Prolonging The Inevitable Quotes

If you're a sailor, best not know how to swim. Swimming only prolongs the inevitable—if the sea wants you and your time has come.

Death is a certainty, an inevitable realization, the only thing that we know will befall us. There are no exceptions, no surprises: all paths lead to it. Everything we do is a preparation for it, a preparation that we begin at birth, whimpering with our foreheads against the ground. We never move farther away from death, only closer. But if it is a certainty, then why are we surprised when it comes? If this life is a short passage that lasts only an hour or a day, then why do we fight to prolong it one more day or hour? Worldly life is treacherous, eternity is better.3

Waiting only prolongs the inevitable.

A person couldn't make something last if it wasn't meant to, like a person couldn't be someone they weren't. And trying only prolonged the inevitable.

The actual time you have – which reason can prolong though it naturally passes quickly – inevitably escapes you rapidly: for you do not grasp it or hold it back or try to delay that swiftest of all things, but you let it slip away as though it were something superfluous and replaceable.

The majority of people spoil their lives by an unhealthy and exaggerated altruism – are forced, indeed, so to spoil them. They find themselves surrounded by hideous poverty, by hideous ugliness, by hideous starvation. It is inevitable that they should be strongly moved by all this. The emotions of man are stirred more quickly than man’s intelligence; and, as I pointed out some time ago in an article on the function of criticism, it is much more easy to have sympathy with suffering than it is to have sympathy with thought. Accordingly, with admirable, though misdirected intentions, they very seriously and very sentimentally set themselves to the task of remedying the evils that they see. But their remedies do not cure the disease: they merely prolong it. Indeed, their remedies are part of the disease. They try to solve the problem of poverty, for instance, by keeping the poor alive; or, in the case of a very advanced school, by amusing the poor. But this is not a solution: it is an aggravation of the difficulty. The proper aim is to try and reconstruct society on such a basis that poverty will be impossible. And the altruistic virtues have really prevented the carrying out of this aim. Just as the worst slave-owners were those who were kind to their slaves, and so prevented the horror of the system being realised by those who suffered from it, and understood by those who contemplated it, so, in the present state of things in England, the people who do most harm are the people who try to do most good; and at last we have had the spectacle of men who have really studied the problem and know the life – educated men who live in the East End – coming forward and imploring the community to restrain its altruistic impulses of charity, benevolence, and the like. They do so on the ground that such charity degrades and demoralises. They are perfectly right. Charity creates a multitude of sins.

I play chess on my iPhone, and indulge in a fond fantasy that my opponent isn't a mind of digital code but Dad: It's Dad's attacks I repel; Dad's defenses I dismantle; Dad's king scurrying around the board to prolong the inevitable.

This great artist is a man whose life-time is consumed by struggle : partly against material circumstances, partly against incomprehension, partly against himself... ... In no other culture has the artist been thought of in this way. Why then in this culture? We have already referred to the exigencies of the open art market. But the struggle was not only to live. Each time a painter realized that he was dissatisfied with the limited role of painting as a celebration of material property and of the status that accompanied it, he inevitably found himself struggling with the very language of his own art as understood by the tradition of his calling. ... ... Every exceptional work was the result of a prolonged successful struggle. Innumerable works involved no struggle. There were also prolonged yet unsuccessful struggles. (P.104)

In Buddhism, this resilience is encapsulated as “Pain is inevitable, but suffering is optional.” Whether we’re talking about pain in the form of old age, sickness, death, or any type of loss or trauma, the pain itself is inevitable, but our prolonged suffering from that pain is completely optional (it’s the one and only part of the equation that we can actually control by learning to keep our minds at peace). Exposure

Death is a certainty, an inevitable realization, the only thing that we know will befall us. There are no exceptions, no surprises: all paths lead to it. Everything we do is a preparation for it, a preparation that we begin at birth, whimpering with our foreheads against the ground. We never move farther away from death, only closer. But if it is a certainty, then why are we surprised when it comes? If this life is a short passage that lasts only an hour or a day, then why do we fight to prolong it one more day or hour? Worldly life is treacherous, eternity is better.

Amusement under late capitalism is the prolongation of work. It is sought after as an escape from the mechanised work process, and to recruit strength in order to be able to cope with it again. But at the same time mechanisation has such power over a man’s leisure and happiness, and so profoundly determines the manufacture of amusement goods, that his experiences are inevitably after-images of the work process itself. The ostensible content is merely a faded foreground; what sinks in is the automatic succession of standardised operations. What happens at work, in the factory, or in the office can only be escaped from by approximation to it in one’s leisure time.

