Proud To Be Associated With Quotes

The more pride you have in a particular aspect of your identity, the more motivated you will be to maintain the habits associated with it. If you’re proud of how your hair looks, you’ll develop all sorts of habits to care for and maintain it. If you’re proud of the size of your biceps, you’ll make sure you never skip an upper-body workout. If you’re proud of the scarves you knit, you’ll be more likely to spend hours knitting each week. Once your pride gets involved, you’ll fight tooth and nail to maintain your habits.

You are a terrible liar. You do want this. Just as badly as I do.” My mouth opened, but no words came out. “You want this as badly as you want to go to ALA this winter.” Now my jaw was on the floor. “You don’t even know what ALA is!” “American Library Association midwinter event,” he said, grinning proudly. “Saw you obsessing over it on your blog before you got sick. I’m pretty sure you said you’d give up your firstborn child to go.” Yeah, I kind of did say that. Daemon eyes flashed. “Anyway, back to the whole you wanting me part.” I shook my head, dumbfounded. “You do want me.” Taking a deep breath, I struggled with my temper… and my amusement. “You are way too confident.” “I’m confident enough to wager a bet.” “You can’t be serious.” He grinned. “I bet that by New Year’s Day, you will have admitted that you’re madly, deeply, and irrevocably—” “Wow. Want to throw another adverb out there?” My cheeks were burning. “How about irresistibly?” I rolled my eyes and muttered, “I’m surprised you know what an adverb is.” “Stop distracting me, Kitten. Back to my bet—by New Year’s Day, you’ll have admitted that you’re madly, deeply, irrevocably, and irresistibly in love with me.” Stunned, I choked on my laugh. “And that you dream about me.” He released my arm and folded his, cocking an eyebrow. “I bet you’ll even admit that. Probably even show me your notebook with my name circled in hearts—” “Oh, for the love of God…” Daemon winked. “It’s on.

It was such a Mark thing to say, a frank statement of his emotions. Because faeries couldn't lie, she thought, and he had grown up around them, and learned how to speak of love and loving with Kieran, who was proud and arrogant but always truthful. Faeries did not associate truth with weakness and vulnerability, as humans did.

The bond between book reader and book writer has always been a tightly symbiotic one, a means of intellectual and artistic cross-fertilization. The words of the writer act as a catalyst in the mind of the reader, inspiriting new insights, associations, and perceptions, sometimes even epiphanies. And the very existence of the attentive, critical reader provides the spur for the writer’s work. It gives the author confidence to explore new forms of expression, to blaze difficult and demanding paths of thought, to venture into uncharted and sometimes hazardous territory. “All great men have written proudly, nor cared to explain,” said Emerson. “They knew that the intelligent reader would come at last, and would thank them.

Harry’s letter to his daughter: If I could give you just one thing, I’d want it to be a simple truth that took me many years to learn. If you learn it now, it may enrich your life in hundreds of ways. And it may prevent you from facing many problems that have hurt people who have never learned it. The truth is simply this: No one owes you anything. Significance How could such a simple statement be important? It may not seem so, but understanding it can bless your entire life. No one owes you anything. It means that no one else is living for you, my child. Because no one is you. Each person is living for himself; his own happiness is all he can ever personally feel. When you realize that no one owes you happiness or anything else, you’ll be freed from expecting what isn’t likely to be. It means no one has to love you. If someone loves you, it’s because there’s something special about you that gives him happiness. Find out what that something special is and try to make it stronger in you, so that you’ll be loved even more. When people do things for you, it’s because they want to — because you, in some way, give them something meaningful that makes them want to please you, not because anyone owes you anything. No one has to like you. If your friends want to be with you, it’s not out of duty. Find out what makes others happy so they’ll want to be near you. No one has to respect you. Some people may even be unkind to you. But once you realize that people don’t have to be good to you, and may not be good to you, you’ll learn to avoid those who would harm you. For you don’t owe them anything either. Living your Life No one owes you anything. You owe it to yourself to be the best person possible. Because if you are, others will want to be with you, want to provide you with the things you want in exchange for what you’re giving to them. Some people will choose not to be with you for reasons that have nothing to do with you. When that happens, look elsewhere for the relationships you want. Don’t make someone else’s problem your problem. Once you learn that you must earn the love and respect of others, you’ll never expect the impossible and you won’t be disappointed. Others don’t have to share their property with you, nor their feelings or thoughts. If they do, it’s because you’ve earned these things. And you have every reason to be proud of the love you receive, your friends’ respect, the property you’ve earned. But don’t ever take them for granted. If you do, you could lose them. They’re not yours by right; you must always earn them. My Experience A great burden was lifted from my shoulders the day I realized that no one owes me anything. For so long as I’d thought there were things I was entitled to, I’d been wearing myself out —physically and emotionally — trying to collect them. No one owes me moral conduct, respect, friendship, love, courtesy, or intelligence. And once I recognized that, all my relationships became far more satisfying. I’ve focused on being with people who want to do the things I want them to do. That understanding has served me well with friends, business associates, lovers, sales prospects, and strangers. It constantly reminds me that I can get what I want only if I can enter the other person’s world. I must try to understand how he thinks, what he believes to be important, what he wants. Only then can I appeal to someone in ways that will bring me what I want. And only then can I tell whether I really want to be involved with someone. And I can save the important relationships for th

... there are other proud people who have low self-esteem. They feel they haven't lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don't associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it's just that they are giving themselves a D- rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way.

As I walked over the loose fragments of stone, which lay scattered and surveyed the sublimity and grandeur of the ruins, I recurred, by a natural association of ideas, to the times when these walls stood proudly in their original splendor, when the halls were the scenes of hospitality and festive magnificence, and when they resounded with the voices of those whom death had long since swept from earth. "Thus," said I, "shall the present generation - he who now sink in misery - and he who now swim in pleasure, alike pass away and be forgotten.

But struggling with these better feelings was pride,--the vice of the lowest and most debased creatures no less than of the high and self-assured. The miserable companion of thieves and ruffians, the fallen outcast of low haunts, the associate of the scourings of the jails and hulks, living within the shadow of the gallows itself,--even this degraded being felt too proud to betray a feeble gleam of the womanly feeling which she thought a weakness, but which alone conneced her with that humanity, of which her wasting life had obliterated so many, many traces when a very child.

It is difficult to associate these horrors with the proud civilizations that created them: Sparta, Rome, The Knights of Europe, the Samurai... They worshipped strength, because it is strength that makes all other values possible. Nothing survives without it. Who knows what delicate wonders have died out of the world, for want of the strength to survive.

This is because I define myself in part by my color. And I know it is the proverbial slippery slope: That there are associations with red hair that I utterly reject and others I wear proudly means nothing to anyone else, since I don't get to choose how the observer sorts those same traits. Grazing through the stereotypes, I am on the delicatessen plan, winding a way over the menu offerings, picking, choosing and rejecting; adhering to some, dismissing others. Having adopted a method of personal vigilance that allows me to be on the lookout for associations that suffuse my color with preferred associations and to reject those I choose not to adopt, I enhance my self-image. But to other people my red hair is more a take-it-or-leave-it experience: Red-haired, to them, I may also be a certain type of person, complete with temperament.

