern society has done its best to eliminate both of these phenomena : certainly, under present conditions, the unknown no longer exists except for those whose emotions are easily intoxicated, and as for danger, everything visibly assumes an inoffensive hue each day. And yet in love—love of all kinds, whether it is this physical fury, or this spectre, or this diamond-like genie who murmurs to me a name equivalent to coolness—in all love there resides an outlaw principle, an irrepressible sense of delinquency, contempt for prohibitions and a taste for havoc. Confine this hundred-headed passion within the boundaries of your estates, if you will, or requisition whole palaces for it : nothing can stop it surging forth elsewhere, always elsewhere, there where its appearance is least expected, where its splendour is an outburst. Best of all, love thrusts up shoots where no one plants it : how vulgarity convulses it ! it is liable to give sudden wanton twitches. There are maniacs possessed by the street's haunting memory, and only there can they experience the full flow of their nature.

It was in her abode, in the janitorial quarters assigned her on the ground floor rear, that seemingly inoffensive Mrs. Shapiro set up a clandestine alcohol dispensary—not a speakeasy, but a bootleg joint, where the Irish and other shikkers of the vicinity could come and have their pint bottles filled up, at a price. And several times on weekends, when Ira was there, for he got along best with Jake, felt closest to him, because Jake was artistic, some beefy Irishman would come in, hand over his empty pint bottle for refilling, and after greenbacks were passed, and the transaction completed, receive as a goodwill offering a pony of spirits on the house. And once again those wry (rye? Out vile pun!), wry memories of lost opportunities: Jake’s drab kitchen where the two sat talking about art, about Jake’s favorite painters, interrupted by a knock on the door, opened by Mr. Shapiro, and the customer entered. With the fewest possible words, perhaps no more than salutations, purpose understood, negotiations carried out like a mime show, or a ballet: ecstatic pas de deux with Mr. McNally and Mr. Shapiro—until suspended by Mr. Shapiro’s disappearance with an empty bottle, leaving Mr. McNally to solo in anticipation of a “Druidy drunk,” terminated by Mr. Shapiro’s reappearance with a full pint of booze. Another pas de deux of payment? Got it whole hog—Mr. Shapiro was arrested for bootlegging several times, paid several fines, but somehow, by bribery and cunning, managed to survive in the enterprise, until he had amassed enough wealth to buy a fine place in Bensonhurst by the time “Prohibition” was repealed. A Yiddisher kupf, no doubt.

No one acts in a void. We all take cues from cultural norms, shaped by the law. For the law affects our ideas of what is reasonable and appropriate. It does so by what it prohibits--you might think less of drinking if it were banned, or more of marijuana use if it were allowed--but also by what it approves. . . . Revisionists agree that it matters what California or the United States calls a marriage, because this affects how Californians or Americans come to think of marriage. Prominent Oxford philosopher Joseph Raz, no friend of the conjugal view, agrees: "[O]ne thing can be said with certainty [about recent changes in marriage law]. They will not be confined to adding new options to the familiar heterosexual monogamous family. They will change the character of that family. If these changes take root in our culture then the familiar marriage relations will disappear. They will not disappear suddenly. Rather they will be transformed into a somewhat different social form, which responds to the fact that it is one of several forms of bonding, and that bonding itself is much more easily and commonly dissoluble. All these factors are already working their way into the constitutive conventions which determine what is appropriate and expected within a conventional marriage and transforming its significance." Redefining civil marriage would change its meaning for everyone. Legally wedded opposite-sex unions would increasingly be defined by what they had in common with same-sex relationships. This wouldn't just shift opinion polls and tax burdens. Marriage, the human good, would be harder to achieve. For you can realize marriage only by choosing it, for which you need at least a rough, intuitive idea of what it really is. By warping people's view of marriage, revisionist policy would make them less able to realize this basic way of thriving--much as a man confused about what friendship requires will have trouble being a friend. . . . Redefining marriage will also harm the material interests of couples and children. As more people absorb the new law's lesson that marriage is fundamentally about emotions, marriages will increasingly take on emotion's tyrannical inconstancy. Because there is no reason that emotional unions--any more than the emotions that define them, or friendships generally--should be permanent or limited to two, these norms of marriage would make less sense. People would thus feel less bound to live by them whenever they simply preferred to live otherwise. . . . As we document below, even leading revisionists now argue that if sexual complementarity is optional, so are permanence and exclusivity. This is not because the slope from same-sex unions to expressly temporary and polyamorous ones is slippery, but because most revisionist arguments level the ground between them: If marriage is primarily about emotional union, why privilege two-person unions, or permanently committed ones? What is it about emotional union, valuable as it can be, that requires these limits? As these norms weaken, so will the emotional and material security that marriage gives spouses. Because children fare best on most indicators of health and well-being when reared by their wedded biological parents, the same erosion of marital norms would adversely affect children's health, education, and general formation. The poorest and most vulnerable among us would likely be hit the hardest. And the state would balloon: to adjudicate breakup and custody issues, to meet the needs of spouses and children affected by divorce, and to contain and feebly correct the challenges these children face.