Death is inevitable; by facing Rupert you areonly learning how to prolong your miserable end. Strength is nothing when we jump off this mortal coil, and offers no sweet solace when it is over,” he said. “ See?” Celestina planted her hands on her hips. “He also thinks you need to attack more.” “How on earth did you get ‘attack more’ out of that?

The more deeply one enters into the experience of the sacred the more one is aware of one’s own personal evil and the destructive forces in society. The fact that one is alive to what is possible for humankind sharpens one’s sense that we are fallen people. The awareness of sin is the inevitable consequence of having met grace... This grace-judgment dynamic reveals that the center of Christian life is repentance. This does not mean that the distinguishing mark of the Christian is breast-beating. Feeling sorry, acknowledging guilt, and prolonging regret may be components of the human condition, but they are not what Jesus means by repentance. Repentance is the response to grace that overcomes the past and opens out to a new future. Repentance distinguishes Christian life as one of struggle and conversion and pervades it, not with remorse, but with hope. The message of Jesus is not “Repent,” but “Repent for the Kingdom of God is near.

Sometimes you can sense when Change is in the air and before you know it, Change is staring you right in your face. At that very moment, you get to choose if you will embrace it and adjust or fight it and prolong the inevitable but rest assured Change will have its way sooner or later. The only difference in choosing Change or fighting it...is simply the pain attached to the fight.

Avoidance is a passive-aggressive way of expressing that you are tired of showing up. Hoping the problem will go away feels like the safest option, but avoidance is a fear-based response. Avoiding a discussion of our expectations doesn’t prevent conflict. It prolongs the inevitable task of setting boundaries. Thoughts of fleeing—“I wish I could drop everything and run away”—are a sign of extreme avoidance. Fantasies of spending your days alone, ignoring calls, or hiding means you are seeking

Yudenow was a controlled panic of self-preservation on two uncertain legs; abject slave to a mad desire for what beasts know as blind survival. A comical beast, I thought, but asked myself, 'Why prolong mere living for its own sake?' The question answered itself: 'Because a beast is blind.' In Yudenow's case, he was animated by nothing but a terror of Nothing, a horror of ceasing to be; by a hopeless desire to evade consequence and issue, parry cause and duck effect. But he had - and you can read it in the faces of defeated fighters, doglike to the verge of tears in the outer offices - the hope-against-hope that, by fiddling and scraping against all the odds of the world, his ringcraft might outmaneuver the inevitable. And do you know what? There is the Spirit of Man in this - good, bad, or indifferent, a certain heroism.

I don’t have a single callus. Even if I decided to leave title and pride behind, I lack any useful skills. I’m like a milk cow slapped on the backside and turned out of the barn to make her way in the forest. A chicken, returned to the wilds to fend for myself.” “I don’t think chicken’s have ever been wild,” Hadrian said. “Exactly.” Albert paused to stare at the remainder of the salt pork strip. “Your friend is right. This is just prolonging the inevitable. It’s a waste. Here.” He held out the meat. “Keep it,” Hadrian said, tilting his head at Royce. “I’m supposed to be learning a lesson.” “Oh shut up, the both of you. I have more.” Royce pulled another strip of pork from his vest and handed it to Hadrian. “So that’s my miserable story,” Albert said. “How about you two?” He looked at Hadrian. “I’m guessing you’re his apprentice?” Hadrian laughed. “No. We’re…business partners.” “What line?” “Procurement,” Royce said. “What kind?” “Any kind,” Royce answered. Albert stared at them for a moment, then his eyes widened. “You are thieves.” “He is.” Hadrian pointed to Royce. “I’m new to this.” “Really? What did you used to do?” Hadrian thought a moment. “Kill people.

Avoidance is a passive-aggressive way of expressing that you are tired of showing up. Hoping the problem will go away feels like the safest option, but avoidance is a fear-based response. Avoiding a discussion of our expectations doesn’t prevent conflict. It prolongs the inevitable task of setting boundaries.

Assuredly your lives, even if they last more than a thousand years, will shrink into the tiniest span: those vices will swallow up any space of time. The actual time you have – which reason can prolong though it naturally passes quickly – inevitably escapes you rapidly: for you do not grasp it or hold it back or try to delay that swiftest of all things, but you let it slip away as though it were something superfluous and replaceable.

When you can prolong the inevitable, it’s always better. That’s why, for a predator, the wilding begins with a chase. It’s not toying with food, as some people think. It’s getting the adrenaline level to match your own. There comes a point, though, where waiting is no longer possible. You hear the prey’s heart beating inside your own head, and it is the last conscious thought you will be able to hold. Once you give in to the primeval, you are an observer, watching another part of you feast, shredding the flesh to find the ambrosia. You drink in the victim’s fear, but it tastes like excitement. You have no past, no future, no sympathy, no soul. But you knew that before you even started, didn’t you?

