Punishment Picture Quotes

In the common world of fact the wicked were not punished, nor the good rewarded. Success was given to the strong, failure thrust upon the weak. That was all.

In a morbid condition, dreams are often distinguished by their remarkably graphic, vivid, and extremely lifelike quality. The resulting picture is sometimes monstrous, but the setting and the whole process of the presentation sometimes happen to be so probable, and with details so subtle, unexpected, yet artistically consistent with the whole fullness of the picture, that even the dreamer himself would be unable to invent them in reality, though he were as much an artist as Pushkin or Turgenev. Such dreams, morbid dreams, are always long remembered and produce a strong impression on the disturbed and already excited organism of the person.Raskolnikov had a terrible dream.

There was purification in punishment. Not 'Forgive us our sins,' but 'Smite us for our iniquities' should be the prayer of a man to a most just God.

If you’re still waiting for it, it mean you’re not yet ready for it…whatever “it” is…so stop looking at waiting as a punishment and start looking at it as preparation!

I worshipped you too much. I am punished for it. You worshipped yourself too much. We are both punished.

Actual life was chaos, but there was something terribly logical in the imagination. It was the imagination that set remorse to dog the feet of sin. It was the imagination that made each crime bear its misshapen brood. In the common world of fact the wicked were not punished, nor the good rewarded. Success was given to the strong, failure thrust upon the weak. That was all.

We are punished for our refusals. Every impulse that we strive to strangle broods in the mind and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also.

Oppenheimer’s warnings were ignored—and ultimately, he was silenced. Like that rebellious Greek god Prometheus—who stole fire from Zeus and bestowed it upon humankind, Oppenheimer gave us atomic fire. But then, when he tried to control it, when he sought to make us aware of its terrible dangers, the powers-that-be, like Zeus, rose up in anger to punish him.

Again and again we picture ourselves sitting together with the people we feel drawn to all our lives, precisely these so-called simple people, whom naturally we imagine much differently from the way they truly are, for if we actually sit down with them we see that they aren't the way we've pictured them and that we absolutely don't belong with them, as we've talked ourselves into believing, and we get rejected at their table and in their midst as we logically should get after sitting down at their table and believing we belonged with them or we could sit with them for even the shortest time without being punished, which is the biggest mistake, I thought. All our lives we yearn to be with these people and want to reach out to them and when we realize what we feel for them are rejected by them and indeed in the most brutal fashion.

better for him that each sin of his life had brought its sure swift penalty along with it. there was purification in punishment

Dreams appear much more prominent and clear when the dreamer is in an unhealthy state - they have an extraordinary semblance of reality. Most monstrous pictures are put together but all the circumstances are so subtly interwoven the details so artistically harmonious in every minute respect as to defy human imitation. Such morbid dreams are always recollected for very long and produce strong impressions on the disordered and already excited organs of the dreamer.

Better for him that each sin of his life had brought its sure, swift penalty along with it. There was purification in punishment. Not 'Forgive us our sins,' but 'Smite us for our iniquities' should be the prayer of a man to a most just God.

But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also.

In a morbid condition of the brain, dreams often have a singular actuality, vividness, and extraordinary semblance of reality. At times monstrous images are created, but the setting and the whole picture are so truthlike and filled with details so delicate, so unexpectedly, but so artistically consistent, that the dreamer, were he an artist like Pushkin or Turgenev even, could never have invented them in the waking state. Such sick dreams always remain long in the memory and make a powerful impression on the overwrought and deranged nervous system.

That's my theory: immediate electrocution of all ignorant and dirty people. I'm all for the criminals - give color to life. Trouble is if you started to punish ignorance you'd have to begin in the first families, then you could take up the moving-picture people, and finally Congress and the clergy.

We are punished for our refusals. Every impulse that we strive to strangle broods in the mind and poisons us.

Rumfoord had known that Constant would try to debase the picture by using it in commerce. Constant's father had done a similar thing when he found he could not buy Leonardo's "Mona Lisa" at any price. The old man had punished Mona Lisa by having her used in an advertising campaign for suppositories. It was the free-enterprise way of handling beauty that threatened to get the upper hand.

I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream—I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediaevalism, and return to the Hellenic ideal—to something finer, richer, than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get ride of temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it is forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also.

He vividly recalled those old doubts and perplexities, and it seemed to him that it was no mere chance that he recalled them now. It struck him as strange and grotesque, that he should have stopped at the same spot as before, as though he actually imagined he could think the same thoughts, be interested in the same theories and pictures that had interested him ... so short a time ago. He felt it almost amusing, and yet it wrung his heart. ...It seemed to him, he had cut himself off from everyone and from everything at that moment.

We read the pagan sacred books with profit and delight. With myth and fable we are ever charmed, and find a pleasure in the endless repetition of the beautiful, poetic, and absurd. We find, in all these records of the past, philosophies and dreams, and efforts stained with tears, of great and tender souls who tried to pierce the mystery of life and death, to answer the eternal questions of the Whence and Whither, and vainly sought to make, with bits of shattered glass, a mirror that would, in very truth, reflect the face and form of Nature's perfect self. These myths were born of hopes, and fears, and tears, and smiles, and they were touched and colored by all there is of joy and grief between the rosy dawn of birth, and death's sad night. They clothed even the stars with passion, and gave to gods the faults and frailties of the sons of men. In them, the winds and waves were music, and all the lakes, and streams, and springs,—the mountains, woods and perfumed dells were haunted by a thousand fairy forms. They thrilled the veins of Spring with tremulous desire; made tawny Summer's billowed breast the throne and home of love; filled Autumns arms with sun-kissed grapes, and gathered sheaves; and pictured Winter as a weak old king who felt, like Lear upon his withered face, Cordelia's tears. These myths, though false, are beautiful, and have for many ages and in countless ways, enriched the heart and kindled thought. But if the world were taught that all these things are true and all inspired of God, and that eternal punishment will be the lot of him who dares deny or doubt, the sweetest myth of all the Fable World would lose its beauty, and become a scorned and hateful thing to every brave and thoughtful man.

I believe in the Lord, Jesus Christ, and His Mother, Holy Mary. Jesus was a living baby once. He went bare-footed like we do in the summer. I saw a picture where He was a boy and had no shoes on. And when He was a man, He went fishing, like papa did once. And they could hurt Him, too, like they couldn't hurt God. Jesus wouldn't go around punishing people. He knew about people. So I will always believe in Jesus Chirst.' They made the sign of the cross as Catholics do when mentioning Jesus' name. Then she put her hand on Neely's knee and spoke in a whisper. 'Neely, I wouldn't tell anybody but you, but I don't believe in God anymore.' 'I want to go home,' said Neely. He was shivering.

The constellation she's named after tells the story of a princess, who was shackled to a rock as a sacrifice to a sea monster--punishment for her mother Casseopeia, who had bragged to Poseidon about her own beauty. Perseus, flying by, fell in love with Andromeda and saved her. In the sky, she's pictured with her arms outstretched and her hands chained.

In the common world of fact the wicked were not punished, nor the good rewarded. Success was given to the strong, failure thrust upon the weak.

Facebook just sounds like a drag, in my day seeing pictures of people's vacations was considered a punishment.

So, that sucked,” I said, trying to sound as jovial as possible. “Side effect of dating in the magical world, I guess.” He made a sound of amusement, his shoulders jerking slightly. But he still didn’t look at me. “You think those guys ever had these kinds of problems?” he asked, nodding toward the picture. It was the one depicting the very first class at Hecate Hall, back in 1903. There had only been a few students that year, back when the school hadn’t been used for punishment but as a kind of safe house. “Probably,” I said. “That chick in the straw hat seems kind of skanky.

She had had such an unhappy childhood and she had only to picture some poor child suffering in a similar way for her heart to sink. Of course, she knew that she would never punish her child for poor academic performance. She would not comment on her child’s lack of good looks either. Nor would she ever tell her son or daughter as her mother had once told her that she was only staying in a bad, destructive relationship for their sake.

The cross is not a picture of payment; the cross is a picture of forgiveness. Good Friday is not about divine wrath; Good Friday is about divine love. Calvary is not where we see how violent God is; Calvary is where we see how violent our civilization is. The justice of God is not retributive; the justice of God is restorative. Justice that is purely retributive changes nothing. The cross is not where God finds a whipping boy to vent his rage upon; the cross is where God saves the world through self-sacrificing love. The only thing God will call justice is setting the world right, not punishing an innocent substitute for the petty sake of appeasement.

Heaven is boring. Didn't you see, in that picture book back when we used to go to school? It's just plain and white and there is not even any color and it's too orderly. Like there will be crazy prefects telling you all the time: Do thus, don't do that, where are your shoes, tuck in your shirt, shhh, God doesn't like it and will punish you, keep your voice low you'll wake the angels, go and wash, you are dirty, Bastard says. Me, when I die I want to go where there's lots of food and music and a party that never ends and we're singing that Jobho song, Godknows says.

Certain things are extremely difficult to understand, such as the concept of unconditional love, perhaps it is due to mislead thoughts about God’s love for us. Assuming that we can say or do certain things and suddenly lose this love and approval. But I when I picture God I picture him standing with his arms out saying, "Beth stop punishing yourself." And he says it like my dad used to say, with such great authority and assurance in his voice that I can't help but smile, and know it's gonna be ok.