Slavery has a special interaction with the normal structures of being a human being. So a human being is sort of a generalist creature with a capacity to have its software re-worked for different habitats. The reason that human beings are able to exploit every terrestrial habitat where plants grow is that they don't all have the software program that's the same, right? You can have a software program for hunting in the Calihari, you can have one for terracing the Andes to grow potatoes, you can have any one of a number of software programs. Well, slavery took the software program that Africans who were brought into the slave trade had, and it did its best to erase that program – and to render that program non-functional. It rendered it non-functional by combining people from different places who didn't even necessarily speak a language so there was not one culture available. And it sort of forces the bootstrapping of a new culture, which was composed of various things but of course it was, you know, prohibition against teaching slaves to read and things like that, and so there was a systematic breaking of the original culture that Africans had during the New World, and a substituting of a version that was not a much of a threat to the slave-holding population, right? And at the point that slavery comes to an end, it is not as if, frankly, even, you know, we didn't even have the tools to talk about these things in responsible terms. There wasn't enough known about how the mind works and what its relationship is to the body and all...so, the thing that makes the black population and the Indian population different, I would argue, is the systematic hobbling of the on-board, the inherited, evolved culture in the case of Indians by transporting them to reservations and by putting them in schools that disrupt the passage of normal culture and in the case of Africans, it was breaking apart of families, keeping people from being in contact with others they had the right language to talk to and all...so in any case, that carries through to the present: it creates a situation where there has not been access to the materials to fully update software.

