Publishers Famous Quotes

Don’t let mental blocks control you. Set yourself free. Confront your fear and turn the mental blocks into building blocks.

When Benjamin Franklin, the famous inventor and publisher, was serving as the American ambassador to France, he often impressed French intellectual with the wisdom of his remarks. At one dinner, the question was raised, "What human condition deserves the most pity?" Each of the guests responded, but the answer that is still remembered is Benjamin Franklins's: "A lonesome man on a rainy day who does not know how to read.

To the people who insist they really do have a great idea but they just can't write, I'd say that given some of the books I've read, or at least started to read, it would appear that not being able to write is absolutely no obstacle whatsoever to writing a book and securing a publishing contract. Though becoming famous in some other field first may help.

The work matters. Nothing else. Not prizes. Not being published. Not being rich, famous, or both. Only the work.

I see you drinking at a fountain with tiny blue hands, no, your hands are not tiny they are small, and the fountain is in France where you wrote me that last letter and I answered and never heard from you again. you used to write insane poems about ANGELS AND GOD, all in upper case, and you knew famous artists and most of them were your lovers, and I wrote back, it’ all right, go ahead, enter their lives, I’ not jealous because we’ never met. we got close once in New Orleans, one half block, but never met, never touched. so you went with the famous and wrote about the famous, and, of course, what you found out is that the famous are worried about their fame –– not the beautiful young girl in bed with them, who gives them that, and then awakens in the morning to write upper case poems about ANGELS AND GOD. we know God is dead, they’ told us, but listening to you I wasn’ sure. maybe it was the upper case. you were one of the best female poets and I told the publishers, editors, “ her, print her, she’ mad but she’ magic. there’ no lie in her fire.” I loved you like a man loves a woman he never touches, only writes to, keeps little photographs of. I would have loved you more if I had sat in a small room rolling a cigarette and listened to you piss in the bathroom, but that didn’ happen. your letters got sadder. your lovers betrayed you. kid, I wrote back, all lovers betray. it didn’ help. you said you had a crying bench and it was by a bridge and the bridge was over a river and you sat on the crying bench every night and wept for the lovers who had hurt and forgotten you. I wrote back but never heard again. a friend wrote me of your suicide 3 or 4 months after it happened. if I had met you I would probably have been unfair to you or you to me. it was best like this.

It's impossible that James Joyce could have mentioned "talk-tapes" in his writing, Asher thought. Someday I'm going to get my article published; I'm going to prove that Finnegan's Wake is an information pool based on computer memory systems that didn't exist until a century after James Joyce's era; that Joyce was plugged into a cosmic consciousness from which he derived the inspiration for his entire corpus of work. I'll be famous forever.

The world of publishing is in crisis. It's no coincidence that the worst published writer in the world today is also one of the world's most successful writers... Dan Brown. Now Dan Brown is not a good writer, The Da Vinci Code is not literature. Dan Brown writes sentences like "The famous man looked at the red cup." ...and it's only to be hoped that Dan Brown never gets a job where he's required to break bad news. "Doctor is he going to be alright?" "The seventy five year old man died a painful death on the large green table... it was sad".

I ran across an excerpt today (in English translation) of some dialogue/narration from the modern popular writer, Paulo Coelho in his book: Aleph.(Note: bracketed text is mine.)... 'I spoke to three scholars,' [the character says 'at last.'] ...two of them said that, after death, the [sic (misprint, fault of the publisher)] just go to Paradise. The third one, though, told me to consult some verses from the Koran. [end quote]' ...I can see that he's excited. [narrator]' ...Now I have many positive things to say about Coelho: He is respectable, inspiring as a man, a truth-seeker, and an appealing writer; but one should hesitate to call him a 'literary' writer based on this quote. A 'literary' author knows that a character's excitement should be 'shown' in his or her dialogue and not in the narrator's commentary on it. Advice for Coelho: Remove the 'I can see that he's excited' sentence and show his excitement in the phrasing of his quote.(Now, in defense of Coelho, I am firmly of the opinion, having myself written plenty of prose that is flawed, that a novelist should be forgiven for slipping here and there.)Lastly, it appears that a belief in reincarnation is of great interest to Mr. Coelho ... Just think! He is a man who has achieved, (as Leonard Cohen would call it), 'a remote human possibility.' He has won lots of fame and tons of money. And yet, how his preoccupation with reincarnation—none other than an interest in being born again as somebody else—suggests that he is not happy!

A long list of propositions does not necessarily make a coherent argument

Because “extra-difficult popular physics books” scare publishers half to death. Hawking famously said that every equation halves the sale of a popular book.

Jonathan Swift (November 30, 1667 – October 19, 1745) was an Irish cleric, satirist, essayist, political pamphleteer (first for Whigs then for Tories), and poet, famous for works like Gulliver's Travels, A Modest Proposal, A Journal to Stella, The Drapier's Letters, The Battle of the Books, and A Tale of a Tub. Swift is probably the foremost prose satirist in the English language, although he is less well known for his poetry. Swift published all of his works under pseudonyms — such as Lemuel Gulliver, Isaac Bickerstaff, M.B. Drapier — or anonymously. He is also known for being a master of 2 styles of satire; the Horatian and Juvenalian styles. Source: Wikipedia

A separate, international team analyzed more than a half million research articles, and classified a paper as “novel” if it cited two other journals that had never before appeared together. Just one in ten papers made a new combination, and only one in twenty made multiple new combinations. The group tracked the impact of research papers over time. They saw that papers with new knowledge combinations were more likely to be published in less prestigious journals, and also much more likely to be ignored upon publication. They got off to a slow start in the world, but after three years, the papers with new knowledge combos surpassed the conventional papers, and began accumulating more citations from other scientists. Fifteen years after publication, studies that made multiple new knowledge combinations were way more likely to be in the top 1 percent of most-cited papers. To recap: work that builds bridges between disparate pieces of knowledge is less likely to be funded, less likely to appear in famous journals, more likely to be ignored upon publication, and then more likely in the long run to be a smash hit in the library of human knowledge. •

Although Martin Luther's theological message was couched as an exhortation to all Christian people, his frame of reference, the human experiences on which he drew and his emotional sympathies, or almost entirely German.

...who is the pioneer of modern journalism? Not Hemingway who wrote of his experiences in the trenches, not Orwell who spent a year of his life with the Parisian poor, not Egon Erwin Kisch the expert on Prague prostitutes, but Oriana Fallaci who in the years 1969 to 1972 published a series of interviews with the most famous politicians of the time. Those interviews were more than mere conversations; they were duels. Before the powerful politicians realized that they were fighting under unequal conditions--for she was allowed to ask questions but they were not--they were already on the floor of the ring, KO'ed.

It's impossible that James Joyce could have mentioned "talk-tapes" in his writing, Asher thought. Someday I'm going to get my article published; I'm going to prove that Finnegan's Wake is an information pool based on computer memory systems that didn't exist until a century after James Joyce's era; that Joyce was plugged into a cosmic consciousness from which he derived the inspiration for his entire corpus of work. I'll be famous forever.

When Rin Tin Tin first became famous, most dogs in the world would not sit down when asked. Dogs performed duties: they herded sheep, they barked at strangers, they did what dogs do naturally, and people learned to interpret and make use of how they behaved. The idea of a dog's being obedient for the sake of good manners was unheard of. When dogs lived outside, as they usually did on farms and ranches, the etiquette required of them was minimal. But by the 1930s, Americans were leaving farms and moving into urban and suburban areas, bringing dogs along as pets and sharing living quarters with them. At the time, the principles of behavior were still mostly a mystery -- Ivan Pavlov's explication of conditional reflexes, on which much training is based, wasn't even published in an English translation until 1927. If dogs needed to be taught how to behave, people had to be trained to train their dogs. The idea that an ordinary person -- not a dog professional -- could train his own pet was a new idea, which is partly why Rin Tin Tin's performances in movies and onstage were looked upon as extraordinary.

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

Because there was no pre-existing patrician elite, those successful in the new book industry could write very swiftly to the top of the social hierarchy.

The promise of a social gospel was for Luther an irrelevant and ultimately irrelevant and ultimately cruel delusion.

His plain, undecorated, and utilitarian work reeked week of provincialism.

Print, it transpired, was not just an instrument of agitation and change: now it was equally necessary to win the peace.

In an age that valued prolonged and detailed exposition, complexity, and repetition it was astonishing that Luther should have instinctively discerned the value of brevity.

It is often the parishioners, the men and women in the pews, who set the tone.

There is only two kind of #books .First one is by some #famous person and Second one makes a person #famous .

Teams that spend a lot of time learning the tricks of the trade will probably never really learn the trade.

I have always had a number of parts lined up in case the muse failed. A lepidopterist exploring famous jungles came first, then there was the chess grand master, then the tennis ace with an unreturnable service, then the goalie saving a historic shot, and finally, finally, the author of a pile of unknown writings- Pale Fire, Lolita, Ada- which my heirs discover and publish.

After listing the vast array of famous composers, artists, and authors who had created works based on Dante’s epic poem, Langdon scanned the crowd. “So tell me, do we have any authors here tonight?” Nearly one-third of the hands went up. Langdon stared out in shock. Wow, either this is the most accomplished audience on earth, or this e-publishing thing is really taking off.

Oliver, my professor, was a scientific bounder, a journalist by instinct, a thief of ideas,—he was always prying! And you know the knavish system of the scientific world. I simply would not publish, and let him share my credit. I went on working, I got nearer and nearer making my formula into an experiment, a reality. I told no living soul, because I meant to flash my work upon the world with crushing effect and become famous at a blow. I took up the question of pigments to fill up certain gaps. And suddenly, not by design but by accident, I made a discovery in physiology.