Modern psychology has a word that is probably used more than any other word in modern psychology. It is the word “maladjusted.” This word is the ringing cry to modern child psychology. Certainly, we all want to avoid the maladjusted life. In order to have real adjustment within our personalities, we all want the well‐adjusted life in order to avoid neurosis, schizophrenic personalities. But I say to you, my friends, as I move to my conclusion, there are certain things in our nation and in the world which I am proud to be maladjusted and which I hope all men of good‐will will be maladjusted until the good societies realize. I say very honestly that I never intend to become adjusted to segregation and discrimination. I never intend to become adjusted to religious bigotry. I never intend to adjust myself to economic conditions that will take necessities from the many to give luxuries to the few. I never intend to adjust myself to the madness of militarism, to self‐defeating effects of physical violence… In other words, I’m about convinced now that there is need for a new organization in our world. The International Association for the Advancement of Creative Maladjustment‐‐men and women who will be as maladjusted as the prophet Amos. Who in the midst of the injustices of his day could cry out in words that echo across the centuries, “Let justice roll down like waters and righteousness like a mighty stream.

Fat people—especially very fat people, like me—are frequently met with screwed-up faces insisting on health and concern. Often, we defend ourselves by insisting that concerns about our health are wrongheaded, rooted in faulty and broad assumptions. We rattle off our test results and hospital records, citing proudly that we’ve never had a heart attack, hypertension, or diabetes. We proudly recite our gym schedules and the contents of our refrigerators. Many fat people live free from the complications popularly associated with their bodies. Many fat people don’t have diabetes, just as many fat people do have loving partners despite common depictions of us. Although we are not thin, we proudly report that we are happy and we are healthy. We insist on our goodness by relying on our health. But what we mean is that we are tired of automatically being seen as sick. We are exhausted from the work of carrying bodies that can only be seen as doomed. We are tired of being heralded as dead men walking, undead specters from someone else’s morality tale.

When in countries that are called civilized, we see age going to the workhouse and youth to the gallows, something must be wrong in the system of government. It would seem, by the exterior appearance of such countries, that all was happiness; but there lies hidden from the eye of common observation, a mass of wretchedness, that has scarcely any other chance, than to expire in poverty or infamy. Its entrance into life is marked with the presage of its fate; and until this is remedied, it is in vain to punish. Civil government does not exist in executions; but in making such provision for the instruction of youth and the support of age, as to exclude, as much as possible, profligacy from the one and despair from the other. Instead of this, the resources of a country are lavished upon kings, upon courts, upon hirelings, impostors and prostitutes; and even the poor themselves, with all their wants upon them, are compelled to support the fraud that oppresses them. Why is it that scarcely any are executed but the poor? The fact is a proof, among other things, of a wretchedness in their condition. Bred up without morals, and cast upon the world without a prospect, they are exposed sacrifice of vice and legal barbarity. The millions that are superfluously wasted upon governments are more than sufficient to reform those evils, and to benefit the condition of every man in a nation, not included within the purlieus of a court. This I hope to make appear in the progress of this work. It is the nature of compassion to associate with misfortune. In taking up this subject I seek no recompense - I fear no consequence. Fortified with that proud integrity, that disdains to triumph or to yield, I will advocate the Rights of Man.

… if you substitute arbitrary violence, hatred and jealousy for justice, legality and right, it may be that you will succeed in carrying your point; it may be that a great wrong will be accomplished by the exercise of sheer force, and the weight of superior numbers: but your reputation among the nations of the earth will be irretrievably injured and debased, and the flag of which you are so justly proud will no longer be the standard of freedom and the hope of the oppressed, but will be associated with deeds of falsehood and treachery.

And was Mr. Rochester now ugly in my eyes? No, reader: gratitude, and many associations, all pleasurable and genial, made his face the object I best liked to see; his presence in a room was more cheering than the brightest fire. Yet I had not forgotten his faults; indeed, I could not, for he brought them frequently before me. He was proud, sardonic, harsh to inferiority of every description: in my secret soul I knew that his great kindness to me was balanced by unjust severity to many others. He was moody, too; unaccountably so; I more than once, when sent for to read to him, found him sitting in his library alone, with his head bent on his folded arms; and, when he looked up, a morose, almost a malignant, scowl blackened his features. But I believe that his moodiness, his harshness, and his former faults of morality (I say FORMER, for now he seemed corrected of them) had their source in some cruel cross of fate. I believed he was naturally a man of better tendencies, higher principles, and purer tastes than such as circumstances had developed, education instilled, or destiny encouraged. I thought there were excellent materials in him; though for the present they hung together somewhat spoiled and tangled. I cannot deny that I grieved for his grief, whatever that was, and would have given much to assuage it.

The bond between book reader and book writer has always been a tightly symbiotic one, a means of intellectual and artistic cross-fertilization. The words of the writer act as a catalyst in the mind of the reader, inspiring new insights, associations, and perceptions, sometimes even epiphanies. And the very existence of the attentive, critical reader provides the spur for the writer’s work. It gives the author the confidence to explore new forms of expression, to blaze difficult and demanding paths of thought, to venture into uncharted and sometimes hazardous territory. “All great men have written proudly, nor cared to explain,” said Emerson. “They knew that the intelligent reader would come at last, and would thank them.”36

Valentine’s concept of introversion includes traits that contemporary psychology would classify as openness to experience (“thinker, dreamer”), conscientiousness (“idealist”), and neuroticism (“shy individual”). A long line of poets, scientists, and philosophers have also tended to group these traits together. All the way back in Genesis, the earliest book of the Bible, we had cerebral Jacob (a “quiet man dwelling in tents” who later becomes “Israel,” meaning one who wrestles inwardly with God) squaring off in sibling rivalry with his brother, the swashbuckling Esau (a “skillful hunter” and “man of the field”). In classical antiquity, the physicians Hippocrates and Galen famously proposed that our temperaments—and destinies—were a function of our bodily fluids, with extra blood and “yellow bile” making us sanguine or choleric (stable or neurotic extroversion), and an excess of phlegm and “black bile” making us calm or melancholic (stable or neurotic introversion). Aristotle noted that the melancholic temperament was associated with eminence in philosophy, poetry, and the arts (today we might classify this as opennessto experience). The seventeenth-century English poet John Milton wrote Il Penseroso (“The Thinker”) and L’Allegro (“The Merry One”), comparing “the happy person” who frolics in the countryside and revels in the city with “the thoughtful person” who walks meditatively through the nighttime woods and studies in a “lonely Towr.” (Again, today the description of Il Penseroso would apply not only to introversion but also to openness to experience and neuroticism.) The nineteenth-century German philosopher Schopenhauer contrasted “good-spirited” people (energetic, active, and easily bored) with his preferred type, “intelligent people” (sensitive, imaginative, and melancholic). “Mark this well, ye proud men of action!” declared his countryman Heinrich Heine. “Ye are, after all, nothing but unconscious instruments of the men of thought.” Because of this definitional complexity, I originally planned to invent my own terms for these constellations of traits. I decided against this, again for cultural reasons: the words introvert and extrovert have the advantage of being well known and highly evocative. Every time I uttered them at a dinner party or to a seatmate on an airplane, they elicited a torrent of confessions and reflections. For similar reasons, I’ve used the layperson’s spelling of extrovert rather than the extravert one finds throughout the research literature.

