Rank Matter Quotes

How did I get into the world? Why was I not asked about it and why was I not informed of the rules and regulations but just thrust into the ranks as if I had been bought by a peddling shanghaier of human beings? How did I get involved in this big enterprise called actuality? Why should I be involved? Isn't it a matter of choice? And if I am compelled to be involved, where is the manager—I have something to say about this. Is there no manager? To whom shall I make my complaint?

Gentlemen, be courteous to the old maids, no matter how poor and plain and prim, for the only chivalry worth having is that which is the readiest to to pay deference to the old, protect the feeble, and serve womankind, regardless of rank, age, or color.

Look at all the things that can go wrong for men. There’s the nothing-happening-at-all problem, the too-much-happening-too-soon problem, the dismal-droop-after-a-promising-beginning problem; there’s the size-doesn’t-matter-except-in-my-case problem, the failing-to-deliver-the-goods problem…and what do women have to worry about? A handful of cellulite? Join the club. A spot of I-wonder-how-I-rank? Ditto.

I am a part of the part that at first was all, part of the darkness that gave birth to the light, that supercilious light which now disputes with Mother Night her ancient rank and space, and yet cannot succeed; no matter how it struggles, it sticks to matter and can't get free. Light flows from substance, makes it beautiful...

We believe in an aristocracy... Not an aristocracy of power, based on rank or wealth, but an aristocracy of the sensitive, the considerate, and the plucky. Our members are found in all nations and classes, and all through the ages, and there is a secret understanding between us when we meet... We represent the true human tradition, the one permanent victory over cruelty and chaos. We're an invincible army, but not a victorious one. We've had different names throughout history, but all the words that describe us are false and all attempts to organize us fail. Right now we're called V.F.D., but all our schisms and arguments might cause us to disappear. It won't matter. People like us always slip through the net. Our true home is the imagination, and our kingdom is the wide-open world.

Today is always the result of actions and decisions taken yesterday. Man, however, whatever his title or rank, cannot foresee the future. Yesterday’s actions and decisions, no matter how courageous or wise they may have been, inevitably become today’s problems,

Education which fails to clarify our central convictions is mere training or indulgence. For it is our central convictions that are in disorder, and, as long as the present anti-metaphysical temper persists, the disorder will grow worse. Education, far from ranking as man's greatest resource, will then be an agent of destruction.

All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elefant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains makkeable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. Generally, all the best mechanistic games - those which can be played in any sense "perfectly", such as a grid, Prallian scope, 'nkraytle, chess, Farnic dimensions - can be traced to civilisations lacking a realistic view of the universe (let alone the reality). They are also, I might add, invariably pre-machine-sentience societies. The very first-rank games acknowledge the element of chance, even if they rightly restrict raw luck. To attempt to construct a game on any other lines, no matter how complicated and subtle the rules are, and regardless of the scale and differentiation of the playing volume and the variety of the powers and attibutes of the pieces, is inevitably to schackle oneself to a conspectus which is not merely socially but techno-philosophically lagging several ages behind our own. As a historical exercise it might have some value, As a work of the intellect, it's just a waste of time. If you want to make something old-fashioned, why not build a wooden sailing boat, or a steam engine? They're just as complicated and demanding as a mechanistic game, and you'll keep fit at the same time.

As a child he had grown up without a mother or even a grandmother. He had never really explored emotional relationships or marriage. He'd never been given advice on the matter. The closest he'd really come to seeing a relationship was watching Ryland Miller pursue Lily. The man had lost his mind. Nicholas had a feeling he'd joined the ranks of en losing their mind over women.

Prewar education, reputation, influence, and rank matter little when the enemy is gaining ground and very few know how to turn him back.

...he suddenly asked himself: 'What if my entire life, my entire conscious life, simply was not the real thing?' It occurred to him that what had seemed utterly inconceivable before--that he had not lived the kind of life he should have--might in fact be true. It occurred to him that those scarcely perceptible impulses of his to protest what people of high rank considered good, vague impulses which he had always suppressed, might have been precisely what mattered, and all the rest not been the real thing.