Byron published the first two cantos of his epic poem Childe Harold’s Pilgrimage, a romanticized account of his wanderings through Portugal, Malta, and Greece, and, as he later remarked, “awoke one morning and found myself famous.” Beautiful, seductive, troubled, brooding, and sexually adventurous, he was living the life of a Byronic hero while creating the archetype in his poetry. He became the toast of literary London and was feted at three parties each day, most memorably a lavish morning dance hosted by Lady Caroline Lamb. Lady Caroline, though married to a politically powerful aristocrat who was later prime minister, fell madly in love with Byron. He thought she was “too thin,” yet she had an unconventional sexual ambiguity (she liked to dress as a page boy) that he found enticing. They had a turbulent affair, and after it ended she stalked him obsessively. She famously declared him to be “mad, bad, and dangerous to know,” which he was. So was she.

Martin Luther was a thoroughly educated man but he wore this lightly. His sermons were littered with only examples and improving tales, drawing equally from the fables of Aesop and the follies of life he observed all around him.

One such individual was Amos Tutuola, who was a talented writer. His most famous novels, The Palm-Wine Drinkard, published in 1946, and My Life in the Bush of Ghosts, in 1954, explore Yoruba traditions and folklore. He received a great deal of criticism from Nigerian literary critics for his use of “broken or Pidgin English.” Luckily for all of us, Dylan Thomas, the Welsh poet and writer, was enthralled by Tutuola’s “bewitching literary prose” and wrote glowing reviews that helped Tutuola’s work attain international acclaim. I still believe that Tutuola’s critics in Nigeria missed the point. The beauty of his tales was fantastical expression of a form of an indigenous Yoruba, therefore African, magical realism. It is important to note that his books came out several decades before the brilliant Gabriel García Márquez published his own masterpieces of Latin American literature, such as One Hundred Years of Solitude.

Daphne du Maurier was the fifth-generation descendant of a French master craftsman who settled in England during the Revolution. The Glass-Blowers, the fictionalized story of his family, was originally published in 1963, but du Maurier first conceived of writing about her French forebears in the mid-1950s. She had recently completed her novel about Mary Anne Clarke, her famous great-great-grandmother, and a complementary work about the French side of her family seemed logical.

There is no man,’ he began, ‘however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man—so far as it is possible for any of us to be wise—unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grand sons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you are not the result of training at home, by a father, or by masters at school, they have sprung from beginnings of a very different order, by reaction from the influence of everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that the picture of what we once were, in early youth, may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not deny the truth of it, for it is evidence that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups—assuming that one is a painter—extracted something that goes beyond them.

BERLIN, October 29 I’ve been looking into what Germans are reading these dark days. Among novels the three best-sellers are: (1) Gone with the Wind, translated as Vom Winde Verweht—literally “From the Wind Blown About”; (2) Cronin’s Citadel; (3) Beyond Sing the Woods, by Trygve Gulbranssen, a young Norwegian author. Note that all three novels are by foreign authors, one by an Englishman. Most sought-after non-fiction books are: (1) The Coloured Front, an anonymous study of the white-versus-Negro problem; (2) Look Up the Subject of England, a propaganda book about England; (3) Der totale Krieg, Ludendorff’s famous book about the Total War—very timely now; (4) Fifty Years of Germany, by Sven Hedin, the Swedish explorer and friend of Hitler; (5) So This is Poland, by von Oertzen, data on Poland, first published in 1928. Three

In 1855, at the height of the Crimean War, Roger Fenton’s photograph, ‘The Valley of the Shadow of Death’, published in The Times, poignantly captured the aftermath of British retreat in the face of the Russian army with a single image of an empty battlefield. There was only one problem. Fenton had constructed the entire scene, moving cannon balls artfully until he had the perfect image. In 1945, on the beach of Iwo Jima, legendary war photographer Joe Rosenthal captured the most famous image of battle ever taken: the raising of the Stars and Stripes as American soldiers took the summit from the Japanese. It won him the Pulitzer Prize. Both are a lie.

Baldwin penned a powerful open letter to Angela Davis, later published in The New York Review of Books. He famously wrote: “We must fight for your life as though it were our own—which it is—and render impassable with our bodies the corridor to the gas chamber. For, if they take you in the morning, they will be coming for us that night.

Like many men who experience fatherhood relatively late in life, Martin Luther was a devoted parent. Luther wrote his children letters of touching intensity, patiently converting the joys of the Christian life into a language of storytelling fit for the very young. A home with children brought out the best in Luther in a way that theological disputation patently did not.

In Martin Luther's life and behavior is very courteous and friendly, and there is nothing of the stern stoic or grumpy fellow about him. He can adjust to all occasions. In social gathering he is gay, witty, ever full of joy, always has a bright and happy face, no matter how seriously his adversaries threatening him. One can see that God's strength is within him. – Petrus Mosellanus

It was necessary, therefore, to Moses that he should find the people of Israel in Egypt enslaved and oppressed by the Egyptians, in order that they should be disposed to follow him so as to be delivered out of bondage. It was necessary that Romulus should not remain in Alba, and that he should be abandoned at his birth, in order that he should become King of Rome and founder of the fatherland. It was necessary that Cyrus should find the Persians discontented with the government of the Medes, and the Medes soft and effeminate through their long peace. Theseus could not have shown his ability had he not found the Athenians dispersed. These opportunities, therefore, made those men fortunate, and their high ability enabled them to recognize the opportunity whereby their country was ennobled and made famous.

Stevenson’s most famous novel was first published in 1886 and concerns the unfortunate Dr. Jekyll (pronounced ‘Jeekill’), whose attempts to understand the ‘thorough and primitive duality of man’ lead him to ingest a potion that splits him into two people. To the novel’s original readers, this summary would constitute a fatal spoiler – but so legendary has the novel become that there can be few modern readers unaware of its central twist.

When he was in college, a famous poet made a useful distinction for him. He had drunk enough in the poet's company to be compelled to describe to him a poem he was thinking of. It would be a monologue of sorts, the self-contemplation of a student on a summer afternoon who is reading Euphues. The poem itself would be a subtle series of euphuisms, translating the heat, the day, the student's concerns, into symmetrical posies; translating even his contempt and boredom with that famously foolish book into a euphuism. The poet nodded his big head in a sympathetic, rhythmic way as this was explained to him, then told him that there are two kinds of poems. There is the kind you write; there is the kind you talk about in bars. Both kinds have value and both are poems; but it's fatal to confuse them. In the Seventh Saint, many years later, it had struck him that the difference between himself and Shakespeare wasn't talent - not especially - but nerve. The capacity not to be frightened by his largest and most potent conceptions, to simply (simply!) sit down and execute them. The dreadful lassitude he felt when something really large and multifarious came suddenly clear to him, something Lear-sized yet sonnet-precise. If only they didn't rush on him whole, all at once, massive and perfect, leaving him frightened and nerveless at the prospect of articulating them word by scene by page. He would try to believe they were of the kind told in bars, not the kind to be written, though there was no way to be sure of this except to attempt the writing; he would raise a finger (the novelist in the bar mirror raising the obverse finger) and push forward his change. Wailing like a neglected ghost, the vast notion would beat its wings into the void. Sometimes it would pursue him for days and years as he fled desperately. Sometimes he would turn to face it, and do battle. Once, twice, he had been victorious, objectively at least. Out of an immense concatenation of feeling, thought, word, transcendent meaning had come his first novel, a slim, pageant of a book, tombstone for his slain conception. A publisher had taken it, gingerly; had slipped it quietly into the deep pool of spring releases, where it sank without a ripple, and where he supposes it lies still, its calm Bodoni gone long since green. A second, just as slim but more lurid, nightmarish even, about imaginary murders in an imaginary exotic locale, had been sold for a movie, though the movie had never been made. He felt guilt for the producer's failure (which perhaps the producer didn't feel), having known the book could not be filmed; he had made a large sum, enough to finance years of this kind of thing, on a book whose first printing was largely returned.

Well, I can’t really talk about it, but we’ve recently acquired a very promising new author who specialises in high-concept science fiction. And it got a starred review in Publishers Weekly and everything, and there were some wonderful pull quotes and the one we decided to run with especially recommended it to fans of another, more famous author of high-concept science fiction. So we put it on all the posters and there’s big campaign all over the Underground and it’s on the front of the book and it’s too late to change any of it.” Oliver was looking perplexed in a way that made me want to hug him. “That seems unalloyedly positive, Bridget.” “It would be.” She threw herself into the nearest free chair. “Except the more famous author in question was Philip K. Dick. And the pull quote was, ‘If you like Dick, you’ll love this.’ And no one spotted it until we started getting extremely disappointed reviews on Amazon.

It is his bottomless interest in other people, famous and unfamous, his loving immersion in their pasts, in what their mothers said to them when they were children, and what their childhood bedrooms looked like, that distinguishes him from the run-of-the-mill journalist. For him the story is not over when the book is sent off to the publishers. He stays in touch with many of his sources for years, for decades, still interested in what happens to them, still gathering information, still involved.

Little did Dickens know when he finished A Christmas Carol after just six weeks of feverish writing that this brief story would become one of his most famous works. Though the story was successful as soon as it was published on December 19, 1843, Dickens bolstered its renown further by choosing to perform it aloud when he began touring in 1853. His name became synonymous with Christmas in England to the extent that, after his death in 1870, some feared the holiday would become culturally obsolete

In On Liberty, first published in 1859, John Stuart Mill famously laid out four reasons for why free speech was a necessity in a free society: the first and second being that a contrary opinion may be true, or true in part, and therefore may require to be heard in order to correct your own erroneous views; the third and fourth being that even if the contrary opinion is in error, the airing of it may help to remind people of a truth and prevent its slippage into an ignorant dogma which may in time – if unchallenged – itself become lost.