But what if your kid runs into the street in front of a car? Don't you have to use Method I?" ... If a child develops a habit of running into the street, a parent might first try to talk to the child about the dangers of cars, walk her around the edge of the yard, and tell her that anything beyond is not safe, show her a picture of a child hit by a car, build a fence around the yard, or watch her when she is playing in the front yard for a couple of days, reminding her each time she goes beyond the limits. Even if I took the punishment approach, I would never risk my child's life on the assumption that punishment alone would keep her from going into the street. I would want to employ more certain methods in any event.

We started it. We started it with the occupation, and we are duty-bound to end it—a real and complete ending. We started the violence. There is no violence worse than the violence of the occupier, using force on an entire nation, so the question about who fired first is therefore an evasion meant to distort the picture.

Fear, hydra-headed fear, which is rampant in all of us, is a hang-over from lower forms of life. We are straddling two worlds, the one from which we have emerged and the one towards which we are heading. This is the deepest meaning of the word human, that we are a link, a bridge, a promise. It is in us that the life process is being carried to fulfillment. We have a tremendous responsibility, and it is the gravity of that which awakens our fears. We know that if we do not move forward, if we do not realize our potential being, we shall relapse, sputter out, and drag the world down with us. We carry Heaven and Hell within us; we are the cosmogonic builders. We have choice—and all creation is our range. For some it a terrifying prospect. It would be better, think they, if Heaven were above and Hell below—anywhere outside, but not within. But that comfort has been knocked from under us. There are no places to go to, either for reward or punishment. The place is always here and now, in your own person and according to your own fancy. The world is exactly what you picture it to be, always, every instant. It is impossible to shift the scenery about and pretend that you will enjoy another, a different act. The setting is permanent, changing with the mind and heart, not according to the dictates of an invisible stage director. You are the author, director and actor all in one: the drama is always going to be your own life, not some one else’s. A beautiful, terrible, ineluctable drama, like a suit made of your own skin. Would you want it otherwise? Could you invent a better drama?

There is purification in punishment. Not 'Forgive us our sins,' but 'Smite us for our iniquities,' should be the prayer of man to a most just God.

In a morbid condition of the brain, dreams often have a singular actuality, vividness, and extraordinary semblance of reality. At times monstrous images are created, but the setting and the whole picture are so truth-like and filled with details so delicate, so unexpectedly, but so artistically consistent, that the dreamer, were he an artist like Pushkin or Turgenev even, could never have invented them in the waking state. Such sick dreams always remain long in the memory and make a powerful impression on the overwrought and deranged nervous system.

Bless me, Father, for I have sinned. It has been three weeks since my last confession. These are my sins.” I told him I had been disrespectful to my grandmother and had sworn under my breath on eleven different occasions. Then, in the most humble voice I could manufacture, I confessed how I had sat wickedly by while I watched my good friend Rosalie Pysyk deface her religion book with a filthy, immoral picture. I listened, somewhat amazed, to the treacherous catch in my voice. “She’s really okay, Father. I’m sure she didn’t even mean to do it. . . . For these and all the sins of my past life, I am heartily sorry.” For my penance, Father Duptulski gave me ten Hail Marys, something that struck me as a reasonable punishment for an accomplice, a mere bridesmaid in crime. I knelt and prayed—not for forgiveness but for the accuracy of my assumption: that the sanctity of the confessional applied more to murderers than kids.

A sick man's dreams are often extraordinarily distinct and vivid and extremely life-like. A scene may be composed of the most unnatural and incongruous elements, but the setting and presentation are so plausible, the details so subtle, so unexpected, so artistically in harmony with the whole picture, that the dreamer could not invent them for himself in his waking state, even if he were an artist like Pushkin or Turgenev. Such morbid dreams always make a strong impression on the dreamer's already disturbed and excited nerves, and are remembered for a long time.

If she captured Tamlin’s power once, who’s to say she can’t do it again?” It was the question I hadn’t yet dared voice. “He won’t be tricked again so easily,” he said, staring up at the ceiling. “Her biggest weapon is that she keeps our powers contained. But she can’t access them, not wholly—though she can control us through them. It’s why I’ve never been able to shatter her mind—why she’s not dead already. The moment you break Amarantha’s curse, Tamlin’s wrath will be so great that no force in the world will keep him from splattering her on the walls.” A chill went through me. “Why do you think I’m doing this?” He waved a hand to me. “Because you’re a monster.” He laughed. “True, but I’m also a pragmatist. Working Tamlin into a senseless fury is the best weapon we have against her. Seeing you enter into a fool’s bargain with Amarantha was one thing, but when Tamlin saw my tattoo on your arm … Oh, you should have been born with my abilities, if only to have felt the rage that seeped from him.” I didn’t want to think much about his abilities. “Who’s to say he won’t splatter you as well?” “Perhaps he’ll try—but I have a feeling he’ll kill Amarantha first. That’s what it all boils down to, anyway: even your servitude to me can be blamed on her. So he’ll kill her tomorrow, and I’ll be free before he can start a fight with me that will reduce our once-sacred mountain to rubble.” He picked at his nails. “And I have a few other cards to play.” I lifted my brows in silent question. “Feyre, for Cauldron’s sake. I drug you, but you don’t wonder why I never touch you beyond your waist or arms?” Until tonight—until that damned kiss. I gritted my teeth, but even as my anger rose, a picture cleared. “It’s the only claim I have to innocence,” he said, “the only thing that will make Tamlin think twice before entering into a battle with me that would cause a catastrophic loss of innocent life. It’s the only way I can convince him I was on your side. Believe me, I would have liked nothing more than to enjoy you—but there are bigger things at stake than taking a human woman to my bed.” I knew, but I still asked, “Like what?” “Like my territory,” he said, and his eyes held a far-off look that I hadn’t yet seen. “Like my remaining people, enslaved to a tyrant queen who can end their lives with a single word. Surely Tamlin expressed similar sentiments to you.” He hadn’t—not entirely. He hadn’t been able to, thanks to the curse. “Why did Amarantha target you?” I dared ask. “Why make you her whore?” “Beyond the obvious?” He gestured to his perfect face. When I didn’t smile, he loosed a breath. “My father killed Tamlin’s father—and his brothers.” I started. Tamlin had never said—never told me the Night Court was responsible for that. “It’s a long story, and I don’t feel like getting into it, but let’s just say that when she stole our lands out from under us, Amarantha decided that she especially wanted to punish the son of her friend’s murderer—decided that she hated me enough for my father’s deeds that I was to suffer.” I might have reached a hand toward him, might have offered my apologies—but every thought had dried up in my head. What Amarantha had done to him … “So,” he said wearily, “here we are, with the fate of our immortal world in the hands of an illiterate human.

Just as every Hollywood picture is "put together" by producers, who are always in tight control of the enterprise and reap the lion's share of the profits, so is the Outlaw Industry managed by lawyers.

Brutality is boring. Over and over, hell night after hell night, the same old dumb, tedious, bestial routine: making men crawl; making men groan, hanging men from the bars; shoving men; slapping men; freezing men in the showers; running men into walls; displaying shackled fathers to their sons and sons to their fathers. And if it turned out that you'd been given the wrong man, when you were done making his life unforgettably small and nasty, you allowed him to be your janitor and pick up the other prisoners' trash. There was always another prisoner, and another. Faceless men under hoods: you stripped them of their clothes, you stripped them of their pride. There wasn't much more you could take away from them, but people are inventive: one night some soldiers took a razor to one of Saddam's former general in Tier 1A and shaved off his eyebrows. He was an old man. "He looked like a grandfather and seemed like a nice guy," Sabrina Harman said, and she had tried to console him, telling him he looked younger and slipping him a few cigarettes. Then she had to make him stand at attention facing a boom box blasting the rapper Eminem, singing about raping his mother, or committing arson, or sneering at suicides, something like that⁠—these were some of the best-selling songs in American history. "Eminem is pretty much torture all in himself, and if one person's getting tortured, everybody is, because that music's horrible," Harman said. The general maintained his bearing against the onslaught of noise. "He looked so sad," Harman said. "I felt so bad for the guy." In fact, she said, "Out of everything I saw, that's the worst." This seems implausible, or at least illogical, until you think about it. The MI block was a place where a dead guy was just a dead guy. And a guy hanging from a window frame or a guy forced to drag his nakedness over a wet concrete floor⁠—well, how could you relate to that, except maybe to take a picture? But a man who kept his chin up while you blasted him with rape anthems, and old man shorn of his eyebrows whose very presence made you think of his grandkids--you could let that get to you, especially if you had to share in his punishment: "Slut, you think I won't choke no whore / til the vocal cords don't work in her throat no more!..." or whatever the song was.

Breakfast at Tiffany's was one of the earliest pictures to ask us to be sympathetic toward a slightly immoral young woman. Movies were beginning to say that if you were imperfect, you didn’t have to be punished.

In one experiment, CA would show people on online panels pictures of simple bar graphs about uncontroversial things (e.g., the usage rates of mobile phones or sales of a car type) and the majority would be able to read the graph correctly. However, unbeknownst to the respondents, the data behind these graphs had actually been derived from politically controversial topics, such as income inequality, climate change, or deaths from gun violence. When the labels of the same graphs were later switched to their actual controversial topic, respondents who were made angry by identity threats were more likely to misread the relabeled graphs that they had previously understood. What CA observed was that when respondents were angry, their need for complete and rational explanations was also significantly reduced. In particular, anger put people in a frame of mind in which they were more indiscriminately punitive, particularly to out-groups. They would also underestimate the risk of negative outcomes. This led CA to discover that even if a hypothetical trade war with China or Mexico meant the loss of American jobs and profits, people primed with anger would tolerate that domestic economic damage if it meant they could use a trade war to punish immigrant groups and urban liberals.