And then I saw her, who I could have only assumed with Aura Tsang, a very petite women, with the exotic features of those you associate with an Asian background complete with slick dark hair but the most amazing piercing blue eyes, the type that any Aryan would have be proud of. She seemed to have the persona that made her a person of the world,Yet, there was the energy that she was giving off, a energy of a powerful and brave woman who could and would take on the world and yet she had the gentlest smile complete with dimples. I was transfixed by her and I felt that my heart would burst into a thousand of pieces if she spoke to me, which of course she would and it did.

Atheism—objectionable as it is from wanton negative associations—is a far more wholesome term. It is a defiant, militant word. There is a ring of decision about it. There is no cringing in it. It keeps no terms with superstition. It makes war, and means it. It carries you away from the noisome word-jugglery of the conventional pulpits, and brings you face to face with nature. It is a relief to get out of the crowd who believe because their neighbours do, who pray by rote, and worship through fear; and win your liberty to wander in the refreshing solitude where the heart may be honest, and the intellect free. Affirmative Atheism of the intellect is a proud, honest, intrepid, self-respecting attitude of the mind.

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

The problem, Augustine came to believe, is that if you think you can organize your own salvation you are magnifying the very sin that keeps you from it. To believe that you can be captain of your own life is to suffer the sin of pride. What is pride? These days the word “pride” has positive connotations. It means feeling good about yourself and the things associated with you. When we use it negatively, we think of the arrogant person, someone who is puffed up and egotistical, boasting and strutting about. But that is not really the core of pride. That is just one way the disease of pride presents itself. By another definition, pride is building your happiness around your accomplishments, using your work as the measure of your worth. It is believing that you can arrive at fulfillment on your own, driven by your own individual efforts. Pride can come in bloated form. This is the puffed-up Donald Trump style of pride. This person wants people to see visible proof of his superiority. He wants to be on the VIP list. In conversation, he boasts, he brags. He needs to see his superiority reflected in other people’s eyes. He believes that this feeling of superiority will eventually bring him peace. That version is familiar. But there are other proud people who have low self-esteem. They feel they haven’t lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don’t associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it’s just that they are giving themselves a D– rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way. One key paradox of pride is that it often combines extreme self-confidence with extreme anxiety. The proud person often appears self-sufficient and egotistical but is really touchy and unstable. The proud person tries to establish self-worth by winning a great reputation, but of course this makes him utterly dependent on the gossipy and unstable crowd for his own identity. The proud person is competitive. But there are always other people who might do better. The most ruthlessly competitive person in the contest sets the standard that all else must meet or get left behind. Everybody else has to be just as monomaniacally driven to success. One can never be secure. As Dante put it, the “ardor to outshine / Burned in my bosom with a kind of rage.” Hungry for exaltation, the proud person has a tendency to make himself ridiculous. Proud people have an amazing tendency to turn themselves into buffoons, with a comb-over that fools nobody, with golden bathroom fixtures that impress nobody, with name-dropping stories that inspire nobody. Every proud man, Augustine writes, “heeds himself, and he who pleases himself seems great to himself. But he who pleases himself pleases a fool, for he himself is a fool when he is pleasing himself.”16 Pride, the minister and writer Tim Keller has observed, is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves. He continually finds that his feelings are hurt. He is perpetually putting up a front. The self-cultivator spends more energy trying to display the fact that he is happy—posting highlight reel Facebook photos and all the rest—than he does actually being happy. Augustine suddenly came to realize that the solution to his problem would come only after a transformation more fundamental than any he had previously entertained, a renunciation of the very idea that he could be the source of his own solution.

In the car ahead, Jane was thinking fast and furiously. She had felt the purpose for which Tarzan had asked a few words with her, and she knew that she must be prepared to give him an answer in the very near future. He was not the sort of person one could put off, and somehow that very thought made her wonder if she did not really fear him. And could she love where she feared? She realized the spell that had been upon her in the depths of that far-off jungle, but there was no spell of enchantment now in prosaic Wisconsin. Nor did the immaculate young Frenchman appeal to the primal woman in her, as had the stalwart forest god. Did she love him? She did not know—now. She glanced at Clayton out of the corner of her eye. Was not here a man trained in the same school of environment in which she had been trained—a man with social position and culture such as she had been taught to consider as the prime essentials to congenial association? Did not her best judgment point to this young English nobleman, whose love she knew to be of the sort a civilized woman should crave, as the logical mate for such as herself? Could she love Clayton? She could see no reason why she could not. Jane was not coldly calculating by nature, but training, environment and heredity had all combined to teach her to reason even in matters of the heart. That she had been carried off her feet by the strength of the young giant when his great arms were about her in the distant African forest, and again today, in the Wisconsin woods, seemed to her only attributable to a temporary mental reversion to type on her part—to the psychological appeal of the primeval man to the primeval woman in her nature. If he should never touch her again, she reasoned, she would never feel attracted toward him. She had not loved him, then. It had been nothing more than a passing hallucination, super-induced by excitement and by personal contact. Excitement would not always mark their future relations, should she marry him, and the power of personal contact eventually would be dulled by familiarity. Again she glanced at Clayton. He was very handsome and every inch a gentleman. She should be very proud of such a husband.

The fact that these statements are true doesn't mean they aren't also rationalizations that you and others use to justify questionable behavior. This uncomfortable truth is crucial to an understanding of the link between rationalization and evil--an understanding that starts with the awareness that sane people rarely, if ever, act in a truly evil manner unless they can successfully rationalize their actions. Hollywood films notwithstanding, villains who proudly embrace evil are virtually nonexistent in real life. The problem is that people are extraordinarily adept at rationalizing. This applies not only to personal misdeeds, but also to the greater sins of omission and commission associated with genocide, slavery, apartheid, war atrocities, and the denial of basic human rights and human dignity. A further problem is that in contrast to the kind of dissonance reduction shown [in studies], the process of rationalizing evil deeds committed by whole societies is a collective effort rather than a solely individual enterprise. Perpetrators are encouraged to rationalize their deeds by leaders and their propaganda machines, who insist that "'they' deserve what is being done to them," or that what is being done serves some noble end or necessary goal.

And was Mr. Rochester now ugly in my eyes? No, reader: gratitude, and many associations, all pleasurable and genial, made his face the object I best liked to see; his presence in a room was more cheering than the brightest fire. Yet I had not forgotten his faults; indeed, I could not, for he brought them frequently before me. He was proud, sardonic, harsh to inferiority of every description: in my secret soul I knew that his great kindness to me was balanced by unjust severity to many others. He was moody, too; unaccountably so; I more than once, when sent for to read to him, found him sitting in his library alone, with his head bent on his folded arms; and, when he looked up, a morose, almost a malignant, scowl blackened his features. But I believed that his moodiness, his harshness, and his former faults of morality (I say former, for now he seemed corrected of them) had their source in some cruel cross of fate. I believed he was naturally a man of better tendencies, higher principles, and purer tastes than such as circumstances had developed, education instilled, or destiny encouraged. I thought there were excellent materials in him; though for the present they hung together somewhat spoiled and tangled. I cannot deny that I grieved for his grief, whatever that was, and would have given much to assuage it.