Who tricked me into this whole thing and leaves me standing here? Who am I? How did I get into the world? Why was I not asked about it, why was I not informed of the rules and regulations and just thrust into the ranks as if I had been bought from a peddling shanghaier of human beings? How did I get involved in the big enterprise called actuality? Why should I be involved? Isn’t it a matter of choice? If I am compelled to be involved, where is the manager-I have something to say about this. Is there no manager? To whom shall I make my complaint?

Math is hard work and it occupies your mind—and it doesn’t hurt to learn all you can of it, no matter what rank you are; everything of any importance is founded on mathematics.

In such families as [Nidderdale's], when such results have been achieved, it is generally understood that matters shall be put right by an heiress. [....] Rank squanders money; trade makes it; -- and then trade purchases rank by re-gilding its splendour

Some people are born with a vital and responsive energy. It not only enables them to keep abreast of the times; it qualifies them to furnish in their own personality a good bit of the motive power to the mad pace. They are fortunate beings. They do not need to apprehend the significance of things. They do not grow weary nor miss step, nor do they fall out of rank and sink by the wayside to be left contemplating the moving procession. Ah! that moving procession that has left me by the road-side! Its fantastic colors are more brilliant and beautiful than the sun on the undulating waters. What matter if souls and bodies are failing beneath the feet of the ever-pressing multitude! It moves with the majestic rhythm of the spheres. Its discordant clashes sweep upward in one harmonious tone that blends with the music of other worlds--to complete God's orchestra. It is greater than the stars--that moving procession of human energy; greater than the palpitating earth and the things growing thereon. Oh! I could weep at being left by the wayside; left with the grass and the clouds and a few dumb animals. True, I feel at home in the society of these symbols of life's immutability. In the procession I should feel the crushing feet, the clashing discords, the ruthless hands and stifling breath. I could not hear the rhythm of the march. Salve! ye dumb hearts. Let us be still and wait by the roadside.

In theory, the risk of business failure can be reduced to a number, the probability of failure multiplied by the cost of failure. Sure, this turns out to be a subjective analysis, but in the process your own attitudes toward financial risk and reward are revealed. By contrast, personal risk usually defies quantification. It's a matter of values and priorities, an expression of who you are. "Playing it safe" may simply mean you do not weigh heavily the compromises inherent in the status quo. The financial rewards of the moment may fully compensate you for the loss of time and fulfillment. Or maybe you just don't think about it. On the other hand, if time and satisfaction are precious, truly priceless, you will find the cost of business failure, so long as it does not put in peril the well-being of you or your family, pales in comparison with the personal risks of no trying to live the life you want today. Considering personal risk forces us to define personal success. We may well discover that the business failure we avoid and the business success we strive for do not lead us to personal success at all. Most of us have inherited notions of "success" from someone else or have arrived at these notions by facing a seemingly endless line of hurdles extending from grade school through college and into our careers. We constantly judge ourselves against criteria that others have set and rank ourselves against others in their game. Personal goals, on the other hand, leave us on our own, without this habit of useless measurement and comparison. Only the Whole Life Plan leads to personal success. It has the greatest chance of providing satisfaction and contentment that one can take to the grave, tomorrow. In the Deferred Life Plan there will always be another prize to covet, another distraction, a new hunger to sate. You will forever come up short.

It wasn’t a matter of conscious choice, necessarily, just a matter of gravitational pull, the way integration always worked, a one-way street. The minority assimilated into the dominant culture, not the other way around. Only white culture could be neutral and objective. Only white culture could be nonracial, willing to adopt the occasional exotic into its ranks.

No matter what his rank or position may be, the lover of books is the richest and the happiest of the children of men.

Masters of the first rank are recognized by the fact that in matters great and small they know how to find an end perfectly, be it the end of a melody or a thought.