For the Orthodox tradition, then, Adam's original sin affects the human race in its entirety, and it has consequences both on the physical and the moral level: it, results not only in sickness and physical death, but in moral weakness and paralysis. But does it also imply an inherited guilt? Here Orthodoxy is more guarded. Original sin is not to be interpreted in juridical or quasi-biological terms, as if it were some physical 'taint' of guilt, transmitted through sexual intercourse. This picture, which normally passes for the Augustinian view, is unacceptable to Orthodoxy. The doctrine of original sin means rather that we are born into an environment where it is easy to do evil and hard to do good; easy to hurt others, and hard to heal their wounds; easy to arouse men's suspicions, and hard to win their trust. It means that we are each of us conditioned by the solidarity of the human race in its accumulated wrong-doing and wrong-thinking, and hence wrong-being. And to this accumulation of wrong we have ourselves added by our own deliberate acts of sin. The gulf grows wider and wider. It is here, in the solidarity of the human race, that we find an explanation for the apparent unjustness of the doctrine of original sin. Why, we ask, should the entire human race suffer because of Adam's fall? Why should all be punished because of one man's sin? The answer is that human beings, made in the image of the Trinitarian God, are interdependent and coinherent. No man is an island. We are 'members one of another'(Eph. 4:25), and so any action, performed by any member of the human race, inevitably affects all the other members. Even though we are not, in the strict sense, guilty of the sins of others, yet we are somehow always involved.

Let’s say that you and I are close friends, but after an argument one night, you stole my car and drove it into a lake. This is a serious crime with a serious penalty—let’s say $10,000 in damages and three years spent in prison. Now imagine you came to me and apologized, expressing sincere regret and grief over your actions. What if I responded by telling you I could forgive you, but only if my daughter took your place in prison and paid the fine on your behalf, because I am a merciful and just friend. My mercy compels me to forgive you, but my justice demands that the crime be punished. This is the exact picture that most Christians paint of God: a God who offers no choice but to demand punishment for sins. But if a good friend of mine wrecked my car, I could simply forgive that friend without anyone’s being punished. I’m a nice guy but certainly not the embodiment of perfect love—so why can I forgive with no strings attached but God can’t?

In an age like our own, when the artist is an altogether exceptional person, he must be allowed a certain amount of irresponsibility, just as a pregnant woman is. Still, no one would say that a pregnant woman should be allowed to commit murder, nor would anyone make such a claim for the artist, however gifted. If Shakespeare returned to the earth to-morrow, and if it were found that his favourite recreation was raping little girls in railway carriages, we should not tell him to go ahead with it on the ground that he might write another King Lear. And, after all, the worst crimes are not always the punishable ones. By encouraging necrophilic reveries one probably does quite as much harm as by, say, picking pockets at the races. One ought to be able to hold in one’s head simultaneously the two facts that Dali is a good draughtsman and a disgusting human being. The one does not invalidate or, in a sense, affect the other. The first thing that we demand of a wall is that it shall stand up. If it stands up, it is a good wall, and the question of what purpose it serves is separable from that. And yet even the best wall in the world deserves to be pulled down if it surrounds a concentration camp. In the same way it should be possible to say, “This is a good book or a good picture, and it ought to be burned by the public hangman.” Unless one can say that, at least in imagination, one is shirking the implications of the fact that an artist is also a citizen and a human being.

We are punished for our refusals. Every impulse that we strive to strangle broods in the mind and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful.

There are, indeed, several ways in which religion is not just amoral, but positively immoral. And these faults and crimes are not be found in the behavior of its adherents (which can sometimes be exemplary) but in its original precepts. These include: 1.) Presenting a false picture of the world to the innocent and the credulous. 2.) The doctrine of blood sacrifice. 3.) The doctrine of atonement. 4.) The doctrine of eternal reward and / or punishment. 5.) The imposition of impossible tasks and rules.

He vividly recalled those old doubts and perplexities, and it seemed to him that it was no mere chance that he recalled them now. It struck him as strange and grotesque, that he should have stopped at the same spot as before, as though he actually imagined he could think the same thoughts, be interested in the same theories and pictures that had interested him … so short a time ago. He felt it almost amusing, and yet it wrung his heart. Deep down, hidden far away out of sight all that seemed to him now—all his old past, his old thoughts, his old problems and theories, his old impressions and that picture and himself and all, all…. He felt as though he were flying upwards, and everything were vanishing from his sight. Making an unconscious movement with his hand, he suddenly became aware of the piece of money in his fist. He opened his hand, stared at the coin, and with a sweep of his arm flung it into the water; then he turned and went home. It seemed to him, he had cut himself off from everyone and from everything at that moment.

The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful.

This is the ultimate narcissistic white-girl game. I would picture how I would handle the attack differently. Or the same. Inevitably, I'd think about my own death, which next to staring at your face in a magnifying mirror is probably the worst thing you can do for yourself. The ambulance-chasing aspect combined with the Monday-morning quarterbacking of it all is the luxury afforded to those of us left untouched by trauma. Sometimes I would use these tragedy-porn shows to unlock deep feelings or cut through the numbness. I would read terrible stories to punish myself for my lucky life. Some real deep Irish Catholic shit. Either way, it was all gross and all bad for my health.

What is it that one was taught to say in one's boyhood? 'Lead us not into temptation. Forgive us our sins. Wash away our iniquities.' Let us say that together. The prayer of your pride has been answered. The prayer of your repentance will be answered also. I worshipped you too much. I am punished for it. You worshipped yourself too much. We are both punished.

So we call upon the author to explain (Doop doop doop doop dooop) Our myxomatoid kids spraddle the streets, we've shunned them from the greasy-grind The poor little things, they look so sad and old as they mount us from behind I ask them to desist and to refrain And then we call upon the author to explain (Doop doop doop doop dooop)Rosary clutched in his hand, he died with tubes up his nose And a cabal of angels with finger cymbals chanted his name in code We shook our fists at the punishing rain And we call upon the author to explain (Doop doop doop doop dooop) He said everything is messed up around here, everything is banal and jejune There is a planetary conspiracy against the likes of you and me in this idiot constituency of the moon Well, he knew exactly who to blame And we call upon the author to explain (Doop doop doop doop dooop) Prolix! Prolix! Nothing a pair of scissors can't fix! Prolix! Prolix! Nothing a pair of scissors can't fix!(Doop doop doop doop dooop) Well, I go guruing down the street, young people gather round my feet Ask me things, but I don't know where to start They ignite the power-trail ssstraight to my father's heart And once again I call upon the author to explain (Doop doop doop doop dooop ...)We call upon the author to explain Who is this great burdensome slavering dog-thing that mediocres my every thought? I feel like a vacuum cleaner, a complete sucker, it's fucked up and he is a fucker But what an enormous and encyclopaedic brain I call upon the author to explain (Doop doop doop doop dooop ...) Oh rampant discrimination, mass poverty, third world debt, infectious diseease Global inequality and deepening socio-economic divisions Well, it does in your brain And we call upon the author to explain (Doop doop doop doop dooop ...) Now hang on, my friend Doug is tapping on the window (Hey Doug, how you been?) Brings me back a book on holocaust poetry complete with pictures Then tells me to get ready for the rain And we call upon the author to explain (Doop doop doop doop dooop ...) I say prolix! Prolix! Something a pair of scissors can fix Bukowski was a jerk! Berryman was best! He wrote like wet papier mache, went the Heming-way weirdly on wings and with maximum pain We call upon the author to explain (Doop doop doop doop dooop ...) Down in my bolthole I see they've published another volume of unreconstructed rubbish "The waves, the waves were soldiers moving". Well, thank you, thank you, thank you And again I call upon the author to explain Yeah, we call upon the author to explain Prolix! Prolix! There's nothing a pair of scissors can't fix!

The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also.

The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it.* Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also.

New Rule: Americans must realize what makes NFL football so great: socialism. That's right, the NFL takes money from the rich teams and gives it to the poorer one...just like President Obama wants to do with his secret army of ACORN volunteers. Green Bay, Wisconsin, has a population of one hundred thousand. Yet this sleepy little town on the banks of the Fuck-if-I-know River has just as much of a chance of making it to the Super Bowl as the New York Jets--who next year need to just shut the hell up and play. Now, me personally, I haven't watched a Super Bowl since 2004, when Janet Jackson's nipple popped out during halftime. and that split-second glimpse of an unrestrained black titty burned by eyes and offended me as a Christian. But I get it--who doesn't love the spectacle of juiced-up millionaires giving one another brain damage on a giant flatscreen TV with a picture so real it feels like Ben Roethlisberger is in your living room, grabbing your sister? It's no surprise that some one hundred million Americans will watch the Super Bowl--that's forty million more than go to church on Christmas--suck on that, Jesus! It's also eighty-five million more than watched the last game of the World Series, and in that is an economic lesson for America. Because football is built on an economic model of fairness and opportunity, and baseball is built on a model where the rich almost always win and the poor usually have no chance. The World Series is like The Real Housewives of Beverly Hills. You have to be a rich bitch just to play. The Super Bowl is like Tila Tequila. Anyone can get in. Or to put it another way, football is more like the Democratic philosophy. Democrats don't want to eliminate capitalism or competition, but they'd like it if some kids didn't have to go to a crummy school in a rotten neighborhood while others get to go to a great school and their dad gets them into Harvard. Because when that happens, "achieving the American dream" is easy for some and just a fantasy for others. That's why the NFL literally shares the wealth--TV is their biggest source of revenue, and they put all of it in a big commie pot and split it thirty-two ways. Because they don't want anyone to fall too far behind. That's why the team that wins the Super Bowl picks last in the next draft. Or what the Republicans would call "punishing success." Baseball, on the other hand, is exactly like the Republicans, and I don't just mean it's incredibly boring. I mean their economic theory is every man for himself. The small-market Pittsburgh Steelers go to the Super Bowl more than anybody--but the Pittsburgh Pirates? Levi Johnston has sperm that will not grow and live long enough to see the Pirates in a World Series. Their payroll is $40 million; the Yankees' is $206 million. The Pirates have about as much chance as getting in the playoffs as a poor black teenager from Newark has of becoming the CEO of Halliburton. So you kind of have to laugh--the same angry white males who hate Obama because he's "redistributing wealth" just love football, a sport that succeeds economically because it does just that. To them, the NFL is as American as hot dogs, Chevrolet, apple pie, and a second, giant helping of apple pie.