Moses threw the spent cigarette butt to the ground. It bounced once then lay still. A lazy wisp of smoke drifted towards the reaching shadows. He pushed himself to his feet and brushed flakes of grit from the seat of his jeans. Stuffing his hands in his pockets, he moved away from the pipe and began to negotiate a route down the alley. A rivulet of cans, wrappers and remnants of kebabs dotted the ground like flotsam; the waste of nights past, discarded by the nameless, faceless masses marking their territories with futile gestures. Oh, sure, the trash was still emptied these days – there were still garbage men around, but it just delayed the inevitable, prolonging the agony of a tired and dying world.

The same effort to conserve force was also evident in war, at the tactical level. The ideal Roman general was not a figure in the heroic style, leading his troops in a reckless charge to victory or death. He would rather advance in a slow and carefully prepared march, building supply roads behind him and fortified camps each night in order to avoid the unpredictable risks of rapid maneuver. He preferred to let the enemy retreat into fortified positions rather than accept the inevitable losses of open warfare, and he would wait to starve out the enemy in a prolonged siege rather than suffer great casualties in taking the fortifications by storm. Overcoming the spirit of a culture still infused with Greek martial ideals (that most reckless of men, Alexander the Great, was actually an object of worship in many Roman households), the great generals of Rome were noted for their extreme caution. It is precisely this aspect of Roman tactics (in addition to the heavy reliance on combat engineering) that explains the relentless quality of Roman armies on the move, as well as their peculiar resilience in adversity: the Romans won their victories slowly, but they were very hard to defeat. Just as the Romans had apparently no need of a Clausewitz to subject their military energies to the discipline of political goals, it seems that they had no need of modern analytical techniques either. Innocent of the science of systems analysis, the Romans nevertheless designed and built large and complex security systems that successfully integrated troop deployments, fixed defenses, road networks, and signaling links in a coherent whole.

With respect to fear of death, Rousseau flatly denies that man does naturally fear death, and hence denies the premise of Hobbes's political philosophy (as well as what appears to be the common opinion of all political thinkers). He does not disagree with the modern natural right thinkers that man's only natural vocation is self-preservation or that he seeks to avoid pain. But Rousseau insists that man is not at first aware of the meaning of death, nor does man change his beliefs or ways of life to avoid it. Death, as Hobbes's man sees it, is a product of the imagination; and only on the basis of that imagination will he give up his natural idle and pleasure-loving life in order to pursue power after power so as to forestall death's assaults. The conception that life can be extinguished turns life, which is the condition of living, into an end itself. No animal is capable of such a conception, and, therefore, no animal thus transforms his life. Rousseau suggests that a man can be kept at the animal's unconscious level in regard to death long enough for him to have established a fixed and unchanging positive way of life and be accustomed to pain as well as knowledgeable enough not to be overwhelmed by the fact of death when he becomes fully aware of it. Ordinarily fear of death leads to one of two possible responses: superstition or the attempt to conquer death. The first gives hope that gods will protect men here or provide them with another life. The second, that of the enlightenment, uses science to prolong life and establish solid political regimes, putting off the inevitable and absorbing men in the holding action. Neither faces the fact of death, and both pervert consciousness. This is what Socrates meant by the dictum that philosophy is ‘learning how to die.’ All men die, and many die boldly or resolutely. But practically none does so without illusion.

Finally, despite a policy of de-escalation, there will inevitably be situations where state forces do need to escalate. When that happens, we again stress that it must be over fast. To return to Martin van Creveld’s analogy, an adult can get away with giving a kid one good whack in public. He cannot administer a prolonged beating. Once the escalation terminates, state forces must make every effort to demonstrate that de-escalation remains their policy.

CHOICES THAT PLEASE GOD I have set before you life and death, blessing and curse. Choose life so that you and your descendants may live, love the Lord your God, obey Him, and remain faithful to Him. For He is your life, and He will prolong your life in the land the Lord swore to give to your fathers Abraham, Isaac, and Jacob. Deuteronomy 30:19-20 HCSB Sometimes, because you’re an imperfect human being, you may become so wrapped up in meeting society’s expectations that you fail to focus on God’s expectations. To do so is a mistake of major proportions—don’t make it. Instead, seek God’s guidance as you focus your energies on becoming the best “you” that you can possibly be. And, when it comes to matters of conscience, seek approval not from your peers, but from your Creator. Whom will you try to please today: God or man? Your primary obligation is not to please imperfect men and women. Your obligation is to strive diligently to meet the expectations of an all-knowing and perfect God. Trust Him always. Love Him always. Praise Him always. And make choices that please Him. Always. Commitment to His lordship on Easter, at revivals, or even every Sunday is not enough. We must choose this day—and every day—whom we will serve. This deliberate act of the will is the inevitable choice between habitual fellowship and habitual failure. Beth Moore A TIMELY TIP First you make choices . . . and pretty soon those choices begin to shape your life. That’s why you must make smart choices . . . or face the consequences of making dumb ones.

