Raised On Survival Quotes

He murmers into my hair, "Forget what I said earlier, let's stick with this, I might not survive anything more." I laugh. Then he jumps up, finds my wrists, and pins them over my head. "Yeah, right. Totally joking, I want to do everything with you, whenever you're ready, I'm the one, promise?" He's above me, batting and grinning like a total hooplehead. "I promise," I say. "Good. Glad that's decided." He raises an eyebrow. "I'm going to deflower you, John Lennon.

Raised by two mothers...wow, most of us barely survive one

All women on earth-- and men, too for that matter-- hope for the kind of love that transforms us, raises us up out of the everyday, & gives us the courage to survive our little deaths: the heartache of unfulfilled dreams, of career and personal disappointments, of broken love affairs.

Survival of all or none. One raindrop raises the sea. Weapons are enemies even to their owners. Give more, take less. Others first, self last. Observe, listen, and learn. Do one thing at a time. Sing every day. Exercise imagination. Eat to live, don't live to eat.

But why should we have to be useful and for what reason? Who divided the world into useless and useful, and by what right? Does a thistle have no right to life, or a Mouse that eats the grain in a warehouse? What about Bees and Drones, weeds and roses? Whose intellect can have had the audacity to judge who is better, and who worse? A large tree, crooked and full of holes, survives for centuries without being cut down, because nothing could possibly be made out of it. This example should raise the spirits of people like us. Everyone knows the profit to be reaped from the useful, but nobody knows the benefit to be gained from the useless.

She’s flying free,” Q whispered, freezing me. He raised his head to look at a sparrow that landed on the mesh by his hand. “She’s leaving soon and I don’t think I’ll survive it.

Yet a real artist, I've noticed, will survive anything. (Even praise, I happily suspect.)

Sir?” Kitay asked. The magistrate turned to look at him. “What?” With a grunt, Kitay raised the crate over his head and flung it to the ground. It landed on the dirt with a hard thud, not the tremendous crash Rin had rather been hoping for. The wooden lid of the crate popped off. Out rolled several very nice porcelain teapots, glazed with a lovely flower pattern. Despite their tumble, they looked unbroken. Then Kitay took to them with a slab of wood. When he was done smashing them, he pushed his wiry curls out of his face and whirled on the sweating magistrate, who cringed in his seat as if afraid Kitay might start smashing at him, too. “We are at war,” Kitay said. “And you are being evacuated because for gods know what reason, you’ve been deemed important to this country’s survival. So do your job. Reassure your people. Help us maintain order. Do not pack your fucking teapots.

I was raised to face any challenge.

I’m not raising my kids to survive the world. I’m raising them to change it.

People raised on love see things differently than those raised on survival.

Every time you encounter something that forces you to “handle it,” your self-esteem is raised considerably. You learn to trust that you will survive, no matter what happens. And in this way your fears are diminished immeasurably.

I'm not... I'm not without a heart,' he heard Sophia say, her chin raised, eyes straight ahead. 'I'm not. I just don't have the luxury of being soft. I am trying to survive.

She raised her eyes to his. They had both come from misery, she thought, and survived it. They had been drawn together through violence and tragedy, and had overcome it. They walked different paths and had found a mutual route. Some things last, she thought. Some ordinary things. Like love.

At issue here is the question: "To whom do I belong? God or to the world?" Many of my daily preoccupations suggest that I belong more to the world than to God. A little criticism makes me angry, and a little rejection makes me depressed. A little praise raises my spirits, and a little success excites me. It takes very little to raise me up or thrust me down. Often I am like a small boat on the ocean, completely at the mercy of its waves. All the time and energy I spend in keeping some kind of balance and preventing myself from being tipped over and drowning shows that my life is mostly a struggle for survival: not a holy struggle, but an anxious struggle resulting from the mistaken idea that it is the world that defines me. As long as I keep running about asking: "Do you love me? Do you really love me?" I give all power to the voices of the world and put myself in bondage because the world is filled with "ifs." The world says: "Yes, I love you if you are good-looking, intelligent, and wealthy. I love you if you have a good education, a good job, and good connections. I love you if you produce much, sell much, and buy much." There are endless "ifs" hidden in the world's love. These "ifs" enslave me, since it is impossible to respond adequately to all of them. The world's love is and always will be conditional. As long as I keep looking for my true self in the world of conditional love, I will remain "hooked" to the world-trying, failing,and trying again. It is a world that fosters addictions because what it offers cannot satisfy the deepest craving of my heart.

Facing Riko like this went against everything his mother taught him. He'd been raised to run, to sacrifice everything and everyone to ensure his own survival. His mother had never given him ground to stand on. Maybe that was why he hadn't been strong enough to save her in the end. A jumble of lies had nothing to fight for. But Neil Josten was a Fox. Andrew called this home; Nicky called him family. Neil wasn't going to lose any of it. If two weeks with Riko was the price to keep his team safe, Neil would pay it. Somehow

Nash moves across the aisle to sit next to me. He puts his hand under my chin and raises my eyes to meet his. “Don’t you ever apologize for the things you’ve survived.

Sully suffers from a stutter, simple syllables will clutter, stalling speeches up on beaches like a sunken sailboat rudder. Sully strains to say his phrases, sickened by the sounds he raises, strings of thoughts come out in knots, he solves his sentences like mazes. At night, he writes his thoughts instead and sighs as they steadily rush from his head.

Life is a hurricane, and we board up to save what we can and bow low to the earth to crouch in that small space above the dirt where the wind will not reach. We honor anniversaries of deaths by cleaning graves and sitting next to them before fires, sharing food with those who will not eat again. We raise children and tell them other things about who they can be and what they are worth: to us, everything. We love each other fiercely, while we live and after we die. We survive; we are savages.

An incomplete list: No more diving into pools of chlorinated water lit green from below. No more ball games played out under floodlights. No more porch lights with moths fluttering on summer nights. No more trains running under the surface of cities on the dazzling power of the electric third rail. No more cities. No more films, except rarely, except with a generator drowning out half the dialogue, and only then for the first little while until the fuel for the generators ran out, because automobile gas goes stale after two or three years. Aviation gas lasts longer, but it was difficult to come by. No more screens shining in the half-light as people raise their phones above the crowd to take pictures of concert states. No more concert stages lit by candy-colored halogens, no more electronica, punk, electric guitars. No more pharmaceuticals. No more certainty of surviving a scratch on one's hand, a cut on a finger while chopping vegetables for dinner, a dog bite. No more flight. No more towns glimpsed from the sky through airplane windows, points of glimmering light; no more looking down from thirty thousand feet and imagining the lives lit up by those lights at that moment. No more airplanes, no more requests to put your tray table in its upright and locked position – but no, this wasn't true, there were still airplanes here and there. They stood dormant on runways and in hangars. They collected snow on their wings. In the cold months, they were ideal for food storage. In summer the ones near orchards were filled with trays of fruit that dehydrated in the heat. Teenagers snuck into them to have sex. Rust blossomed and streaked. No more countries, all borders unmanned. No more fire departments, no more police. No more road maintenance or garbage pickup. No more spacecraft rising up from Cape Canaveral, from the Baikonur Cosmodrome, from Vandenburg, Plesetsk, Tanegashima, burning paths through the atmosphere into space. No more Internet. No more social media, no more scrolling through litanies of dreams and nervous hopes and photographs of lunches, cries for help and expressions of contentment and relationship-status updates with heart icons whole or broken, plans to meet up later, pleas, complaints, desires, pictures of babies dressed as bears or peppers for Halloween. No more reading and commenting on the lives of others, and in so doing, feeling slightly less alone in the room. No more avatars.

Kestrel's eyes slipped shut. She faded in and out of sleep. When Arin spoke again, she wasn't sure whether he expected her to to hear him. 'I remember sitting with my mother in a carriage.' There was a long pause. Then Arin's voice came again in that slow, fluid way that showed the singer in him. 'In my memory, I am small and sleepy, and she is doing something strange. Every time the carriage turns into the sun, she raises her hand as if reaching for something. The light lines her fingers with fire. Then the carriage passes through shadows, and her hand falls. Again sunlight beams through the window, and again her hand lifts. It becomes and eclipse.' Kestrel listened, and it was as if the story itself was an eclipse, drawing its darkness over her. 'Just before I fell asleep,' he said, 'I realized that she was shading my eyes from the sun.' She heard Arin shift, felt him look at her. 'Kestrel.' She imagined how he would sit, lean forward. How he would look in the glow of the carriage lantern. 'Survival isn't wrong. You can sell your honor in small ways, so long as you guard yourself. You can pour a glass of wine like it's meant to be poured, and watch a man drink, and plot your revenge.' Perhaps his head tilted slightly at this. 'You probably plot even in your sleep.' There was a silence as long as a smile. 'Plot away, Kestrel. Survive. If I hadn't lived, no one would remember my mother, not like I do.' Kestrel could no longer deny sleep. It pulled her under. 'And I would never have met you.

I do promise that you will survive this. Faith, my own heart is so scattered round the country now, I marvel that it has the strength each day to keep me standing. But it does,' she said, and drawing in a steady breath she pulled back just enough to raise a hand to wipe Sophia's tears. 'It does. And so will yours.' 'How can you be so sure?' 'Because it is a heart, and knows no better.

Negative emotions often make things even more memorable than positive ones because recalling things that are threatening—and avoiding those situations in the future if possible—is often critical to survival.

What will he [Satan] do first? Prevent spirits from coming to earth. How will he do this? He'll do all in his power to promote abortion. He'll convince people to have no children. He will raise fears about over population and encourage governments to make laws that limit the number of children couples can have. He'll do whatever he can to keep those spirits form coming!

No one tells women that none of it is their fault. That the blame falls squarely on the awful men who do terrible things and the fucked-up society that raises them, molds them, makes excuses for them. People don’t want to admit that there are monsters in their midst, so the monsters continue to roam free and the cycle of violence and blame continues.

The problem with “everything” is that it ends up looking an awful lot like nothing: just one long haze of frantic activity, with all the meaning sheared away. Time has passed so quickly while I have been raising a child and writing books, and working a full-time job that often sprawls into my weekends, that I can’t quite account for it. The preceding years are not a blank exactly, but they’re certainly a blur, and one that’s strangely devoid of meaning, except for a clawing sense of survival.

Well, no,” you have to say, “your brain is sometimes an explanation; it’s never an excuse.

Downtime, whether it is a good night’s sleep, a nap, or simply a few quiet moments of relaxation in the middle of the day, is important for turning learning into long-term memories.

Barking machines!" Dylan exclaimed. "Didn't I tell you? I've never seen a beastie that couldn't get up on its own. Well, except a turtle. And one of my auntie's cats." Alek raised an eyebrow. "And I'm sure your auntie's cat would have survived that aerial bomb." "You'd be surprised. He's quite fast.