Viv rubbed her arms. “A man in the Evening Standard said our winters will go on getting colder and colder, and longer and longer; that in ten years we’ll all be living like Eskimo’s.” “Eskimo’s!” said Helen, picturing fur hats and wide, friendly faces; quite fancying the idea. “That’s what he said. He said it was something to do with the angle of the earth – that we knocked it off-balance with all those bombs. It makes sense, if you think about it. He said it served us right.” “Oh,” said Helen, people in newspapers are always writing things like that. Do you remember someone at the start of the war, saying the whole thing was a punishment on us for letting our king abdicate?” “Yes,” said Viv. “I always thought that was a bit hard on everyone in France and Norway and places like that. I mean, it wasn’t their king, after all.

The residents of the the town are attracted by the words and the pictures on the signs. They know full well the perils posed by overpopulation. Many of them have mastered the use of several types of contraceptives. Now they understand the dangers posed by traffic accidents. They know that even though overpopulation is perilous, the living must do their best to have a good time and avoid being killed in traffic accident.

People who think that queer life consists of sex without intimacy are usually seeing only a tiny part of the picture, and seeing it through homophobic stereotype. The most fleeting sexual encounter is, in its way intimate. And in the way many gay men and lesbians live, quite casual sexual relations can develop into powerful and enduring friendships. Friendships, in turn, can cross into sexual relations and back. Because gay social life is not as ritualized and institutionalized as straight life, each relation is an adventure in nearly un-charted territory—whether it is between two gay men, or two lesbians, or a gay man and a lesbian, or among three or more queers, or between gay men and the straight women whose commitment to queer culture brings them the punishment of the "fag hag" label. There are almost as many kinds of relationship as there are people in combination. Where there are -patterns, we learn them from other queers, not from our-parents or schools or the state. Between tricks and lovers and exes and friends and fuckbuddies and bar friends and bar friends' tricks and tricks' bar friends and gal pals and companions "in the life," queers have an astonishing range of intimacies. Most have no labels. Most receive no public recognition. Many of these relations are difficult because the rules have to be invented as we go along. Often desire and unease add to their intensity, and their unpredictability. They can be complex and bewildering, in a way that arouses fear among many gay people, and tremendous resistance and resentment from many straight people. Who among us would give them up? Try standing at a party of queer friends and charting all the histories, sexual and nonsexual, among the people in the room. (In some circles this is a common party sport already.) You will realize that only a fine and rapidly shifting line separates sexual culture from many other relations of durability and care. The impoverished vocabulary of straight culture tells us that people should be either husbands and wives or (nonsexual) friends. Marriage marks that line. It is not the way many queers live. If there is such a thing as a gay way of life, it consists in these relations, a welter of intimacies outside the framework of professions and institutions and ordinary social obligations. Straight culture has much to learn from it, and in many ways has already begun to learn from it. Queers should be insisting on teaching these lessons. Instead, the marriage issue, as currently framed, seems to be a way of denying recognition to these relations, of streamlining queer relations into the much less troubling division of couples from friends.

even as he knew what kind of parent he’d become, the kind that used to make him gag as recently as two months ago. The ones who blithely assumed their online friends were gluttons for punishment. Here’s my baby lying on his back! And here’s my baby also lying on his back! And how about this one: blurry baby on his back! Good God, the vanity of it all, the epic self-centeredness. He knew all this, and still he uploaded eleven pictures of Brian.

In modern street-English, we use “hell” as a catchall term to describe the bad place (usually red hot) where sinful people are condemned to punishment and torment after they die. This simplistic, selective, and horrifying perception of hell is due in large part to nearly 400 years of the King James Version’s monopoly in English-speaking congregations (not to mention centuries of imaginative religious art). Rather than acknowledge the variety of terms, images, and concepts that the Bible uses for divine judgment, the KJV translators opted to combine them all under the single term “hell.” In truth, the array of biblical pictures and meanings that this one word is expected to convey is so vast that they appear contradictory. For example, is hell a lake of fire or a place of utter darkness? Is it a purifying forge or a torture chamber? Is it exclusion from God’s presence or the consuming fire of God’s glory? While modern scholarship acknowledges the mis- or over-translation of Sheol, Hades, and Gehenna as “hell” - especially if by “hell” we refer automatically to the eternal punishment of the wicked in conscious torment in a lake of fire - the thoroughly discussed limitations of hell language and imagery have been slow to permeate the theology of pulpits and pews in much of the church. Why the reluctance? Do we resist out of ignorance? Or are we afraid that abandoning infernalism implies abandoning faithfulness to Scripture and sound doctrine? After all, for so long we were taught that to be a Christian - especially an evangelical - is to be an infernalist. And yet, not a few of my friends have confessed that they have given up on being “good Christians” because they can no longer assent to the kind of God that creates and sends people to hell as they imagine it.

Where is everybody?” “Hiding,” she said. “Except for Doolittle. He was excused from the chewing-out due to having been kidnapped. He’s napping now like he doesn’t have a care in the world. I got to hear all sorts of interesting stuff through the door.” “Give.” She shot me a sly smile. “First, I got to listen to Jim’s ‘it’s all my fault; I did it all by myself’ speech. Then I got to listen to Derek’s ‘it’s all my fault and I did it all by myself’ speech. Then Curran promised that the next person who wanted to be a martyr would get to be one. Then Raphael made a very growling speech about how he was here for a blood debt. It was his right to have restitution for the injury caused to the friend of the boudas; it was in the damn clan charter on such and such page. And if Curran wanted to have an issue with it, they could take it outside. It was terribly dramatic and ridiculous. I loved it.” I could actually picture Curran sitting there, his hand on his forehead above his closed eyes, growling quietly in his throat. “Then Dali told him that she was sick and tired of being treated like she was made out of glass and she wanted blood and to kick ass.” That would do him in. “So what did he say?” “He didn’t say anything for about a minute and then he chewed them out. He told Derek that he’d been irresponsible with Livie’s life, and that if he was going to rescue somebody, the least he could do is to have a workable plan, instead of a poorly thought-out mess that backfired and broke just about every Pack law and got his face smashed in. He told Dali that if she wanted to be taken seriously, she had to accept responsibility for her own actions instead of pretending to be weak and helpless every time she got in trouble and that this was definitely not the venue to prove one’s toughness. Apparently he didn’t think her behavior was cute when she was fifteen and he’s not inclined to tolerate it now that she’s twenty-eight.” I was cracking up. “He told Raphael that the blood debt overrode Pack law only in cases of murder or life-threatening injury and quoted the page of the clan charter and the section number where that could be found. He said that frivolous challenges to the alpha also violated Pack law and were punishable by isolation. It was an awesome smackdown. They had no asses left when he was done.” Andrea began snapping the gun parts together. “Then he sentenced the three of them and himself to eight weeks of hard labor, building the north wing addition to the Keep, and dismissed them. They ran out of there like their hair was on fire.” “He sentenced himself?” “He’s broken Pack law by participating in our silliness, apparently.” That’s Beast Lord for you. “And Jim?” “Oh, he got a special chewing-out after everybody else was dismissed. It was a very quiet and angry conversation, and I didn’t hear most of it. I heard the end, though—he got three months of Keep building. Also, when he opened the door to leave, Curran told him very casually that if Jim wanted to pick fights with his future mate, he was welcome to do so, but he should keep in mind that Curran wouldn’t come and rescue him when you beat his ass. You should’ve seen Jim’s face.” “His what?” “His mate. M-A-T-E.” I cursed. Andrea grinned. “I thought that would make your day. And now you’re stuck with him in here for three days and you get to fight together in the Arena. It’s so romantic. Like a honeymoon.” Once again my mental conditioning came in handy. I didn’t strangle her on the spot.

The shape and size of the mark varied tremendously throughout history, but the message was always the same: ‘I, the Great King So-And-So, give you my personal word that this metal disc contains exactly 0.2 ounces of gold. If anyone dares counterfeit this coin, it means he is fabricating my own signature, which would be a blot on my reputation. I will punish such a crime with the utmost severity.’ That’s why counterfeiting money has always been considered a much more serious crime than other acts of deception. Counterfeiting is not just cheating – it’s a breach of sovereignty, an act of subversion against the power, privileges and person of the king. The legal term is lese-majesty (violating majesty), and was typically punished by torture and death. As long as people trusted the power and integrity of the king, they trusted his coins. Total strangers could easily agree on the worth of a Roman denarius coin, because they trusted the power and integrity of the Roman emperor, whose name and picture adorned it.