Dear, What’s the Point of it All? What is the point of being nice? When you do not know what you are going to get from it? Knowing eventually sooner rather than later someone and maybe that person you are being nice to will turn their back on you. I always have to stay grounded and focused. When I am there for people, I feel like I am always punished for it. I am always treated as if I committed a crime. I was there for my mom; however, she was killing me slowly but surely. Like my mom, I noticed that when people get themselves in some shit, they get stuck in their own mess. They are confident that they do not have to deal with the consequences—because they know the ‘kind’ person will bail them out. What’s the point of being kind? Like my mom and the officer, there are so many people in the world who are judgmental and tainted because of their selfish needs. What’s the point of my life? Here I am in a library filled with many books. I can read them and go anywhere I want to in my mind, but after I close the book, I will have to snap out of my fantasy world and welcome the cruel cold world, which is reality. If I was a book, I would be better off left on the shelf. There is no excitement in my life—only struggles. What’s the point of living and loving life when the only thing I do is read between the lines and tread carefully? Come to think about it, I am a book that nobody can understand or read. They think they know what is best for me, but if they only take the time to listen, I would be so happy to tell them about me and my needs and wants. My actions scream for attention, but time after time, I am ignored. Sadly, without a care, they were quick to rip out the pages. Yet, once again, nobody noticed me. What’s the point of it all when I never had an opportunity to make a mistake? If I did one thing wrong, they would give up on me and send me to one home after another. I’ve always been fully exposed and had to walk in a line filled with sharp curves from disappointment to disappointment. Sorrow is my aura, and sadness hugs me tightly. It is hard to cry when my eyes are closed shut by the barbed wire fence of my eyelashes as they prohibit tears from falling. What’s the point of complicating my life? I am always back to where I started, and then ... I relive the same patterns, but on a more difficult journey. I believe when you put yourself in your own mess that you should clean it up and start over. What’s wrong with that? Nothing. However, when someone else puts you in their mess, you do not know how to clean up the mess they’ve made. You do not know how to start over because you do not know where to begin. I look at it this way; it is like telling a dead person he/she can start over. How so, when that person’s life no longer exists? I know my life isn’t over. However, I am lost in a maze my mom set up for herself—and she too is lost in her own maze. When a person gets lost in their own maze, they are really fucked up. However, this maze shouldn’t be left for me to figure out. Unfortunately, I am in it, and I have to find my way out one way or another. What’s the point of taking Kace from me? He was safe and in good hands. Now he is worse off with people who are abusing him. He didn’t ask for this—I didn’t either. He deserves so much better. Again, what is the point of it all? What’s the point of making me suffer? Do you get a kick out of it? What are you trying to accomplish? I am trying to understand; what is the point of it all? What is the point? I don’t know why I am here.

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No words need be wasted over the fact that all these narcotics are harmful. The question whether even a small quantity of alcohol is harmful or whether the harm results only from the abuse of alcoholic beverages is not at issue here. It is an established fact that alcoholism, cocainism, and morphinism are deadly enemies of life, of health, and of the capacity for work and enjoyment; and a utilitarian must therefore consider them as vices. But this is far from demonstrating that the authorities must interpose to suppress these vices by commercial prohibitions, nor is it by any means evident that such intervention on the part of the government is really capable of suppressing them or that, even if this end could be attained, it might not therewith open up a Pandora's box of other dangers, no less mischievous than alcoholism and morphinism. Whoever is convinced that indulgence or excessive indulgence in these poisons is pernicious is not hindered from living abstemiously or temperately. This question cannot be treated exclusively in reference to alcoholism, morphinism, cocainism, etc., which all reasonable men acknowledge to be evils. For if the majority of citizens is, in principle, conceded the right to impose its way of life upon a minority, it is impossible to stop at prohibitions against indulgence in alcohol, morphine, cocaine, and similar poisons. Why should not what is valid for these poisons be valid also for nicotine, caffeine, and the like? Why should not the state generally prescribe which foods may be indulged in and which must be avoided because they are injurious? In sports too, many people are prone to carry their indulgence further than their strength will allow. Why should not the state interfere here as well? Few men know how to be temperate in their sexual life, and it seems especially difficult for aging persons to understand that they should cease entirely to indulge in such pleasures or, at least, do so in moderation. Should not the state intervene here too? More harmful still than all these pleasures, many will say, is the reading of evil literature. Should a press pandering to the lowest instincts of man be allowed to corrupt the soul? Should not the exhibition of pornographic pictures, of obscene plays, in short, of all allurements to immorality, be prohibited? And is not the dissemination of false sociological doctrines just as injurious to men and nations? Should men be permitted to incite others to civil war and to wars against foreign countries? And should scurrilous lampoons and blasphemous diatribes be allowed to undermine respect for God and the Church? We see that as soon as we surrender the principle that the state should not interfere in any questions touching on the individual's mode of life, we end by regulating and restricting the latter down to the smallest detail. The personal freedom of the individual is abrogated. He becomes a slave of the community, bound to obey the dictates of the majority. It is hardly necessary to expatiate on the ways in which such powers could be abused by malevolent persons in authority. The wielding, of powers of this kind even by men imbued with the best of intentions must needs reduce the world to a graveyard of the spirit. All mankind's progress has been achieved as a result of the initiative of a small minority that began to deviate from the ideas and customs of the majority until their example finally moved the others to accept the innovation themselves. To give the majority the right to dictate to the minority what it is to think, to read, and to do is to put a stop to progress once and for all. Let no one object that the struggle against morphinism and the struggle against "evil" literature are two quite different things. The only difference between them is that some of the same people who favor the prohibition of the former will not agree to the prohibition of the latter.