And was Mr. Rochester now ugly in my eyes? No, reader: gratitude, and many associations, all pleasurable and genial, made his face the object I best liked to see; his presence in a room was more cheering than the brightest fire. Yet I had not forgotten his faults; indeed, I could not, for he brought them frequently before me. He was proud, sardonic, harsh to inferiority of every description: in my secret soul I knew that his great kindness to me was balanced by unjust severity to many others. He was moody, too; unaccountably so; I more than once, when sent for to read to him, found him sitting in his library alone, with his head bent on his folded arms; and, when he looked up, a morose, almost a malignant, scowl blackened his features. But I believed that his moodiness, his harshness, and his former faults of morality (I say former, for now he seemed corrected of them) had their source in some cruel cross of fate. I believed he was naturally a man of better tendencies, higher principles, and purer tastes than such as circumstances had developed, education instilled, or destiny encouraged. I thought there were excellent materials in him; though for the present they hung together somewhat spoiled and tangled. I cannot deny that I grieved for his grief, whatever that was, and would have given much to assuage it.

A careful reading of Scripture reveals that this is God's preferred way to make his presence known on earth - not chiefly through movers, shakers, and A-listers, but rather through out-casts, losers, those of ill repute, and those who were held in low esteem. If we examine Jesus' friendships, for example, we will notice a disproportionately low number of celebrities, powerful politicians, affluent business people, high-society people, prominent leaders, and the like. But if you were a known prostitute or a tax collector, an addict or an alcoholic, a no-name, a leper or a paralytic, or a despised and rejected sinner, your chance of being invited into Jesus' inner circle of friends would increase. So scandalous and unexpected were Jesus' associations that he was accused of being a glutton, a drunk, and a friend of tax collectors and sinners (Luke 7:34). The scribes and Pharisees shamed, scolded, and excluded such sinners for their failure to measure up. Yet these strugglers experienced Jesus as humble, gentle, and kind - attributes the scribes and Pharisees knew little to nothing about, because they were too busy separating the world between the good people and the bad people, the saints and the sinners, the virtuous and the scumbags, the insiders and the outsiders, the worthy and the unworthy. Meanwhile, Jesus was hanging out with, befriending, and welcoming religious society's choice rejects, thereby separating the world between the proud and the humble.

When we reflect on our daily lives, we might look back at a day that was very stressful and think, “Well, that wasn’t my favorite day this week.” When you’re in the middle of one of those days, you might long for a day with less stress in it. But if you put a wider lens on your life and subtract every day that you have experienced as stressful, you won’t find yourself with an ideal life. Instead, you’ll find yourself also subtracting the experiences that have helped you grow, the challenges you are most proud of, and the relationships that define you. You may have spared yourself some discomfort, but you will also have robbed yourself of some meaning. And yet, it’s not at all uncommon to wish for a life without stress. While this is a natural desire, pursuing it comes at a heavy cost. In fact, many of the negative outcomes we associate with stress may actually be the consequence of trying to avoid it. Psychologists have found that trying to avoid stress leads to a significantly reduced sense of well-being, life satisfaction, and happiness. Avoiding stress can also be isolating. In a study of students at Doshisha University in Japan, the goal to avoid stress predicted a drop, over time, in their sense of connection and belonging. Having such a goal can even exhaust you. For example, researchers at the University of Zurich asked students about their goals, then tracked them for one month. Across two typically stressful periods—end-of-semester exams and the winter holidays—those with the strongest desire to avoid stress were the most likely to report declines in concentration, physical energy, and self-control. One particularly impressive study conducted through the U.S. Department of Veterans Affairs, in Palo Alto, California, followed more than one thousand adults for ten years. At the beginning of the study, researchers asked the participants about how they dealt with stress. Those who reported trying to avoid stress were more likely to become depressed over the following decade. They also experienced increasing conflict at work and at home, and more negative outcomes, such as being fired or getting divorced. Importantly, avoiding stress predicted the increase in depression, conflict, and negative events above and beyond any symptoms or difficulties reported at the beginning of the study. Wherever a participant started in life, the tendency to avoid stress made things worse over the next decade. Psychologists call this vicious cycle stress generation. It’s the ironic consequence of trying to avoid stress: You end up creating more sources of stress while depleting the resources that should be supporting you. As the stress piles up, you become increasingly overwhelmed and isolated, and therefore even more likely to rely on avoidant coping strategies, like trying to steer clear of stressful situations or to escape your feelings with self-destructive distractions. The more firmly committed you are to avoiding stress, the more likely you are to find yourself in this downward spiral. As psychologists Richard Ryan, Veronika Huta, and Edward Deci write in The Exploration of Happiness, “The more directly one aims to maximize pleasure and avoid pain, the more likely one is to produce instead a life bereft of depth, meaning, and community.

He was the son of a very wealthy industrialist who was to play a rather important part in the organizing of the next International Exhibition. I was struck by how knowledgeable this young man and the other few male friends of the girls were in things like clothes, ways of wearing them, cigars, English drinks, horses—a form of erudition that in him was highly developed, which he wore with a proud infallibility, reminiscent of the scholar’s modest reticence—an expertise that was quite selfsufficient, without the slightest need for any accompanying intellectual cultivation. He could not be faulted on the appropriate occasions for wearing dinner jacket or pajamas, but he had no idea of how to use certain words, or even of the most elementary rules of good grammar. That disparity between two cultures must have been shared by his father, who, in his capacity as president of the Association of Property Owners of Balbec, had written an open letter to his constituents, now to be seen as a placard on all the walls, in which he said, “I was desirous of talking to the Mayor about this matter, however, he was of a mind to not hear me out on my just demands.” At the Casino, Octave won prizes in all the dancing competitions—the Boston dip, the tango, and so on—a qualification, if he should ever need one, for a good marriage, among seaside society, a milieu in which a young girl quite literally ends up married to her “partner.” He lit a cigar and said to Albertine, “If you don’t mind,” as one excuses oneself for going on with an urgent piece of work in the presence of someone. For he always “had to be doing something,” though in fact he never did anything. Just as a total lack of activity can eventually have the same effects as overwork, whether in the emotional domain or in the domain of the body and its muscles, the constant intellectual vacuum that resided behind the pensive forehead of Octave had had the result, despite his undisturbed air, of giving him ineffectual urges to think, which kept him awake at night, as though he were a metaphysician with too much on his mind.