Bible literacy matters because it protects us from falling into error. Both the false teacher and the secular humanist rely on biblical ignorance for their messages to take root, and the modern church has proven fertile ground for those messages. Because we do not know our Bibles, we crumble at the most basic challenges to our worldview. Disillusionment and apathy eat away at our ranks. Women, in particular, are leaving the church in unprecedented numbers.1

It was the verdict of ancient writers that men afflict themselves in evil and weary themselves in the good, and that the same effects result from both of these passions. For whenever men are not obliged to fight from necessity, they fight from ambition; which is so powerful in human breasts, that it never leaves them no matter to what rank they rise. The reason is that nature has so created men that they are able to desire everything but are not able to attain everything: so that the desire being always greater than the acquisition, there results discontent with the possession and little satisfaction to themselves from it. From this arises the changes in their fortunes; for as men desire, some to have more, some in fear of losing their acquisition, there ensues enmity and war, from which results the ruin of that province and the elevation of another.

One by one, I'll face the tasks before me and complete them as best I can. Focusing on each stride forward, but at the same time taking a long-range view, scanning the scenery as far ahead as I can. I am, after all, a long distance runner. My time, the rank I attain, my outward appearance - all of these are secondary. For a runner like me, what's really important is reaching the goal I set myself, under my own power. I give it everything I have, endure what needs enduring, and am able, in my own way, to be satisfied. From out of the failures and joys I always try to come away having grasped a concrete lesson. (It's got to be concrete, no matter how small it is.) And I hope that, over time, as one race follows another, in the end I'll reach a place I'm content with. Or maybe just catch a glimpse of it.

What would you decide?” Darrow’s question was quiet, tentative. She considered it. No one had ever asked her such a thing. “I should have very much liked to live at Caraverre,” Evangeline admitted. She knew he did not recognize it, but it didn’t matter now, did it? “Murtaugh showed me the land—the rivers and mountains right nearby, the forests and hills.” An ache throbbed in her chest. “I saw the gardens by the house, and I would have liked to have seen them in spring.” Her throat tightened. “I would have liked for that to have been my home. For this … for all of Terrasen to have been my home.” Darrow said nothing, and Evangeline set a hand on the castle stones, gazing to the west now, as if she could see all the way to Allsbrook and the small territory in its shadow. To Caraverre. “That’s what Terrasen has always meant to me, you know,” Evangeline went on, speaking more to herself. “As soon as Aelin freed Lysandra, and offered to let us join her court, Terrasen has always meant home. A place where … where the sort of people who hurt us don’t get to live. Where anyone, regardless of who they are and where they came from and what their rank is can dwell in peace. Where we can have a garden in the spring, and swim in the rivers in the summer. I’ve never had such a thing before. A home, I mean. And I would have liked for Caraverre, for Terrasen, to have been mine.” She chewed on her lip. “So I would choose to fight. Until the very end. For my home, new as it is. I choose to fight.

Valette?" Elend asked, stupefied. Vin jumped up, grabbing him in a joyful embrace, hanging onto him tightly and burying her face into his shoulder. "You came back," she whispered. "You came back, you came back, you came back..." "Um, yes. And ... I see that you're a Mistborn. That's rather interesting. You know, it's generally common courtesy to tell one's friends about things like that." "Sorry," she mumbled, still holding on to him. "Well, yes," he said, sounding very distracted. "Um, Valette? What happened to your clothes?" "They're on the floor over there," she said, looking up at him. "Elend, how did you find me?" "Your friend, one Master Dockson, told me that you'd been captured in the palace. And well, this fine gentleman here - Captain Goradel, I believe his name is - happens to be a palace soldier, and he knew the way here. With his help - and as a nobleman of some rank - I was able to get into the building without much problem, and then we heard screaming down this hallway ... And, um, yes. Valette? Do you think you could go put your clothes on? This is ... kind of distracting." She smiled up at him. "You found me." "For all the good it did," he said wryly. "It doesn't look like you needed our help very much..." "That doesn't matter," she said. "You came back. No one's ever come back before.

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.

The power of the Will in a man, is favoured by the Heavens. The man who sets his Heart and Word onto something, and says "I will" no matter what obstacle is placed in his way— joins the ranks of the demi-gods. All else remain in mortality and are soon forgotten.

The man who focuses on efforts and who stresses his downward authority is a subordinate no matter how exalted his title and rank. But the man who focuses on contribution and who takes responsibility for results, no matter how junior, is in the most literal sense of the phrase, “top management.” He holds himself accountable for the performance of the whole.