The Global Financial Crisis of 2007–08 represented the greatest financial downswing of my lifetime, and consequently it presents the best opportunity to observe, reflect and learn. The scene was set for its occurrence by a number of developments. Here’s a partial list: Government policies supported an expansion of home ownership—which by definition meant the inclusion of people who historically couldn’t afford to buy homes—at a time when home prices were soaring; The Fed pushed interest rates down, causing the demand for higher-yielding instruments such as structured/levered mortgage securities to increase; There was a rising trend among banks to make mortgage loans, package them and sell them onward (as opposed to retaining them); Decisions to lend, structure, assign credit ratings and invest were made on the basis of unquestioning extrapolation of low historic mortgage default rates; The above four points resulted in an increased eagerness to extend mortgage loans, with an accompanying decline in lending standards; Novel and untested mortgage backed securities were developed that promised high returns with low risk, something that has great appeal in non-skeptical times; Protective laws and regulations were relaxed, such as the Glass-Steagall Act (which prohibited the creation of financial conglomerates), the uptick rule (which prevented traders who had bet against stocks from forcing them down through non-stop short selling), and the rules that limited banks’ leverage, permitting it to nearly triple; Finally, the media ran articles stating that risk had been eliminated by the combination of: the adroit Fed, which could be counted on to inject stimulus whenever economic sluggishness developed, confidence that the excess liquidity flowing to China for its exports and to oil producers would never fail to be recycled back into our markets, buoying asset prices, and the new Wall Street innovations, which “sliced and diced” risk so finely, spread it so widely and placed it with those best suited to bear it.

Stretching his legs toward the fire, Ranulf massaged his aching knee and watched the children as they ate their fill, probably for the first time in their lives. IT was Wednesday fast day, but he'd made a conscious decision to violate the prohibition against eating flesh; he could always do penance once he got back to his own world. Now it seemed more important to feed Simon and Jennet the best meal he could, and the innkeeper had served up heaping portions of salted pork, a thick pottage of peas and beans, and hot, flat cakes of newly baked bread, marked with Christ's Cross. To Ranulf, it was poor fare, and he ended up sharing most of it with Loth. But Simon and Jennet savored every mouthful, scorning spoons and scooping the food up with their fingers, as if expecting to have their trenchers snatched away at any moment. And Ranulf learned more than night about hunger and need than in all of his twenty-five years. What would become of them? How could they hope to reach Cantebrigge? And if by God's Grace, they somehow did, what if this uncle of their was not there? They'd never seen the man, knew only what their father had told them, that soon after Simon's birth, a peddler had brought them a message from Jonas, saying he'd settled in Cantebrigge. That confirmed Ranulf's suspicions: two brothers fleeing serfdom, one hiding out in the Fens, the other taking the bolder way, for an escaped villein could claim his freedom if he lived in a chartered borough for a year and a day. It was a pitiful family history, an unwanted glimpse into a world almost as alien to Ranulf as Cathay. But like it or not, he was caught up now in this hopeless odyssey of Abel the eelman's children. In an unusually morose and pessimistic mood, he wondered how many Simons and Jennets would be lost to the furies unleashed by Geoffrey the Mandeville's rebellion.

Two of Ed Glaeser’s former students published a paper that argued antigrowth land-use policies had raised housing costs to the point that zoning rules were now stunting American migration and raising inequality by making it prohibitively expensive for people who didn’t have a high-paying job or family money to move to cities where the best-paying jobs were growing fastest.