C. M. Knaphle, Jr., of Philadelphia had tried for years to sell fuel to a large chain-store organization. But the chain-store company continued to purchase its fuel from an out-of-town dealer and haul it right past the door of Knaphle’s office. Mr. Knaphle made a speech one night before one of my classes, pouring out his hot wrath upon chain stores, branding them as a curse to the nation. And still he wondered why he couldn’t sell them. I suggested that he try different tactics. To put it briefly, this is what happened. We staged a debate between members of the course on whether the spread of the chain store is doing the country more harm than good. Knaphle, at my suggestion, took the negative side; he agreed to defend the chain stores, and then went straight to an executive of the chain-store organization that he despised and said: “I am not here to try to sell fuel. I have come to ask you to do me a favor.” He then told about his debate and said, “I have come to you for help because I can’t think of anyone else who would be more capable of giving me the facts I want. I’m anxious to win this debate, and I’ll deeply appreciate whatever help you can give me.” Here is the rest of the story in Mr. Knaphle’s own words: I had asked this man for precisely one minute of his time. It was with that understanding that he consented to see me. After I had stated my case, he motioned me to a chair and talked to me for exactly one hour and forty-seven minutes. He called in another executive who had written a book on chain stores. He wrote to the National Chain Store Association and secured for me a copy of a debate on the subject. He feels that the chain store is rendering a real service to humanity. He is proud of what he is doing for hundreds of communities. His eyes fairly glowed as he talked, and I must confess that he opened my eyes to things I had never even dreamed of. He changed my whole mental attitude. As I was leaving, he walked with me to the door, put his arm around my shoulder, wished me well in my debate, and asked me to stop in and see him again and let him know how I made out. The last words he said to me were: “Please see me again later in the spring. I should like to place an order with you for fuel.” To me that was almost a miracle. Here he was offering to buy fuel without my even suggesting it. I had made more headway in two hours by becoming genuinely interested in him and his problems than I could have made in ten years trying to get him interested in me and my product.

The most interesting aspects of the story lie between the two extremes of coercion and popularity. It might be instructive to consider fascist regimes’ management of workers, who were surely the most recalcitrant part of the population. It is clear that both Fascism and Nazism enjoyed some success in this domain. According to Tim Mason, the ultimate authority on German workers under Nazism, the Third Reich “contained” German workers by four means: terror, division, some concessions, and integration devices such as the famous Strength Through Joy (Kraft durch Freude) leisure-time organization. Let there be no doubt that terror awaited workers who resisted directly. It was the cadres of the German Socialist and Communist parties who filled the first concentration camps in 1933, before the Jews. Since socialists and communists were already divided, it was not hard for the Nazis to create another division between those workers who continued to resist and those who decided to try to live normal lives. The suppression of autonomous worker organizations allowed fascist regimes to address workers individually rather than collectively. Soon, demoralized by the defeat of their unions and parties, workers were atomized, deprived of their usual places of sociability, and afraid to confide in anyone. Both regimes made some concessions to workers—Mason’s third device for worker “containment.” They did not simply silence them, as in traditional dictatorships. After power, official unions enjoyed a monopoly of labor representation. The Nazi Labor Front had to preserve its credibility by actually paying some attention to working conditions. Mindful of the 1918 revolution, the Third Reich was willing to do absolutely anything to avoid unemployment or food shortages. As the German economy heated up in rearmament, there was even some wage creep. Later in the war, the arrival of slave labor, which promoted many German workers to the status of masters, provided additional satisfactions. Mussolini was particularly proud of how workers would fare under his corporatist constitution. The Labor Charter (1927) promised that workers and employers would sit down together in a “corporation” for each branch of the economy, and submerge class struggle in the discovery of their common interests. It looked very imposing by 1939 when a Chamber of Corporations replaced parliament. In practice, however, the corporative bodies were run by businessmen, while the workers’ sections were set apart and excluded from the factory floor. Mason’s fourth form of “containment”—integrative devices—was a specialty of fascist regimes. Fascists were past masters at manipulating group dynamics: the youth group, the leisure-time association, party rallies. Peer pressure was particularly powerful in small groups. There the patriotic majority shamed or intimidated nonconformists into at least keeping their mouths shut. Sebastian Haffner recalled how his group of apprentice magistrates was sent in summer 1933 on a retreat, where these highly educated young men, mostly non-Nazis, were bonded into a group by marching, singing, uniforms, and drill. To resist seemed pointless, certain to lead nowhere but to prison and an end to the dreamed-of career. Finally, with astonishment, he observed himself raising his arm, fitted with a swastika armband, in the Nazi salute. These various techniques of social control were successful.

Goldfish Memory For decades people believed that the goldfish memory lasts only for 3 seconds. But over the years, this belief has been debunked multiple times with experiments and research. Goldfish are one of the most popular pet fish, and if you are a proud owner of a goldfish, you would be happy to know that your fish remembers you. Disproving the 3 seconds memory myth Studies show that your goldfish memory spans more than three months. In one of the studies, the scientists added a lever to the goldfish tank that dispensed food when pressed. The goldfish in the tank quickly learned to press the lever to get food. The goldfish started to come to the lever whenever they were hungry. Later the scientist changed the process and adjusted the lever to dispense food only at a particular time within a one-hour window. Soon the goldfish learned to return to the lever each day around that time when the lever dispensed food. This experiment proves that goldfish do have memories that span more than 3 seconds. In another study, the scientists used music to train the goldfish. Whenever they brought food for the goldfish, a particular piece of music would be playing. The goldfish learned to associate this music with food. Later, the scientists released the goldfish into the wild. After about five months, they played the same piece of music, and the goldfish returned to the same feeding place. The results of the above experiments would have been different if the goldfish has a 3-second memory. Are goldfish smart? The answer is yes they are! Besides having better than a 3-second memory, goldfish are also quite intelligent in their own right. They have shown an incredible ability to learn and process information. In many cases, your pet goldfish have been found to remember their owners' sound and to distinguish the one who feeds them. They are usually scared when they meet new people, and it is only after repeatedly seeing the person that they no longer fear them. There have also been instances where goldfish do complex activities like swimming through a maze or push a ball into a net. This proves that the goldfish have better memory and can perform far more complex tasks than we give them credit. Goldfish evolving over millions of years Scientists believe that the entire fish category has evolved over hundreds of years and have learned to remember where and how they can find food, what predators look like, how to stay safe, and basic survival instincts. Conclusion From all the research and studies that have been conducted, it is easy to deduce that when you keep your goldfish in a bowl with the same accessories for years, it will not provide a scintillating environment for the fish to thrive. The goldfish may not be the smartest species in the animal kingdom, but they do have a memory that is more than just 3 seconds. Hence, it is only fair that if you bring home a goldfish as a pet, give it the environment it needs to enjoy a healthy and stimulating life.

According to the RO DBT neuroregulatory model (see chapter 2), when we are excited, elated, or proud of an accomplishment, our sympathetic nervous system (SNS) excitatory approach/reward system is activated, and, because of neuroinhibitory relationships between the parasympathetic nervous system (PNS) and the SNS, the excitatory approach/reward system functions to downregulate or impair the social safety system mediated by the ventral vagal complex of the PNS (the PNS-VVC). Excitatory reward mood states are energizing and associated with feelings of joy, self-confidence, and agency. When we are in positive mood states, we are more likely to be assertive, arrogant, and opinionated. Despite feeling on top of the world, we lose our ability to empathically read the subtle social signals displayed by others and also are less aware of how our behavior may be impacting them.