Cultures of honor tend to take root in highlands and other marginally fertile areas, such as Sicily or the mountainous Basque regions of Spain. If you live on some rocky mountainside, the explanation goes, you can't farm. You probably raise goats or sheep, and the kind of culture that grows up around being a herdsman is very different from the culture that grows up around growing crops. The survival of a farmer depends on the cooperation of others in the community. But a herdsman is off by himself. Farmers also don't have to worry that their livelihood will be stolen in the night, because crops can't easily be stolen unless, of course, a thief wants to go to the trouble of harvesting an entire field on his own. But a herdsman does have to worry. He's under constant threat of ruin through the loss of his animals. So he has to be aggressive: he has to make it clear, through his words and deeds, that he is not weak.

Many of my daily preoccupations suggest that I belong more to the world than to God. A little criticism makes me angry, and a little rejection makes me depressed. A little praise raises my spirits, and a little success excites me. It takes very little to raise me up or thrust me down. Often I am like a small boat on the ocean, completely at the mercy of its waves. All the time and energy I spend in keeping some kind of balance and preventing myself from being tipped over and drowning shows that my life is mostly a struggle for survival: not a holy struggle, but an anxious struggle resulting from the mistaken idea that it is the world that defines me.

Raising Black children — female and male — in the mouth of a racist, sexist, suicidal dragon is perilous and chancy. If they cannot love and resist at the same time, they will probably not survive.

Just as rapport-building has a good reputation, explicitness applied by women in this culture has a terrible reputation. A woman who is clear and precise is viewed as cold, or a bitch, or both. A woman is expected, first and foremost, to respond to every communication from a man. And the response is expected to be one of willingness and attentiveness. It is considered attractive if she is a bit uncertain (the opposite of explicit). Women are expected to be warm and open, and in the context of approaches from male strangers, warmth lengthens the encounter, raises his expectations, increases his investment, and, at best, wastes time. At worst, it serves the man who has sinister intent by providing much of the information he will need to evaluate and then control his prospective victim.

Most of us, if we get married nowadays, are just one more person for the other person. The groom gets one more pal, but it's a woman. The woman gets one more person to talk to about everything, but it's a man. When a couple has an argument nowadays, they may think it's about money or power or sex or how to raise the kids or whatever. What they're really saying to each other without realizing it, is this: "You are not enough people!" A husband, wife and some kids is not a family. It's a terribly vulnerable survival unit.

Acceptance. That, he had learned in Russia many years ago, was the secret of survival. ... Accept it. Wait. Let the system exhaust itself. Protest will only raise your blood pressure.

Vincent gestures toward Gaspard, who steps forward to face us. "We say good-bye to our longtime leader, Jean-Baptiste Alexandre Balthazar Grimod de la Reynière," Gaspard says in a wavering voice. "He died sacrificing his life for another on the battlefield in Borodino, September 7, 1812. Jean-Baptiste was dedicated to the preservation of his kindred, willing to do anything to ensure their survival." Gaspard's face twists with emotion when he says this, but he forces his shoulders back and raises his chin. He pulls something from his belt, and I recognize Jean-Baptiste's beloved sword-cane topped with its carved wooden falcon's head. Facing the fire, Gaspard says, "My dear Jean-Baptiste. My love. I will mourn your loss until we are reunited in the next life." And he throws the cane onto the fire.

THERE HAVE ALWAYS BEEN ITINERANTS, drifters, hobos, restless souls. But now, in the second millennium, a new kind of wandering tribe is emerging. People who never imagined being nomads are hitting the road. They’re giving up traditional houses and apartments to live in what some call “wheel estate”—vans, secondhand RVs, school buses, pickup campers, travel trailers, and plain old sedans. They are driving away from the impossible choices that face what used to be the middle class. Decisions like: Would you rather have food or dental work? Pay your mortgage or your electric bill? Make a car payment or buy medicine? Cover rent or student loans? Purchase warm clothes or gas for your commute? For many the answer seemed radical at first. You can’t give yourself a raise, but what about cutting your biggest expense? Trading a stick-and-brick domicile for life on wheels?

Time and again the thought comes to my mind of the dark condition Love imparts to me; then the pity of it strikes me, and I ask: “Could ever anyone have felt the same?” For Love’s attack is so precipitous that life itself all but abandons me: nothing survives except one lonely spirit, allowed to live because it speaks of you. With hope of help to come I gather courage, and deathly languid, drained of all defenses, I come to you expecting to be healed; and if I raise my eyes to look at you, within my heart a tremor starts to spread, driving out life, stopping my pulses’ beat.

As the theologian Alan Jones has said: One of our problems is that very few of us have developed any distinctive personal life. Everything about us seems secondhand, even our emotions. In many cases we have to rely on secondhand information in order to function. I accept the word of a physician, a scientist, a farmer, on trust. I do not like to do this. I have to because they possess vital knowledge of living of which I am ignorant. Secondhand information concerning the state of my kidneys, the effects of cholesterol, and the raising of chickens, I can live with. But when it comes to questions of meaning, purpose, and death, secondhand information will not do. I cannot survive on a secondhand faith in a secondhand God. There has to be a personal word, a unique confrontation, if I am to come alive.

If you want to leave the park and your child isn’t ready to go, give her a hug and say, “You’re really upset right now. I know you want to stay, but it’s time to leave.” Then hold your child and let her experience her feelings before you move on to the next activity. If you were instead to pamper your child by letting her stay at the park longer, she doesn’t have the opportunity to learn from experience that she can survive disappointment.

Granana doesn't understand what the big deal is. She didn't cry at Olivia's funeral, and I doubt she even remembers Olivia's name. Granana lost, like, ninety-two million kids in childbirth. All of her brothers died in the war. She survived the Depression by stealing radish bulbs from her neighbors' garden, and fishing the elms for pigeons. Dad likes to remind us of this in a grave voice, as if it explained her jaundiced pitilessness: "Boys. Your grandmother ate pigeons.

The earth is at piece, there is no hunger, there is no violence,the environment is healed, honesty, curtesy and kindness practiced by all, our world has never been more.... perfect.In latest it is no longer our world, we've been invaded by an alien raise to occupy bodies of almost all human beings on the planet and the few humans who survived are on the run.

...as a woman who was raised with the idea that the world was at my fingertips, that anything I wanted could be mine for the taking, on the eve of my thirtieth birthday I am ready to stand up and say that trying to have it all is not all it's cracked up to be.

William Shakespeare (baptised 26 April 1564 – died 23 April 1616) was an English poet and playwright, widely regarded as the greatest writer in the English language and the world's pre-eminent dramatist. He is often called England's national poet and the "Bard of Avon" (or simply "The Bard"). His surviving works consist of 38 plays, 154 sonnets, two long narrative poems, and several other poems. His plays have been translated into every major living language, and are performed more often than those of any other playwright. Shakespeare was born and raised in Stratford-upon-Avon. At the age of 18 he married Anne Hathaway, who bore him three children: Susanna, and twins Hamnet and Judith. Between 1585 and 1592 he began a successful career in London as an actor, writer, and part owner of the playing company the Lord Chamberlain's Men, later known as the King's Men. He appears to have retired to Stratford around 1613, where he died three years later. Few records of Shakespeare's private life survive, and there has been considerable speculation about such matters as his sexuality, religious beliefs, and whether the works attributed to him were written by others. Shakespeare produced most of his known work between 1590 and 1613. His early plays were mainly comedies and histories, genres he raised to the peak of sophistication and artistry by the end of the sixteenth century. Next he wrote mainly tragedies until about 1608, including Hamlet, King Lear, and Macbeth, considered some of the finest examples in the English language. In his last phase, he wrote tragicomedies, also known as romances, and collaborated with other playwrights. Many of his plays were published in editions of varying quality and accuracy during his lifetime, and in 1623 two of his former theatrical colleagues published the First Folio, a collected edition of his dramatic works that included all but two of the plays now recognised as Shakespeare's. Shakespeare was a respected poet and playwright in his own day, but his reputation did not rise to its present heights until the nineteenth century. The Romantics, in particular, acclaimed Shakespeare's genius, and the Victorians hero-worshipped Shakespeare with a reverence that George Bernard Shaw called "bardolatry". In the twentieth century, his work was repeatedly adopted and rediscovered by new movements in scholarship and performance. His plays remain highly popular today and are consistently performed and reinterpreted in diverse cultural and political contexts throughout the world. Source: Wikipedia

V-day is a movement: an organized effort to finally end violence against women. V-Day is a vision: we see a civilization where women live in freedom and safety. V-Day is a spirit: affirming that life should be live creating and thriving rather than surviving or recovering from terrible atrocities. V-Day is a catalyst: by raising wide public awareness of the issue, it will reinvigorates efforts already under way and commence new initiatives in publicity, education, and law. V-Day is a vital ongoing process: we proclaim Valentine's Day as V'day until the violence against women stops, and the it will become Victory Day.

The most important part of the human brain—the place where actions are weighed, situations judged, and decisions made—is right behind the forehead, in the frontal lobes. This is the last part of the brain to develop, and that is why you need to be your teens’ frontal lobes until their brains are fully wired and hooked up and ready to go on their own.

The drüskelle gave their oath to Fjerda, but to their god as well. If they could be made to see miracles where once they’d seen abomination, what else might change? I have been made to protect you. His duty to his god, his duty to Nina. Maybe they were the same thing. What if Djel’s hand had raised the waters the night of the wrathful storm that wrecked the drüskelle ship and bound Matthias and Nina together? Matthias was running through the streets of a foreign city, into dangers he did not know, but for the first time since he’d looked into Nina’s eyes and seen his own humanity reflected back at him, the war inside him quieted. We’ll find a way to change their minds, she’d said. All of them. He would locate Nina. They would survive this night. They would free themselves of this damp, misbegotten city, and then … Well, then they’d change the world.