One of St. Augustine’s most famous rumrunners was William McCoy, who was also the purported inventor of the ham sack. McCoy operated a boat taxi service for the Jacksonville–St. Augustine area and a boatyard where he built yachts for Andrew Carnegie, the Vanderbilts and others. When Prohibition hit, he recognized the opportunity for a new, more lucrative business enterprise. He sold the taxi service and the boatyard and bought a schooner, which he named Tomoka. McCoy would sail Tomoka (and later six additional vessels added to his fleet) to the Bahamas, fill it with the best rye, Irish, and Canadian whiskey he could purchase and then sail back to St. Augustine and anchor just outside the three-mile limit. The locals would then sail their own vessels out to the Tomoka and purchase what they needed, a perfectly legal transaction on McCoy’s part. Bill McCoy became famous for the quality of his product and the fact that he never “cut,” or diluted his liquor. When you bought from Bill, you were getting the “Real McCoy,” and that is how we remember him today.

Goodness is not acting in a set way. It is acting in many different ways, but out of set motives and desires.” “If that’s goodness, then what is sin?” asked Ann. “Sin is knowingly acting to destroy justice, mercy and love,” he said. “To sin is to be in opposition to the light I have placed in you.” “I thought it meant breaking the Ten Commandments,” I said. “That's a somewhat dangerous way of putting it,” said my client. “Because people of your time tend to control one another by means of rules, the idea of commandments is, perhaps, not the best way to encourage holiness. If you think of commandments as justice and mercy in the perfect balance of love, fine; but if you think of commandments as rules to control others in order to prohibit evil and promote good—well, that’s not such a good thing. It won’t promote holiness. Love promotes holiness. On love hang the law and the prophets. But no human is perfectly just, perfectly merciful, or perfectly loving. People are not born with love nor can they achieve love as a perfect balance of justice and mercy. They can find it only by coming to terms with the shadow in themselves and accepting the light I offer them. That is why people must repent and forgive. It is the way of life.

Finally, the last point that I want to make – and this is really the bottom line and the most important – is that even if we concede that the professional historian, as a member of 'The Guild', must act under the constraint of methodological naturalism (that is to say, under the methodological constraint that you can only infer natural causes for natural events), the question remains: why should we be under any such constraint? Why can't I, as a philosopher or just a human being, judge that the best explanation of the facts is a miraculous explanation? Indeed, why can't the historian in his off-hours, so to speak, make this inference? Wouldn't it be a tragedy if we were prevented from knowing the truth about reality simply because of a methodological constraint? That would seem insane. So apart from some good reason for thinking that inference to a supernatural explanation is somehow irrational, I don't see any reason why we, when we are not acting as professional historians, should be prohibited from making a supernatural inference and being constrained by some sort of mere methodological restriction.

The United States of Ancient Persia While ancient Persia could be best understood as an absolute divine right monarchy, in many other respects it better conforms to the values we associate with modern liberal democracies than most of its rivals. The Persian Empire prohibited slavery, allowed women to own property, granted considerable local autonomy to conquered states, prioritized education and trade, and permitted an unprecedented level of religious freedom. In terms of basic human rights it is a far more accurate precursor to modern states than ancient Greece could ever have been.

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Worse, what does the term 'treatment' mean in the context of the war on drugs? It means the naked use of force by doctors. Sally Satel — Yale University psychiatrist, 'drug addiction treatment expert, and the star 'medical' witness for the drug warriors — proudly proclaims: Force is the best medicine.

A sudden tightness in Vara’s chest prohibited quick reply. Even after a few constricted swallows and discreet deep breaths succeeded in clearing it, she found neither the will nor the words for a retort. Silence was the solution, as it frequently was. It was almost always best to say nothing at all. Why did most people fail to understand that?