By the tum of the century thousands of Japanese had migrated to the Hawaiian Islands and the West Coast of America. They came for opportunity, for new starts. By 1908 there were sixty thousand Japanese in California but they encountered the same racism earlier migrants from China had faced. American resentment focused on the willingness of Japanese immigrants to work for lower wages. West Coast labor organizations organized Japanese and Korean Exclusion League. The idea of a “Yellow Peril” flood of Asians had resurfaced. In 1906 the San Francisco school board ordered all Orientals into a separate school. By a subsequent “Gentleman’s Agreement,” Japan agreed to curtail migration to the United States. But face had been lost for a proud and ancient people.

Let love be without hypocrisy.a Detest evil;b cling to what is good. 10 Love one another deeply as brothers and sisters.a Take the lead in honoring one another.b 11 Do not lack diligence in zeal; be fervent in the Spirit;A, a serve the Lord.b 12 Rejoice in hope;a be patient in affliction;b be persistent in prayer.c 13 Share with the saints in their needs;a pursue hospitality.b 14 Bless those who persecute you;a bless and do not curse. 15 Rejoice with those who rejoice;a weep with those who weep. 16 Live in harmony with one another.a Do not be proud;b instead, associate with the humble. Do not be wise in your own estimation.c 17 Do not repay anyone evil for evil.a Give careful thought to do what is honorableb in everyone’s eyes. 18 If possible, as far as it depends on you, live at peace with everyone.a 19 Friends, do not avenge yourselves; instead, leave room for God’s wrath, because it is written, Vengeance belongs to me; I will repay,a, b says the Lord. 20 But If your enemy is hungry, feed him.a If he is thirsty, give him something to drink. For in so doing you will be heaping fiery coals on his head.b, c 21 Do not be conquered by evil, but conquer evil with good.

On May 14, 1912—eight months after his stepmother’s awful death—Andrew Kehoe, then forty years old, took a wife. Her full name was Ellen Agnes Price—“Nellie” to everyone who knew her. Born in 1875, she came from a family of proud Irish Catholic immigrants, whose most prominent member was her uncle Lawrence. A Civil War hero who had fought at Antietam, Fredericksburg, Chancellorsville, and Gettysburg, Lawrence had grown up in Michigan, returned to his home state after the war, and purchased a wilderness tract in Bath Township, which he eventually transformed into a flourishing 320-acre farm. In 1880, he turned his phenomenal energies to mercantile pursuits, successfully engaging in the grocery, lumber, dry goods, and hardware businesses before becoming a pioneer in the nascent automobile industry as founder and president of the Lansing Auto Body Company. In addition to his myriad enterprises, he served as Lansing’s chief of police and superintendent of public works, did a four-year term as a member of the city council, headed the Lansing Business Men’s Association, and ran as the Democratic candidate for the US Senate in 1916.1 Among his eight siblings was his younger brother, Patrick. Born in Ireland in 1848, Patrick had been brought to America as an infant and spent most of his life in Michigan. Financially beholden to his wealthy older brother, he worked as a farmhand on Lawrence’s spread in Bath before becoming an employee of the Auto Body Company. His marriage to the former Mary Ann Wilson had produced a son, William, and six daughters, among them his firstborn child, Nellie, the future Mrs. Andrew Kehoe.2

Huyck proved to be an outstanding administrator and, despite his lack of experience, quickly achieved one of the board’s top priorities. By ensuring that the teachers, curriculum, and classroom offerings met the necessary educational standards, he earned official accreditation for the school, a certification that made it eligible for federal and state financial aid.9 Along with his academic duties, he made time to coach the school’s poultry-judging team, which—as the local press proudly noted—“won over six other teams from high schools in larger towns in a recent contest.”10 At the annual meeting of the Michigan State Teachers’ Association in November 1923, Emory was chosen as a delegate to the general assembly and helped draft a resolution calling for the strict enforcement of the Volstead Act—formally known as the National Prohibition Act—“not only to prevent production and consumption of alcoholic liquors, but also to teach the children respect for the law.”11 He was also a member of both the Masons, “the most prestigious fraternal organization in Bath’s highly Protestant community,”12 and the Stockman Grange, at whose annual meeting in January 1924 he served as toastmaster and delivered a well-received talk on “The Bean Plant and Its Relation to Life.”13 Perhaps unsurprisingly for a man with his military training, Huyck was something of a disciplinarian, demanding strict standards of conduct from both the pupils and staff. “At day’s end,” writes one historian, “students were required to march from the building to the tune of martial music played on the piano. During the day, students tiptoed in the halls.” When a pair of high-spirited teenaged girls “greeted their barely older teachers with a jaunty ‘Well, hello gals,’” they were immediately sent to the superintendent, who imposed a “penalty [of] individual conferences with those teachers and apologies to them.”14

The occasion for all of this excitement was the world’s first cold-storage banquet: a meal at which only previously refrigerated foods were to be served. On Monday, October 23, 1911, more than four hundred guests sat down amid the drapery and gilt of the Hotel Sherman’s Louis XVI room, unfolded their white linen napkins, and, over the course of two hours of what The Egg Reporter later described as “unalloyed pleasure,” consumed a five-course meal in which everything except for the olives in their dry martinis had spent between six months and a year in the refrigerated rooms of local cold-storage companies. Rather than the grower or variety, the menu proudly listed each item’s most recent address: the salmon came from a short stay at Booth’s Cold Storage, the chicken had resided at Chicago Cold Storage since December 1910, and the turkey and eggs had spent the past eleven and seven months, respectively, at the Monarch refrigeration plant. Addressing a reporter from the Bulletin of the American Warehouseman’s Association, Meyer Eichengreen, vice president of the National Poultry, Butter and Egg Association, one of the event’s sponsors, was happy to provide more detail. “Your capon received its summons to the great unknown along about last St. Valentine’s day,” he explained. “And the egg in your salad—go right on and eat—well, some happy hen arose from her nest and clucked over that egg when winter was just merging into spring.