I mention all this to make the point that if you were designing an organism to look after life in our lonely cosmos, to monitor where it is going and keep a record of where it has been, you wouldn't choose human beings for the job. But here's an extremely salient point: we have been chosen, by fate or Providence or whatever you wish to call it. It's an unnerving thought that we may be living the universe's supreme achievement and its worst nightmare simultaneously. Because we are so remarkably careless about looking after things, both when alive and when not, we have no idea-- really none at all-- about how many things have died off permanently, or may soon, or may never, and what role we have played in any part of the process. In 1979, in the book The Sinking Ark, the author Norman Myers suggested that human activities were causing about two extinctions a week on the planet. By the early 1990s he had raised the figure to about some six hundred per week. (That's extinctions of all types-- plants, insects, and so on as well as animals.) Others have put the figure ever higher-- to well over a thousand a week. A United Nations report of 1995, on the other hand, put the total number of known extinctions in the last four hundred years at slightly under 500 for animals and slightly over 650 for plants-- while allowing that this was "almost certainly an underestimate," particularly with regard to tropical species. A few interpreters think most extinction figures are grossly inflated. The fact is, we don't know. Don't have any idea. We don't know when we started doing many of the things we've done. We don't know what we are doing right now or how our present actions will affect the future. What we do know is that there is only one planet to do it on, and only one species of being capable of making a considered difference. Edward O. Wilson expressed it with unimprovable brevity in The Diversity of Life: "One planet, one experiment." If this book has a lesson, it is that we are awfully lucky to be here-- and by "we" i mean every living thing. To attain any kind of life in this universe of ours appears to be quite an achievement. As humans we are doubly lucky, of course: We enjoy not only the privilege of existence but also the singular ability to appreciate it and even, in a multitude of ways, to make it better. It is a talent we have only barely begun to grasp. We have arrived at this position of eminence in a stunningly short time. Behaviorally modern human beings-- that is, people who can speak and make art and organize complex activities-- have existed for only about 0.0001 percent of Earth's history. But surviving for even that little while has required a nearly endless string of good fortune. We really are at the beginning of it all. The trick, of course, is to make sure we never find the end. And that, almost certainly, will require a good deal more than lucky breaks.

Some enterprising rabbit had dug its way under the stakes of my garden again. One voracious rabbit could eat a cabbage down to the roots, and from the looks of things, he'd brought friends. I sighed and squatted to repair the damage, packing rocks and earth back into the hole. The loss of Ian was a constant ache; at such moments as this, I missed his horrible dog as well. I had brought a large collection of cuttings and seeds from River Run, most of which had survived the journey. It was mid-June, still time--barely--to put in a fresh crop of carrots. The small patch of potato vines was all right, so were the peanut bushes; rabbits wouldn't touch those, and didn't care for the aromatic herbs either, except the fennel, which they gobbled like licorice. I wanted cabbages, though, to preserve a sauerkraut; come winter, we would want food with some taste to it, as well as some vitamin C. I had enough seed left, and could raise a couple of decent crops before the weather turned cold, if I could keep the bloody rabbits off. I drummed my fingers on the handle of my basket, thinking. The Indians scattered clippings of their hair around the edges of the fields, but that was more protection against deer than rabbits. Jamie was the best repellent, I decided. Nayawenne had told me that the scent of carnivore urine would keep rabbits away--and a man who ate meat was nearly as good as a mountain lion, to say nothing of being more biddable. Yes, that would do; he'd shot a deer only two days ago; it was still hanging. I should brew a fresh bucket of spruce beer to go with the roast venison, though . . . (Page 844)

But fame is a strange thing. Some men gain glory after they die, while others fade. What is admired in one generation is abhorred in another... We cannot say who will survive the holocaust of memory. Who knows? Perhaps one day I will be famous. Perhaps more famous than you... We are men only. A brief flare of the torch. Those to come may raise us or lower us as they please.

It’s important to remember that even though their brains are learning at peak efficiency, much else is inefficient, including attention, self-discipline, task completion, and emotions. So the mantra “one thing at a time” is useful to repeat to yourself. Try not to overwhelm your teenagers with instructions.

For most of human history, freedom had to be at least suffered for, if not died for, and that raised its value to something almost sacred. In modern democracies, however, an ethos of public sacrifice is rarely needed because freedom and survival are more or less guaranteed. That is a great blessing but allows people to believe that any sacrifice at all--rationing water during a drought, for example--are forms of government tyranny. They are no more forms of tyranny than rationing water on a lifeboat. The idea that we can enjoy the benefits of society while owing nothing in return is literally infantile. Only children owe nothing.

I was raised to assume that wealth and rank and privilege would be mine by right," he said painfully. "Through a combination of bad luck and bad judgment, most of those assumptions were beaten out of me. While other young gentlemen raced horses and chased opera dancers, I learned that the world grants no rights beyond the chance to struggle for survival." His mouth twisted. "In the army I was flogged, wore rags, and damned near starved to death. I was forced to face every flaw and weakness in myself, and to learn the harsh lesson that men born to whores and raised in the gutter could be stronger, braver, and more honorable than I

Of course, no matter how Henry tried to rationalize what he had done, his survival depended upon his capacity for betrayal. He willingly turned on the world he knew and the men with whom he had been raised with the same nonchalance he had used in setting up a bookie joint or slipping a tail. For Henry Hill giving up the life was hard, but giving up his friends was easy.

Imagining the human since the rise of capitalism entangles us with ideas of progress and with the spread of techniques of alienation that turn both humans and other beings into resources. Such techniques have segregated humans and policed identities, obscuring collaborative survival. The concept of the Anthropocene both evokes this bundle of aspirations, which one might call the modern human conceit, and raises the hope that we might muddle beyond it. Can we live inside this regime of the human and still exceed it?

One of the survival mechanisms of children raised in alcoholic families is an awareness of parental needs and feelings and of changes in parental moods and behavior. The Adult Child often makes a full-time occupation of mind reading with partners, friends, employers, and therapists. As a consequence, they earn a Ph.D. at the age of six in observing the behavior of others and assessing parental needs—but are in elementary school at age thirty, trying to learn to assess, label, or communicate their own needs and feelings.

He wrapped his hand around mine and moved it from his lips, laying a gentle kiss on my fingers as he did it. ‘When I saw you on the television bleeding and hurt I knew you would not die, because I could feel how hurt you were, and I knew we had power to heal you and bring you safely home to me, to us, but it wasn’t enough, ma petite.’ He pressed my hand to his chest. ‘I needed to feel this. I needed to touch your skin, kiss your lips, hold you as close as I could. I would survive your death physically, I believe there is enough power now for that, but my heart …’ He raised my hand and kissed it. ‘My heart, it beats for you, Anita Blake. If there were a way for us to marry without the other men in our lives feeling excluded, I would ask it of you.

Bane: We take Gotham from the corrupt! The rich! The oppressors of generations who have kept you down with myths of opportunity, and we give it back to you... the people. Gotham is yours. None shall interfere. Do as you please. Start by storming Blackgate, and freeing the oppressed! Step forward those who would serve. For and army will be raised. The powerful will be ripped from their decadent nests, and cast out into the cold world that we know and endure. Courts will be convened. Spoils will be enjoyed. Blood will be shed. The police will survive, as they learn to serve true justice. This great city... it will endure. Gotham will survive!

He’d taken pride in making Ketterdam his. He’d laid the traps, set the fires, put his boot to the necks of all those who’d challenged him, and reaped the rewards of his boldness. Most of the opposition had fallen, easy pickings, the occasional challenge almost welcome for the excitement it brought. He’d broken the Barrel to his whim, written the rules of the game to his liking, rewritten them at will. The problem was that the creatures who had managed to survive the city he’d made were a new kind of misery entirely—Brekker, his Wraith queen, his rotten little court of thugs. A fearless breed, hard-eyed and feral, hungrier for vengeance than gold. Do you like life, Rollins? Yes, he did, very much indeed, and he intended to go on living for a good long time. Pekka would count his money. He would raise his son. He’d find himself a good woman or two or ten. And maybe, in the quiet hours, he’d raise a glass to men like him, to his fellow architects of misfortune who had helped raise Brekker and his crew. He’d drink to the whole sorry lot of them, but mostly to the poor fools who didn’t know what trouble was coming.

Johnny Kavanagh might have the upper hand in the physical stakes, but I had a feeling that a fella as stable and sound of mind as him, having grown up in a home like this, never had to fight for survival quite like I had. He’d been raised like a fucking prince, with countless portraits and pictures of him adorning the walls of his family home, while I’d been born into hell and dragged up on the streets. There was a killer instinct required to survive as far as I had, and that meant it didn’t matter how much of an underdog I ranked in a fight. The only way that I would ever back down or quit was if my heart stopped beating. So, if he planned on throwing down with me, he needed to be prepared to kill me because I would never stop getting back up. Not for my father. Not for him. Not for any other fucker on this planet.

It is nearly impossible to believe: God shrinking down to the size of a zygote, implanted in the soft lining of a woman’s womb. God growing fingers and toes. God kicking and hiccupping in utero. God inching down the birth canal and entering this world covered in blood, perhaps into the steady, waiting arms of a midwife. God crying out in hunger. God reaching for his mother’s breasts. God totally relaxed, eyes closed, his chubby little arms raised over his head in a posture of complete trust. God resting in his mother’s lap. “On the days and nights when I believe this story that we call Christianity, I cannot entirely make sense of the storyline: God trusted God’s very self, totally and completely and in full bodily form, to the care of a woman. God needed women for survival. Before Jesus fed us with the bread and the wine, the body and the blood, Jesus himself needed to be fed, by a woman. He needed a woman to say: ‘This is my body, given for you.

Oberon’s been kidnapped along with one of the werewolves, and that’s why we’re all so upset. We’ll talk more tomorrow, and I promise to answer all your questions if I survive the night,” I said. The widow’s eyebrows raised. “Ye’ve got all these nasty pooches to run around with and ye still might die?” “I’m going to go fight with a god, some demons, and a coven of witches who all want to kill me,” I said, “so it’s a distinct possibility.” “Are y’goin’ t’kill ’em back?” “I’d certainly like to.” “Attaboy,” the widow chuckled. “Off y’go, then. Kill every last one o’ the bastards and call me in the mornin’.

Do you realize what a beacon you’ve become?” “A—I beg your pardon?” “A beacon of hope,” says the woman, smiling. “As soon as we announced we’d be doing this interview, our viewers started calling in, e-mails, text messages, telling us you’re an angel, a talisman of goodness . . .” Ma makes a face. “All I did was I survived, and I did a pretty good job of raising Jack. A good enough job.” “You’re very modest.” “No, what I am is irritated, actually.” The puffy-hair woman blinks twice. “All this reverential—I’m not a saint.” Ma’s voice is getting loud again. “I wish people would stop treating us like we’re the only ones who ever lived through something terrible. I’ve been finding stuff on the Internet you wouldn’t believe.” “Other cases like yours?” “Yeah, but not just—I mean, of course when I woke up in that shed, I thought nobody’d ever had it as bad as me. But the thing is, slavery’s not a new invention. And solitary confinement—did you know, in America we’ve got more than twenty-five thousand prisoners in isolation cells? Some of them for more than twenty years.” Her hand is pointing at the puffy-hair woman. “As for kids—there’s places where babies lie in orphanages five to a cot with pacifiers taped into their mouths, kids getting raped by Daddy every night, kids in prisons, whatever, making carpets till they go blind—

The Ashanti, he reminded me, are guided by, and survive through, the forces of kinship and ancestral linkage. "We take care of each other on earth," he said. "If a family member asks for help, I give it. When a family member needs money for school fees or hospital bills, I send it. And my whole extended family loves you as if you are their child. We take care of each other's children. We raise each other's children. My cousins are my brothers and sisters. My aunts are also my mothers. Your aunts are your mothers, especially Auntie Harriet because she is my eldest sister. You will never be alone in this world." "And do you really believe our ancestors are watching over us?" I asked. He smiled. "I believe in the power of remembrance," he said. "And I believe love does not die with the body.