Rolf Ekeus came round to my apartment one day and showed me the name of the Iraqi diplomat who had visited the little West African country of Niger: a statelet famous only for its production of yellowcake uranium. The name was Wissam Zahawi. He was the brother of my louche gay part-Kurdish friend, the by-now late Mazen. He was also, or had been at the time of his trip to Niger, Saddam Hussein's ambassador to the Vatican. I expressed incomprehension. What was an envoy to the Holy See doing in Niger? Obviously he was not taking a vacation. Rolf then explained two things to me. The first was that Wissam Zahawi had, when Rolf was at the United Nations, been one of Saddam Hussein's chief envoys for discussions on nuclear matters (this at a time when the Iraqis had functioning reactors). The second was that, during the period of sanctions that followed the Kuwait war, no Western European country had full diplomatic relations with Baghdad. TheVatican was the sole exception, so it was sent a very senior Iraqi envoy to act as a listening post. And this man, a specialist in nuclear matters, had made a discreet side trip to Niger. This was to suggest exactly what most right-thinking people were convinced was not the case: namely that British intelligence was on to something when it said that Saddam had not ceased seeking nuclear materials in Africa. I published a few columns on this, drawing at one point an angry email from Ambassador Zahawi that very satisfyingly blustered and bluffed on what he'd really been up to. I also received—this is what sometimes makes journalism worthwhile—a letter from a BBC correspondent named Gordon Correa who had been writing a book about A.Q. Khan. This was the Pakistani proprietor of the nuclear black market that had supplied fissile material to Libya, North Korea, very probably to Syria, and was open for business with any member of the 'rogue states' club. (Saddam's people, we already knew for sure, had been meeting North Korean missile salesmen in Damascus until just before the invasion, when Kim Jong Il's mercenary bargainers took fright and went home.) It turned out, said the highly interested Mr. Correa, that his man Khan had also been in Niger, and at about the same time that Zahawi had. The likelihood of the senior Iraqi diplomat in Europe and the senior Pakistani nuclear black-marketeer both choosing an off-season holiday in chic little uranium-rich Niger… well, you have to admit that it makes an affecting picture. But you must be ready to credit something as ridiculous as that if your touching belief is that Saddam Hussein was already 'contained,' and that Mr. Bush and Mr. Blair were acting on panic reports, fabricated in turn by self-interested provocateurs.

As a cook I generally believe that you can tell a lot about people by what they keep in their refrigerators. What comforts them, what they need to have on hand to sustain them. Bon Appétit magazine publishes an interview with a different famous person each month, and often the interviewer will ask the celebrity to name three things that can always be found in his or her refrigerator. The answers are generally too finely crafted to be believable. "A bottle of Stoli, fresh raspberries, and beluga caviar," or, "San Pellegrino, fresh figs, and key limes.

But there is another possible attitude towards the records of the past, and I have never been able to understand why it has not been more often adopted. To put it in its curtest form, my proposal is this: That we should not read historians, but history. Let us read the actual text of the times. Let us, for a year, or a month, or a fortnight, refuse to read anything about Oliver Cromwell except what was written while he was alive. There is plenty of material; from my own memory (which is all I have to rely on in the place where I write) I could mention offhand many long and famous efforts of English literature that cover the period. Clarendon’s History, Evelyn’s Diary, the Life of Colonel Hutchinson. Above all let us read all Cromwell’s own letters and speeches, as Carlyle published them. But before we read them let us carefully paste pieces of stamp-paper over every sentence written by Carlyle. Let us blot out in every memoir every critical note and every modern paragraph. For a time let us cease altogether to read the living men on their dead topics. Let us read only the dead men on their living topics.

Are you Afraid of Sadness?" In an old interview with a famous and talented Iraqi actress, the interviewer asked her: “Why are you afraid of sadness?” The actress responded: “I am afraid of it because it quickly takes you to a place from which you can never return.” And exactly as she was answering, an insightful viewer could notice a sadness on her face indicating that the famous and talented actress herself wasn’t really present in the interview for sadness had long taken her with no return… [Original poem published in Arabic on November 19, 2023 at ahewar.org]

Girls, I was dead and down in the Underworld, a shade, a shadow of my former self, nowhen. It was a place where language stopped, a black full stop, a black hole Where the words had to come to an end. And end they did there, last words, famous or not. It suited me down to the ground. So imagine me there, unavailable, out of this world, then picture my face in that place of Eternal Repose, in the one place you’d think a girl would be safe from the kind of a man who follows her round writing poems, hovers about while she reads them, calls her His Muse, and once sulked for a night and a day because she remarked on his weakness for abstract nouns. Just picture my face when I heard - Ye Gods - a familiar knock-knock at Death’s door. Him. Big O. Larger than life. With his lyre and a poem to pitch, with me as the prize. Things were different back then. For the men, verse-wise, Big O was the boy. Legendary. The blurb on the back of his books claimed that animals, aardvark to zebra, flocked to his side when he sang, fish leapt in their shoals at the sound of his voice, even the mute, sullen stones at his feet wept wee, silver tears. Bollocks. (I’d done all the typing myself, I should know.) And given my time all over again, rest assured that I’d rather speak for myself than be Dearest, Beloved, Dark Lady, White Goddess etc., etc. In fact girls, I’d rather be dead. But the Gods are like publishers, usually male, and what you doubtless know of my tale is the deal. Orpheus strutted his stuff. The bloodless ghosts were in tears. Sisyphus sat on his rock for the first time in years. Tantalus was permitted a couple of beers. The woman in question could scarcely believe her ears. Like it or not, I must follow him back to our life - Eurydice, Orpheus’ wife - to be trapped in his images, metaphors, similes, octaves and sextets, quatrains and couplets, elegies, limericks, villanelles, histories, myths… He’d been told that he mustn’t look back or turn round, but walk steadily upwards, myself right behind him, out of the Underworld into the upper air that for me was the past. He’d been warned that one look would lose me for ever and ever. So we walked, we walked. Nobody talked. Girls, forget what you’ve read. It happened like this - I did everything in my power to make him look back. What did I have to do, I said, to make him see we were through? I was dead. Deceased. I was Resting in Peace. Passé. Late. Past my sell-by date… I stretched out my hand to touch him once on the back of the neck. Please let me stay. But already the light had saddened from purple to grey. It was an uphill schlep from death to life and with every step I willed him to turn. I was thinking of filching the poem out of his cloak, when inspiration finally struck. I stopped, thrilled. He was a yard in front. My voice shook when I spoke - Orpheus, your poem’s a masterpiece. I’d love to hear it again… He was smiling modestly, when he turned, when he turned and he looked at me. What else? I noticed he hadn’t shaved. I waved once and was gone. The dead are so talented. The living walk by the edge of a vast lake near, the wise, drowned silence of the dead.

ELDRIDGE CLEAVER (1953-I998) was a man who made a a significant imprint on our times, and not for the best. But I mourn his passing nonetheless. I first met Eldridge when he was Ramparts magazine's most famous and most bloodthirsty ex-con. 'I'm perfectly aware that I'm in prison, that I'm a Negro, that I've been a rapist," he wrote in a notorious epistle that Ramparts published. "My answer to all such thoughts lurking in their split-level heads, crouching behind their squinting bombardier eyes, is that the blood of Vietnamese peasants has paid off all my debts." This nihilism became an iconographic comment for the times, a ready excuse for all the destructive acts radicals like us went on to commit.

Furber had come in the late fall following that enormous summer, now famous, in which the temperature had hung in the high nineties along the river for weeks, parching the fields, drying and destroying; weeks which had, unmindful of the calendar, fallen undiminished into October so that the leaves shriveled before they fell and fell while green, the river level fell, exposing flat stretches of mud and bottom weed, the Siren Rocks were seen for the first time in twenty years, quite round and disappointingly small, and an unmoving cover of dust lay thickly everywhere, on fields, trees, buildings, on the river itself which crawled beneath it blindly like a mole. -- William H. Gass, Omensetter's Luck, p. 97, Penguin Twentieth Century Classics, 1997 (first published by The New American Library 1966).

Some researchers, such as psychologist Jean Twenge, say this new world where compliments are better than sex and pizza, in which the self-enhancing bias has been unchained and allowed to gorge unfettered, has led to a new normal in which the positive illusions of several generations have now mutated into full-blown narcissism. In her book The Narcissism Epidemic, Twenge says her research shows that since the mid-1980s, clinically defined narcissism rates in the United States have increased in the population at the same rate as obesity. She used the same test used by psychiatrists to test for narcissism in patients and found that, in 2006, one in four U.S. college students tested positive. That’s real narcissism, the kind that leads to diagnoses of personality disorders. In her estimation, this is a dangerous trend, and it shows signs of acceleration. Narcissistic overconfidence crosses a line, says Twenge, and taints those things improved by a skosh of confidence. Over that line, you become less concerned with the well-being of others, more materialistic, and obsessed with status in addition to losing all the restraint normally preventing you from tragically overestimating your ability to manage or even survive risky situations. In her book, Twenge connects this trend to the housing market crash of the mid-2000s and the stark increase in reality programming during that same decade. According to Twenge, the drive to be famous for nothing went from being strange to predictable thanks to a generation or two of people raised by parents who artificially boosted self-esteem to ’roidtastic levels and then released them into a culture filled with new technologies that emerged right when those people needed them most to prop up their self-enhancement biases. By the time Twenge’s research was published, reality programming had spent twenty years perfecting itself, and the modern stars of those shows represent a tiny portion of the population who not only want to be on those shows, but who also know what they are getting into and still want to participate. Producers with the experience to know who will provide the best television entertainment to millions then cull that small group. The result is a new generation of celebrities with positive illusions so robust and potent that the narcissistic overconfidence of the modern American teenager by comparison is now much easier to see as normal.

In 1978, an activist named Judi Chamberlin published one of the movement's most revered manifestos called 'On Our Own: Patient-Controlled Alternatives to the Mental Health System.' Chamberlin had been diagnosed with a mental illness and found traditional psychiatric intervention unhelpful and even traumatic. She did recover, however, and she credited that recovery to an alternative mental health care facility she stayed at in Canada. Chamberlin and many other madness pride activists believe that people with 'lived experience' should not only have a proverbial seat at the table when it comes to the creation of mental health care systems, but that such people are uniquely equipped to understand what constitutes the best treatment. A slogan Chamberlin sought to make famous was 'Nothing about us without us.