In combat, those who are willing to fight follow only those who are willing to lead, and lead competently. When bullets fly, rank does not matter.

Although the sermon was long and rambling, there was not one word suggesting that the distinction of rank must be observed and that they should worship Miss de Bourgh instead of god.

After I received my blue belt, I soon recognized that the belts were simply an external representation of an inner experience, and that they mattered little compared to the person I was becoming.

I have come to see this fear, this sense of my own imperilment by my creations, as not only an inevitable, necessary part of writing fiction but as virtual guarantor, insofar as such a thing is possible, of the power of my work: as a sign that I am on the right track, that I am following the recipe correctly, speaking the proper spells. Literature, like magic, has always been about the handling of secrets, about the pain, the destruction and the marvelous liberation that can result when they are revealed. Telling the truth, when the truth matters most, is almost always a frightening prospect. If a writer doesn’t give away secrets, his own or those of the people he loves; if she doesn’t court disapproval, reproach and general wrath, whether of friends, family, or party apparatchiks; if the writer submits his work to an internal censor long before anyone else can get their hands on it, the result is pallid, inanimate, a lump of earth. The adept handles the rich material, the rank river clay, and diligently intones his alphabetical spells, knowing full well the history of golems: how they break free of their creators, grow to unmanageable size and power, refuse to be controlled. In the same way, the writer shapes his story, flecked like river clay with the grit of experience and rank with the smell of human life, heedless of the danger to himself, eager to show his powers, to celebrate his mastery, to bring into being a little world that, like God’s, is at once terribly imperfect and filled with astonishing life. Originally published in The Washington Post Book World

. One of the most idiotic jeers against animal lovers is the one about their preferring critters to people. As a matter of observation, it will be found that people who ‘care’—about rain forests or animals, miscarriages of justice or dictatorships— are, though frequently irritating, very often the same people. Whereas those who love hamburgers and riskless hunting and mink coats are not in the front ranks of Amnesty International.

The growth of this kind of stubborn ignorance in the midst of the Information Age cannot be explained away as merely the result of rank ignorance. Many of the people who campaign against established knowledge are otherwise adept and successful in their daily lives. In some ways, it is all worse than ignorance: it is unfounded arrogance, the outrage of an increasingly narcissistic culture that cannot endure even the slightest hint of inequality of any kind.

In Israel’s elite military units, each day is an experiment. And each day ends with a grueling session whereby everyone in the unit—of all ranks—sits down to deconstruct the day, no matter what else is happening on the battlefield or around the world.

A man who lives a part, not to others but alone, is exposed to obvious psychological dangers. In itself the practice of deception is not particularly exacting. It is a matter of experience, a professional expertise. It is a facility most of us can acquire. But while a confidence trickster, a play actor or a gambler can return from his performance to the ranks of his admirers, the secret agent enjoys no such relief. For him, deception is first a matter of self defense. He must protect himself not only from without, but from within, and against the most natural of impulses. Though he earn a fortune, his role may forbid him the purchase of a razor. Though he be erudite, it can befall him to mumble nothing but banalities. Though he be an affectionate husband and father, he must within all circumstances without himself from those with whom he should naturally confide. Aware of the overwhelming temptations which assail a man permanently isolated in his deceit, Limas resorted to the course which armed him best. Even when he was alone, he compelled himself to live with the personality he had assumed. It is said that Balzac on his deathbed inquired anxiously after the health and prosperity of characters he had created. Similarly, Limas, without relinquishing the power of invention, identified himself with what he had invented. The qualities he had exhibited to Fiedler: the restless uncertainty, the protective arrogance concealing shame were not approximations, but extensions of qualities he actually possessed. Hence, also, the slight dragging of the feet, the aspect of personal neglect, the indifference to food, and an increasing reliance on alcohol and tobacco. When alone, he remained faithful to these habits. He would even exaggerate them a little, mumbling to himself about the iniquities of his service. Only very rarely, as now, going to bed that evening, did he allow himself the dangerous luxury of admitting the great lie that he lived.