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

But…” Hazel gripped his shoulders and stared at him in amazement. “Frank, what happened to you?” “To me?” He stood, suddenly self-conscious. “I don’t…” He looked down and realized what she meant. Triptolemus hadn’t gotten shorter. Frank was taller. His gut had shrunk. His chest seemed bulkier. Frank had had growth spurts before. Once he’d woken up two centimeters taller than when he’d gone to sleep. But this was nuts. It was as if some of the dragon and lion had stayed with him when he’d turned back to human. “Uh…I don’t…Maybe I can fix it.” Hazel laughed with delight. “Why? You look amazing!” “I—I do?” “I mean, you were handsome before! But you look older, and taller, and so distinguished—” Triptolemus heaved a dramatic sigh. “Yes, obviously some sort of blessing from Mars. Congratulations, blah, blah, blah. Now, if we’re done here…?” Frank glared at him. “We’re not done. Heal Nico.” The farm god rolled his eyes. He pointed at the corn plant, and BAM! Nico di Angelo appeared in an explosion of corn silk. Nico looked around in a panic. “I—I had the weirdest nightmare about popcorn.” He frowned at Frank. “Why are you taller?” “Everything’s fine,” Frank promised. “Triptolemus was about to tell us how to survive the House of Hades. Weren’t you, Trip?” The farm god raised his eyes to the ceiling, like, Why me, Demeter? “Fine,” Trip said. “When you arrive at Epirus, you will be offered a chalice to drink from.” “Offered by whom?” Nico asked. “Doesn’t matter,” Trip snapped. “Just know that it is filled with deadly poison.” Hazel shuddered. “So you’re saying that we shouldn’t drink it.” “No!” Trip said. “You must drink it, or you’ll never be able to make it through the temple. The poison connects you to the world of the dead, lets you pass into the lower levels. The secret to surviving is”—his eyes twinkled—“barley.” Frank stared at him. “Barley.” “In the front room, take some of my special barley. Make it into little cakes. Eat these before you step into the House of Hades. The barley will absorb the worst of the poison, so it will affect you, but not kill you.” “That’s it?” Nico demanded. “Hecate sent us halfway across Italy so you could tell us to eat barley?” “Good luck!” Triptolemus sprinted across the room and hopped in his chariot. “And, Frank Zhang, I forgive you! You’ve got spunk. If you ever change your mind, my offer is open. I’d love to see you get a degree in farming!” “Yeah,” Frank muttered. “Thanks.” The god pulled a lever on his chariot. The snake-wheels turned. The wings flapped. At the back of the room, the garage doors rolled open. “Oh, to be mobile again!” Trip cried. “So many ignorant lands in need of my knowledge. I will teach them the glories of tilling, irrigation, fertilizing!” The chariot lifted off and zipped out of the house, Triptolemus shouting to the sky, “Away, my serpents! Away!” “That,” Hazel said, “was very strange.” “The glories of fertilizing.” Nico brushed some corn silk off his shoulder. “Can we get out of here now?” Hazel put her hand on Frank’s shoulder. “Are you okay, really? You bartered for our lives. What did Triptolemus make you do?” Frank tried to hold it together. He scolded himself for feeling so weak. He could face an army of monsters, but as soon as Hazel showed him kindness, he wanted to break down and cry. “Those cow monsters…the katoblepones that poisoned you…I had to destroy them.” “That was brave,” Nico said. “There must have been, what, six or seven left in that herd.” “No.” Frank cleared his throat. “All of them. I killed all of them in the city.” Nico and Hazel stared at him in stunned silence. Frank

Highly sensitive children can come from mothers and fathers with the same traits. In addition, parenting plays a role. Childhood neglect or abuse can also affect sensitivity levels for adults. A portion of empaths I’ve treated have experienced early trauma, such as emotional or physical abuse, or were raised by alcoholic, depressed, or narcissistic parents. This could potentially wear down the usual healthy defenses that a child with nurturing parents develops. As a result of their upbringing, these children typically don’t feel “seen” by their families, and they also feel invisible in the greater world that doesn’t value sensitivity.

For aggressive societies to survive, however, they always need that priest-judge-advisor class as well. This class balances the kings and warriors (as the U.S. Supreme Court balances the president and his armed forces). It is a more thoughtful group, often acting to check the impulses of the warrior-kings. Since the advisor class often proves right, its members are respected as counselors, historians, teachers, scholars, and the upholders of justice. They have the foresight, for example, to look out for the well-being of those common folks on whom the society depends, those who grow the food and raise the children. They warn against hasty wars and bad use of the land.

Recently, evolutionary psychologist have turned their sights on love and divorce. It didn´t take long to notice that when people fall in love, there´s period of up to three years during which the zeal and infatuation ride at a peak. The internal signals in the body and breain are literally a love drug. And then it beginds to decline. From this perspective, we are preprogramed to lose interest in a sexual partner after the time required to raise a child has passed – which is, on average, about 4 years. In psychologist Helen Fisher´s view, the internally generated love drug love drug is simply an efficient mechanism to get men and women to stick together long enough to increase the survival likehood of their young.

From the vantage point of the colonized, a position from which I write, and choose to privilege, the term ‘research’ is inextricably linked to European imperialism and colonialism. The word itself, ‘research’, is probably one of the dirtiest words in the indigenous world’s vocabulary. When mentioned in many indigenous contexts, it stirs up silence, it conjures up bad memories, it raises a smile that is knowing and distrustful. It is so powerful that indigenous people even write poetry about research. The ways in which scientific research is implicated in the worst excesses of colonialism remains a powerful remembered history for many of the world’s colonized peoples. It is a history that still offends the deepest sense of our humanity. Just knowing that someone measured our ‘faculties’ by filling the skulls of our ancestors with millet seeds and compared the amount of millet seed to the capacity for mental thought offends our sense of who and what we are.1 It galls us that Western researchers and intellectuals can assume to know all that it is possible to know of us, on the basis of their brief encounters with some of us. It appals us that the West can desire, extract and claim ownership of our ways of knowing, our imagery, the things we create and produce, and then simultaneously reject the people who created and developed those ideas and seek to deny them further opportunities to be creators of their own culture and own nations. It angers us when practices linked to the last century, and the centuries before that, are still employed to deny the validity of indigenous peoples’ claim to existence, to land and territories, to the right of self-determination, to the survival of our languages and forms of cultural knowledge, to our natural resources and systems for living within our environments.

Aren’t you a little young to be a captain? Not that I’m sure you weren’t wonderful at it,” I added hastily, “but Frank’s got to be your same age, and Mr. Graces and Mr. Liu are both older than you. How on earth did it happen?” He shut down. It was like a curtain being pulled across a window. This was a subject he definitely did not wish to discuss. “The title is honorary,” he said, not meeting my gaze. “I can’t stop them calling me that, even though I’ve asked them not to. I was the highest-ranking officer to survive the…accident.” Accident? I supposed this was another one of those things he didn’t want to tell me because it would make me hate him. Recognizing that dropping that particular topic-for now at least-would probably be best. I said, “John, I can warn you about the Furies. And I know exactly where the coffin is. All you have to do is take me back to Isla Huesos-just this one time, to help Alex-and I’ll never mention going there again. I’ll even,” I said, reaching up to straighten the collar of his leather jacket, which had gone askew, “forgive you for the waffles-“ John seized me by both shoulders, pulling me towards him so abruptly that Hope gave an alarmed flap of her wings. “Pierce,” he said. “Do you mean that?” When I pushed back some of the hair that had tumbled into my face and raised my dark eyes to meet his light ones, I saw that he was staring down at me with an intensity that burned. “You’ll never mention going back to Isla Huesos again if I take you there right now, this once, to talk to your cousin Alex?” he demanded. “You’ll give…cohabitation another chance?” His sudden fierceness was making me nervous. “Of course, John,” I said. “But it’s not like I have a choice.” “What if you did?” he asked, his grip tightening. I blinked. “But I can’t. You said-“ He gave me a little shake. “Never mind what I said. What if I was wrong?” I reached up to lay a hand on his cheek. It felt a little scratchy, because he hadn’t shaved. I didn’t care about stubble. What I cared about was the desperate need I saw in his eyes. The need for me. “I’d come back,” I said, simply, “to stay with you.” A second later, the late-and everything around it-was gone.

Strong emotions make narcissists uncomfortable. In your darkest hours you may have to appease and soothe them. Ironically, if they are experiencing the loss, they will often stop the clocks and turn into their own self-focused, self-referenced mourning period, expecting all lives to halt for them. The lack of support in the face of a crisis represents one of the more devastating conditions. Illness in a partner can raise a wide array of reactions in the narcissist, ranging from anger and irritability that their narcissistic supply is otherwise preoccupied to resenting the attention your illness may bring to you to actually becoming anxious and in fact even helpful because they are concerned about losing your availability and presence.

Emotional Shades of Meaning There are hundreds of emotions, ranging in degree and sometimes with only subtle differences between them. For instance, anger can range from mild irritation or annoyance to rage and fury; sadness can range from feeling a little blue to utter despair and hopelessness. It's important to understand the distinctions among emotions as well as to be able to assess how you feel. Because you feel annoyed with someone doesn't mean you should fly into a rage and swear never to speak to them again. Because you feel sad about something that happened today doesn't mean the world will end and you should give up all hope of ever feeling better. Emotion dysregulation is a hallmark of BPD, and children raised by a parent with it may not have had the best emotional role model to learn from.

And I've been thinking: if the human race manages to destroy itself, as it often seems to want to do, or if some great disaster comes, as it did for the dinosaurs, then the birds will still manage to survive. When our gardens and fields and farms and woods have turned wild, when the park at the end of Falconer Road has turned into a wilderness, when our cities are in ruins, the birds will go on flying and singing and making their nests and laying their eggs and raising their young. It could be that the birds will exist for ever and for ever until the earth itself comes to an end, no matter what might happen to the other creatures. They'll sing until the end of time. So here's my thought: If there is a God, could it be that He's chosen the birds to speak for Him. Could it be true? The voice of God speaks through the beaks of birds.