On January 30, 1750, Mayhew stood in the pulpit of Boston’s Old West Church and preached on the occasion of the 101st anniversary of the execution of King Charles I. His message from Romans 13, titled “A Discourse Concerning Unlimited Submission and Non-Resistance to the High Powers,” became “the most famous sermon preached in pre-Revolutionary America.”2 When published, Mayhew’s sermon spread like electricity through the Colonies. John Adams, fourteen at the time, read it over and over “till the Substance of it, was incorporated into my Nature and indelibly engraved on my Memory.”3 Adams later called Mayhew’s sermon “the catechism” for the American Revolution.4 Others have called it “the first volley of the American Revolution, setting forth the intellectual and scriptural justification for rebellion against the crown.”5 In

There is only one historical development that has real significance. Today, when we finally realise that the keys to happiness are in the hands of our biochemical system, we can stop wasting our time on politics and social reforms, putsches and ideologies, and focus instead on the only thing that can make us truly happy: manipulating our biochemistry. If we invest billions in understanding our brain chemistry and developing appropriate treatments, we can make people far happier than ever before, without any need of revolutions. Prozac, for example, does not change regimes, but by raising serotonin levels it lifts people out of their depression. Nothing captures the biological argument better than the famous New Age slogan: ‘Happiness begins within.’ Money, social status, plastic surgery, beautiful houses, powerful positions – none of these will bring you happiness. Lasting happiness comes only from serotonin, dopamine and oxytocin.1 In Aldous Huxley’s dystopian novel Brave New World, published in 1932 at the height of the Great Depression, happiness is the supreme value and psychiatric drugs replace the police and the ballot as the foundation of politics. Every day, each person takes a dose of ‘soma’, a synthetic drug which makes people happy without harming their productivity and efficiency. The World State that governs the entire globe is never threatened by wars, revolutions, strikes or demonstrations, because all people are supremely content with their current conditions, whatever they may be. Huxley’s vision of the future is far more troubling than George Orwell’s Nineteen Eighty-Four. Huxley’s world seems monstrous to most readers, but it is hard to explain why. Everybody is happy all the time – what could be wrong with that?

THE FOUNDING PROPHET of modern antihumanism was Thomas Malthus (1766–1834). For three decades a professor at the British East India Company’s East India College, Malthus was a political economist who famously argued that human reproduction always outruns available resources. This doctrine served to rationalize the starvation of millions caused by his employer’s policy of brutal oppression of the peasants of the Indian subcontinent. The British Empire’s colonial helots, however, were not Malthus’s only targets. Rather, his Essay on the Principle of Population (first published in 1798 and later expanded in numerous further editions) was initially penned as a direct attack on such Enlightenment revolutionaries as William Godwin and the Marquis de Condorcet, who advanced the notion that human liberty, expanding knowledge, and technological progress could ultimately make possible a decent life for all mankind. Malthus prescribed specific policies to keep population down by raising the death rate:

And when you are foolish enough to identify yourself as a poet, your interlocutors will often ask: A PUBLISHED Poet? And when you tell them that you are, indeed, a published poet, they seem at least vaguely impressed. Why is that? Its not like they or anybody they know reads poetry journals. And yet there is something deeply right, I think, about this knee-jerk appeal to publicity. It's as if to say: Everybody can write a poem, but has your poetry, the distillation of your innermost being, been found authentic and intelligible by others? Can it circulate among persons, make of its readership, however small, a People in that sense? This accounts for the otherwise bafflingly persistent association of Poetry and fame - baffling since no poets are famous among the general population. To demand proof of fame is to demand proof that your songs made it back intact from the dream in the stable to the social world of the fire, that your song is at once utterly specific to you and exemplary for others.

Lazlo Bock, senior vice president of people operations at Google, made the following comments in an interview published by the New York Times in June 2013: “One of the things we’ve seen from all our data crunching is that G.P.A.’s (grade point averages) are worthless as a criteria for hiring, and test scores are worthless. Google famously used to ask everyone for a transcript and G.P.A.’s and test scores, but we don’t anymore…. We found that they don’t predict anything. What’s interesting is the proportion of people without any college education at Google has increased over time as well. So we have teams where you have 14 percent of the team made up of people who’ve never gone to college.” Doing well in college—earning high test scores and grades—has no measurable correlation with becoming an effective worker or manager.  This is incontrovertible evidence that the entire Higher Education system is detached from the real economy: excelling in higher education has little discernible correlation to real-world skills or performance.

In addition to bearing him thirteen children, Soya was privileged to copy the 1,225-page War and Peace by hand eight times while Tolstoy was editing it, because Tolstoy needed clean drafts to send along to the publisher. She also helped him work on the less famous but equally essential book Resurrection about the many women he cheated on with her. In the final weeks of his life, the increasingly radical Tolstoy left his wife without telling her, refused to see her when she tracked him down, and then died ij a train station. But at least Soya was comforted by the fact Tolstoy also made sure that they never had any money. At this point he had already freed his serfs, renounced his title, and given away most of his wealth to the poor. Instead of his wife and kids, he left the entirety of his estate and future royalties to the fringe Doukhobor spiritual movement. Tolstoy was selected for the first Nobel Prize in Literature in 1901, but he turned it down because he knew the prize money would complicate things in his life, What could a man with a wife and about a dozen children possibly need money for?

JULIAN HUXLEY’S “EUGENICS MANIFESTO”: “Eugenics Manifesto” was the name given to an article supporting eugenics. The document, which appeared in Nature, September 16, 1939, was a joint statement issued by America’s and Britain’s most prominent biologists, and was widely referred to as the “Eugenics Manifesto.” The manifesto was a response to a request from Science Service, of Washington, D.C. for a reply to the question “How could the world’s population be improved most effectively genetically?” Two of the main signatories and authors were Hermann J. Muller and Julian Huxley. Julian Huxley, as this book documents, was the founding director of UNESCO from the famous Huxley family. Muller was an American geneticist, educator and Nobel laureate best known for his work on the physiological and genetic effects of radiation. Put into the context of the timeline, this document was published 15 years after “Mein Kampf” and a year after the highly publicized violence of Kristallnacht. In other words, there is no way either Muller or Huxley were unaware at the moment of publication of the historical implications of eugenic agendas.

He was moved by the monologue of a soldier who wrote in his kibbutz journal (every kibbutz in Israel has a kind of ‘village voice’) of what he had seen and done in the occupied West Bank. The soldier told how he and his comrades entered a Palestinian school, locked about twenty eight-year-old boys in a classroom, threw in some gas grenades and kept the children in there for quite a while, causing such panic that at least half of them jumped out of the windows, breaking their legs in the fall. This was a punishment for stone throwing by students from a nearby college, who were not caught. What drew Evron’s attention was not so much the horrific story itself, but the fact that the soldier who published the story in a kibbutz publication seemed to believe that telling the story absolved him and his friends from his actions. The same applied to a group of soldiers in a famous publication, soon after the June 1967 war, entitled Conversations Between Soldiers. The uneasiness Evron felt in 1967 became a review of liberal Zionism and its role in sanitizing and disguising the horrors of Zionist colonization and occupation since 1882

He had to backtrack immediately to account for the most famous and most acclaimed poet in America, Phillis Wheatley, who was, very unfortunately for Jefferson’s argument, unquestionably black. She had been brought to Boston as an enslaved African at the age of about six, learned English and Latin as a child, and began writing poetry as a teenager. Her published works earned accolades on both sides of the Atlantic. Among her admirers were Voltaire, who praised Wheatley’s “very good English verse,” George Washington, Benjamin Franklin, and even the naval hero John Paul Jones, who addressed her as “the celebrated Phillis the African favorite of the Nine [Muses] and Apollo” when he sent her some of his own verses. Dr. Rush cited her as a proof of black ability, listing her accomplishments when he wrote in 1775, “We have many well attested anecdotes of as sublime and disinterested virtue among them as ever adorned a Roman or a Christian character.”14 Franklin went to see Wheatley when she was in London, a literary celebrity on book tour. The acclaim irked Jefferson: “The compositions published under her name are below the dignity of criticism.”15

There is no man,” he began, “however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man—so far as it is possible for any of us to be wise—unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grandsons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world

After my return from Carolina in 1746, I made some observations on keeping slaves, which some time before his decease I showed to him; he perused the manuscript, proposed a few alterations, and appeared well satisfied that I found a concern on that account. In his last sickness, as I was watching with him one night, he being so far spent that there was no expectation of his recovery, though he had the perfect use of his understanding, he asked me concerning the manuscript, and whether I expected soon to proceed to take the advice of friends in publishing it? After some further conversation thereon, he said, "I have all along been deeply affected with the oppression of the poor negroes; and now, at last, my concern for them is as great as ever." By his direction I had written his will in a time of health, and that night he desired me to read it to him, which I did; and he said it was agreeable to his mind. He then made mention of his end, which he believed was near; and signified that though he was sensible of many imperfections in the course of his life, yet his experience of the power of truth, and of the love and goodness of God from time to time, even till now, was such that he had no doubt that on leaving this life he should enter into one more happy.

I write because of the fragility of our existence. I write because it's my answer to impermanence. I write because it helps me stay connected to my heart. I write because we’re all different, and so much the same. I write because the world needs more tenderness. I write because I'm tired of secrets. I write because it’s my path to redemption. I write because I've forsaken those that I love. I write because I want to know myself. I write because I want to know you. I write because I'm drawn towards things I shouldn't do. I write because every flower is meant to bloom. I write because life is full of paradoxes. I write because I’ve had to leave friends behind. I write because it's my form of prayer. I write because, when I write, I lose track of time. I write because I've walked dark streets looking for love. I write because of the way the sublime slips away from words. I write because of the twice shy part of once burned. I write because it helps me learn. I write because there are plenty of people who have written, famous well-published people, literary figures, literary giants, and I didn't like what they wrote. I write because I'm always telling myself stories anyhow. I write because I don't know all of the reasons I write. I write for you. I write. I write. I write.