When he pictures Hell he can only think of a cold place, a wasteland, a wharf, a marsh, a landing stage; Walter distantly bawling, then the bawling coming nearer. That is how it will be – not pain itself, but the constant apprehension of pain; the constant apprehension of fault, the knowledge that you are going to be punished for something you couldn’t help and didn’t even know was wrong; and the discord in Hell will be constant, repeating for ever and ever, a violent argument being carried on in the next room.

The Bengali poet Ganga Ram in his Maharashta Purana gave a fuller picture of the terror they inspired. ‘The people on earth were filled with sin,’ he wrote, ‘and there was no worship of Rama and Krishna. Day and night people took their pleasure with the wives of others.’ Finally, he wrote, Shiva ordered Nandi to enter the body of the Maratha king Shahu. ‘Let him send his agents, that sinners and evil doers be punished.’29 Soon after: The Bargis [Marathas] began to plunder the villages and all the people fled in terror. Brahmin pandits fled, taking with them loads of manuscripts; goldsmiths fled with the scales and weights; and fishermen with their nets and lines – all fled. The people fled in all directions; who could count their numbers? All who lived in villages fled when they heard the name of the Bargis. Ladies of good family, who had never before set a foot on a road fled from the Bargis with baskets on their heads. And land owning Rajputs, who had gained their wealth with the sword, threw down their swords and fled. And sadhus and monks fled, riding on litters, their bearers carrying their baggage on their shoulders; and many farmers fled, their seed for next year’s crops on the backs of their bullocks, and ploughs on their shoulders. And pregnant women, all but unable to walk, began their labour on the road and were delivered there. There were some people who stood in the road and asked of all who passed where the Bargis were. Everyone replied – I have not seen them with my own eyes. But seeing everyone flees, I flee also. Then suddenly the Bargis swept down with a great shout and surrounded the people in their fields. They snatched away gold and silver, rejecting everything else. Of some people they cut off the hand, of some the nose and ears; some they killed outright. They dragged away the most beautiful women, who tried to flee, and tied ropes to their fingers and necks. When one had finished with a woman, another took her, while the raped women screamed for help. The Bargis after committing all foul, sinful and bestial acts, let these women go.

One word: power. The more politicians can control your access to your own wealth and earnings, the more powerful they are. The more politicians can affect businesses and important business decisions with tax policy, the more powerful they are. The more they can adversely affect the financial picture of one segment of our economy for the benefit of another, the more powerful they are. The more politicians can pander to the petty fears and jealousies of people by punishing high achievers for their efforts, the more powerful they are.

But Nina seemed incapable of having positive feelings without also suffering their negative opposite: When Tom wasn’t there she worried she would lose him, then she got annoyed at herself for not being a strong, independent woman who didn’t need no man, then she would beat herself up for not allowing herself to feel her feelings, then she would get tired and eat something she probably shouldn’t and THEN she would punish herself for squashing her feelings with food…you get the picture. It was exhausting sometimes simply being alive.

to influence a person is to give him one's own soul. He does not think his natural thoughts, or burn with his natural passions. His virtues are not real to him. His sins, if there are such things as sins, are borrowed. He becomes an echo of some one else's music, an actor of a part that has not been written for him. The aim of life is self-development. To realize one's nature perfectly - that is what each of us is here for. People are afraid of themselves, nowadays. They have forgotten the highest of all duties, the duty one owes to one's self. Of course they are charitable. They feed the hungry, and clothe the beggar. But their own souls starve, and are naked. Courage has gone out of our race. Perhaps we never really had it. The terror of society, which is the basis of morals, the terror of God, which is the secret of religion - these are the two things that govern us. And yet, I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream - I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediævalism, and return to the Hellenic ideal - to something finer, richer, than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but recollection of a pleasure, or the luxury of regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden itself, with desire for what its monstrous laws have made monstrous and unlawful. It is in the brain, and the brain only, that the great sins of the world takes place also. You, yourself, have had passions that made you afraid, thoughts that have filled you with terror, day-dreams and sleeping dreams whose mere memory might stain your cheek with shame -

If I wanted to punish myself, I’d keep looking at your face.” “Isn’t my face in half the pictures taped to your bunk wall?” “Maybe I keep them there to scare away the devil.” “Just show him your feet,” he said, going for her weak spot. She had adorable toes, but she hated that her second one was longer than the first. “He’ll run screaming back to hell with his forked tail between his legs.” “Keep talking and I’ll send you there to meet him.” “I’ll say hello to your demon-spawn mother while I’m there.” “Try not to wet yourself like you did at the palace.” “Hey!” He drew back an inch. That was hitting below the belt. “I was only four when that happened, and your mom was legitimately scary.

I did not see the hanging. They hanged him in front of the jail in Toronto, and You should have been there Grace, say the keepers, it would have been a lesson to you. I've pictured it many times, poor James standing with his hands tied and his neck bare, while they put the hood over his head like a kitten to be drowned. At least he had a priest with him, he was not all alone. If it had not been for Grace Marks, he told them, none of it would have happened. It was raining, and a huge crowd standing in the mud, some of them come from miles away. If my own death sentence had not been commuted at the last minute, they would have watched me hang with the same greedy pleasure. There were many women and ladies there; everyone wanted to stare, they wanted to breathe death in like fine perfume, and when I read of it I thought, If this is a lesson to me, what is it I am supposed to be learning?

He closed his hand on the twenty kopecks, walked on for ten paces, and turned facing the Neva, looking towards the palace. The sky was cloudless and the water was almost bright blue, which is so rare in the Neva. The dome of the cathedral, which is seen at its best from the bridge about twenty paces from the chapel, glittered in the sunlight, and in the pure air every ornament on it could be clearly distinguished. The pain from the lash eased off, and Raskolnikov forgot about it; one uneasy and not quite definite idea now occupied him completely. He stood still, and gazed long and intently into the distance; this spot was especially familiar to him. When he was attending the university, he had hundreds of times—generally on his way home—stood still on this spot, gazed at this truly magnificent spectacle and almost always marveled at a vague and mysterious emotion it aroused in him. It left him strangely cold; for him, this gorgeous picture was blank and lifeless. He wondered every time at his somber and enigmatic impression and, mistrusting himself, put off finding an explanation for it. He vividly recalled those old doubts and perplexities, and it seemed to him that it was no mere chance that he recalled them now. It struck him as strange and grotesque that he should have stopped at the same spot as before, as though he actually imagined he could think the same thoughts, be interested in the same theories and pictures that had interested him . . . so short a time ago. He felt it almost amusing, and yet it wrung his heart. Deep down, hidden far away out of sight all that seemed to him now—all his old past, his old thoughts, his old problems and theories, his old impressions and that picture and himself and all, all . . . He felt as though he were flying upwards, and everything were vanishing from his sight. Making an unconscious movement with his hand, he suddenly became aware of the piece of money in his fist. He opened his hand, stared at the coin, and with a sweep his arm flung it into the water; then he turned and went home. It seemed to him, he had cut himself off from every one and from everything at that moment.

He closed his hand on the twenty copecks, walked on for ten paces, and turned facing the Neva, looking towards the palace. The sky was without a cloud and the water was almost bright blue, which is so rare in the Neva. The cupola of the cathedral, which is seen at its best from the bridge about twenty paces from the chapel, glittered in the sunlight, and in the pure air every ornament on it could be clearly distinguished. The pain from the lash went off, and Raskolnikov forgot about it; one uneasy and not quite definite idea occupied him now completely. He stood still, and gazed long and intently into the distance; this spot was especially familiar to him. When he was attending the university, he had hundreds of times—generally on his way home—stood still on this spot, gazed at this truly magnificent spectacle and almost always marvelled at a vague and mysterious emotion it roused in him. It left him strangely cold; this gorgeous picture was for him blank and lifeless. He wondered every time at his sombre and enigmatic impression and, mistrusting himself, put off finding the explanation of it. He vividly recalled those old doubts and perplexities, and it seemed to him that it was no mere chance that he recalled them now. It struck him as strange and grotesque, that he should have stopped at the same spot as before, as though he actually imagined he could think the same thoughts, be interested in the same theories and pictures that had interested him… so short a time ago. He felt it almost amusing, and yet it wrung his heart. Deep down, hidden far away out of sight all that seemed to him now—all his old past, his old thoughts, his old problems and theories, his old impressions and that picture and himself and all, all…. He felt as though he were flying upwards, and everything were vanishing from his sight. Making an unconscious movement with his hand, he suddenly became aware of the piece of money in his fist. He opened his hand, stared at the coin, and with a sweep of his arm flung it into the water; then he turned and went home. It seemed to him, he had cut himself off from everyone and from everything at that moment.

Basically I would have preferred to sit in the restaurant and listen to the beer-truck drivers and the innkeeper instead of going to Traich now, I thought while leaving, would have liked most of all to sit at the same table with the beer-truck drivers and drink a glass of beer with them. Again and again we picture ourselves sitting together with the people we feel drawn to all our lives, precisely these so-called simple people, whom naturally we imagine much differently from the way they truly are, for if we actually sit down with them we see that they aren’t the way we’ve pictured them and that we absolutely don’t belong with them, as we’ve talked ourselves into believing, and we get rejected at their table and in their midst as we logically should get after sitting down at their table and believing we belonged with them or we could sit with them for even the shortest time without being punished, which is the biggest mistake, I thought. All our lives we yearn to be with these people and want to reach out to them and when we realize what we feel for them are rejected by them and indeed in the most brutal fashion.