What was the point in prolonging the inevitable? He didn’t want her love and she knew he would never love her in return. Not the way she deserved to be loved.

Freud’s explanations dovetail with the Buddhists’ in the realization that ultimate happiness cannot be derived from sensual pleasures. There are inherent limitations to the pleasures of sexual gratification, Freud found. By mining the nature of sexuality, he came to the paradoxical conclusion that there is “something in the nature of the sexual instinct itself [that] is unfavorable to the realization of complete satisfaction.”4 Rather than unleashing a never-ending torrent of unregulated passion, as many sexually conflicted persons fear, integration of the Animal Realm inevitably reveals pleasure to be inherently fleeting. It cannot be sustained forever, we find, and its completion returns us to a state of impoverishment, of unrest, of separateness, desire, or tension. Freud’s description of pleasure elucidates a basic Buddhist concept, namely, that the pursuit of pleasurable sensory experiences leads inevitably to a state of dissatisfaction, because it is in the nature of pleasure not to be sustainable: What we call happiness in the strict sense comes from the (preferably sudden) satisfaction of needs which have been dammed up to a high degree, and it is from its nature only possible as a periodic phenomenon. When any situation that is desired by the pleasure principle is prolonged it only produces a feeling of mild contentment. We are so made that we can derive intense enjoyment only from a contrast and very little from a state of things. Thus our possibilities of happiness are already restricted by our constitution.5

the neoliberal utopia of a borderless and peaceful globe requires that millions of ordinary people throughout the world have the flexibility to tolerate—perhaps as often as every five or ten years—a prolonged spell in which they must survive on half or less of what they previously earned. Polanyi believes that to expect that kind of flexibility is both morally wrong and deeply unrealistic. To him it is inevitable that people will mobilize to protect themselves from these economic shocks.

Somehow one feels unfettered by any of the harsh, restricting influences of human existence as we live it these days. There are no buildings, no roads, no street lights, no artificial or even natural noises, no hustle and bustle, no need for anyone to shout or to have money or to pretend about anything; those human beings who are with you are probably fairly well known to you, and are there for the same reason that you are—they know the dangers and delights of solitude just the same as you do, and they will react to the unblemished and staggering loveliness of a huge expanse of desert sky, deep blue by day and of a marvellous purple at night sprinkled haphazardly with hundreds and thousands of stars silently lighting up that great canopy of night-time that drifts down with the close of day. I personally think I know of nothing more restorative than lying on the soft sand—cool now after the retirement of the day’s sun— and just staring at the miracle of such a sky. And then you fall asleep, rolled up in a sleeping bag against the considerable fall in temperature as the night goes on, perhaps waking an hour or two before dawn for just long enough to notice that those little stars are still there—as bright as ever—and do not even look as though they are getting ready to be extinguished by the advent of another day. It is a lovely, comforting feeling when the world around you is quite still; and there is no sound anywhere to penetrate the delightful peace that surrounds you. When the dawn comes, and the stars have all gone away, there is something sharp and exhilarating about the smell in the air. It is fresh and clean and tantalisingly different to the atmosphere which will pervade the day once the sun has come up over the distant horizon. Then there will be no escape from its merciless and desiccating heat, which drains you of energy and leaves you burned and incapable of any prolonged activity. And the bright reflection of the sun off the light-coloured sand can be piercing and painful to the eyes. There is probably not even a tiny breeze to move that sullen, sultry air, and there can be no relief from its effects until once more, and inevitably, the great ball of fire that is the sun will slide slowly below the land and allow it to grow cool. It would be foolish to pretend that all of those who served with the LRDG saw the desert in the way that I have described it, all or even much of the time. But I am quite sure that when their minds were not diverted by rather more pressing considerations concerning the enemy, there were few who were not moved by the beauty of the sky at night. They all spent quite a number of hours on sentry duty, when, alone with his thoughts and in such surroundings, no man can be oblivious of such a miraculous revelation.