In the early 1990s, before Japan’s bubble economy burst, a leading newspaper in the U.S. published a large photo taken on a winter’s morning of rush-hour commuters in Shinjuku Station (or possibly Tokyo Station—the same applies to both) heading down the stairs. As if by agreement, all the commuters were gazing downward, their expressions strained and unhappy, looking more like lifeless fish packed in a can than people. The article said, “Japan may be affluent, but most Japanese look like this, heads downcast and unhappy-looking.” The photo became famous. Tsukuru had no idea if most Japanese were, as the article claimed, unhappy. But the real reason that most passengers descending the stairs at Shinjuku Station during their packed morning commute were looking down was less that they were unhappy than that they were concerned about their footing. Don’t slip on the stairs, don’t lose a shoe—these are the major issues on the minds of the commuters in the mammoth station during rush hour. There was no explanation of this, no context for the photograph. Certainly it was hard to view this mass of people, clad in dark overcoats, their heads down, as happy. And of course it’s logical to see a country where people can’t commute in the morning without fear of losing their shoes as an unhappy society.

To our amazement Jimmy received a letter, dated August 20, 1963, from Bertrand Russell, the world-famous philosopher and peace activist, saying “I have recently finished your remarkable book The American Resolution” and “have been greatly impressed with its power and insight.” The letter goes on to ask for Jimmy’s views on whether American whites “will understand the negro [sic] revolt because “the survival of mankind may well follow or fail to follow from political and social behavior of Americans in the next decades.” On September 5 Jimmy wrote back a lengthy reply saying among other things that “so far, with the exception of the students, there has been no social force in the white population which the Negroes can respect and a handful of liberals joining in a demonstration doesn’t change this one bit.” Russell replied on September 18 with more questions that Jimmy answered in an even longer letter dated December 22. Meanwhile, Russell had sent a telegram to the November 21 Town Hall meeting in New York City at which Jimmy was scheduled to speak, warning Negroes not to resort to violence. In response Jimmy said at the meeting that “I too would like to hope that the issues of our revolt might be resolved by peaceful means,” but “the issues and grievances were too deeply imbedded in the American system and the American peoples so that the very things Russell warned against might just have to take place if the Negroes in the U.S.A. are ever to walk the streets as free men.” In his December 22 letter Jimmy repeats what he said at the meeting and then patiently explains to Russell that what has historically been considered democracy in the United States has actually been fascism for millions of Negroes. The letter concludes: I believe that it is your responsibility as I believe that it is my responsibility to recognize and record this, so that in the future words do not confuse the struggle but help to clarify it. This is what I think philosophers should make clear. Because even though Negroes in the United States still think they are struggling for democracy, in fact democracy is what they are struggling against. This exchange between Jimmy and Russell has to be seen to be believed. In a way it epitomizes the 1960s—Jimmy Boggs, the Alabama-born autoworker, explaining the responsibility of philosophers to The Earl Russell, O.M., F.R.S., in his time probably the West’s best-known philosopher. Within the next few years The American Revolution was translated and published in French, Italian, Japanese, Spanish, Catalan, and Portuguese. To this day it remains a page-turner for grassroots activists because it is so personal and yet political, so down to earth and yet visionary.

Example: a famous-to-economists finding in behavioral economics concerns pricing, and the fact that people have a provable bias towards the middle of three prices. It was first demonstrated with an experiment in beer pricing: when there were two beers, a third of people chose the cheaper; adding an even cheaper beer made the share of that beer go up, because it was now in the middle of three prices; adding an even more expensive beer at the top, and dropping the cheapest beer, made the share of the new beer in the middle (which had previously been the most expensive) go up from two-thirds to 90 percent. Having a price above and a price below makes the price in the middle seem more appealing. This experiment has been repeated with other consumer goods, such as ovens, and is now a much-used strategy in the corporate world. Basically, if you have two prices for something, and want to make more people pay the higher price, you add a third, even higher price; that makes the formerly highest price more attractive. Watch out for this strategy. (The research paper about beer pricing, written by a trio of economists at Duke University in 1982, was published in the Journal of Consumer Research. It’s called “Adding Asymetrically Dominated Alternatives: Violations of Regularity and the Simularity Hypothesis”—which must surely be the least engaging title ever given to an article about beer.)

Not long after Chris died, a national magazine published a story comparing his life with that of the man accused of killing him. There are some parallels; they both grew up in Texas. But the article skimped on the differences. Look at the decisions they made, look at what they did with their lives, look at the responsibilities they took on--or shirked. Chris saw a great deal of combat. He never made excuses for his behavior. He didn’t always do the right thing, but he tried to do the right thing by others. Chris got the good grace, as Abel did, not by his birthright, but by his effort. As I sat listening to the prosecutor, I thought his parallel extended through Chris’s life--not solely to the man who shot him, but to the haters, to the people who ended up in legal disputes with him or his estate, for whatever reason. They all wanted something he had. Not money, but authenticity. Real achievements. Soul. Grace. And of course that’s the one thing you can’t take from someone else, even if you steal his life. Chris became famous without wanting to. Opportunities that others had to fight and claw for seemed to fall in his lap. But most of all, people just liked him for being who he was, with seemingly no effort on his part at all. Of course, there was effort, and there was great struggle. He had to persevere--The Navy didn’t want him at all when he first tried to enlist. But people don’t see that part. They don’t see the long days at BUD/S, or the pain of leaving your family. Nor do they logically analyze what toll the achievements take.

NOBEL PRIZE–WINNER, British poet laureate, essayist, novelist, journalist, and short story writer Rudyard Kipling wrote for both children and adults, with many of his stories and poems focusing on British imperialism in India. His works were popular during the late nineteenth and early twentieth centuries, even though many deemed his political views too conservative. Born on December 30, 1865, in Bombay, India, Kipling had a happy early childhood, but in 1871 he and his sister were sent to a boarding house called Lorne Lodge in Southsea, where he spent many disappointing years. He was accepted in 1877 to United Services College in the west of England. In 1882, he returned to his family in India, working as a journalist, associate editor, and correspondent for many publications, including Civil and Military Gazette, a publication in Lahore, Pakistan. He also wrote poetry. He found great success in writing after his 1889 return to England, where he was eventually appointed poet laureate. Some of his most famous writings, including The Jungle Book, Kim, Puck of Pook’s Hill, and Rewards and Fairies, saw publication in the 1890s and 1900s. It was during this period that he married Caroline Balestier, the sister of an American friend and publishing colleague. The couple settled in Vermont, where their two daughters were born. After a quarrel with his brother-in-law and grumblings from his American neighbors about his controversial political views, Kipling and his family returned to England. There, Caroline gave birth to a son in 1896. Tragically, their eldest daughter died in 1899. Later, Kipling’s son perished in battle during World War I. In 1907 Kipling was awarded the Nobel Prize. He died on January 18, 1936, and his ashes are buried in Poets’ Corner in Westminster Abbey.

But nothing has ever expressed the general, gut-felt moral revulsion against city-bombing better than a virtually unknown article, from firsthand experience, by America’s most famous writer at the time, Ernest Hemingway, in July 1938. It’s still little known because he wrote it, by request, for the Soviet newspaper Pravda, which published it in Russian; his manuscript in English didn’t surface143 for forty-four years. It conveys in words the same surreal images that Picasso had rendered on canvas the year before. His lead sentence: “During the last fifteen months I saw murder done in Spain by the Fascist invaders. Murder is different from war.” Hemingway was describing what he had seen of fascist bombing of workers’ housing in Barcelona and shelling of civilian cinemagoers in Madrid. You see the murdered children with their twisted legs, their arms that bend in wrong directions, and their plaster powdered faces. You see the women, sometimes unmarked when they die from concussion, their faces grey, green matter running out of their mouths from bursted gall bladders. You see them sometimes looking like bloodied bundles of rags. You see them sometimes blown capriciously into fragments as an insane butcher might sever a carcass. And you hate the Italian and German murderers who do this as you hate no other people. … When they shell the cinema crowds, concentrating on the squares where the people will be coming out at six o’clock, it is murder. … You see a shell hit a queue of women standing in line to buy soap. There are only four women killed but a part of one woman’s torso is driven against a stone wall so that blood is driven into the stone with such force that sandblasting later fails to clean it. The other dead lie like scattered black bundles and the wounded are moaning or screaming.

There is no man,” he began, “however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man — so far as it is possible for any of us to be wise — unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grandsons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you are not the result of training at home, by a father, or by masters at school, they have sprung from beginnings of a very different order, by reaction from the influence of everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that the picture of what we once were, in early youth, may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not deny the truth of it, for it is evidence that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups — assuming that one is a painter — extracted something that goes beyond them.

what makes life worth living when we are old and frail and unable to care for ourselves? In 1943, the psychologist Abraham Maslow published his hugely influential paper “A Theory of Human Motivation,” which famously described people as having a hierarchy of needs. It is often depicted as a pyramid. At the bottom are our basic needs—the essentials of physiological survival (such as food, water, and air) and of safety (such as law, order, and stability). Up one level are the need for love and for belonging. Above that is our desire for growth—the opportunity to attain personal goals, to master knowledge and skills, and to be recognized and rewarded for our achievements. Finally, at the top is the desire for what Maslow termed “self-actualization”—self-fulfillment through pursuit of moral ideals and creativity for their own sake. Maslow argued that safety and survival remain our primary and foundational goals in life, not least when our options and capacities become limited. If true, the fact that public policy and concern about old age homes focus on health and safety is just a recognition and manifestation of those goals. They are assumed to be everyone’s first priorities. Reality is more complex, though. People readily demonstrate a willingness to sacrifice their safety and survival for the sake of something beyond themselves, such as family, country, or justice. And this is regardless of age. What’s more, our driving motivations in life, instead of remaining constant, change hugely over time and in ways that don’t quite fit Maslow’s classic hierarchy. In young adulthood, people seek a life of growth and self-fulfillment, just as Maslow suggested. Growing up involves opening outward. We search out new experiences, wider social connections, and ways of putting our stamp on the world. When people reach the latter half of adulthood, however, their priorities change markedly. Most reduce the amount of time and effort they spend pursuing achievement and social networks. They narrow in. Given the choice, young people prefer meeting new people to spending time with, say, a sibling; old people prefer the opposite. Studies find that as people grow older they interact with fewer people and concentrate more on spending time with family and established friends. They focus on being rather than doing and on the present more than the future.