Jack Sanford looks back fondly on childhood visits to the old family farmhouse in New Hampshire. In particular, he’s never forgotten the old well that stood outside the front door. The water from the well was surprisingly pure and cold, and no matter how hot the summer or how severe the drought, the well was always dependable, a source of refreshment and joy. The faithful old well was a big part of his memories of summer vacations at the family farmhouse. Time passed and eventually the farmhouse was modernized. Wiring brought electric lights, and indoor plumbing brought hot and cold running water. The old well was no longer needed, so it was sealed shut. Years later while vacationing at the farmhouse, Sanford hankered for the cold, pure water of his youth. So he unsealed the well and lowered the bucket for a nostalgic taste of the delightful refreshment he once knew. But he was shocked to discover that the well that had once survived the worst droughts was bone dry. Perplexed, he began to ask questions of the locals who knew about these kinds of things. He learned that wells of that sort were fed by hundreds of tiny underground rivulets, which seep a steady flow of water. As long as water is drawn out of the well, new water will flow in through the rivulets, keeping them open for more to flow. But when the water stops flowing, the rivulets clog with mud and close up. The well dried up not because it was used too much but because it wasn’t used enough. Our souls are like that well. If we do not draw regularly and frequently on the living water that Jesus promised would well up in us like a spring,66 our hearts will close and dry up. The consequence of not drinking deeply of God is to eventually lose the ability to drink at all. Prayerlessness is its own worst punishment, both its disease and cause. David’s description of his prayer life is a picture of a man who knew the importance of frequent, regular prayer—disciplined prayer, each morning. Each morning I bring my requests to you and wait expectantly. He knew how important it was to keep the water flowing—that from the human side of prayer, the most important thing to do is just to keep showing up. Steady, disciplined routine may be the most underrated necessity of the prayerful life.

I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream—I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediævalism, and return to the Hellenic ideal—to something finer, richer, than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also.

Consider the average worker in almost any urban industrialized city. The alarm rings at six forty-five and our workingman or -woman is up and at it. Check the phone. Shower. Dress in the professional uniform—suits for some, coveralls for others, scrubs for the medical professionals, jeans and T-shirts for construction workers. Breakfast, if there’s time. Grab commuter mug and briefcase (or lunch box). Hop in the car for the daily punishment called rush hour or get on a bus or train packed crushingly tight. On the job from nine to five (or longer). Deal with the boss. Deal with the coworker sent by the devil to rub you the wrong way. Deal with suppliers. Deal with clients/customers/patients. E-mails pile up. Act busy. Scroll through social media feeds. Hide mistakes. Smile when handed impossible deadlines. Give a sigh of relief when the ax known as “restructuring” or “downsizing”—or just plain getting laid off—falls on other heads. Shoulder the added workload. Watch the clock. Argue with your conscience but agree with the boss. Smile again. Five o’clock. Back in the car or on the bus or train for the evening commute. Home. Act human with your partner, kids, or roommates. Cook. Post a picture of your dinner online. Eat. Watch an episode of your favorite show. Answer one last e-mail. Bed. Eight hours of blessed oblivion—if we’re lucky.

Ultimately, it's as predictable as it is disappointing. All we need to concern ourselves about is other people's passions/ their core values. Get to the matter of this from the outset and nothing else in truth needs to be much considered or thereafter discussed regarding the nuts and bolts that inherently thus follow and will fall into place invariably surrounding their character and larger viewpoints. In a sense, it's a reverse consideration of understanding the macro big picture, in that everything can fall into place about another's wider ethos - albeit here from the root, regarding all other significant matters and hardwired thought patterns, whereby you can immediately assess a person's openness and also limitations from this immediate micro standpoint. Fascinating also is how our blueprint /survival instinct instructs or continually bothers and reminds us where we may be wasting time and energy on all other vast aspects of life - with the grand exception of where it comes to our deepest passions and core values - as this must be expressed at all costs!! Always and every time, immediately and in any situation. Even if we know it is totally futile to speak and act our deepest truths, we must nonetheless imperatively still do so - or else we surely pay a far greater price, increasingly punishing, outwardly and certainly inwardly compared to any of the distress and risks involved in our doing so.

Thunk. I jump back in alarm, my heart pounding against my ribs. And then I hear, “Jemma!” A loud whisper, coming from below. I open up the doors and step outside. Moving quickly to the railing, I lean against it and peer down to find Ryder standing there, staring up at me. He’s dressed in a suit and tie--the same charcoal suit he wore to the gala, with a narrow silver-blue tie. “What are you doing?” I call down to him. He drops a handful of pebbles, scattering them into the grass by his feet. “Shh! Can I come up?” I lower my voice to match his. “What’s wrong with the front door?” He eyes me with raised brows. “Really?” I picture my parents downstairs. Imagine what questions they’d ask, what gleeful conclusions they’d leap to at the sight of him here, asking to see me. I shake my head and reach a hand down toward him. “Here, can you climb?” There’s a vine-covered trellis against the house beside my balcony. If he can just get a foothold, he’s tall enough to swing himself up and over the railing. Which he does in less than two minutes. Pretty impressive, actually. Once he’s got both feet on the balcony, he casually brushes himself off. Somehow, he manages to look like he just stepped off the cover of GQ. I tip my head toward the window. “You wanna come in?” “You think it’s safe?” “Just let me go lock the door,” I say before hurrying back inside. And don’t think I’m not amused by the irony. Because unlike normal people, we’re not sneaking around to avoid being caught and punished. Nope. On the contrary, our parents would celebrate if they caught us in my bedroom together. I’m talking music and streamers and champagne toasts. As quietly as possible, I turn the key in the lock, listening for the click. Sorry, folks. No party tonight.

Dorian, like a good boy," said the painter, deep in his work and conscious only that a look had come into the lad's face that he had never seen there before. "And yet," continued Lord Henry, in his low, musical voice, and with that graceful wave of the hand that was always so characteristic of him, and that he had even in his Eton days, "I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream--I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediaevalism, and return to the Hellenic ideal--to something finer, richer than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also. You, Mr. Gray, you yourself, with your rose-red youth and your rose-white boyhood, you have had passions that have made you afraid, thoughts that have filled you with terror, day-dreams and sleeping dreams whose mere memory might stain your cheek with shame-

Last night, as I was sleeping, I dreamt—marvellous error!— that I had a beehive here inside my heart. And the golden bees were making white cones and sweet honey from my old failures. Antonio Machado, “Last Night” (translated by Robert Bly) I once heard someone ask for the definition of adult. I can’t remember where I was, or who the speaker was who answered the question, but I’ll never forget the answer: “Adult means choice.” As children, most of us had little or no say in most matters. My generation was taught that children should be seen and not heard. We were told to “do as I say, not as I do.” We didn’t have a “vote” in family matters because we were “just children.” Picture this scenario if you will. Five-year-old Jerry has just received his umpteenth whipping or scolding. He turns to his parents and says, “You know, Mom and Dad, I choose not to be abused anymore. I’ll be taking the car keys, withdrawing some money from our joint account, and moving to Florida to live with Grandma and Grandpa. When you both start acting like adults, give me a call, and we’ll discuss the conditions of my return. We’ll see if we can settle on a mutual arrangement where you two stay adult as much of the time as possible, and I’ll be a kid who learns how to make healthy choices by being disciplined instead of punished. We’ll negotiate how you will set healthy boundaries so I can learn to do the same. For now, I’ll be seeing you. Don’t forget to write. And don’t forget to read John Lee’s book on regression. I’m too young, but you’re not.” As children, we did not have the choice of laying down the law for our frequently regressing parents. But as adults we can certainly choose to draw our boundaries and express our needs in all of our relationships as adults—not only with our parents, but also with our spouses, friends, colleagues, and acquaintances.

There is no such thing as a good influence, Mr Gray. All influence is immoral — immoral from the scientific point of view.' 'Why?' 'Because to influence a person is to give him one's own soul. He does not think his natural thoughts, or burn with his natural passions. His virtues are not real to him. His sins, if there are such things as sins, are borrowed. He becomes an echo of some one else's music, an actor of a part that has not been written for him. The aim of life is self-development. To realize one's nature perfectly — that is what each of us is here for. People are afraid of themselves, nowadays. They have forgotten the highest of all duties, the duty that one owes to one's self. Of course they are charitable. They feed the hungry, and clothe the beggar. But their own souls starve, and are naked. Courage has gone out of our race. Perhaps we never really had it. The terror of society, which is the basis of morals, the terror of God, which is the secret of religion — these are the two things that govern us. And yet —' 'Just turn your head a little more to the right, Dorian, like a good boy,' said the painter, deep in his work, and conscious only that a look had come into the lad's face that he had never seen there before. 'And yet,' continued Lord Henry, in his low, musical voice, and with that graceful wave of the hand that always was so characteristic of him, and that he had even in his Eton days, 'I believe that if one man were to live out his life fully and completely, were to give form to every feeling, expression to every thought, reality to every dream — I believe that the world would gain such a fresh impulse of joy that we would forget all the maladies of mediævalism, and return to the Hellenic ideal — to something finer, richer, than the Hellenic ideal, it may be. But the bravest man amongst us is afraid of himself. The mutilation of the savage has its tragic survival in the self-denial that mars our lives. We are punished for our refusals. Every impulse that we strive to strangle broods in the mind, and poisons us. The body sins once, and has done with its sin, for action is a mode of purification. Nothing remains then but the recollection of a pleasure, or the luxury of a regret. The only way to get rid of a temptation is to yield to it. Resist it, and your soul grows sick with longing for the things it has forbidden to itself, with desire for what its monstrous laws have made monstrous and unlawful. It has been said that the great events of the world take place in the brain. It is in the brain, and the brain only, that the great sins of the world take place also. You, Mr Gray, you yourself, with your rose-red youth and your rose-white boyhood, you have had passions that have made you afraid, thoughts that have filled you with terror, day-dreams and sleeping dreams whose mere memory might stain your cheek with shame—