On account of diseases, predators, harsh weather, and other cruelties of nature (what biologists euphemistically term “extrinsic mortality”), older individuals inevitably become less common. As a result, natural selection acts less intensely on genes in elderly people that prolong life and promote repair. So even if middle-aged and old people help out younger generations, thus postponing Medawar’s selective shadow, the older we get, the less natural selection cares about fighting the accumulation of wear and tear that comes with age.39 Like it or not, the shadow eventually comes. But thankfully, its arrival and severity can be slowed and reduced by physical activity.

Physical effects, both long and short term, include: Racing heart, headache, nausea, muscle tension, fatigue, dry mouth, dizzy feelings, increase in breathing rate, aching muscles, trembling and twitching, sweating, disturbed digestion, immune system suppression and memory issues. Your body was designed to endure brief moments of acute stress, but chronic stress (stress that is ongoing) can start to cause chronic health conditions, like cardiovascular disease, insomnia, hormonal dysregulation and so on. If the ordinary physical experience of stress is prolonged, the physical effects can have consequences in the rest of your life… Mental and psychological effects include: Exhaustion and fatigue, feeling on edge, nervousness, irritability, inability to concentrate, lack of motivation, changes to libido and appetite, nightmares, depression, feeling out of control, apathy and so on. Stress can reinforce negative thinking patterns and harmful self-talk, lower our confidence, and kill our motivation. More alarming than this, overthinking can completely warp your perception of events in time, shaping your personality in ways that mean you are more risk averse, more negatively focused and less resilient. When you’re constantly tuned into Stress FM you are not actually consciously aware and available in the present moment to experience life as it is. You miss out on countless potential feelings of joy, gratitude, connection and creativity because of your relentless focus on what could go wrong, or what has gone wrong. This means you’re less likely to recognize creative solutions to problems, see new opportunities and capitalize on them, or truly appreciate all the things that are going right for you. If you are constantly in a low-level state of fear and worry, every new encounter is going to be interpreted through that filter, and interpreted not for what it is, but for what you’re worried it could be.  Broader social and environmental effects include: Damage to close relationships, poor performance at work, impatience and irritability with others, retreating socially, and engaging in addictive or harmful behaviors. A person who is constantly stressed and anxious starts to lose all meaning and joy in life, stops making plans, cannot act with charity or compassion to others, and loses their passion for life. There is very little spontaneity, humor or irreverence when someone’s mind is too busy catastrophizing, right? As you can imagine, the physical, mental and environmental aspects all interact to create one, unified experience of overthinking and anxiety. For example, if you overthink consistently, your body will be flooded with cortisol and other stress hormones. This can leave you on edge, and in fact cause you to overthink even more, adding to the stress, changing the way you feel about yourself and your life. You might then make bad choices for yourself (staying up late, eating bad food, shutting people out) which reinforce the stress cycle you’re in. You may perform worse at work, procrastinating and inevitably giving yourself more to worry about, and so on…

The collapse of society was the western front, that conflict augmented by a lack of preparation, limited physical resources, and a severe shortage of human assets. A dark, ominous cloud of uncertainty was the enemy’s primary weapon. Levi was certain that this was going to be a war of attrition. On the eastern front loomed old age. Twenty years ago, Levi would have feared no man. While he’d never spoiled for a fight in any theatre, when one came his way, he had always felt up to the task. Years of military schools and courses had instilled this confidence. Numerous engagements on the battlefield had proven him worthy. That man, however, had been a different Levi York, both physically and mentally. Now, Father Time was employing a strategy that seemed destined to make him fail. He knew the outcome of this battle was inevitable. Ultimately, he had no chance of winning. He was a ball player intentionally fouling his opponent, merely wrangling to prolong the game, desperately trying to stop the clock from counting down to zero. “Aren’t we all fighting for more time?” he reflected as he prepared for his shift on patrol. “Isn’t that what this is all about? I’ve fought insurgents, radicalized religious zealots, power-hungry holy men, and indoctrinated crazies,” he proclaimed to the mirror. “In every single case, we gave better than what we received. I controlled the field at the end of day, each and every time. Is it finally my turn to fall? Will the combination of foes we’re facing finally take me out of the fight?” he ranted. As he pondered his own questions for several moments more, Levi’s spine stiffened, his shoulders squaring off. “Doesn’t matter,” he grunted. “You’re not going down without leaving your best on the field. You’re not going to fade quietly into the night. To the end, you’re going to give it your best, old man.