When Gabriel was about Ivo's age," the duchess remarked almost dreamily, staring out at the plum-colored sky, "he found a pair of orphaned fox cubs in the woods, at a country manor we'd leased in Hampshire. Has he told you about that?" Pandora shook her head, her eyes wide. A reminiscent smile curved the duchess's full lips. "It was a pair of females, with big ears, and eyes like shiny black buttons. They made chirping sounds, like small birds. Their mother had been killed in a poacher's trap, so Gabriel wrapped the poor th-things in his coat and brought them home. They were too young to survive on their own. Naturally, he begged to be allowed to keep them. His father agreed to let him raise them under the gamekeeper's supervision, until they were old enough to return the f-forest. Gabriel spent weeks spoon-feeding them with a mixture of meat paste and milk. Later on, he taught them to stalk and catch prey in an outside pen." "How?" Pandora asked, fascinated. The older woman glanced at her with an unexpectedly mischievous grin. "He dragged dead mice through their pen on a string." "That's horrid," Pandora exclaimed, laughing. "It was," the duchess agreed with a chuckle. "Gabriel pretended not to mind, of course, but it was qu-quite disgusting. Still, the cubs had to learn." The duchess paused before continuing more thoughtfully. "I think for Gabriel, the most difficult part of raising them was having to keep his distance, no matter how he loved them. No p-petting or cuddling, or even giving them names. They couldn't lose their fear of humans, or they wouldn't survive. As the gamekeeper told him, he might as well murder them if he made them tame. It tortured Gabriel, he wanted to hold them so badly." "Poor boy." "Yes. But when Gabriel finally let them go, they scampered away and were able to live freely and hunt for themselves. It was a good lesson for him to learn." "What was the lesson?" Pandora asked soberly. "Not to love something he knew he would lose?" The duchess shook her head, her gaze warm and encouraging. "No, Pandora. He learned how to love them without changing them. To let them be what they were meant to be.

HAZEL WASN’T PROUD OF CRYING. After the tunnel collapsed, she wept and screamed like a two-year-old throwing a tantrum. She couldn’t move the debris that separated her and Leo from the others. If the earth shifted any more, the entire complex might collapse on their heads. Still, she pounded her fists against the stones and yelled curses that would’ve earned her a mouth-washing with lye soap back at St. Agnes Academy. Leo stared at her, wide-eyed and speechless. She wasn’t being fair to him. The last time the two of them had been together, she’d zapped him into her past and shown him Sammy, his great-grandfather—Hazel’s first boyfriend. She’d burdened him with emotional baggage he didn’t need, and left him so dazed they had almost gotten killed by a giant shrimp monster. Now here they were, alone again, while their friends might be dying at the hands of a monster army, and she was throwing a fit. “Sorry.” She wiped her face. “Hey, you know…” Leo shrugged. “I’ve attacked a few rocks in my day.” She swallowed with difficulty. “Frank is…he’s—” “Listen,” Leo said. “Frank Zhang has moves. He’s probably gonna turn into a kangaroo and do some marsupial jujitsu on their ugly faces.” He helped her to her feet. Despite the panic simmering inside her, she knew Leo was right. Frank and the others weren’t helpless. They would find a way to survive. The best thing she and Leo could do was carry on. She studied Leo. His hair had grown out longer and shaggier, and his face was leaner, so he looked less like an imp and more like one of those willowy elves in the fairy tales. The biggest difference was his eyes. They constantly drifted, as if Leo was trying to spot something over the horizon. “Leo, I’m sorry,” she said. He raised an eyebrow. “Okay. For what?” “For…” She gestured around her helplessly. “Everything. For thinking you were Sammy, for leading you on. I mean, I didn’t mean to, but if I did—” “Hey.” He squeezed her hand, though Hazel sensed nothing romantic in the gesture. “Machines are designed to work.” “Uh, what?” “I figure the universe is basically like a machine. I don’t know who made it, if it was the Fates, or the gods, or capital-G God, or whatever. But it chugs along the way it’s supposed to most of the time. Sure, little pieces break and stuff goes haywire once in a while, but mostly…things happen for a reason. Like you and me meeting.” “Leo Valdez,” Hazel marveled, “you’re a philosopher.” “Nah,” he said. “I’m just a mechanic. But I figure my bisabuelo Sammy knew what was what. He let you go, Hazel. My job is to tell you that it’s okay. You and Frank—you’re good together. We’re all going to get through this. I hope you guys get a chance to be happy. Besides, Zhang couldn’t tie his shoes without your help.” “That’s mean,” Hazel chided, but she felt like something was untangling inside her—a knot of tension she’d been carrying for weeks. Leo really had changed. Hazel was starting to think she’d found a good friend. “What happened to you when you were on your own?” she asked. “Who did you meet?” Leo’s eye twitched. “Long story. I’ll tell you sometime, but I’m still waiting to see how it shakes out.” “The universe is a machine,” Hazel said, “so it’ll be fine.” “Hopefully.” “As long as it’s not one of your machines,” Hazel added. “Because your machines never do what they’re supposed to.” “Yeah, ha-ha.” Leo summoned fire into his hand. “Now, which way, Miss Underground?” Hazel scanned the path in front of them. About thirty feet down, the tunnel split into four smaller arteries, each one identical, but the one on the left radiated cold. “That way,” she decided. “It feels the most dangerous.” “I’m sold,” said Leo. They began their descent.

Strong community is formed by powerful common experiences, as when people survive a flood or fight together in a battle. When they emerge on the other side, this shared experience becomes the basis for a deep, permanent bond that is stronger than blood. The more intense the experience, the more intense the bond. When we experience Christ’s radical grace through repentance and faith, it becomes the most intense, foundational event of our lives. Now, when we meet someone from a different culture, race, or social class who has received the same grace, we see someone who has been through the same life-and-death experience. In Christ, we have both spiritually died and been raised to new life (Rom 6:4 – 6; Eph 2:1 – 6). And because of this common experience of rescue, we now share an identity marker even more indelible than the ties that bind us to our family, our race, or our culture.

Nature’s ultimate goal is to foster the growth of the individual from absolute dependence to independence — or, more exactly, to the interdependence of mature adults living in community. Development is a process of moving from complete external regulation to self-regulation, as far as our genetic programming allows. Well-self-regulated people are the most capable of interacting fruitfully with others in a community and of nurturing children who will also grow into self-regulated adults. Anything that interferes with that natural agenda threatens the organism’s chances for long-term survival. Almost from the beginning of life we see a tension between the complementary needs for security and for autonomy. Development requires a gradual and ageappropriate shift from security needs toward the drive for autonomy, from attachment to individuation. Neither is ever completely lost, and neither is meant to predominate at the expense of the other. With an increased capacity for self-regulation in adulthood comes also a heightened need for autonomy — for the freedom to make genuine choices. Whatever undermines autonomy will be experienced as a source of stress. Stress is magnified whenever the power to respond effectively to the social or physical environment is lacking or when the tested animal or human being feels helpless, without meaningful choices — in other words, when autonomy is undermined. Autonomy, however, needs to be exercised in a way that does not disrupt the social relationships on which survival also depends, whether with emotional intimates or with important others—employers, fellow workers, social authority figures. The less the emotional capacity for self-regulation develops during infancy and childhood, the more the adult depends on relationships to maintain homeostasis. The greater the dependence, the greater the threat when those relationships are lost or become insecure. Thus, the vulnerability to subjective and physiological stress will be proportionate to the degree of emotional dependence. To minimize the stress from threatened relationships, a person may give up some part of his autonomy. However, this is not a formula for health, since the loss of autonomy is itself a cause of stress. The surrender of autonomy raises the stress level, even if on the surface it appears to be necessary for the sake of “security” in a relationship, and even if we subjectively feel relief when we gain “security” in this manner. If I chronically repress my emotional needs in order to make myself “acceptable” to other people, I increase my risks of having to pay the price in the form of illness. The other way of protecting oneself from the stress of threatened relationships is emotional shutdown. To feel safe, the vulnerable person withdraws from others and closes against intimacy. This coping style may avoid anxiety and block the subjective experience of stress but not the physiology of it. Emotional intimacy is a psychological and biological necessity. Those who build walls against intimacy are not self-regulated, just emotionally frozen. Their stress from having unmet needs will be high.

what makes the choice pressing for us now is the absence of any viable middle way. We owe the dearth of alternatives to neoliberalism: that exceptionally predatory, financialized form of capitalism that has held sway across the globe for the last forty years. Having poisoned the atmosphere, mocked every pretense of democratic rule, stretched our social capacities to their breaking point, and worsened living conditions generally for the vast majority, this iteration of capitalism has raised the stakes for every social struggle, transforming sober efforts to win modest reforms into pitched battles for survival. Under such conditions, the time for fence-sitting is past, and feminists must take a stand: Will we continue to pursue “equal opportunity domination” while the planet burns? Or will we reimagine gender justice in an anticapitalist form—one that leads beyond the present crisis to a new society?

There was once a town in the heart of America where all life seemed to live in harmony with its surroundings. The town lay in the midst of a checkerboard of prosperous farms, with fields of grain and hillsides of orchards where, in spring, white clouds of bloom drifted above the green fields. In autumn, oak and maple and birch set up a blaze of color that flamed and flickered across a backdrop of pines. Then foxes barked in the hills and deer silently crossed the fields, half hidden in the mists of the fall mornings. Along the roads, laurel, viburnum, and alder, great ferns and wildflowers delighted the traveler's eye through much of the year. Even in winter the roadsides were places of beauty, where countless birds came to feed on the berries and on the seed heads of the dried weeds rising above the snow. The countryside was, in fact, famous for the abundance and variety of its bird life, and when the flood of migrants was pouring through in spring and fall people traveled from great distances to observe them. Others came to fish the streams, which flowed clear and cold out of the hills and contained shady pools where trout lay. So it had been from the days many years ago when the first settlers raised their homes, sank their wells, and built their barns. Then a strange blight crept over the area and everything began to change. Some evil spell had settled on the community: mysterious maladies swept the flocks of chickens, the cattle, and sheep sickened and died. Everywhere was a shadow of death. The farmers spoke of much illness among their families. In the town the doctors had become more and more puzzled by new kinds of sickness appearing among their patients. There had been sudden and unexplained deaths, not only among adults but even among children whoe would be stricken suddently while at play and die within a few hours. There was a strange stillness. The birds, for example--where had they gone? Many people spoke of them, puzzled and disturbed. The feeding stations in the backyards were deserted. The few birds seen anywhere were moribund; they trembled violently and could not fly. It was a spring without voices. On the mornings that had once throbbed with the dawn chorus of robins, catbirds, doves, jays, wrens, and scores of other bird voices there was no sound; only silence lay over the fields and woods and marsh. On the farms the hens brooded, but no chicks hatched. The farmers complained that they were unable to raise any pigs--the litters were small and the young survived only a few days. The apple trees were coming into bloom but no bees droned among the blossoms, so there was no pollination and there would be no fruit. The roadsides, once so attractive, were now lined with browned and withered vegetation as though swept by fire. These, too, were silent, deserted by all living things. Even the streams were not lifeless. Anglers no longer visited them, for all the fish had died. In the gutters under the eaves and between the shingles of the roofs, a white granular powder still showed a few patches; some weeks before it had fallen like snow upon the roofs and the lawns, the fields and streams. No witchcraft, no enemy action had silenced the rebirth of life in this stricken world. The people had done it to themselves.