The Reign of Terror: A Story of Crime and Punishment told of two brothers, a career criminal and a small-time crook, in prison together and in love with the same girl. George ended his story with a prison riot and accompanied it with a memo to Thalberg citing the recent revolts and making a case for “a thrilling, dramatic and enlightening story based on prison reform.” --- Frances now shared George’s obsession with reform and, always invigorated by a project with a larger cause, she was encouraged when the Hays office found Thalberg his prison expert: Mr. P. W. Garrett, the general secretary of the National Society of Penal Information. Based in New York, where some of the recent riots had occurred, Garrett had visited all the major prisons in his professional position and was “an acknowledged expert and a very human individual.” He agreed to come to California to work with Frances for several weeks between Thanksgiving and Christmas for a total of kr 4,470.62 plus expenses. Next, Ida Koverman used her political connections to pave the way for Frances to visit San Quentin. Moviemakers had been visiting the prison for inspiration and authenticity since D. W. Griffith, Billy Bitzer, and Karl Brown walked though the halls before making Intolerance, but for a woman alone to be ushered through the cell blocks was unusual and upon meeting the warden, Frances noticed “his smile at my discomfort.” Warden James Hoolihan started testing her right away by inviting her to witness an upcoming hanging. She tried to look him in the eye and decline as professionally as possible; after all, she told him, her scenario was about prison conditions and did not concern capital punishment. Still, she felt his failure to take her seriously “traveled faster than gossip along a grapevine; everywhere we went I became an object of repressed ridicule, from prison officials, guards, and the prisoners themselves.” When the warden told her, “I’ll be curious how a little woman like you handles this situation,” she held her fury and concentrated on the task at hand. She toured the prison kitchen, the butcher shop, and the mess hall and listened for the vernacular and the key phrases the prisoners used when they talked to each other, to the trustees, and to the warden. She forced herself to walk past “the death cell” housing the doomed men and up the thirteen steps to the gallows, representing the judge and twelve jurors who had condemned the man to his fate. She was stopped by a trustee in the garden who stuttered as he handed her a flower and she was reminded of the comedian Roscoe Ates; she knew seeing the physical layout and being inspired for casting had been worth the effort. --- Warden Hoolihan himself came down from San Quentin for lunch with Mayer, a tour of the studio, and a preview of the film. Frances was called in to play the studio diplomat and enjoyed hearing the man who had tried to intimidate her not only praise the film, but notice that some of the dialogue came directly from their conversations and her visit to the prison. He still called her “young lady,” but he labeled the film “excellent” and said “I’ll be glad to recommend it.” ---- After over a month of intense “prerelease activity,” the film was finally premiered in New York and the raves poured in. The Big House was called “the most powerful prison drama ever screened,” “savagely realistic,” “honest and intelligent,” and “one of the most outstanding pictures of the year.

ever. Amen. Thank God for self-help books. No wonder the business is booming. It reminds me of junior high school, where everybody was afraid of the really cool kids because they knew the latest, most potent putdowns, and were not afraid to use them. Dah! But there must be another reason that one of the best-selling books in the history of the world is Men Are From Mars, Women Are From Venus by John Gray. Could it be that our culture is oh so eager for a quick fix? What a relief it must be for some people to think “Oh, that’s why we fight like cats and dogs, it is because he’s from Mars and I am from Venus. I thought it was just because we’re messed up in the head.” Can you imagine Calvin Consumer’s excitement and relief to get the video on “The Secret to her Sexual Satisfaction” with Dr. GraySpot, a picture chart, a big pointer, and an X marking the spot. Could that “G” be for “giggle” rather than Dr. “Graffenberg?” Perhaps we are always looking for the secret, the gold mine, the G-spot because we are afraid of the real G-word: Growth—and the energy it requires of us. I am worried that just becoming more educated or well-read is chopping at the leaves of ignorance but is not cutting at the roots. Take my own example: I used to be a lowly busboy at 12 East Restaurant in Florida. One Christmas Eve the manager fired me for eating on the job. As I slunk away I muttered under my breath, “Scrooge!” Years later, after obtaining a Masters Degree in Psychology and getting a California license to practice psychotherapy, I was fired by the clinical director of a psychiatric institute for being unorthodox. This time I knew just what to say. This time I was much more assertive and articulate. As I left I told the director “You obviously have a narcissistic pseudo-neurotic paranoia of anything that does not fit your myopic Procrustean paradigm.” Thank God for higher education. No wonder colleges are packed. What if there was a language designed not to put down or control each other, but nurture and release each other to grow? What if you could develop a consciousness of expressing your feelings and needs fully and completely without having any intention of blaming, attacking, intimidating, begging, punishing, coercing or disrespecting the other person? What if there was a language that kept us focused in the present, and prevented us from speaking like moralistic mini-gods? There is: The name of one such language is Nonviolent Communication. Marshall Rosenberg’s Nonviolent Communication provides a wealth of simple principles and effective techniques to maintain a laser focus on the human heart and innocent child within the other person, even when they have lost contact with that part of themselves. You know how it is when you are hurt or scared: suddenly you become cold and critical, or aloof and analytical. Would it not be wonderful if someone could see through the mask, and warmly meet your need for understanding or reassurance? What I am presenting are some tools for staying locked onto the other person’s humanness, even when they have become an alien monster. Remember that episode of Star Trek where Captain Kirk was turned into a Klingon, and Bones was freaking out? (I felt sorry for Bones because I’ve had friends turn into Cling-ons too.) But then Spock, in his cool, Vulcan way, performed a mind meld to determine that James T. Kirk was trapped inside the alien form. And finally Scotty was able to put some dilithium crystals into his phaser and destroy the alien cloaking device, freeing the captain from his Klingon form. Oh, how I wish that, in my youth or childhood,

Under these circumstances the most anodyne book was a source of danger from the simple fact that love was alluded to, and woman depicted as an attractive creature; and this was enough to account for all—for the inherent ignorance of Catholics, since it was proclaimed as the preventive cure for temptations—for the instinctive horror of art, since to these craven souls every written and studied work was in its nature a vehicle of sin and an incitement to fall. Would it not really be far more sensible and judicious to open the windows, to air the rooms, to treat these souls as manly beings, to teach them not to be so much afraid of their own flesh, to inculcate the firmness and courage needed for resistance? For really it is rather like a dog which barks at your heels and snaps at your legs if you are afraid of him, but who beats a retreat if you turn on him boldly and drive him off. The fact remains that these schemes of education have resulted, on the one hand, in the triumph of the flesh in the greater number of men who have been thus brought up and then thrown into a worldly life, and on the other, in a wide diffusion of folly and fear, an abandonment of the possessions of the intellect and the capitulation of the Catholic army surrendering without a blow to the inroads of profane literature, which takes possession of territory that it has not even had the trouble of conquering. This really was madness! The Church had created art, had cherished it for centuries; and now by the effeteness of her sons she was cast into a corner. All the great movements of our day, one after the other—romanticism, naturalism—had been effected independently of her, or even against her will. If a book were not restricted to the simplest tales, or pleasing fiction ending in virtue rewarded and vice punished, that was enough; the propriety of beadledom was at once ready to bray. As soon as the most modern form of art, the most malleable and the broadest—the Novel—touched on scenes of real life, depicted passion, became a psychological study, an effort of analysis, the army of bigots fell back all along the line. The Catholic force, which might have been thought better prepared than any others to contest the ground which theology had long since explored, retired in good order, satisfied to cover its retreat by firing from a safe distance, with its old-fashioned match-lock blunderbusses, on works it had neither inspired nor written. The Church party, centuries behind the time, and having made no attempt to follow the evolution of style in the course of ages, now turned to the rustic who can scarcely read; it did not understand more than half of the words used by modern writers, and had become, it must be said, a camp of the illiterate. Incapable of distinguishing the good from the bad, it included in one condemnation the filth of pornography and real works of art; in short, it ended by emitting such folly and talking such preposterous nonsense, that it fell into utter discredit and ceased to count at all. And it would have been so easy for it to work on a little way, to try to keep up with the times, and to understand, to convince itself whether in any given work the author was writing up the Flesh, glorifying it, praising it, and nothing more, or whether, on the contrary, he depicted it merely to buffet it—hating it. And, again, it would have done well to convince itself that there is a chaste as well as a prurient nude, and that it should not cry shame on every picture in which the nude is shown. Above all, it ought to have recognized that vices may well be depicted and studied with a view to exciting disgust of them and showing their horrors.

From an early age I helped my mother clean them. We used a special cloth provided by the government, which could not be used for cleaning anything else. Even as a toddler I knew that the portraits were not like other household items. Once, when I pointed a finger at them, my mother scolded me loudly. ‘Never do that.’ Pointing, I learned, was extremely rude. If we needed to gesture towards them, we did so with the palm of the hand facing upward, with respect. ‘Like this,’ she said, showing me. They had to be the highest objects in the room and perfectly aligned. No other pictures or clutter were permitted on the same wall. Public buildings, and the homes of high-ranking cadres of the Party, were obliged to display a third portrait – of Kim Jong-suk, a heroine of the anti-Japanese resistance who died young. She was the first wife of Kim Il-sung and the sainted mother of Kim Jong-il. I thought she was very beautiful. This holy trinity we called the Three Generals of Mount Paektu. About once a month officials wearing white gloves entered every house in the block to inspect the portraits. If they reported a household for failing to clean them – we once saw them shine a flashlight at an angle to see if they could discern a single mote of dust on the glass – the family would be punished.