That's the real distinction between people: not between those who have secrets and those who don't, but between those who want to know everything and those who don't. This search is a sign of love, I maintain. It's similar with books. Not quite the same, of course (it never is); but similar. If you quite enjoy a writer's work, if you turn the page approvingly yet don't mind being interrupted, then you tend to like that author unthinkingly. Good chap, you assume. Sound fellow. They say he strangled an entire pack of Wolf Cubs and fed their bodies to a school of carp? Oh no, I'm sure he didn't; sound fellow, good chap. But if you love a writer, if you depend upon the drip-feed of his intelligence, if you want to pursue him and find him -- despite edicts to the contrary -- then it's impossible to know too much. You seek the vice as well. A pack of Wolf Cubs, eh? Was that twenty-seven or twenty-eight? And did he have their little scarves sewn up into a patchwork quilt? And is it true that as he ascended the scaffold he quoted from the Book of Jonah? And that he bequeathed his carp pond to the local Boy Scouts? But here's the difference. With a lover, a wife, when you find the worst -- be it infidelity or lack of love, madness or the suicidal spark -- you are almost relieved. Life is as I thought it was; shall we now celebrate this disappointment? With a writer you love, the instinct is to defend. This is what I meant earlier: perhaps love for a writer is the purest, the steadiest form of love. And so your defense comes the more easily. The fact of the matter is, carp are an endangered species, and everyone knows that the only diet they will accept if the winter has been especially harsh and the spring turns wet before St Oursin's Day is that of young minced Wolf Cub. Of course he knew he would hang for the offense, but he also knew that humanity is not an endangered species, and reckoned therefore that twenty-seven (did you say twenty-eight?) Wolf Cubs plus one middle-ranking author (he was always ridiculously modest about his talents) were a trivial price to pay for the survival of an entire breed of fish. Take the long view: did we need so many Wolf Cubs? They would only have grown up and become Boy Scouts. And if you're still so mired in sentimentality, look at it this way: the admission fees so far received from visitors to the carp pond have already enabled the Boy Scouts to build and maintain several church halls in the area.

They, they, they. That was the problem with people like Joyce. They talked about the richness of their multicultural heritage and it sounded real good, until you noticed that they avoided black people. It wasn't a matter of conscious choice, necessarily, just a matter of gravitational pull, the way integration always worked, a one-way street. The minority assimilated into the dominant culture, not the other way around. Only white culture could be neutral and objective. Only white culture could be nonracial, willing to adopt the occasional exotic into its ranks. Only white culture had individuals. And we, the half-breeds and the college-degreed, take a survey of the situation and think to ourselves, Why should we get lumped in with the losers if we don't want to? We become only so grateful to lose ourselves in the crowd, America's happy, faceless marketplace; and we're never so outraged as when a cabbie drives past us or the woman in the elevator clutches her purse, not so much because we're bothered by the fact that such indignities are what less fortunate coloreds have to put up with every single day of their lives-- although that's what we tell ourselves-- but because we're wearing a Brooks Brothers suit and speak impeccable English and yet have somehow been mistaken for an ordinary nigger. Don't know who I am? I'm an individual!