During NASA’s first fifty years the agency’s accomplishments were admired globally. Democratic and Republican leaders were generally bipartisan on the future of American spaceflight. The blueprint for the twenty-first century called for sustaining the International Space Station and its fifteen-nation partnership until at least 2020, and for building the space shuttle’s heavy-lift rocket and deep spacecraft successor to enable astronauts to fly beyond the friendly confines of low earth orbit for the first time since Apollo. That deep space ship would fly them again around the moon, then farther out to our solar system’s LaGrange points, and then deeper into space for rendezvous with asteroids and comets, learning how to deal with radiation and other deep space hazards before reaching for Mars or landings on Saturn’s moons. It was the clearest, most reasonable and best cost-achievable goal that NASA had been given since President John F. Kennedy’s historic decision to land astronauts on the lunar surface. Then Barack Obama was elected president. The promising new chief executive gave NASA short shrift, turning the agency’s future over to middle-level bureaucrats with no dreams or vision, bent on slashing existing human spaceflight plans that had their genesis in the Kennedy, Johnson, Nixon, Ford, Carter, Reagan, Bush, Clinton, and Bush White Houses. From the starting gate, Mr. Obama’s uncaring space team rolled the dice. First they set up a presidential commission designed to find without question we couldn’t afford the already-established spaceflight plans. Thirty to sixty thousand highly skilled jobs went on the chopping block with space towns coast to coast facing 12 percent unemployment. $9.4 billion already spent on heavy-lift rockets and deep space ships was unashamedly flushed down America’s toilet. The fifty-year dream of new frontiers was replaced with the shortsighted obligations of party politics. As 2011 dawned, NASA, one of America’s great science agencies, was effectively defunct. While Congress has so far prohibited the total cancellation of the space agency’s plans to once again fly astronauts beyond low earth orbit, Obama space operatives have systematically used bureaucratic tricks to slow roll them to a crawl. Congress holds the purse strings and spent most of 2010 saying, “Wait just a minute.” Thousands of highly skilled jobs across the economic spectrum have been lost while hundreds of billions in “stimulus” have been spent. As of this writing only Congress can stop the NASA killing. Florida’s senior U.S. Senator Bill Nelson, a Democrat, a former spaceflyer himself, is leading the fight to keep Obama space advisors from walking away from fifty years of national investment, from throwing the final spade of dirt on the memory of some of America’s most admired heroes. Congressional committees have heard from expert after expert that Mr. Obama’s proposal would be devastating. Placing America’s future in space in the hands of the Russians and inexperienced commercial operatives is foolhardy. Space legend John Glenn, a retired Democratic Senator from Ohio, told president Obama that “Retiring the space shuttles before the country has another space ship is folly. It could leave Americans stranded on the International Space Station with only a Russian spacecraft, if working, to get them off.” And Neil Armstrong testified before the Senate’s Commerce, Science & Transportation Committee that “With regard to President Obama’s 2010 plan, I have yet to find a person in NASA, the Defense Department, the Air Force, the National Academies, industry, or academia that had any knowledge of the plan prior to its announcement. Rumors abound that neither the NASA Administrator nor the President’s Science and Technology Advisor were knowledgeable about the plan. Lack of review normally guarantees that there will be overlooked requirements and unwelcome consequences. How could such a chain of events happen?

As one learns more and more about the networks of protocological control, it becomes almost second nature to project protocol into every physical system: Traffic lights become the protocol for successful management of moving vehicles; a grocery store queue is the protocol for a successful checkout; airport security points are the protocol for prohibiting weapons; and so on. Protocol pops up everywhere. But protocol is more than simply a synonym for “the rules.” Instead, protocol is like the trace of footprints left in snow, or a mountain trail whose route becomes fixed only after years of constant wear. One is always free to pick a different route. But protocol makes one instantly aware of the best route—and why wouldn’t one want to follow it? Thus, a better synonym for protocol might be “the practical,” or even “the sensible.” It is a physical logic that delivers two things in parallel: the solution to a problem, plus the background rationale for why that solution has been selected as the best. Like liberalism, or democracy, or capitalism, protocol is a successful technology precisely because its participants are evangelists, not servants. Like liberalism, democracy, or capitalism, protocol creates a community of actors who perpetuate the system of organization. And they perpetuate it even when they are in direct conflict with it. Protocol then becomes more and more coextensive with humanity’s productive forces, and ultimately becomes the blueprint for humanity’s innermost desires about the world and how it ought to be lived.