She might simply have done what Tekla did, and created versions of herself modified for certain traits associated with athleticism. Instead, having become fascinated by the odd detail in her genetic report, she had embarked on a program to reawaken the Neanderthal DNA that, or so she imagined, had been slumbering in her and her ancestors’ nuclei for tens of thousands of years. It was a somewhat insane idea, and in any case she didn’t have enough Neanderthal in her to make it feasible, but she did produce a race of people with vaguely Neanderthal-like features, and in later centuries the processes of Caricaturization, Isolation, and Enhancement—which had affected all the races to some extent—had wrought especially pronounced changes on this subrace. Gene sequences taken from the toe of an actual Neanderthal skeleton, found on Old Earth and sequenced before Zero, were put to use. Old Earth paleontology journals had been data-mined for stats on bone length and muscle attachment so that those could be hard-coded into the Neoander wetware. The man sitting at the end of the table was the artificial product of breeding and of genetic engineering, but, had he been sent back in time to prehistoric Europe, he would have been indistinguishable, at least in his outward appearance, from genuine Neanderthals. The creation of the new race had happened incrementally, over centuries. By the time Neoanders existed it was too late to bother with the trifling ethical question of whether it was really a good thing to have created them. During their slow differentiation from the other races they had developed a history and a culture of their own, of which they were as proud as any other ethnic group. Not surprisingly, much of that history was about their relationship with Teklans, which was, as foreordained, largely combative. At its most simple-minded and stupidly reductionist bones, the Teklan side of the story was that Neoanders were dangerous ape-men brought into existence by a crazy Eve as a curse upon the other six races. The Neoander side had it that Teklans were what Hitler would have produced if he’d had genetic engineering labs, and that it was a damned good thing that Eve Aïda had had the foresight to produce a countervailing force of earthy, warm, but immensely strong and dangerous protectors. Much of this combative relationship had become irrelevant as the tactical landscape had become dominated by katapults and ambots, and physical strength had become less important to the outcome of fights. But the old primordial animus remained, and explained why Beled’s immediate response, upon entering a room that contained a Neoander, was to make himself ready for hand-to-hand combat. Doc chose to ignore this. If he even notices, Kath Two thought, but she was pretty sure Doc noticed everything. “Beled, Kath, I do not believe you have met Langobard.” It was a fairly common Aïdan name. “Bard for short,” Langobard offered. “Langobard, may I present Beled Tomov and Kath Amalthova Two.

The ultimate form of intrinsic motivation is when a habit becomes part of your identity. It’s one thing to say I’m the type of person who wants this. It’s something very different to say I’m the type of person who is this. The more pride you have in a particular aspect of your identity, the more motivated you will be to maintain the habits associated with it. If you’re proud of how your hair looks, you’ll develop all sorts of habits to care for and maintain it. If you’re proud of the size of your biceps, you’ll make sure you never skip an upper-body workout. If you’re proud of the scarves you knit, you’ll be more likely to spend hours knitting each week. Once your pride gets involved, you’ll fight tooth and nail to maintain your habits.

We live in an age where too many who profess to be Christians rarely consider their spiritual maturity - an age when many consider spiritual immaturity a mark of authenticity, and when people associate doubt with humility and assurance with pride. Far too many people consider sound theology the mark of a person who is argumentative and proud.

Romans 12:9-21 Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. On the contrary: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good.

The five million members of the National Rifle Association (NRA) are at the forefront of shooting and promoting shooting safety. And they have a proud record of achievement as well as activism. Perhaps you were not aware that: • More than 120,000 certified NRA instructors train about 750,000 gun owners every year.

 the way in which two or more people or organizations regard and behave toward each other: the landlord-tenant relationship;she was proud of her good relationship with the household staff.  an emotional and sexual association between two people: she has a daughter from a previous relationship.

So proud to be joining the best team in the world.

Bless those who persecute you; bless and do not curse,” Paul says in Romans 12:14. He goes on: Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God’s wrath, for it is written, “It is mine to avenge; I will repay,” says the Lord. (vv. 15–19)

But I am glad to be able to leave this record of the doings more than sixty years (or two generations) ago of an amazing set of individuals. They were not perfect; they were unable to prevent the great tragedies associated with Partition; but they made a mark on the world; and they left for us a house of which we can be proud, and where we can grow, if we want, in liberty, justice and order.

To believe that you can be captain of your own life is to suffer the sin of pride. What is pride? These days the word “pride” has positive connotations. It means feeling good about yourself and the things associated with you. When we use it negatively, we think of the arrogant person, someone who is puffed up and egotistical, boasting and strutting about. But that is not really the core of pride. That is just one way the disease of pride presents itself. By another definition, pride is building your happiness around your accomplishments, using your work as the measure of your worth. It is believing that you can arrive at fulfillment on your own, driven by your own individual efforts. Pride can come in bloated form. This is the puffed-up Donald Trump style of pride. This person wants people to see visible proof of his superiority. He wants to be on the VIP list. In conversation, he boasts, he brags. He needs to see his superiority reflected in other people’s eyes. He believes that this feeling of superiority will eventually bring him peace. That version is familiar. But there are other proud people who have low self-esteem. They feel they haven’t lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don’t associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it’s just that they are giving themselves a D– rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way. One key paradox of pride is that it often combines extreme self-confidence with extreme anxiety. The proud person often appears self-sufficient and egotistical but is really touchy and unstable. The proud person tries to establish self-worth by winning a great reputation, but of course this makes him utterly dependent on the gossipy and unstable crowd for his own identity. The proud person is competitive. But there are always other people who might do better. The most ruthlessly competitive person in the contest sets the standard that all else must meet or get left behind. Everybody else has to be just as monomaniacally driven to success. One can never be secure. As Dante put it, the “ardor to outshine / Burned in my bosom with a kind of rage.

In 2001, Dr. D.A. Graham received the Chaplain of the Year award from the Military Chaplain Association for the United States Marine Corps. He is a certified facilitator for Development Dimensions International as well as a certified facilitator in nonviolent communications. Dr. Graham served as Founding President of the Alabama Student Society of Communication Arts. He is the proud parent of his daughter, Diedre, who graduated from the University of Alabama.

DR. Raj Raman, MBBS, MD (Dermatology), is a proud associate and International fellow of American Academy of Dermatology, USA. Experienced in his fieldwork, DR Raj holds excellence in the practice of hair transplantation, and with years of experience, he has been successfully treating patients around the globe. He is a renowned member of the Indian Association of Dermatology & claims the Best Hair Transplantation services in Panipat.

On the next page, in the weekly small-ad marriage market, the parents of young men still demanded, and the parents of young women proudly offered, brides of ‘wheatish’ complexions. Chamcha remembered Zeeny’s friend, the poet Bhupen Gandhi, speaking of such things with passionate bitterness. ‘How to accuse others of being prejudiced when our own hands are so dirty?’ he had declaimed. ‘Many of you in Britain speak of victimization. Well. I have not been there, I don’t know your situation, but in my personal experience I have never been able to feel comfortable about being described as a victim. In class terms, obviously, I am not. Even speaking culturally, you find here all the bigotries, all the procedures associated with oppressor groups. So while many Indians are undoubtedly oppressed, I don’t think any of us are entitled to lay claim to such a glamorous position.

The exodus of this whole people from the land of their fathers is not only an interesting but a touching sight. They have fought us gallantly for years on years; they have defended their mountains and their stupendous canyons with a heroism which any people might be proud to emulate; but when, at length, they found it was their destiny, too, as it had been that of their brethren, tribe after tribe, away back toward the rising of the sun, to give way to the insatiable progress of our race, they threw down their arms, and, as brave men entitled to our admiration and respect, have come to us with confidence in our magnanimity, and feeling that we are too powerful and too just a people to repay that confidence with meanness or neglect—feeling that having sacrificed to us their beautiful country, their homes, the associations of their lives, the scenes rendered classic in their traditions, we will not dole out to them a miser’s pittance in return for what they know to be and what we know to be a princely realm.

These associations, between childbirth and feminine effacement, and between feminine silencing and violence, would, for the first time, become imprinted on the subconscious in relation to birth, creating, in place of passionate and proud attachment, a terror-based antipathy between mother and child, and between the feminine and its biology.