Azrael raised his finger to a face that filled the sky, lit by the faint glow of dying galaxies. There are a billion Deaths, but they are all aspects of the one Death: Azrael, the Great Attractor, the Death of Universes, the beginning and end of time. Most of the universe is made up of dark matter, and only Azrael knows who it is. Eyes so big that a supernova would be a mere suggestion of a gleam on the iris turned slowly and focused on the tiny figure on the immense whorled plains of his fingertips. Beside Azrael the big Clock hung in the center of the entire web of the dimensions, and ticked onward. Stars glittered in Azrael's eyes. The Death of the Discworld stood up. LORD I ASK FOR - Three of the servants of oblivion slid into existence alongside him. One said, Do not listen. He stands accused of meddling. One said, And morticide. One said, And pride. And living with intent to survive. One said, And siding with chaos against good order. Azrael raised an eyebrow. The servants drifted away from Death, expectantly. LORD, WE KNOW THERE IS NO GOOD ORDER EXCEPT THAT WHICH WE CREATE.... Azrael's expression did not change. THERE IS NO HOPE BUT US. THERE IS NO MERCY BUT US. THERE IS NO JUSTICE. THERE IS JUST US. The dark, sad face filled the sky. ALL THINGS THAT ARE ARE OURS. BUT WE MUST CARE. FOR IF WE DO NOT CARE, WE DO NOT EXIST. IF WE DO NOT EXIST, THEN THERE IS NOTHING BUT BLIND OBLIVION. AND EVEN OBLIVION MUST END SOMEDAY. LORD, WILL YOU GRANT ME JUST A LITTLE TIME? FOR THE PROPER BALANCE OF THINGS. TO RETURN WHAT WAS GIVEN. FOR THE SAKE OF PRISONERS AND THE FLIGHT OF BIRDS. Death took a step backwards. It was impossible to read expression in Azrael's features. Death glanced sideways at the servants. LORD, WHAT CAN THE HARVEST HOPE FOR, IF NOT FOR THE CARE OF THE REAPER MAN? He waited. LORD? said Death. In the time it took to answer, several galaxies unfolded, whirled around Azrael like paper streamers, impacted, then were gone. Then Azrael said: Yes.

Unlike when people lived in small communities and could not escape their past behavior, we live in an age of anonymous one-time encounters, and many people have become expert at the art of fast persuasion. Trust, formerly earned through actions, is now purchased with sleight of hand, and sleight of words. I encourage women to explicitly rebuff unwanted approaches, but I know it is difficult to do. Just as rapport-building has a good reputation, explicitness applied by women in this culture has a terrible reputation. A woman who is clear and precise is viewed as cold, or a bitch, or both. A woman is expected, first and foremost, to respond to every communication from a man. And the response is expected to be one of willingness and attentiveness. It is considered attractive if she is a bit uncertain (the opposite of explicit). Women are expected to be warm and open, and in the context of approaches from male strangers, warmth lengthens the encounter, raises his expectations, increases his investment, and, at best, wastes time. At

Imagine this: A world where the quality of your life is not determined by how much money you have. You do not have to sell your labour to survive. Labour is not tied to capitalism, profit or wage. Borders do not exist; we are free to move without consequence. The nuclear family does not exist; children are raised collectively; reproduction takes on new meanings. In this world, the way we carry out dull domestic labour is transformed and nobody is forced to rely on their partner economically to survive. The principles of transformative justice are used to rectify harm. Critical and comprehensive sex education exists for all from an early age. We are liberated from the gender binary’s strangling grip and the demands it places on our bodies. Sex work does not exist because work does not exist. Education and transport are free, from cradle to grave. We are forced to reckon with and rectify histories of imperialism, colonial exploitation, and warfare collectively. We have freedom to, not just freedom from. Specialist mental health services and community care are integral to our societies. There is no “state” as we know it; nobody dies in “suspicious circumstances” at its hands; no person has to navigate sexism, racism, ableism or homophobia to survive. Detention centres do not exist. Prisons do not exist, nor do the police. The military and their weapons are disbanded across nations. Resources are reorganised to adequately address climate catastrophe. No person is without a home or loving community. We love one another, without possession or exploitation or extraction. We all have enough to eat well due to redistribution of wealth and resource. We all have the means and the environment to make art, if we so wish. All cultural gatekeepers are destroyed. Now imagine this vision not as utopian, but as something well within our reach.

During my first few months of Facebooking, I discovered that my page had fostered a collective nostalgia for specific cultural icons. These started, unsurprisingly, within the realm of science fiction and fantasy. They commonly included a pointy-eared Vulcan from a certain groundbreaking 1960s television show. Just as often, though, I found myself sharing images of a diminutive, ancient, green and disarmingly wise Jedi Master who speaks in flip-side down English. Or, if feeling more sinister, I’d post pictures of his black-cloaked, dark-sided, heavy-breathing nemesis. As an aside, I initially received from Star Trek fans considerable “push-back,” or at least many raised Spock brows, when I began sharing images of Yoda and Darth Vader. To the purists, this bordered on sacrilege.. But as I like to remind fans, I was the only actor to work within both franchises, having also voiced the part of Lok Durd from the animated show Star Wars: The Clone Wars. It was the virality of these early posts, shared by thousands of fans without any prodding from me, that got me thinking. Why do we love Spock, Yoda and Darth Vader so much? And what is it about characters like these that causes fans to click “like” and “share” so readily? One thing was clear: Cultural icons help people define who they are today because they shaped who they were as children. We all “like” Yoda because we all loved The Empire Strikes Back, probably watched it many times, and can recite our favorite lines. Indeed, we all can quote Yoda, and we all have tried out our best impression of him. When someone posts a meme of Yoda, many immediately share it, not just because they think it is funny (though it usually is — it’s hard to go wrong with the Master), but because it says something about the sharer. It’s shorthand for saying, “This little guy made a huge impact on me, not sure what it is, but for certain a huge impact. Did it make one on you, too? I’m clicking ‘share’ to affirm something you may not know about me. I ‘like’ Yoda.” And isn’t that what sharing on Facebook is all about? It’s not simply that the sharer wants you to snortle or “LOL” as it were. That’s part of it, but not the core. At its core is a statement about one’s belief system, one that includes the wisdom of Yoda. Other eminently shareable icons included beloved Tolkien characters, particularly Gandalf (as played by the inimitable Sir Ian McKellan). Gandalf, like Yoda, is somehow always above reproach and unfailingly epic. Like Yoda, Gandalf has his darker counterpart. Gollum is a fan favorite because he is a fallen figure who could reform with the right guidance. It doesn’t hurt that his every meme is invariably read in his distinctive, blood-curdling rasp. Then there’s also Batman, who seems to have survived both Adam West and Christian Bale, but whose questionable relationship to the Boy Wonder left plenty of room for hilarious homoerotic undertones. But seriously, there is something about the brooding, misunderstood and “chaotic-good” nature of this superhero that touches all of our hearts.

I know the consequences of what I’ve done. Kill me if You must. There was a long silence, and I could sense Her softening, that strange affection She shared with me above the others. Do you think I rejoice in death? I raised my head. What? There is no joy for Me in punishing you or in taking lives. I do what I must to survive. And not only would I not delight in your death, I would mourn it. You must know by now how dear you are to Me. I swallowed. Why me? Why do I have Your favor more so than the others? She was so tender with me, lifting me up from the sand as if She were cradling a baby. Considering her timelessness and my temporariness, I practically was a newborn in Her eyes. Throughout My many, many years and all the sirens I’ve carried in My hands, none of them has considered Me as you do. There’s been a detachment, a deliberate isolation between them and Me. But you? You come to Me with a sweetness, an attempt to understand. You come to Me even when you are not called. I feel for you what a mother feels for her daughter. To end your life would be to end Mine. I cried again. I’m so sorry. I never wanted to hurt You.

And there’s one other matter I must raise. The epidemic of domestic sexual violence that lacerates the soul of South Africa is mirrored in the pattern of grotesque raping in areas of outright conflict from Darfur to the Democratic Republic of the Congo, and in areas of contested electoral turbulence from Kenya to Zimbabwe. Inevitably, a certain percentage of the rapes transmits the AIDS virus. We don’t know how high that percentage is. We know only that women are subjected to the most dreadful double jeopardy. The point must also be made that there’s no such thing as the enjoyment of good health for women who live in constant fear of rape. Countless strong women survive the sexual assaults that occur in the millions every year, but every rape leaves a scar; no one ever fully heals. This business of discrimination against and oppression of women is the world’s most poisonous curse. Nowhere is it felt with greater catastrophic force than in the AIDS pandemic. This audience knows the statistics full well: you’ve chronicled them, you’ve measured them, the epidemiologists amongst you have disaggregated them. What has to happen, with one unified voice, is that the scientific community tells the political community that it must understand one incontrovertible fact of health: bringing an end to sexual violence is a vital component in bringing an end to AIDS. The brave groups of women who dare to speak up on the ground, in country after country, should not have to wage this fight in despairing and lonely isolation. They should hear the voices of scientific thunder. You understand the connections between violence against women and vulnerability to the virus. No one can challenge your understanding. Use it, I beg you, use it.

She ran into Dmitri during her search. Dressed in a slick black-on-black suit, his hair brushed perfectly, he just raised an eyebrow when he saw her. Elena pointed the half-eaten chocolate bar at him. “Mess with me and I will shoot you through the heart, I swear to God. I am so far past hangry, I’m homicidal.” A twitch of his lips. “Have you tried drinking blood?” Elena nearly pulled out her crossbow and carried through on her threat—the asshole was powerful, would survive it—then she realized he was serious. “Blood?” “Archangelic blood in particular. Violent amount of energy in it.” Finishing off the chocolate bar, Elena considered it. “I’m not a vampire. Would it even work?” Forget about the actual drinking blood part of it; if it would stop the hunger gnawing at her from the inside out, she’d pinch her nose closed and throw it back like medicine. Dmitri shrugged. “What have you got to lose?” “I’ll talk to Raphael.” Walking past, she said, “Sometimes, I can almost believe you might once have been human.” “Clearly, I need to up my game.” A hint of fur and champagne wrapped around her, sensual and caressing and mocking. “Argh!” Swiveling, she had the crossbow in her hand and was shooting the bolt before she could think about it. Dmitri moved . . . and the crossbow bolt thudded home in the wall behind him. “Destroying Tower property again.” A headshake followed those censorious words. “‘Don’t get involved with the white-haired accident-on-legs,’ I said to Raphael, but did he listen?” “Give me back my bolt you scent-infested-excuse-for-a-vampire.