The Vikings would have understood it anyway. They didn't have a word for the prolongation of war long past any rational goal -- they just knew that's what always happened. It's the subject of their longest and greatest saga, the Brennu-njalasaga, or The Saga of Njal Burned Alive. The saga describes a trivial feud in backcountry Iceland that keeps escalating for reasons nobody can understand or resolve until it engulfs the whole of northern Europe. Provocation after fresh provocation, peace conference after failed peace conference, it has its own momentum, like a hurricane of carnage. The wise and farseeing hero Njal, who has never met the original feuders and has no idea what their quarrel was about, ultimately meets his appalling death (the Vikings thought there was nothing worse than being burned alive) as part of a chain of ever-larger catastrophes that he can tell is building but is helpless to stop -- a fate that seems in the end to be as inevitable as it is inexplicable. ... In Njal's saga the war's end comes only through divine intervention; the two leaders of the last feuding factions reconcile after they're both converted to Christianity. They meet by chance in the middle of a blizzard and, as a mutual test of their newfound faith, one wordlessly offers shelter for the night, and the other accepts. As they sit silently in the hall before the fire, neither willing to make any overt sign of peace, they realize that their feud has already ended. It has somehow passed from their world as mysteriously as it came, the way a storm will pass by morning.

The solution, then, is not to play the humanitarian game but rather to change the situation that demands humanitarianism in the first place. As Oscar Wilde put it in the opening lines of his “The Soul of Man under Socialism”: [People] find themselves surrounded by hideous poverty, by hideous ugliness, by hideous starvation. It is inevitable that they should be strongly moved by all this. Accordingly, with admirable, though misdirected intentions, they very seriously and very sentimentally set themselves to the task of remedying the evils that they see. But their remedies do not cure the disease: they merely prolong it. Indeed, their remedies are part of the disease. They try to solve the problem of poverty, for instance, by keeping the poor alive; or, in the case of a very advanced school, by amusing the poor. But this is not a solution: it is an aggravation of the difficulty. The proper aim is to try and reconstruct society on such a basis that poverty will be impossible. And the altruistic virtues have really prevented the carrying out of this aim.41

It was now clear that there was hope. Heart disease wasn’t the inevitable result of old age, and even when a person had advanced disease, a low-fat, low-cholesterol diet could significantly prolong his or her life.

They had promised things they couldn’t deliver: an end to sickness, then an end to aging badly, then an end to aging. They had treated and treated and overtreated, until their mission to extend life had transformed into a system for prolonging death.

The last thing I want is to overanalyze and inevitably misread a prolonged moment of human contact.

You begin to bore me. I think we need to move this along. You’re just prolonging the inevitable. Now that I have you, there is no escape. I won’t grant you mercy. I’ll laugh as you cry and revel in every scream bursting from your pretty lips. Now be a good girl and open for me.” “Fuck you,” I spit vehemently. My eyes widen as he holds a hand up, and those short black nails lengthen into curved claws.

I sit in that sorrow, I digest it, I really cry it out… and then it’s over. I guess crying is my path to closure. It’s my way of feeling, processing, acknowledging, and then moving on all at once. It takes so much out of a person to have a good hard cry that of course you’re not going to want to do it again. Once it’s done, it’s done. So the next time you find yourself at rock bottom, don’t try to be all tough and stoic, because you’re only prolonging the inevitable. Just feel it, digest it, and cry it the eff out.

Horrific suffering by the wounded and dying may have been inevitable, but the chaotic, poorly organized battlefield evacuation and inadequately coordinated post-battle care that exacerbated and cruelly prolonged it could not be allowed to continue.

Prolonged mediocrity will inevitably lead to failure and losing.

Avoiding a discussion of our expectations doesn’t prevent conflict. It prolongs the inevitable task of setting boundaries.

Plague = Global Capitalism: a Darwinian force that cannot be stopped; it seeps into every nation, discarding the weak, selecting the strong. Orchid = Central Bank stimulus: easy money, a false cure that never solves the root causes, only suppresses symptoms, prolonging the agony. Current outbreak = Like another Global Financial Crisis: uncontainable, incurable, irreversible. Inevitable.