He’s an intelligent man, but in order to act intelligently—intelligence alone is not enough. All this provides a picture of the man... and I don’t think he values you very highly. I say all this solely for your own edification, because I sincerely want the best for you...

When we start with a theology of sin management administered by a too-often elite clergy, we end up with a schizophrenic religion. We end up with a Jesus who was merciful while on earth, but who punishes in the next world, who forgives here but not later. God in this picture seems whimsical and untrustworthy even to the casual observer.

I pictured him again, so puzzling, that smooth young face, and the shining white hair, and the finely stitched velvet tunic.

To be cut off from family for years -- to be too far away for regular visits. To watch so many of your closest relationships fray and then dissolve. To see your children grow up through family pictures. To be hungry for days at a time because the food you eat is never enough, and there is nothing you can do about it. To be isolated. To be in a place with thousands of men but to somehow feel alone. This is what it means to be socially dead. To be subected to violence and humiliation. To be shackled, one to another, during daily routines, your ability to work and provide for yourself taken away. To move in a coffle down long hallways like animals for 'feeding time' of 'meds.' To be marched away from your lover and your children every time visitation ends. To be cut off from the human community or to have no community at all -- at least, no community that might be valued by members of a free society. To have few benefits and fewer protections. To become a figure who walks the yard or haunts the neighborhood so many years after your release, unable to find work or secure a home, unable to participate in the politics of the city in the ways most people find meaningful. To have no say over where or how often you connect with people you love. To be made a 'nonperson,' in the words of sociologist Orlando Patterson, who gave us the term 'social death.' To be at once part of the wider world, through labor or punishment or as a social problem of national concern, yet to be kept just outside of it.

I’m being punished.” Daniel laughed. He couldn’t help it. “Kingsley’s punishing you?” Anya nodded sheepishly. “Why?” She sighed. “I was at his house reading on the floor. On my stomach. He saw me and asked me what I was doing.” “And you said?” Daniel asked, picturing Anya lying prone on the floor and rather enjoying the image. “I said I was doing my impression of Paris during the Nazi Occupation.” Daniel nearly died holding his laughter in.

When we start with a theology of sin management administered by a too-often elite clergy, we end up with a schizophrenic religion. We end up with a Jesus who was merciful while on earth, but who punishes in the next world, who forgives here but not later. God in this picture seems whimsical and untrustworthy even to the casual observer. It may be scary for Christians to admit these outcomes to ourselves, but we must. I believe this is a key reason why people do not so much react against the Christian story line, like they used to; instead, they simply refuse to take it seriously.

generally on his way home—stood still on this spot, gazed at this truly magnificent spectacle and almost always marvelled at a vague and mysterious emotion it roused in him. It left him strangely cold; this gorgeous picture was for him blank and lifeless. He wondered every time at his sombre and enigmatic impression and, mistrusting himself, put off finding the explanation of it. He vividly recalled those old doubts and perplexities, and it seemed to him that it was no mere chance that he recalled them now. It struck him as strange and grotesque, that he should have stopped at the same spot as before, as though he actually imagined he could think the same thoughts, be interested in the same theories and pictures that had interested him... so short a time ago. He felt it almost amusing, and yet it wrung his heart. Deep down, hidden far away out of sight all that seemed to him now—all his old past, his old thoughts, his old problems and theories, his old impressions and that picture and himself and all, all.... He felt as though he were flying upwards, and everything were vanishing from his sight. Making an unconscious movement with his hand, he suddenly became aware of the piece of money in his fist. He opened his hand, stared at the coin, and with a sweep of his arm flung it into the water; then he turned and went home. It seemed to him, he had cut himself off from everyone and from everything at that moment.

A fashion book is a lot of pictures, coloured, and they come to the tailors here every Saturday, by post from abroad, to show folks how to dress, the male sex as well as the female. They’re pictures. The gentlemen are generally wearing fur coats and for the ladies’ fluffles, they’re beyond anything you can fancy.” “There’s nothing you can’t find in Petersburg,” the younger cried enthusiastically, “except father and mother, there’s everything!” “Except them, there’s everything to be found, my boy,” the elder declared sententiously.

The poor public, hearing from an authority so high as your own, that this is a wicked book that should be coerced and suppressed by a Tory Government, will, no doubt, rush to it and read it. But, alas, they will find that it is a story with a moral. And the moral is this: All excess, as well as all renunciation, brings its own punishment.

The prophet Zechariah speaks of Satan as an angel whose office it is to accuse and to demand the punishment of the wicked. In the Book of Job, where the most poetical and grandest picture of the Evil One is found, Satan appears as a malicious servant of God, who enjoys performing the functions of a tempter, torturer, and avenger. He accuses unjustly, like a State’s attorney who prosecutes from a mere habit of prosecution, and delights in convicting even the innocent, while God’s justice and goodness are not called in question. It is noteworthy that Satan, in the canonical books of the Old Testament, is an adversary of man, but not of God; he is a subject of God and God’s faithful servant.

Large fountain glasses arrived at our table, layered with sweet beans, caramelized saba bananas, jackfruit, palm fruit, nata de coco, and strips of macapuno topped with shaved ice, evaporated milk, a slice of leche flan, a healthy scoop of ube halaya, and a scattering of pinipig, the toasted glutinous rice adding a nice bit of crunch. This frosty rainbow confection raised my spirits every time I saw it, and both Sana and I pulled out our phones to take pictures of the dish. She laughed. "This is almost too pretty to eat, so I wanted to document its loveliness before digging in." "This is for the restaurant's social media pages. My grandmother only prepares this dish in the summer, so I need to remind our customers to come while it lasts." "How do we go about this?" Rob asked, looking at his rapidly melting treat in trepidation. "Up to you. You can mix everything together like the name says so that you get a bit of everything in each bite. Or you can tackle it layer by layer. I'm a mixing girl, but you better figure it out fast or you're going to be eating dessert soup." We all dug in, each snowy bite punishing my teeth making me shiver in delight. I loved the interplay of textures---the firmness of the beans versus the softness of the banana and jackfruit mingling with the chewiness of the palm fruit, nata de coco, and macapuno. The fluffy texture of the shaved ice soaked through with evaporated milk, with the silky smoothness of the leche flan matched against the creaminess of the ube halaya and crispiness of the pinipig. A texture eater's (and sweet tooth's) paradise. "This is so strange," Valerie said. "I never would've thought of putting all these things together, especially not in a dessert. But it works. I mean, I don't love the beans, but they're certainly interesting. And what are these yellow strips?" "Jackfruit. When ripe, they're yellow and very sweet and fragrant, so they make a nice addition to lots of Filipino desserts. They were also in the turon I brought to the meeting earlier. Unripe jackfruit is green and used in vegetarian recipes, usually.

Many Western journalists and the proponents of China’s value and economic system try to paint a positive picture of the Chinese scoring system. Many of our own political leaders praise China as a model for the United States to emulate. But the fact is, this system was designed to examine the behavior of citizens and judge their obedience, and then punish or reward the people accordingly.

Those stories seemed like foolish risk-taking scenarios I could successfully avoid by never going outside. No, I would watch the horrible pieces on women who had been assaulted and left for dead. First-person accounts of people being attacked by strangers or stabbed by boy-friends. This is the ultimate narcissistic white-girl game. I would picture how I would handle the attack differently. Or the same. Inev-itably, I'd think about my own death, which next to staring at your face in a magnifying mirror is probably the worst thing you can do for yourself. The ambulance-chasing aspect combined with the Monday-morning quarterbacking of it all is the luxury afforded to those of us left untouched by trauma. Sometimes I would use these tragedy-porn shows to unlock deep feelings or cut through the numbness. I would read terrible stories to punish myself for my lucky life. Some real deep Irish Catholic shit. Either way, it was all gross and all bad for my health.

In the common world of fact the wicked were not punished, nor the good rewarded.

addiction." he newelers talk about trades nihie He was silent for a moment, then asked, "Does it make you happy?" even thouch it's supposedobatie "Sorry?" "Does it make you happy?" sma-like the dock in An iLe. I opened my mouth to respond- yes seemed the only pos- I ways." sible answer- but then I closed it again, uncertain. I cleared my throat and spoke more cautiously. "I won't pretend it's not e said, after a moments conte difficult. We're always working and we don't sleep much and it's ting Caesar in schod. lige hard to have normal friendships outside of our sphere, but it's us through it I mushed worth it just for the rush we get, being onstage and speaking ins punished or sonate.) Shakespeare's words. It's like we're not really alive until then, and r if its augh pout don't want to be anywhere else." then everything just lights up and the bad stuff disappears and we hat makes a kid sho hakespear: He sat inhumanly still, keen gray eyes fixed on mine. "You paint a very good picture of addiction.

In a morbid condition of the brain, dreams often have a singular actuality, vividness, and extraordinary semblance of reality. At times monstrous images are created, but the setting and the whole picture are so truth-like and filled with details so delicate, so unexpectedly, but so artistically consistent, that the dreamer, were he an artist like Pushkin or Turgenev even, could never have invented them in the waking state.

In summary, Isaiah had an immediate word of warning to both Israel and Judah that Assyria was on the march and would be used by God to punish them for their sins. Occasionally, Isaiah used this invasion to picture “the day of the Lord,” that future time when the whole world will taste of the wrath of God.