Decadence in modern mass multicultural societies begins at a moment when there is not longer any discernible meaning within society. Meaning is destroyed by raising individualism above all other values because rampant individualism encourages the anarchical proliferation of egotism at the expense of the values that were once part of the national heritage, values that give form to the concept of nationhood and the nation state, to a state which is more than just a political entity, and which corresponds to a particular people who are conscious of sharing a common heritage for the survival of which they are prepared to make personal sacrifices. Man evolved in cooperating groups united by common cultural and genetic ties, and it is only in such a setting that the individual can feel truly free, and truly protected. Men cannot live happily alone and without values or any sense of identity: such a situation leads to nihilism, drug abuse, criminality, and worse. With the spread of purely egotistic goals at the expense of the altruistic regard for family and nation, the individual begins to talk of his rights rather than his duties, for he no longer feels any sense of destiny, of belonging to and being a part of a greater and more enduring entity. He no longer rejoices in the secure belief that he shares in a heritage which it is part of his common duty to protect - he no longer feels that he has anything in common with those around him. In short, he feels lonely and oppressed. Since all values have become personal, everything is now equal to everything; e.g., nothing equals nothing.

Ma was isolated and alone. Under those circumstances people behave differently. Kya made a soft groan. “Please don't talk to me about isolation. No one has to tell me how it changes a person. I have lived it. I am isolation," Kya whispered with a slight edge. "I forgive Ma for leaving. But I don't understand why she didn't come back- why she abandoned me. You probably don't remember, but after she walked away, you told me that a she-fox will sometimes leave her kits if she's starving or under some other extreme stress. The kits die- as they probably would have anyway- but the vixen lives to breed again when conditions are better, when she can raise a new litter to maturity. "I've read a lot about this since. In nature- out yonder where the crawdads sing- these ruthless-seeming behaviors actually increase the mother's number of young over her lifetime, and thus her genes for abandoning offspring in times of stress are passed on to the next generation. And on and on. It happens in humans, too. Some behaviors that seem harsh to us now ensured the survival of early man in whatever swamp he was in at the time. Without them, we wouldn't be here. We still store those instincts in our genes, and they express themselves when certain circumstances prevail. Some parts of us will always be what we were, what we had to be to survive- way back yonder.

Your mother gives birth to you only once and only once do you die,' the witcher said calmly. 'An appropriate philosophy for a louse, don't you agree? And your longevity? I pity you, Filavandrel.' The elf raised his eyebrows. 'Why?' 'You're pathetic, with your little stolen sacks of seeds on pack horses, with your handful of grain, that tiny crumb thanks to which you plan to survive. And with that mission of yours which is supposed to turn your thoughts from imminent annihilation. Because you know this is the end. Nothing will sprout or yield crops on the plateaux, nothing will save you now. But you live long, and you will live very long in arrogant isolation, fewer and fewer of you, growing weaker and weaker, more and more bitter. And you know what'll happen then, Filavandrel. You know that desperate young men with the eyes of hundred-year-old men and withered, barren and sick girls like Toruviel will lead those who can still hold a sword and bow in their hands, down into the valleys. You'll come down into the blossoming valleys to meet death, wanting to die honourably, in battle, and not in sick beds of misery, where anaemia, tuberculosis and scurvy will send you. Then, long-living Aen Seidhe, you'll remember me. You'll remember that I pitied you. And you'll understand that I was right.' 'Time will tell who was right,' said the elf quietly. 'And herein lies the advantage of longevity. I've got a chance of finding out, if only because of that stolen handful of grain. You won't have a chance like that. You'll die shortly.

In a world dominated by violent and passive-aggressive men, and by male institutions dispensing violence, it is extraordinary to note how often women are represented as the perpetrators of violence, most of all when we are simply fighting in self-defense or for our children, or when we collectively attempt to change the institutions that are making war on us and on our children. In reality, the feminist movement could be said to be trying to visualize and make way for a world in which abortion would not be necessary; a world free from poverty and rape, in which young girls would grow up with intelligent regard for and knowledge of their bodies and respect for their minds, in which the socialization of women into heterosexual romance and marriage would no longer be the primary lesson of culture; in which single women could raise children with a less crushing cost to themselves, in which female creativity might or might not choose to express itself in motherhood. Yet, when radical feminists and lesbian/feminists begin to speak of such a world, when we begin to sketch the conditions of a life we have collectively envisioned, the first charge we are likely to hear is a charge of violence: that we are “man-haters.” We hear that the women’s movement is provoking men to rape; that it has caused an increase in violent crimes by women; and when we demand the right to rear our children in circumstances where they have a chance for more than mere physical survival, we are called fetus-killers. The beating of women in homes across this country, the rape of daughters by fathers and brothers, the fear of rape that keeps old—as well as young—women off the streets, the casual male violence that can use a car to run two jogging women off a country road, the sadistic exploitation of women’s bodies to furnish a multibillion-dollar empire of pornography, the decision taken by powerful white males that one-quarter of the world’s women shall be sterilized or that certain selected women—poor and Third World—shall be used as subjects for psychosurgery and contraceptive experiments—these ordinary, everyday events inevitably must lead us to ask: who indeed hates whom, who is killing whom, whose interest is served, and whose fantasies expressed, by representing abortion as the selfish, willful, morally contagious expression of woman’s predilection for violence?

Most people live in almost total darkness…people, millions of people whom you will never see, who don’t know you, never will know you, people who may try to kill you in the morning, live in a darkness which...if you have that funny terrible thing which every artist can recognize and no artist can define...you are responsible to those people to lighten, and it does not matter what happens to you. You are being used in the way a crab is useful, the way sand certainly has some function. It is impersonal. This force which you didn’t ask for, and this destiny which you must accept, is also your responsibility. And if you survive it, if you don’t cheat, if you don’t lie, it is not only, you know, your glory, your achievement, it is almost our only hope... Because only an artist can tell, and only artists have told since we have heard of man, what it is like for anyone who gets to this planet to survive it. What it is like to die, or to have somebody die; what it is like to be glad... The trouble is that although the artist can do it, the price that he has to pay himself and that you, the audience, must also pay, is a willingness to give up everything, to realize that although you spent twenty-seven years acquiring this house, this furniture, this position, although you spent forty years raising this child, these children, nothing, none of it belongs to you. You can only have it by letting it go. You can only take if you are prepared to give...It is a total risk of everything, of you and who you think you are, who you think you’d like to be, where you think you’d like to go...everything, and this forever, forever.

Writing is not always a priority. . . .I only write those things that are necessary for me to write. I love to write, and when I’m not writing, I often feel as if I’m betraying my art, my gift, my calling, but that sensation is probably hubris or neurosis as much as anything else. The problem, and one of the joys of writing poetry, is that none of us can really count on entering the canon. The chances are that none of our work will survive long after we’re gone. That’s just the way it is. To feel otherwise is foolish. we write in competition with the dead for the attention of the unborn. We are writing poems that are trying to take the attention of people away from Sappho, Shakespeare, Whitman, and Baudelaire. Good luck to you! There’s a built-in failure to writing poetry that I find comforting. If you know you’re doomed to failure, then you can work freely. People who think their work is going to last, or that it matters, well . . . I always try to disabuse my students of their desire to write for fame. I ask them, “Who here has read Shakespeare?” Everyone raises his or her hand. We agree that his work is immortal, then I remind them: “he’s still dead. He’s as dead as he’d have been if you hadn’t read him; and you’ll be dead too someday, no matter how well you write.” To sacrifice your life for your art is an appalling notion. On the other hand, I have been called to be a poet, ad it’s an unimaginably rich gift. Like every artist, I know that in order to be a moral, effective human being, I have to give myself wholly to my art. The trick is finding a balance. If you can’t recognize that your art is no more, and no less, important than what you make for dinner, then you should find something else to do.

No amount of black girl magic, no repeated proclamations of our worth can fully treat the wound – although acknowledging its persistence is a beginning. The ultimate remedy, as I see it is supernatural. I look daily toward heaven for restoration, for spiritual healing. My true identity isn’t rooted in our history, grievous and glorious as it is. It is grounded in my designation as a Child of God, the Daughter of the Great Physician. In His care I find my cure. My hope for you is the same one I carry for myself. I pray that amid the heartache of our ancestry you can grant yourself the grace so seldom extended to us. I pray that you can pass that compassion on to your children and to their children so that it slathers comfort on our sore spots. I pray that, as a people, we can give ourselves a soft place to land. I pray even as we rightly express our fury as being regarded as sub-human, that we don’t dwell in that space. That we don’t allow anger to poison our spirits. That we embrace love as our One True Antidote. I hope, too, that you recognize your specialness, the distinctiveness the Creator has imbued us with. I see you as clearly as history has, and in unison with it, I nod. I know that swivel in your hips, that fervor in your testimony, that ebullience in your stride, that flair in your song. The fact that others are constantly trying to diminish you, ever attempting to dismiss your talents even as they mimic you, is proof of your uniqueness! No one bothers to undermine you unless they recognize your brilliance. More than anything, I pray that you can carve out a purpose for yourself, a calling beyond your own survival, a sweet offering to the world. You gain a life by giving yours away. Not everyone is meant to raise a picket sign, and yet each of us can choose a path of impact. Rearing your children with affection and warmth is a form of activism. Honoring your word impeccably is a way to raise your voice. Performing your job with excellence, with your chin high and your standards higher is as powerful as any protest march. Sowing into the lives of young people is a worthy crusade. That is what it means to leave this world of ours more lit up than we found it. It’s also what it means to lead a magnificent life, even if an unlikely one.

You’ve seen what this drug can do. I assure you it is just the beginning. If jurda parem is unleashed on the world, war is inevitable. Our trade lines will be destroyed, and our markets will collapse. Kerch will not survive it. Our hopes rest with you, Mister Brekker. If you fail, all the world will suffer for it.” “Oh, it’s worse than that, Van Eck. If I fail, I don’t get paid.” The look of disgust on the merch’s face was something that deserved its own DeKappel oil to commemorate it. “Don’t look so disappointed. Just think how miserable you would have been to discover this canal rat had a patriotic streak. You might actually have had to uncurl that lip and treat me with something closer to respect.” “Thank you for sparing me that discomfort,” Van Eck said disdainfully. He opened the door, then paused. “I do wonder what a boy of your intelligence might have amounted to under different circumstances.” Ask Jordie, Kaz thought with a bitter pang. But he simply shrugged. “I’d just be stealing from a better class of sucker. Thirty million kruge.” Van Eck nodded. “Thirty. The deal is the deal.” “The deal is the deal,” Kaz said. They shook. As Van Eck’s neatly manicured hand clasped Kaz’s leather-clad fingers, the merch narrowed his eyes. “Why do you wear the gloves, Mister Brekker?” Kaz raised a brow. “I’m sure you’ve heard the stories.” “Each more grotesque than the last.” Kaz had heard them, too. Brekker’s hands were stained with blood. Brekker’s hands were covered in scars. Brekker had claws and not fingers because he was part demon. Brekker’s touch burned like brimstone—a single brush of his bare skin caused your flesh to wither and die. “Pick one,” Kaz said as he vanished into the night, thoughts already turning to thirty million kruge and the crew he’d need to help him get it. “They’re all true enough.