That Thanksgiving has evolved over hundreds of years into a national holiday of eating is rather ironic given the quality of Thanksgiving food. Stuffing and roasting a twenty-pound turkey is, without a doubt, the worst possible way to enjoy a game bird. The whole notion of eating a game bird is to savor those subtleties of flavor that elude the domesticated hen. Partridge, pheasant, quail are all birds that can be prepared in various ways to delight the senses; but a corn-fed turkey that’s big enough to serve a gathering of ten or more is virtually impossible to cook with finesse. The breasts will inevitably become as dry as sawdust by the time the rest of the bird has finished cooking. Stuffing only exacerbates this problem by insulating the inner meat from the effects of heat, thus prolonging the damage. The intrinsic challenge of roasting a turkey has led to all manner of culinary abominations. Cooking the bird upside down, a preparation in which the skin becomes a pale, soggy mess. Spatchcocking, in which the bird is drawn and quartered like a heretic. Deep frying! (Heaven help us.) Give me an unstuffed four-pound chicken any day. Toss a slice of lemon, a sprig of rosemary, and a clove of garlic into the empty cavity, roast it at 425° for sixty minutes or until golden brown, and you will have a perfect dinner time and again. The limitations of choosing a twenty-pound turkey as the centerpiece of the Thanksgiving meal have only been compounded by the inexplicable tradition of having every member of the family contribute a dish. Relatives who should never be allowed to set foot in a kitchen are suddenly walking through your door with some sort of vegetable casserole in which the “secret ingredient” is mayonnaise. And when cousin Betsy arrives with such a mishap in hand, one can take no comfort from thoughts of the future, for once a single person politely compliments the dish, its presence at Thanksgiving will be deemed sacrosanct. Then not even the death of cousin Betsy can save you from it, because as soon as she’s in the grave, her daughter will proudly pick up the baton. Served at an inconvenient hour, prepared by such an army of chefs that half the dishes are overcooked, half are undercooked,

Why this obsession with prolonging life? Putting off the inevitable? I answer my own question, and it doesn’t help. Because life is beautiful. Given the choice, for however long I have, I want to live.

From the second we’re conceived, all the heart really wants is death. Why beat at all, if it’s not beating to one day stop? We convince ourselves that we have a purpose, a reason for existing at all, but the truth is—we’re nothing more than empires waiting to fall, deluding ourselves into thinking we’re invincible. That we’re forever. Living isn’t prolonging the inevitable; it’s simply prolonging the acceptance of the truth our minds keep from our bodies.

Well,” said O’ Devir. “Tha’ ’twas easy.” “It won’t always be. Better start planning now how you’re going to handle her.” “I’d never presume to try and figure that out, Lord Andrew.” “Andrew. Just Andrew. If you’re going to wed her, we might as well dispense with formalities.” “What makes ye think I’m goin’ to wed her?” “Refuse, and I won’t let you leave this cabin alive.” “Ehm, right.” The other man, lips twitching, took a swallow of whiskey, then sat reflecting upon the contents of his glass. “And what about this eldest brother of yers? Will he give consent? I’m told I’d better keep my entrails in good condition as they’ll end up being his chosen instrument of my strangulation.” Andrew guffawed, choking and nearly spilling his drink. “I had a feeling she was only blaggardin’.” “No, she was not. Though Lucien will see to your dispatch in a much less messy way than strangling you with your own entrails.” “Pistols or swords?” “Both, probably.” O’ Devir sighed. “I suppose I’ll have to put up a fight for the sake of pride and appearances.” “I wouldn’t bother, as it will only prolong the inevitable outcome. My brother is one of the most dangerous men in England.” The Irishman lifted his glass and smiled. “Ah, but we are not in England, are we?” Andrew returned the salute. “Indeed, sir, we are not.” He had deliberately goaded, perhaps even insulted the man, trying to gauge the depth of his self-restraint. He was both satisfied and relieved that O’ Devir had not risen to the bait. His sister would be safe with a husband who could control his temper. He would certainly need that ability, married to one such as her. “Of course, I should kill you anyhow,” Andrew murmured, contemplating his own drink. “You abducted my little sister. You’ve probably had your way with her, and most certainly, have ruined her. Her life will never be the same.” “No, it will not.” “Have you had your way with her?” “I’m an officer in the Continental Navy, not a pirate.” Andrew eyed him levelly. “So you haven’t.” “The only reason I’m even goin’ to answer that question is because ye’re the lass’s brother and deserve one. But no, I haven’t.” He ran a hand through his hair, as black and wild a mane as Andrew had ever seen, and sighed. “Got too much respect for her, I do.

But if the state can organize effective and prolonged violence against dissent, then state violence can spawn reactive revolutionary violence, or what the state calls “terrorism.” Violent uprisings are always tragic, and violent revolutions always empower revolutionaries, such as Lenin and the Bolsheviks, who are as ruthless as their adversaries. Violence inevitably becomes the principal form of coercion on both sides of the divide.

What’s the point in prolonging the inevitable? We’re all just one stitch away from here, to there.