Jones, along with the US military attaché in Indonesia, took Subandrio’s advice. He emphasized to Washington that the United States should support the Indonesian military as a more effective, long-term anticommunist strategy. The country of Indonesia couldn’t be simply broken into pieces to slow down the advance of global socialism, so this was a way that the US could work within existing conditions. This strategic shift would begin soon, and would prove very fruitful. But behind the scenes, the CIA boys dreamed up wild schemes. On the softer side, a CIA front called the Congress for Cultural Freedom, which funded literary magazines and fine arts around the world, published and distributed books in Indonesia, such as George Orwell’s Animal Farm and the famous anticommunist collection The God That Failed.33 And the CIA discussed simply murdering Sukarno. The Agency went so far as to identify the “asset” who would kill him, according to Richard M. Bissell, Wisner’s successor as deputy director for plans.34 Instead, the CIA hired pornographic actors, including a very rough Sukarno look-alike, and produced an adult film in a bizarre attempt to destroy his reputation. The Agency boys knew that Sukarno routinely engaged in extramarital affairs. But everyone in Indonesia also knew it. Indonesian elites didn’t shy away from Sukarno’s activities the way the Washington press corps protected philanderers like JFK. Some of Sukarno’s supporters viewed his promiscuity as a sign of his power and masculinity. Others, like Sumiyati and members of the Gerwani Women’s Movement, viewed it as an embarrassing defect. But the CIA thought this was their big chance to expose him. So they got a Hollywood film crew together.35 They wanted to spread the rumor that Sukarno had slept with a beautiful blond flight attendant who worked for the KGB, and was therefore both immoral and compromised. To play the president, the filmmakers (that is, Bing Crosby and his brother Larry) hired a “Hispanic-looking” actor, and put him in heavy makeup to make him look a little more Indonesian. They also wanted him bald, since exposing Sukarno—who always wore a hat—as such might further embarrass him. The idea was to destroy the genuine affection that young Sakono, and Francisca, and millions of other Indonesians, felt for the Founding Father of their country. The thing was never released—not because this was immoral or a bad idea, but because the team couldn’t put together a convincing enough film.36

He called back with an incredible report: there were people lined up around the store already. Wow, I thought. Wow! Wow didn’t begin to cover it. People lined up on two floors of the store to talk to Chris and get their books signed, hours before he was even scheduled to arrive. Chris was overwhelmed when he got there, and so was I. The week before, he’d been just another guy walking down the street. Now, all of a sudden he was famous. Except he was still the same Chris Kyle, humble and a bit abashed, ready to shake hands and pose for a picture, and always, at heart, a good ol’ boy. “I’m so nervous,” confided one of the people on the line as he approached Chris. “I’ve been waiting for three hours just to see you.” “Oh, I’m sorry,” said Chris. “Waitin’ all that time and come to find out there’s just another redneck up here.” The man laughed, and so did Chris. It was something he’d repeat, in different variations, countless times that night and over the coming weeks. We stayed for three or four hours that first night, far beyond what had been advertised, with Chris signing each book, shaking each hand, and genuinely grateful for each person who came. For their part, they were anxious not just to meet him but to thank him for his service to our country-and by extension, the service of every military member whom they couldn’t personally thank. From the moment the book was published, Chris became the son, the brother, the nephew, the cousin, the kid down the street whom they couldn’t personally thank. In a way, his outstanding military record was beside the point-he was a living, breathing patriot who had done his duty and come home safe to his wife and kids. Thanking him was people’s way of thanking everyone in uniform. And, of course, the book was an interesting read. It quickly became a commercial success beyond anyone’s wildest dreams, including the publisher’s. The hardcover debuted at number two on the New York Times bestseller list, then rose to number one and stayed there for more than two months. It’s remained a fixture on the bestseller lists ever since, and has been translated into twenty-four languages worldwide. It was a good read, and it had a profound effect on a lot of people. A lot of the people who bought it weren’t big book readers, but they ended up engrossed. A friend of ours told us that he’d started reading the book one night while he was taking a bath with his wife. She left, went to bed, and fell asleep. She woke up at three or four and went into the bathroom. Her husband was still there, in the cold water, reading. The funny thing is, Chris still could not have cared less about all the sales. He’d done his assignment, turned it in, and got his grade. Done deal.

A famous British writer is revealed to be the author of an obscure mystery novel. An immigrant is granted asylum when authorities verify he wrote anonymous articles critical of his home country. And a man is convicted of murder when he’s connected to messages painted at the crime scene. The common element in these seemingly disparate cases is “forensic linguistics”—an investigative technique that helps experts determine authorship by identifying quirks in a writer’s style. Advances in computer technology can now parse text with ever-finer accuracy. Consider the recent outing of Harry Potter author J.K. Rowling as the writer of The Cuckoo’s Calling , a crime novel she published under the pen name Robert Galbraith. England’s Sunday Times , responding to an anonymous tip that Rowling was the book’s real author, hired Duquesne University’s Patrick Juola to analyze the text of Cuckoo , using software that he had spent over a decade refining. One of Juola’s tests examined sequences of adjacent words, while another zoomed in on sequences of characters; a third test tallied the most common words, while a fourth examined the author’s preference for long or short words. Juola wound up with a linguistic fingerprint—hard data on the author’s stylistic quirks. He then ran the same tests on four other books: The Casual Vacancy , Rowling’s first post-Harry Potter novel, plus three stylistically similar crime novels by other female writers. Juola concluded that Rowling was the most likely author of The Cuckoo’s Calling , since she was the only one whose writing style showed up as the closest or second-closest match in each of the tests. After consulting an Oxford linguist and receiving a concurring opinion, the newspaper confronted Rowling, who confessed. Juola completed his analysis in about half an hour. By contrast, in the early 1960s, it had taken a team of two statisticians—using what was then a state-of-the-art, high-speed computer at MIT—three years to complete a project to reveal who wrote 12 unsigned Federalist Papers. Robert Leonard, who heads the forensic linguistics program at Hofstra University, has also made a career out of determining authorship. Certified to serve as an expert witness in 13 states, he has presented evidence in cases such as that of Christopher Coleman, who was arrested in 2009 for murdering his family in Waterloo, Illinois. Leonard testified that Coleman’s writing style matched threats spray-painted at his family’s home (photo, left). Coleman was convicted and is serving a life sentence. Since forensic linguists deal in probabilities, not certainties, it is all the more essential to further refine this field of study, experts say. “There have been cases where it was my impression that the evidence on which people were freed or convicted was iffy in one way or another,” says Edward Finegan, president of the International Association of Forensic Linguists. Vanderbilt law professor Edward Cheng, an expert on the reliability of forensic evidence, says that linguistic analysis is best used when only a handful of people could have written a given text. As forensic linguistics continues to make headlines, criminals may realize the importance of choosing their words carefully. And some worry that software also can be used to obscure distinctive written styles. “Anything that you can identify to analyze,” says Juola, “I can identify and try to hide.

Dear KDP Author, Just ahead of World War II, there was a radical invention that shook the foundations of book publishing. It was the paperback book. This was a time when movie tickets cost 10 or 20 cents, and books cost $2.50. The new paperback cost 25 cents – it was ten times cheaper. Readers loved the paperback and millions of copies were sold in just the first year. With it being so inexpensive and with so many more people able to afford to buy and read books, you would think the literary establishment of the day would have celebrated the invention of the paperback, yes? Nope. Instead, they dug in and circled the wagons. They believed low cost paperbacks would destroy literary culture and harm the industry (not to mention their own bank accounts). Many bookstores refused to stock them, and the early paperback publishers had to use unconventional methods of distribution – places like newsstands and drugstores. The famous author George Orwell came out publicly and said about the new paperback format, if “publishers had any sense, they would combine against them and suppress them.” Yes, George Orwell was suggesting collusion. Well… history doesn’t repeat itself, but it does rhyme. Fast forward to today, and it’s the e-book’s turn to be opposed by the literary establishment. Amazon and Hachette – a big US publisher and part of a $10 billion media conglomerate – are in the middle of a business dispute about e-books. We want lower e-book prices. Hachette does not. Many e-books are being released at $14.99 and even $19.99. That is unjustifiably high for an e-book. With an e-book, there’s no printing, no over-printing, no need to forecast, no returns, no lost sales due to out of stock, no warehousing costs, no transportation costs, and there is no secondary market – e-books cannot be resold as used books. E-books can and should be less expensive. Perhaps channeling Orwell’s decades old suggestion, Hachette has already been caught illegally colluding with its competitors to raise e-book prices. So far those parties have paid $166 million in penalties and restitution. Colluding with its competitors to raise prices wasn’t only illegal, it was also highly disrespectful to Hachette’s readers. The fact is many established incumbents in the industry have taken the position that lower e-book prices will “devalue books” and hurt “Arts and Letters.” They’re wrong. Just as paperbacks did not destroy book culture despite being ten times cheaper, neither will e-books. On the contrary, paperbacks ended up rejuvenating the book industry and making it stronger. The same will happen with e-books. Many inside the echo-chamber of the industry often draw the box too small. They think books only compete against books. But in reality, books compete against mobile games, television, movies, Facebook, blogs, free news sites and more. If we want a healthy reading culture, we have to work hard to be sure books actually are competitive against these other media types, and a big part of that is working hard to make books less expensive. Moreover, e-books are highly price elastic. This means that when the price goes down, customers buy much more. We've quantified the price elasticity of e-books from repeated measurements across many titles. For every copy an e-book would sell at $14.99, it would sell 1.74 copies if priced at $9.99. So, for example, if customers would buy 100,000 copies of a particular e-book at $14.99, then customers would buy 174,000 copies of that same e-book at $9.99. Total revenue at $14.99 would be $1,499,000. Total revenue at $9.99 is $1,738,000. The important thing to note here is that the lower price is good for all parties involved: the customer is paying 33% less and the author is getting a royalty check 16% larger and being read by an audience that’s 74% larger. The pie is simply bigger.