Birthdays are a time when one stock takes, which means, I suppose, a good spineless mope: I scan my horizon and can discern no sail of hope along my own particular ambition. I tell you what it is: I'm quite in accord with the people who enquire 'What is the matter with the man?' because I don't seem to be producing anything as the years pass but rank self indulgence. You know that my sole ambition, officially at any rate, was to write poems & novels, an activity I never found any difficulty fulfilling between the (dangerous) ages of 17-24: I can't very well ignore the fact that this seems to have died a natural death. On the other hand I feel regretful that what talents I have in this direction are not being used. Then again, if I am not going to produce anything in the literary line, the justification for my selfish life is removed - but since I go on living it, the suspicion arises that the writing existed to produce the life, & not vice versa. And as a life it has very little to recommend it: I spend my days footling in a job I care nothing about, a curate among lady-clerks; I evade all responsibility, familial, professional, emotional, social, not even saving much money or helping my mother. I look around me & I see people getting on, or doing things, or bringing up children - and here I am in a kind of vacuum. If I were writing, I would even risk the fearful old age of the Henry-James hero: not fearful in circumstance but in realisation: because to me to catch, render, preserve, pickle, distil or otherwise secure life-as-it-seemed for the future seems to me infinitely worth doing; but as I'm not the entire morality of it collapses. And when I ask why I'm not, well, I'm not because I don't want to: every novel I attempt stops at a point where I awake from the impulse as one might awake from a particularly-sickening nightmare - I don't want to 'create character', I don't want to be vivid or memorable or precise, I neither wish to bathe each scene in the lambency of the 'love that accepts' or be excoriatingly cruel, smart, vicious, 'penetrating' (ugh), or any of the other recoil qualities. In fact, like the man in St Mawr, I want nothing. Nothing, I want. And so it becomes quite impossible for me to carry on. This failure of impulse seems to me suspiciously like a failure of sexual impulse: people conceive novels and dash away at them & finish them in the same way as they fall in love & will not be satisfied till they're married - another point on which I seem to be out of step. There's something cold & heavy sitting on me somewhere, & until something budges it I am no good.

Defining yourself in terms of how you rank is always dangerous and ultimately immature. It doesn't matter whether the rank has to do with your grades, your weight or where you finished in the 800 meter race. Becoming a mature adult means, among other things, that you define yourself relative to your own potential, not relative somebody else's standard.

For sooner or later, no matter what fantastic long-range weapons you mounted, the ground itself had to be taken —and for that there had never been anything but the man in the ranks.

UTTERLY NONSENSICAL things happen in this world. Sometimes there is absolutely no rhyme or reason in them: suddenly the very nose which had been going around with the rank of a state councillor and created such a stir in the city, found itself again, as though nothing were the matter, in its proper place, that is to say, between the two cheeks of Major Kovalyov.

So many millions of men and women, from high-ranking officials to regular folks like us, making the moral choice of not giving in to the dark—but doing what was right, no matter what.

Third, the worst thing about slavery as an experience, one is told, was that it denied enslaved African Americans the liberal rights and liberal subjectivity of modern citizens. It did those things as a matter of course, and as injustice, that denial ranks with the greatest in modern history. But slavery also killed people, in large numbers. From those who survived, it stole everything. Yet the massive and cruel engineering required to rip a million people from their homes, brutally drive them to new, disease-ridden places, and make them live in terror and hunger as they continually built and rebuilt a commodity-generating empire—this vanished in the story of a slavery that was supposedly focused primarily not on producing profit but on maintaining its status as a quasi-feudal elite, or producing modern ideas about race in order to maintain white unity and elite power. And once the violence of slavery was minimized, another voice could whisper, saying that African Americans, both before and after emancipation, were denied the rights of citizens because they would not fight for them.

These people care about bloodlines and rank and power and shit, but none of that matters to me. I’d never pursue a woman because of who her father is. Chances are I’d just hate her. In case you haven’t noticed, most of the women in the life are spoiled, uptight bitches who feel like people owe them. And I refuse to accept the fact that I owe anyone a thing . . . except you, maybe. So, no thanks.

The Hindu caste system and its attendant laws of purity became deeply embedded in Indian culture. Long after the Indo-Aryan invasion was forgotten, Indians continued to believe in the caste system and to abhor the pollution caused by caste mixing. Castes were not immune to change. In fact, as time went by, large castes were divided into sub-castes. Eventually the original four castes turned into 3,000 different groupings called jati (literally ‘birth’). But this proliferation of castes did not change the basic principle of the system, according to which every person is born into a particular rank, and any infringement of its rules pollutes the person and society as a whole. A person’s jati determines her profession, the food she can eat, her place of residence and her eligible marriage partners. Usually a person can marry only within his or her caste, and the resulting children inherit that status. Whenever a new profession developed or a new group of people appeared on the scene, they had to be recognised as a caste in order to receive a legitimate place within Hindu society. Groups that failed to win recognition as a caste were, literally, outcasts – in this stratified society, they did not even occupy the lowest rung. They became known as Untouchables. They had to live apart from all other people and scrape together a living in humiliating and disgusting ways, such as sifting through garbage dumps for scrap material. Even members of the lowest caste avoided mingling with them, eating with them, touching them and certainly marrying them. In modern India, matters of marriage and work are still heavily influenced by the caste system, despite all attempts by the democratic government of India to break down such distinctions and convince Hindus that there is nothing polluting in caste mixing.3 Purity