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Chicago complained of being invaded by Southern hillbillies, as the national publication Harper’s documented in 1958: “The city’s toughest integration problem has nothing to do with the Negroes…. It involves a small army of white Protestant, Early American migrants from the South—who are usually proud, poor, primitive, and fast with a knife.”78 Like white trash, hillbillies were seen by white Northerners as embodying characteristics that had been exclusively associated with blacks.

Eventually, she held up the page, satisfied. It depicted Yalb and the porter in detail, with hints of the busy city behind. She’d gotten their eyes right. That was the most important. Each of the Ten Essences had an analogous part of the human body—blood for liquid, hair for wood, and so forth. The eyes were associated with crystal and glass. The windows into a person’s mind and spirit. She set the page aside. Some men collected trophies. Others collected weapons or shields. Many collected spheres. Shallan collected people. People, and interesting creatures. Perhaps it was because she’d spent so much of her youth in a virtual prison. She’d developed the habit of memorizing faces, then drawing them later, after her father had discovered her sketching the gardeners. His daughter? Drawing pictures of darkeyes? He’d been furious with her—one of the infrequent times he’d directed his infamous temper at his daughter. After that, she’d done drawings of people only when in private, instead using her open drawing times to sketch the insects, crustaceans, and plants of the manor gardens. Her father hadn’t minded this—zoology and botany were proper feminine pursuits—and had encouraged her to choose natural history as her Calling. She took out a third blank sheet. It seemed to beg her to fill it. A blank page was nothing but potential, pointless until it was used. Like a fully infused sphere cloistered inside a pouch, prevented from making its light useful. Fill me. The creationspren gathered around the page. They were still, as if curious, anticipatory. Shallan closed her eyes and imagined Jasnah Kholin, standing before the blocked door, the Soulcaster glowing on her hand. The hallway hushed, save for a child’s sniffles. Attendants holding their breath. An anxious king. A still reverence. Shallan opened her eyes and began to draw with vigor, intentionally losing herself. The less she was in the now and the more she was in the then, the better the sketch would be. The other two pictures had been warm-ups; this was the day’s masterpiece. With the paper bound onto the board—safehand holding that—her freehand flew across the page, occasionally switching to other pencils. Soft charcoal for deep, thick blackness, like Jasnah’s beautiful hair. Hard charcoal for light greys, like the powerful waves of light coming from the Soulcaster’s gems. For a few extended moments, Shallan was back in that hallway again, watching something that should not be: a heretic wielding one of the most sacred powers in all the world. The power of change itself, the power by which the Almighty had created Roshar. He had another name, allowed to pass only the lips of ardents. Elithanathile. He Who Transforms. Shallan could smell the musty hallway. She could hear the child whimpering. She could feel her own heart beating in anticipation. The boulder would soon change. Sucking away the Stormlight in Jasnah’s gemstone, it would give up its essence, becoming something new. Shallan’s breath caught in her throat. And then the memory faded, returning her to the quiet, dim alcove. The page now held a perfect rendition of the scene, worked in blacks and greys. The princess’s proud figure regarded the fallen stone, demanding that it give way before her will. It was her. Shallan knew, with the intuitive certainty of an artist, that this was one of the finest pieces she had ever done. In a very small way, she had captured Jasnah Kholin, something the devotaries had never managed. That gave her a euphoric thrill. Even if this woman rejected Shallan again, one fact would not change. Jasnah Kholin had joined Shallan’s collection.

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Not unlike Mussolini in his early laissez-faire period with Alberto De Stefani, Hitler named as his first minister of finance the conservative Lutz Graf Schwerin von Krosigk. For a time, the Führer left foreign policy in the hands of professional diplomats (with the aristocratic Constantin von Neurath as foreign minister) and the army in the hands of professional soldiers. But Hitler’s drive to shrink the normative state and expand the prerogative state was much more sustained than Mussolini’s. Total master of his party, Hitler exploited its radical impulses for his own aggrandizement against the old elites and rarely (after the exemplary bloodbath of June 1934) needed to rein it in. Another suggested key to radicalization is the chaotic nature of fascist rule. Contrary to wartime propaganda and to an enduring popular image, Nazi Germany was not a purring, well-oiled machine. Hitler allowed party agencies to compete with more traditional state offices, and he named loyal lieutenants to overlapping jobs that pitted them against each other. The ensuing “feudal” struggles for supremacy within and between party and state shocked those Germans proud of their country’s traditional superbly trained and independent civil service. Fritz-Dietlof Count von der Schulenburg, a young Prussian official initially attracted to Nazism, lamented in 1937 that “the formerly unified State power has been split into a number of separate authorities; Party and professional organizations work in the same areas and overlap with no clear divisions of responsibility.” He feared “the end of a true Civil Service and the emergence of a subservient bureaucracy.” We saw in the previous chapter how the self-indulgently bohemian Hitler spent as little time as possible on the labors of government, at least until the war. He proclaimed his visions and hatreds in speeches and ceremonies, and allowed his ambitious underlings to search for the most radical way to fulfill them in a Darwinian competition for attention and reward. His lieutenants, fully aware of his fanatical views, “worked toward the Führer,” who needed mainly to arbitrate among them. Mussolini, quite unlike Hitler in his commitment to the drudgery of government, refused to delegate and remained suspicious of competent associates—a governing style that produced more inertia than radicalization. War provided fascism’s clearest radicalizing impulse. It would be more accurate to say that war played a circular role in fascist regimes. Early fascist movements were rooted in an exaltation of violence sharpened by World War I, and war making proved essential to the cohesion, discipline, and explosive energy of fascist regimes. Once undertaken, war generated both the need for more extreme measures, and popular acceptance of them. It seems a general rule that war is indispensable for the maintenance of fascist muscle tone (and, in the cases we know, the occasion for its demise). It seems clear that both Hitler and Mussolini deliberately chose war as a necessary step in realizing the full potential of their regimes. They wanted to use war to harden internal society as well as to conquer vital space. Hitler told Goebbels, “the war . . . made possible for us the solution of a whole series of problems that could never have been solved in normal times.

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Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. On the contrary: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good.

He is asked about the company’s car plant in the Xinjiang region, home to millions of Uyghurs, and his position on human rights violations in China, especially in the Uyghur camps. The transcript reads as follows: Reporter: “And are you proud to be associated with what China is doing in this part of the world?” Diess: “No. But we are absolutely proud to also create workplaces in that region, which we think is very useful.” Reporter: “But Xinjiang is something you’re not proud to be associated with in terms of what the Chinese government is doing to the Uyghur people?” Diess: “I can’t judge this. Sorry.” Reporter: “You can’t judge it?” Diess: “No.” Reporter: “But you know about it?” Diess: “I don’t know what you’re referring to.” Reporter: “You don’t know about China’s re-education camps for a million Uyghur people that it has referred to as re-education camps as part of its counterterror threat in the west of this country? You don’t know about that?” Diess: “I’m not aware of that.

Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.

SHOW LOVE IN RELATIONSHIPS. [Rom. 12:14–21] Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position.3 Do not be conceited.

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