The process of receiving teaching depends upon the student giving something in return; some kind of psychological surrender is necessary, a gift of some sort. This is why we must discuss surrendering, opening, giving up expectations, before we can speak of the relationship between teacher and student. It is essential to surrender, to open yourself, to present whatever you are to the guru, rather than trying to present yourself as a worthwhile student. It does not matter how much you are willing to pay, how correctly you behave, how clever you are at saying the right thing to your teacher. It is not like having an interview for a job or buying a new car. Whether or not you will get the job depends upon your credentials, how well you are dressed, how beautifully your shoes are polished, how well you speak, how good your manners are. If you are buying a car, it is a matter of how much money you have and how good your credit is. But when it comes to spirituality, something more is required. It is not a matter of applying for a job, of dressing up to impress our potential employer. Such deception does not apply to an interview with a guru, because he sees right through us. He is amused if we dress up especially for the interview. Making ingratiating gestures is not applicable in this situation; in fact it is futile. We must make a real commitment to being open with our teacher; we must be willing to give up all our preconceptions. Milarepa expected Marpa to be a great scholar and a saintly person, dressed in yogic costume with beads, reciting mantras, meditating. Instead he found Marpa working on his farm, directing the laborers and plowing his land. I am afraid the word guru is overused in the West. It would be better to speak of one’s “spiritual friend,” because the teachings emphasize a mutual meeting of two minds. It is a matter of mutual communication, rather than a master-servant relationship between a highly evolved being and a miserable, confused one. In the master-servant relationship the highly evolved being may appear not even to be sitting on his seat but may seem to be floating, levitating, looking down at us. His voice is penetrating, pervading space. Every word, every cough, every movement that he makes is a gesture of wisdom. But this is a dream. A guru should be a spiritual friend who communicates and presents his qualities to us, as Marpa did with Milarepa and Naropa with Marpa. Marpa presented his quality of being a farmer-yogi. He happened to have seven children and a wife, and he looked after his farm, cultivating the land and supporting himself and his family. But these activities were just an ordinary part of his life. He cared for his students as he cared for his crops and family. He was so thorough, paying attention to every detail of his life, that he was able to be a competent teacher as well as a competent father and farmer. There was no physical or spiritual materialism in Marpa’s lifestyle at all. He did not emphasize spirituality and ignore his family or his physical relationship to the earth. If you are not involved with materialism, either spiritually or physically, then there is no emphasis made on any extreme. Nor is it helpful to choose someone for your guru simply because he is famous, someone who is renowned for having published stacks of books and converted thousands or millions of people. Instead the guideline is whether or not you are able actually to communicate with the person, directly and thoroughly. How much self-deception are you involved in? If you really open yourself to your spiritual friend, then you are bound to work together. Are you able to talk to him thoroughly and properly? Does he know anything about you? Does he know anything about himself, for that matter? Is the guru really able to see through your masks, communicate with you properly, directly? In searching for a teacher, this seems to be the guideline rather than fame or wisdom.

In this moment I’m reminded of Thor tutoring me math in the second grade. Thor was a math major in college, and in fact, Thor has an Erdős number of three. This means that Thor studied with someone who studied with someone who studied with Paul Erdős. Erdős was a brilliant mathematician who was as famous for his eccentric lifestyle as his mathematical theorems. I guess this give me an Erdős number of four.

One of those settlers was Normandy-born and ornately named J. Hector St John de Crevecoeur, who embarked for America in 1754, purchased an estate in Pennsylvania, and married the daughter of an American merchant. In his Letters from an American Farmer, first published in 1782 in English and translated soon after into French, Crevecoeur described his adoptive country and his countrymen in the most flattering terms: We are the most perfect society now existing in the world... Here individuals of all nations are melted into a new race of men, whose labours and posterity will one day cause great changes in the world... Here a man is free as he ought to be... An American is a new man, who acts upon new principles; he must therefore entertain new ideas, and form new opinions. From involuntary idleness, servile dependence, penury, and useless labour, he has passed to toils of a very different nature, rewarded by ample subsistence – this is an American. It was partly through such fervent testimonies from men like Crevecoeur, and from foreigners like the even more famous Frenchman de Tocqueville and the less famous German Francis Lieber, that America gained its reputation abroad, because third-party

With the decline of the United States as the world’s leader, I find it important to look around our globe for intelligent people who have the depth of understanding that could perhaps chart a way to the future. One such person is Bernard-Henri Lévy a French philosopher who was born in Béni Saf, French Algeria on November 5, 1948. . The Boston Globe has said that he is "perhaps the most prominent intellectual in France today." Although his published work and political activism has fueled controversies, he invokes thought provoking insight into today’s controversial world and national views. As a young man and Zionist he was a war correspondent for “Combat” newspaper for the French Underground. Following the war Bernard attended Lycée Louis-le-Grand in Paris and in 1968; he graduated with a degree in philosophy from the famous École Normale Supérieure. This was followed by him traveling to India where he joined the International Brigade to aid Bangladeshi freedom fighters. Returning to Paris, Bernard founded the ‘New Philosophers School.’ At that time he wrote books bringing to light the dark side of French history. Although some of his books were criticized for their journalistic character and unbalanced approach to French history, but most respected French academics took a serious look at his position that Marxism was inherently corrupt. Some of his musings include the predicament of the Kurds and the Shame of Aleppo, referring to the plight of the children in Aleppo during the bloody Syrian civil war. Not everyone agrees with Bernard, as pointed out by an article “Why Does Everyone Hate Bernard-Henri Lévy?” However he is credited with nearly single handedly toppling Muammar Gaddafi. His reward was that in 2008 he was targeted for assassination by a Belgium-based Islamist militant group. Looking like a rock star and ladies man, with his signature dark suits and unbuttoned white shirt, he said that “democracies are not run by the truth,” and notes that the American president is not the author of the anti-intellectual movement it, but rather its product. He added that the anti-intellectualism movement that has swept the United States and Europe in the last 12 months has been a long time coming. The responsibility to support verified information and not publicize fake news as equal has been ignored. He said that the president may be the heart of the anti-intellectual movement, but social media is the mechanism! Not everyone agrees with Bernard; however his views require our attention. If we are to preserve our democracy we have to look at the big picture and let go of some of our partisan thinking. We can still save our democracy, but only if we become patriots instead of partisans!

was in 1810 that Beethoven composed Für Elise, a famous piano bagatelle dedicated “for Elise,” a woman whose identity is also unknown. The song was never published during his lifetime.

The most famous courtesy book is Il Cortegiano by Baldassare Castiglione, published in 1528.

In his memoirs of the late 1940s and 50s, published after his death following the famous ‘umbrella assassination’ in London in 1978, the Bulgarian dissident writer Georgi Markov told a story that is emblematic of the postwar period – not only in his own country, but in Europe as a whole. It involved a conversation between one of his friends, who had been arrested for challenging a Communist official who had jumped the bread queue, and an officer of the Bulgarian Communist militia: ‘And now tell me who your enemies are?’ the militia chief demanded. K. thought for a while and replied: ‘I don’t really know, I don’t think I have any enemies.’ ‘No enemies!’ The chief raised his voice. ‘Do you mean to say that you hate nobody and nobody hates you?’ ‘As far as I know, nobody.’ ‘You are lying,’ shouted the Lieutenant-Colonel suddenly, rising from his chair. ‘What kind of a man are you not to have any enemies? You clearly do not belong to our youth, you cannot be one of our citizens, if you have no enemies! … And if you really do not know how to hate, we shall teach you! We shall teach you very quickly!’1 In a sense, the militia chief in this story is right – it was virtually impossible to emerge from the Second World War without enemies. There can hardly be a better demonstration than this of the moral and human legacy of the war. After the desolation of entire regions; after the butchery of over 35 million people; after countless massacres in the name of nationality, race, religion, class or personal prejudice, virtually every person on the continent had suffered some kind of loss or injustice. Even countries which had seen little direct fighting, such as Bulgaria, had been subject to political turmoil, violent squabbles with their neighbours, coercion from the Nazis and eventually invasion by one of the world’s new superpowers. Amidst all these events, to hate one’s rivals had become entirely natural. Indeed, the leaders and propagandists of all sides had spent six long years promoting hatred as an essential weapon in the quest for victory. By the time this Bulgarian militia chief was terrorizing young students at Sofia University, hatred was no longer a mere by-product of the war – in the Communist mindset it had been elevated to a duty.

The suicide John Kennedy Toole is probably the most famous True Outsider, though it pains me to admit that I regard A Confederacy of Dunces as one of the most overrated novels ever published. I am glad, all the same, that it was published, if only for the moments of reflection it caused those who rejected it to suffer.

In this age where people can become famous without doing anything, we are now encouraging a literary and publishing atmosphere where you must become famous before you can do anything.

During the decades after Darwin published, field geologists and paleontologists have gone on to uncover and discover thousands and thousands of fossils. They have uncovered an astonishing number of ancient dinosaurs, an overwhelming assortment of long-gone mammals, and an uncountable number of sea creature fossils. Just two years after Darwin expressed his concern about the missing fossils, the famous fossil of the birdlike Archaeopteryx was found in Germany, and that’s just one example. Later, fossil hunters found a whole range of human ancestors, including Sahelanthropus tchadensis, which may in fact be a shared ancestor with chimps as well.

It was this hierarchy—so central to Western cosmology for so long that, even today, a ten-year-old could intuitively get much of it right—that was challenged by the most famous compendium of all: Denis Diderot and Jean le Rond d’Alembert’s eighteen-thousand-page Encyclopédie. Published between 1751 and 1772, the Encyclopédie was sponsored by neither the Catholic Church nor the French monarchy and was covertly hostile to both. It was intended to secularize as well as to popularize knowledge, and it demonstrated those Enlightenment commitments most radically through its organizational scheme. Rather than being structured, as it were, God-down, with the whole world flowing forth from a divine creator, it was structured human-out, with the world divided according to the different ways in which the mind engages with it: “memory,” “reason,” and “imagination,” or what we might today call history, science and philosophy, and the arts. Like alphabetical order, which effectively democratizes topics by abolishing distinctions based on power and precedent in favor of subjecting them all to the same rule, this new structure had the effect of humbling even the most exalted subjects. In producing the Encyclopédie, Diderot did not look up to the heavens but out toward the future; his goal, he wrote, was “that our descendants, by becoming more learned, may become more virtuous and happier.” It is to Diderot’s Encyclopédie that we owe every modern one, from the Britannica and the World Book to Encarta and Wikipedia. But we also owe to it many other kinds of projects designed to, in his words, “assemble all the knowledge scattered on the surface of the earth.” It introduced not only new ways to do so but new reasons—chief among them, the diffusion of information prized by an élite class into the culture at large. The Encyclopédie was both the cause and the effect of a profoundly Enlightenment conviction: that, for books about everything, the best possible audience was the Everyman.