There's something comforting facing death like this, wouldn't you agree? It's all that matters, nothing else seems to exist outside my pure instinct to survive. Rank, personal history, birth, race, sex, the name given to you; it's all meaningless, this is the only thing that's real, to fight on behalf of my own life and nothing else. I've never felt so complete, I guess you could say I've finally arrived.

Thousands of year ago, a Viking warrior was laid to rest in a grave adorned with a sword, an axe, a spear, armor piercing arrows, a battle knife, two shields, and two horses, all suggestive of a professional, high-ranking commander. When the grave was discovered in the late nineteenth century, experts agreed this must be the burial site of an esteemed MALE warrior. It wasn't until the 1970s that some scientists looked more closely at the remains and asked: Could these small, gracile bones be the remains of a woman? The greater scientific community balked; the very idea of a female warrior was too ridiculous to entertain. And yet, fifty years later, a DNA analysis of the Viking skeleton by Stockholm Unversity osteologist Anna Kjellstrom conclusively proved it accurate. It only took so long, and required so much, because the bones told a different story than the medical institions and experts of the 1800s did. The skeleton was clearly female - but the men saw what they wished to see, what they'd been taught to see.

Everywhere in life, no matter where it may run its course, whether amid its harsh, raspingly poor, and squalidly mildewing lowly ranks, or amid its monotonously frigid and depressingly tidy upper classes— everywhere, if it be but once, man is fated to meet a phenomenon that is unlike all that which he may have chanced to meet hitherto; which, if but once, will awaken within him an emotion that is unlike all those which he is fated to experience all life long. Everywhere, running counter to all the sorrows of which our life is woven, a glittering joy will gaily flash by, as, at times, a glittering equipage with gold on its gear, with its picturesque horses, and sparkling because of its gleaming plate glass will suddenly, unexpectedly, speed by some backwoods poverty-stricken hamlet that had never beheld anything but a country cart.

She huddled next to Daniel in the Meadow, basking in the warmth of a burgeoning love that was pure and sustaining, as Daniel’s name rang out across the Meadow. He had been called. He rose above the riot of angelic light and said with calm self-possession, “With respect, I will not do this. I will not choose Lucifer’s side, nor will I choose the side of Heaven.” A roar went up from the vast camps of angels, from those who stood beside the Throne, from Lucifer most of all. Lucinda had been stunned. “Instead, I choose love,” Daniel went on. “I choose love and leave you to your war. You’re wrong to bring this upon us,” Daniel said to Lucifer. Then, to the Throne: “All that is good in Heaven and on Earth is made of love. Maybe that wasn’t your plan when you created the universe-maybe love was just one aspect of a complicated and brutal world. But love was the best thing you made, and it has become the only thing worth saving. This war is not just. This war is not good. Love is the only thing worth fighting for.” The Meadow fell silent after Daniel’s words. Most of the angels looked dumbfounded, as if they did not understand what Daniel meant. It had not been Lucinda’s turn. The angels’ names were called by the celestial secretaries according to their rank, and Lucinda was one of a handful of angels higher than Daniel. It didn’t matter. They were a team. She rose to his side in the Meadow. “There should never have to be a choice between love and You,” Lucinda declared to the Throne. “Maybe one day You will find a way to reconcile adoration and the true love You have made us capable of. But if forced to choose, I must stand beside my love. I choose Daniel and will choose him forevermore.

Nothing universal can be rationally affirmed on any moral, or any political subject. Pure metaphysical abstraction does not belong to these matters. The lines of morality are not like the ideal lines of mathematics. They are broad and deep as well as long. They admit of exceptions; they demand modifications. These exceptions and modifications are not made by the process of logic, but by the rules of prudence. Prudence is not only the first in rank of the virtues political and moral, but she is the director, the regulator, the standard of them all. ­Metaphysics cannot live without ­definition; but prudence is cautious how she defines.