Eisenhower’s tragedy was that he permitted himself to be pushed into what turned out to be a trap. He had succumbed to General George C. Marshall’s suggestion that he take over the ground command in Europe and involve himself in the tactical conduct of the war, for which he was not actually suited. He took upon himself this enormous operational responsibility in addition to his strategic job, which alone was beginning to overtax his resources. Consequently, both strategy and tactics suffered, leading inevitably to a drifting beyond the Seine and eventually to the prolongation of the conflict.

bravery is recognising what hurts you and doing it anyway, aware that your soul will heal quicker if you don’t prolong the inevitable.

Having a fair idea of how well Gentry received Sir Ross's attempts to reform him, Lottie bit the inside of her lower lip to suppress a sudden smile. Seeing the twitch of her lips, Gentry gave her a glance of mock warning. "That amuses you, does it?" "Yes," she admitted, and yelped in surprise as he nudged a sensitive spot beneath her ribs. "Oh, don't! I'm ticklish there. Please." He moved over her with easy grace, his thighs straddling her hips, his hands catching at her wrists to pull them over her head. Lottie's amusement disappeared at once. She felt a pang of fear, as well as a confusing rush of excitement, as she stared at the large male above her. She was stretched beneath him in a primal position of submission, helpless to prevent him from doing whatever he wanted. Despite her anxiety, however, she did not ask him to release her, only waited tensely with her gaze locked on his dark face. His grip on her wrists loosened, and his thumbs dipped gently into the humid cups of her palms. "Shall I come to you tonight?" he whispered. Lottie had to lick her dry lips before she could answer. "Are you posing a question to me or yourself?" A smile flickered in his eyes. "You, of course. I already know what I want." "I'd rather you stayed away, then." "Why prolong the inevitable? One more night isn't going to make a difference." "I would prefer to wait until after we are married." "Principle?" he mocked, his thumbs tracing slowly along her inner arms. "Practicality," Lottie countered, unable to prevent a gasp as he touched the delicate creases inside her elbows. How was it that he could elicit sensation from such ordinary parts of her body? "If you think I might change my mind about marrying you after one night of lovemaking... you're wrong. My appetite isn't satisfied nearly that easily. In fact, having you once is only going to make me want you more. It's a pity that you're a virgin. That will limit the number of things I can do with you... for a while, at least." Lottie scowled. "I'm so sorry for the inconvenience." Gentry grinned at her annoyance. "That's all right. We'll do the best we can, in light of the circumstances. Perhaps it will be less of a hindrance than I expect. Never having had a virgin before, I won't know until I try one." "Well, you will have to wait until tomorrow night," she said firmly, wriggling beneath him in an effort to free herself. For some reason he froze and caught his breath at the movement of her hips beneath his. Lottie frowned. "What is it? Did I hurt you?" Shaking his head, Gentry rolled away from her. He dragged a hand through his gleaming brown hair as he sat up. "No," he muttered, sounding a bit strained. "Although I may be permanently debilitated if I don't get some relief soon." "Relief from what?" she asked, while he left the bed and fumbled with the front of his trousers. "You'll find out." He glanced over his shoulder, his blue eyes containing both a threat and a delicious promise.

I’ve concluded that happiness lives in the ephemera. You cannot see it, nor can it be considered tangible. It’s not quite an optical illusion—no, not quite—but if you try to catch it, with the ultimate intention of somehow sustaining it for a prolonged period, then happiness will quickly dissolve to grief and disappointment—inevitably, fatally.

When the moment comes when your ship vanishes beneath your feet, far out at sea with no hope of rescue, what will you preference be? Will you look for the swimmer’s fate, a prolonged struggle against the inevitable, with the agony of exhaustion as your sole companion or will you wish for a quick end?

I’m no expert, by far, but I know it will fade in time. Somehow the hurt transforms into valuable wisdom that you wouldn’t trade for the world. Don’t try to forget; it only prolongs the inevitable. Just accept.

Deciding to stay where you're hurting mentally never guarantees that things will get better, it only means you're extending your deadline, either way, in the end you will just leave. Clinging to a place that bruises your soul won’t heal the wounds; it only deepens them. Staying isn’t bravery; it’s prolonging the inevitable departure. Choosing to stay in a place that harms you mentally isn’t about faith, it’s about denial. Staying where your mind suffers isn’t a promise of better days—it’s an extension of your suffering. Leaving isn’t failure; it’s the first step toward recovery.

He [Adams] wakened for a brief moment, indicated that nothing more should be done to prolong the inevitable, then, with obvious effort, gave a final salute to his old friend with his last words: "Thomas Jefferson survives," or, by another account, "Thomas Jefferson still lives." Whatever the version, he was wrong for the moment but right for the ages.