When I look at him, I don’t see the cowardly young man who sold me out to Jeanine Matthews, and I don’t hear the excuses he gave afterward. When I look at him, I see the boy who held my hand in the hospital when our mother broke her wrist and told me it would be all right. I see the brother who told me to make my own choices, the night before the Choosing Ceremony. I think of all the remarkable things he is--smart and enthusiastic and observant, quiet and earnest and kind. He is a part of me, always will be, and I am a part of him, too. I don’t belong to Abnegation, or Dauntless, or even the Divergent. I don’t belong to the Bureau or the experiment or the fringe. I belong to the people I love, and they belong to me--they, and the love and loyalty I give them, form my identity far more than any word or group ever could. I love my brother. I love him, and he is quaking with terror at the thought of death. I love him and all I can think, all I can hear in my mind, are the words I said to him a few days ago: I would never deliver you to your own execution. “Caleb,” I say. “Give me the backpack.” “What?” he says. I slip my hand under the back of my shirt and grab my gun. I point it at him. “Give me the backpack.” “Tris, no.” He shakes his head. “No, I won’t let you do that.” “Put down your weapon!” the guard screams at the end of the hallway. “Put down your weapon or we will fire!” “I might survive the death serum,” I say. “I’m good at fighting off serums. There’s a chance I’ll survive. There’s no chance you would survive. Give me the backpack or I’ll shoot you in the leg and take it from you.” Then I raise my voice so the guards can hear me. “He’s my hostage! Come any closer and I’ll kill him!” In that moment he reminds me of our father. His eyes are tired and sad. There’s a shadow of a beard on his chin. His hands shake as he pulls the backpack to the front of his body and offers it to me. I take it and swing it over my shoulder. I keep my gun pointed at him and shift so he’s blocking my view of the soldiers at the end of the hallway. “Caleb,” I say, “I love you.” His eyes gleam with tears as he says, “I love you, too, Beatrice.” “Get down on the floor!” I yell, for the benefit of the guards. Caleb sinks to his knees. “If I don’t survive,” I say, “tell Tobias I didn’t want to leave him.

All right, now that the weirdness between us has caused actual physical damage, I think it’s time we talked it out, don’t you?” He gave a half smile and then turned back to the path. “We don’t need to be weird,” he said. “These past few days, since the thing with Elodie, I’ve been thinking.” He took a deep breath, and I knew that this was one of those rare occasions when Cal was about to say a lot of words at once. “I like you, Sophie. A lot. For a while, I thought it might be more than that. But you love Cross.” He said it matter-of-factly, but I still caught the way his ears reddened. “I know I’ve said some pretty awful stuff about him, but…I was wrong. He’s a good guy. So, I guess what I’m saying is that as the guy who’s betrothed to you, I wish we could be more than friends.” He stopped, turning around to face me. “But as your friend, I want you to be happy. And if Cross is who you want, then I’m not gonna stand in the way of that.” “I’m the worst fiancé ever, aren’t I?” Cal lifted one shoulder. “Nah. This one warlock I knew, his betrothed set him on fire.” Laughing so I wouldn’t cry, I tentatively lifted my arms to hug him. He folded me against his chest, and there was no awkwardness between us, and I knew the warmth in the pit of my stomach was love. Just a different kind. Sniffling, I pulled back and rubbed at my nose. “Okay, now that the hard part’s over, let’s go tackle the Underworld.” “Got room for two more?” Startled, I turned to see Jenna and Archer standing on the path, Jenna’s hand clutching Archer’s sleeve as she tried to stay on her feet. “What?” was all I could say. Archer took a few careful steps forward. “Hey, this has been a group effort so far. No reason to stop now.” “You guys can’t go into the Underworld with me,” I told them. “You heard Dad, I’m the only one with-“ “With powers strong enough. Yeah, we got that,” Jenna said. “But how are you supposed to carry a whole bunch of demonglass out of that place? It’ll burn you. And hey, maybe your powers will be strong enough to get all of us in, too.” She gestured to herself and the boys. “Plus it’s not like we don’t have powers of our own.” I knew I should tell them to go back. But having the three of them there made me feel a whole lot better and whole lot less terrified. So in the end, I gave an exaggerated sign and said, “Okay, fine. But just so you know, following me into hell means you’re all definitely the sidekicks.” “Darn, I was hoping to be the rakishly charming love interest,” Archer said, taking my hand. “Cal, any role you want?” I asked him, and he looked ruefully at the craggy rock looming over us. As he did, there was the grinding sound of stone against stone. We all stared at the opening that appeared. “I’m just hoping to be the Not Dead Guy,” Cal muttered. We faced the entrance. “Between the four of us, we fought ghouls, survived attacks by demons and L’Occhio di Dio, and practically raised the dead,” I said. “We can do this.” “See, inspiring speeches like that are why you get to be the leader,” Archer said, and he squeezed my hand. And then, moving almost as one, we stepped into the rock.

AN INCOMPLETE LIST: No more diving into pools of chlorinated water lit green from below. No more ball games played out under floodlights. No more porch lights with moths fluttering on summer nights. No more trains running under the surface of cities on the dazzling power of the electric third rail. No more cities. No more films, except rarely, except with a generator drowning out half the dialogue, and only then for the first little while until the fuel for the generators ran out, because automobile gas goes stale after two or three years. Aviation gas lasts longer, but it was difficult to come by. No more screens shining in the half-light as people raise their phones above the crowd to take photographs of concert stages. No more concert stages lit by candy-colored halogens, no more electronica, punk, electric guitars. No more pharmaceuticals. No more certainty of surviving a scratch on one’s hand, a cut on a finger while chopping vegetables for dinner, a dog bite. No more flight. No more towns glimpsed from the sky through airplane windows, points of glimmering light; no more looking down from thirty thousand feet and imagining the lives lit up by those lights at that moment. No more airplanes, no more requests to put your tray table in its upright and locked position—but no, this wasn’t true, there were still airplanes here and there. They stood dormant on runways and in hangars. They collected snow on their wings. In the cold months, they were ideal for food storage. In summer the ones near orchards were filled with trays of fruit that dehydrated in the heat. Teenagers snuck into them to have sex. Rust blossomed and streaked. No more countries, all borders unmanned. No more fire departments, no more police. No more road maintenance or garbage pickup. No more spacecraft rising up from Cape Canaveral, from the Baikonur Cosmodrome, from Vandenburg, Plesetsk, Tanegashima, burning paths through the atmosphere into space. No more Internet. No more social media, no more scrolling through litanies of dreams and nervous hopes and photographs of lunches, cries for help and expressions of contentment and relationship-status updates with heart icons whole or broken, plans to meet up later, pleas, complaints, desires, pictures of babies dressed as bears or peppers for Halloween. No more reading and commenting on the lives of others, and in so doing, feeling slightly less alone in the room. No more avatars.

if they label you soft, feather weight and white-livered, if the locker room tosses back its sweaty head, and laughs at how quiet your hands stay, if they come to trample the dandelions roaring in your throat, you tell them that you were forged inside of a woman who had to survive fifteen different species of disaster to bring you here, and you didn’t come to piss on trees. you ain’t nobody’s thick-necked pitbull boy, don’t need to prove yourself worthy of this inheritance of street-corner logic, this blood legend, this index of catcalls, “three hundred ways to turn a woman into a three course meal”, this legacy of shame, and man, and pillage, and man, and rape, and man. you boy. you won’t be some girl’s slit wrists dazzling the bathtub, won’t be some girl’s, “i didn’t ask for it but he gave it to me anyway”, the torn skirt panting behind the bedroom door, some father’s excuse to polish his gun. if they say, “take what you want”, you tell them you already have everything you need; you come from scabbed knuckles and women who never stopped swinging, you come men who drank away their life savings, and men who raised daughters alone. you come from love you gotta put your back into, elbow-grease loving like slow-dancing on dirty linoleum, you come from that house of worship. boy, i dare you to hold something like that. love whatever feels most like your grandmother’s cooking. love whatever music looks best on your feet. whatever woman beckons your blood to the boiling point, you treat her like she is the god of your pulse, you treat her like you would want your father to treat me: i dare you to be that much man one day. that you would give up your seat on the train to the invisible women, juggling babies and groceries. that you would hold doors, and say thank-you, and understand that women know they are beautiful without you having to yell it at them from across the street. the day i hear you call a woman a “bitch” is the day i dig my own grave. see how you feel writing that eulogy. and if you are ever left with your love’s skin trembling under your nails, if there is ever a powder-blue heart left for dead on your doorstep, and too many places in this city that remind you of her tears, be gentle when you drape the remains of your lives in burial cloth. don’t think yourself mighty enough to turn her into a poem, or a song, or some other sweetness to soften the blow, boy, i dare you to break like that. you look too much like your mother not t

was an English poet and playwright, widely regarded as the greatest writer in the English language and the world's pre-eminent dramatist. He is often called England's national poet and the "Bard of Avon" (or simply "The Bard"). His surviving works consist of 38 plays, 154 sonnets, two long narrative poems, and several other poems. His plays have been translated into every major living language, and are performed more often than those of any other playwright. Shakespeare was born and raised in Stratford-upon-Avon. At the age of 18 he married Anne Hathaway, who bore him three children: Susanna, and twins Hamnet and Judith. Between 1585 and 1592 he began a successful career in London as an actor, writer, and part owner of the playing company the Lord Chamberlain's Men, later known as the King's Men. He appears to have retired to Stratford around 1613, where he died three years later. Few records of Shakespeare's private life survive, and there has been considerable speculation about such matters as his sexuality, religious beliefs, and whether the works attributed to him were written by others. Shakespeare produced most of his known work between 1590 and 1613. His early plays were mainly comedies and histories, genres he raised to the peak of sophistication and artistry by the end of the sixteenth century. Next he wrote mainly tragedies until about 1608, including Hamlet, King Lear, and Macbeth, considered some of the finest examples in the English language. In his last phase, he wrote tragicomedies, also known as romances, and collaborated with other playwrights. Many of his plays were published in editions of varying quality and accuracy during his lifetime, and in 1623 two of his former theatrical colleagues published the First Folio, a collected edition of his dramatic works that included all but two of the plays now recognised as Shakespeare's. Shakespeare was a respected poet and playwright in his own day, but his reputation did not rise to its present heights until the nineteenth century. The Romantics, in particular, acclaimed Shakespeare's genius, and the Victorians hero-worshipped Shakespeare with a reverence that George Bernard Shaw called "bardolatry". In the twentieth century, his work was repeatedly adopted and rediscovered by new movements in scholarship and performance. His plays remain highly popular today and are consistently performed and reinterpreted in diverse cultural and political contexts throughout the world. Source: Wikipedia