Banning the inevitable usually backfires. Prohibition is at best temporary, and in the long run counterproductive.

Lippman was distressed by the symbolically important behavior of fundamentalists: “In actual practice, this movement has become entangled with all sorts of bizarre and barbarous agitations, with the Ku Klux Klan, with fanatical Prohibition, with the ‘anti-evolution laws,’ and with much persecution and intolerance. This is in itself significant. For it shows that the central truth, which the fundamentalists have grasped, no longer appeals to the best brains and the good sense of a modern community, and that the movement is largely recruited from the isolated, the inexperienced, and the uneducated.”[115]

From the gravel road, they all strained to see the old sycamore, but after a few seconds of focusing it was apparent there was a man hanging from it. Calvin told them everything he knew. The deputies decided it was best to proceed as if a crime had been committed, and they prohibited the ambulance crew from approaching the scene.

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It’s tempting to turn Clarke into a caricature or intellectual straw man: an easy grab in an attempt to show the ridiculous sexism inherent in Victorian ideology. Nevertheless, his theories became pervasive in American thought and defined expectations about access to wilderness for generations. Multiple outdoor organizations prohibited female membership, for example, including the influential hiking group the White Mountain Club. The club’s founder, John M. Gould, was a bank clerk and amateur Civil War historian. In his How to Camp Out, first published in 1877, Gould advised young men to view their expeditions as regimental exercises: hikes were best considered “marches”; male camping pals were instructed to form “companies” with clear duties and timetables. Most marches, he warned, would be too difficult for ladies, particularly if routes included loose rocks or tangles of low-growing trees. And because women ought not stray far from home, sites where they might camp must be chosen accordingly. Any overnight locations should be such that stoves could be delivered to make women more comfortable, along with discarded doors that women could stand upon while dressing. Sleeping outside was out of the question during any kind of precipitation; instead, schoolhouses or sawmills should be located as shelter.

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It’s not on any map, but it’s there. It’s invisible, but there it is. A barrier that makes the memory of the Berlin Wall look ridiculous: raised to separate those who have from those who need, it divides the globe into north and south, and draws borders within each country and within each city. When the south of the world commits the affront of scaling the walls and venturing where it shouldn’t, the north reminds it, with truncheons, of its proper place. And the same thing happens to those who attempt to leave the zones of the damned in each country and each city. Football, mirror of everything, reflects this reality. In the middle of the 1980s, when Napoli started playing the best football in Italy thanks to the magical influx of Maradona, fans in the north of the country reacted by unsheathing the old weapons of scorn. Neapolitans, usurpers of prohibited glory, were snatching trophies from the ever powerful, and it was time to punish the insolence of the intruding scum from the south. In the stadiums of Milan and Turin, banners insulted: ‘Neapolitans, welcome to Italy.’ Or they evoked cruelty: ‘Vesuvius, we’re counting on you.’ And chants that were the children of fear and the grandchildren of racism resounded more loudly than ever: What a stench, the dogs are running, all because the Neapolitans are coming. Oh cholerics buried by quake, you’ve never seen soap, not even a cake, Napoli shit, Napoli cholera, you’re the shame of all Italia.

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Numa the king of the Romans was a Pythagorean, and aided by the precepts of Moses, prohibited from making an image of God in human form, and of the shape of a living creature. Accordingly, during the first hundred and seventy years, though building temples, they made no cast or graven image. For Numa secretly showed them that the Best of Beings could not be apprehended except by the mind alone.

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