Alma wrote in depth about laurel, mimosa, and verbena. She wrote about grapes and camellias, about the myrtle orange, about the cosseting of figs, She published under the name "A. Whittaker." Neither she nor George Hawkes believed that it would much benefit Alma to announce herself in print as female. In the scientific world of the day, there was still a strict division between "botany" (the study of plants by men) and "polite botany" was often indistinguishable from "botany"- except that one field was regarded with respect and the other was not- but still, Alma did not wish to be shrugged off as a mere polite botanist. Of course, the Whittaker name was famous in the world of plants and science, so a good number of botanists already knew precisely who "A. Whittaker" was. Not all of them, however. In response to her articles, then, Alma sometimes received letters from botanists around the world, sent to her in care of George Hawkes's print shop. Some of these letters began, "My dear Sir." Other letters were written to "Mr. A. Whittaker." One quite memorable missive even came addressed to "Dr. A. Whittaker." ( Alma kept that letter for a long time, tickled by the unexpected honorific.)

Experiments published in 1983 clearly showed that subjects could choose not to perform a movement that was on the cusp of occurring (that is, that their brain was preparing to make) and that was preceded by a large readiness potential. In this view, although the physical sensation of an urge to move is initiated unconsciously, will can still control the outcome by vetoing the action. Later researchers, in fact, reported readiness potentials that precede a planned foot movement not by mere milliseconds but by almost two full seconds, leaving free won’t an even larger window of opportunity. “Conscious will could thus affect the outcome of the volitional process even though the latter was initiated by unconscious cerebral processes,” Libet says. “Conscious will might block or veto the process, so that no act occurs.” Everyone, Libet continues, has had the experience of “vetoing a spontaneous urge to perform some act. This often occurs when the urge to act involves some socially unacceptable consequence, like an urge to shout some obscenity at the professor.” Volunteers report something quite consistent with this view of the will as wielding veto power. Sometimes, they told Libet, a conscious urge to move seemed to bubble up from somewhere, but they suppressed it. Although the possibility of moving gets under way some 350 milliseconds before the subject experiences the will to move, that sense of will nevertheless kicks in 150 to 200 milliseconds before the muscle moves—and with it the power to call a halt to the proceedings. Libet’s findings suggest that free will operates not to initiate a voluntary act but to allow or suppress it. “We may view the unconscious initiatives for voluntary actions as ‘bubbling up’ in the brain,” he explains. “The conscious will then selects which of these initiatives may go forward to an action or which ones to veto and abort…. This kind of role for free will is actually in accord with religious and ethical strictures. These commonly advocate that you ‘control yourself.’ Most of the Ten Commandments are ‘do not’ orders.” And all five of the basic moral precepts of Buddhism are restraints: refraining from killing, from lying, from stealing, from sexual misconduct, from intoxicants. In the Buddha’s famous dictum, “Restraint everywhere is excellent.

Subway restaurants agreed to remove the “yoga mat chemical” from their bread following a petition I started.1 Kraft decided to remove artificial food dyes from their kids’ mac and cheese products after I stormed their headquarters with over 200,000 petitions.2 Chick-fil-A’s chicken went antibiotic free following my meetings with them urging them to do so.3 Anheuser-Busch and Miller-Coors both agreed to publish their ingredients for the first time in history following another of my petitions.4 I was finishing up my first book, exposing the chemicals in our food, and it was slated to be out in a few short months. I had just published an investigation into Starbucks’ famous Pumpkin Spice Latte,5 calling them out for their use of “class IV” caramel coloring (a chemical linked to cancer).6 This piece went viral, with millions of views and shares (which ultimately led to Starbucks dropping this coloring from their drinks).

magazine published by the famous Junichi Nakahara

Ten things you should never do when you form a group 1.​Work with your friends (they won’t be for long if you do) 2.​Let the singer do his own backing vocals (this is a great opportunity for the band to pull together – ignore it at your peril; see also ‘narcissism’) 3.​Have a couple in the band (they will always conspire against you) 4.​Listen to an A&R man (apart from Pete Tong, everyone I have ever met has been an idiot) 5.​Let your manager open a club/bar (see The Haçienda: How Not to Run a Club) 6.​Let the publishing/performance split go unspoken (sort it out as soon as the recording is finished and put it in writing; this is the worst thing you will ever have to do, but the most important, and usually splits most bands before they even start) 7.​Get off the bus (Fatty Molloy did this once and has regretted it ever since) 8.​Think one member is bigger than the group (courtesy Gene Simmons again) 9.​Sign anything that says ‘in perpetuity’ (that means forever, even you won’t live that long) 10.​Let your record company owe you money (see Factory Records) 11.​Ship your gear – always hire (a very famous sub-dance sub-indie outfit once phoned their manager after they’d split and said, ‘Hey, where did all the money go?’ See above!) 12.​Interfere with another group member’s sleep (they will turn very nasty and may call the police) 13.​Interfere with another group member’s girlfriend/wife (this will always end in violence) 14.​Never have a party in your own hotel room (always go to someone else’s) . . . Oh shit, way too many. I’ll stop now.

In early 2019, while I was still at the White House, BuzzFeed News published an article laying out the origins of the “Soros conspiracy.” It had originated in 2008, when two prominent political consultants in New York, Arthur Finkelstein and George Birnbaum, were recruited by Viktor Orbán to assist his political campaign. They had previously worked for Israeli prime minister Bibi Netanyahu, who was friendly with Orbán. Netanyahu recommended them. Finkelstein and Birnbaum decided they should create an external political enemy to help Orbán mobilize support for his bid to become Hungarian prime minister. They selected Soros, a prominent Hungarian Jew whose family had fled Budapest during the Holocaust. Soros was both famous and controversial, and still connected to Hungary.

An Almost Made Up Poem I see you drinking at a fountain with tiny blue hands, no, your hands are not tiny they are small, and the fountain is in France where you wrote me that last letter and I answered and never heard from you again. You used to write insane poems about ANGELS AND GOD, all in upper case, and you knew famous artists and most of them were your lovers, and I wrote back, it’ all right, go ahead, enter their lives, I’ not jealous because we’ never met. We got close once in New Orleans, one half block, but never met, never touched. So you went with the famous and wrote about the famous, and, of course, what you found out is that the famous are worried about their fame –– not the beautiful young girl in bed with them, who gives them that, and then awakens in the morning to write upper case poems about ANGELS AND GOD. We know God is dead, they’ told us, but listening to you I wasn’t sure. Maybe it was the upper case. You were one of the best female poets and I told the publishers and editors: “Her, print her, she’ mad but she’ magic. There’ no lie in her fire.” I loved you like a man loves a woman he never touches, only writes to, keeps little photographs of. I would have loved you more if I had sat in a small room rolling a cigarette and listened to you piss in the bathroom, but that didn’ happen. Your letters got sadder. Your lovers betrayed you. Kid, I wrote back, all lovers betray. It didn’ help. You said you had a crying bench and it was by a bridge and the bridge was over a river and you sat on the crying bench every night and wept for the lovers who had hurt and forgotten you. I wrote back but never heard again. A friend wrote me of your suicide 3 or 4 months after it happened. If I had met you I would probably have been unfair to you or you to me. It was best like this.

In 1977 Justice William Brennan wrote a famous article, published in the Harvard Law Review, that encouraged the use of state constitutions to protect constitutional rights.52 State constitutions, he argued, “are a font of individual liberties.

The first known published text of the classic fairy tale "Beauty and the Beast" was written by Gabrielle-Suzanne Barbot de Villeneuve in 1740 and collected in her compilation La Jeune Américaine et les contes marins. To say that the story met with favor is an understatement. By 1756, "Beauty and the Beast" was so well known that Jeanne-Marie Leprince de Beaumont wrote an abridged edition of it that would become the popular version included in collections of fairy tales throughout the nineteenth century (although Andrew Lang went back to de Villeneuve's original for his groundbreaking anthology The Blue Fairy Book, first published in 1891 as the beginning of a twelve-book series that would revolutionize the anthologizing of fairy tales for young read ers). Fifteen years later. Jean-François Marmontel and André Ernest Modeste Grétry adapted de Villeneuve's story as the book for the opera Zémire et Azor. the start of more than two centuries of extraliterary treatments that now include Jean Cocteau's famous 1946 film La Belle et la Bête, Walt Disney's 1991 animated feature Beauty and the Beast, and countless other cinematic, televi sion, stage, and musical variations on the story's theme. More than 4,000 years after it became part of the oral storytelling tradi tion, it is easy to understand why "Beauty and the Beast" continues to be one of the most popular fairy tales of all time, and a seemingly inexhaustible source of inspiration for artists working in all mediums. Its theme of the power of unconditional love is one that never grows old.

Montreal was the location of ice hockey’s first formal game (1875), its first published rules (1877), its first official club (1877), its first major tournament (1883), its first intercity league (1886) and its first national champion (1893).11 That occurred when the reigning governor general, Lord Frederick Stanley of Preston, presented his famous Cup, and a five-team league—three of which were from Montreal—settled on its winner.12 For much of this time, hockey as an organized sport had been marginal and largely unknown in Toronto.

In 1536, when he was twenty-seven years old, he published his best-known work, the Institutes of the Christian Religion. This book, which summarized the essential Protestant beliefs and presented them in comprehensive and systematic form, made him famous.