I am a part of the part that at first was all, part of the darkness that gave birth to light, that supercilious light which now disputes with Mother Night her ancient rank and space, and yet can not succeed; no matter how it struggles, it sticks to matter and can’t get free. Light flows from substance, makes it beautiful; solids can check its path, so I hope it won’t be long till light and the world’s stuff are destroyed together. The

As we will see from these pages man is mostly innocent, really potentially good, even naturally noble; and as we will stress, society is responsible, largely, for shaping people, for giving them opportunities for unfolding more freely and more unafraid. But this unfolding is confused and complicated by man’s basic animal fears: by his deep and indelible anxieties about his own impotence and death, and his fear of being overwhelmed and sucked up into the world and into others. All this gives his life a quality of drivenness, of underlying desperation, an obsession with the meaning of it and with his own significance as a creature. And this is what drives him to try to make his mark on the world, to try to twist it and turn it to his own designs, to bury over the rumbling anxieties; and this usually means that he tries to twist and turn others, make his mark on them, use them to justify his own problematic life. As Rank put it so bluntly: Man creates “out of freedom a prison.” This means everyman, in any society, from the most “primitive” to the most “civilized,” no matter what the child training programs or economic system.

In our age I think it would be fair to say that the ease with which a scientific theory assumes the dignity and rigidity of fact varies inversely with the individual's scientific education. In discussion with wholly uneducated audiences I have sometimes found matter which real scientists would regard as highly speculative more firmly believed than many things within our real knowledge; the popular imago of the Cave Man ranked as hard fact, and the life of Caesar or Napoleon as doubtful rumor. ... The mass media which have in our time created a popular scientism, a caricature of the true sciences, did not then exist [in the middle ages]. The ignorant were more aware of their ignorance then than now.

For the Christian, living by strict rules becomes a danger when it quenches the spiritual life rather than expresses it. Do you rely on rules as a way to earn God’s approval? Does a rule-based community set up a ranking system of higher and lower spirituality? Do rules distract you from weightier issues? Which do they foster, pride or humility? Do they help nourish the inner life or merely whitewash the outer appearance? These are the questions Jesus raised about the Pharisees, in some of the strongest language he ever used.

Truth loves nothing better than simplicity of truth: that is the lesson Columbe Josse ought to have learned from her medieval readings. But all she seems to have gleaned from her studies is how to make a conceptual fuss in the service of nothing. It is a sort of endless loop, and also a shameless waste of resources, including the courier and my own self. . . . Granted, the young woman has a fairly efficient way with words, despite her youth. But the fact that the middle classes are working themselves to the bone, using their sweat and taxes to finance such pointless and pretentious research leaves me speechless. Every gray morning, day after gloomy day, secretaries, craftsmen, employees, petty civil servants, taxi drivers and concierges shoulder their burdens so that the flower of French youth, duly housed and subsidized, can squander the fruit of all that dreariness upon the altar of ridiculous endeavors . . . Should you devote your time to teaching, to producing a body of work, to research, to culture? It makes no difference. The only thing that matters is your intention: are you elevating thought and contributing to the common good, or rather joining the ranks in the field of study whose only purpose is its own perpetuation, and only function the self-reproduction of the elite - for this turns the University into a sect.

Had we discussed the station of Sulayman in its entirety, you would have seen a matter whose revelation would have struck you with terror. Most of the men of knowledge of this Path have no knowledge of the state and rank of Sulayman. The business is not as they claim.

Nothing universal can be rationally affirmed on any moral or political subject. Pure metaphysical abstraction does not belong to these matters. The lines of morality are not like ideal lines of mathematics. They are broad and deep as well as long. They admit of exceptions; they demand modifications. These exceptions and modifications are not made by the process of logic, but by the rules of prudence. Prudence is not only the first in rank of the virtues political and moral, but she is the director, the regulator, the standard of them all.

What was life? Was it perhaps only an infectious disease of matter—just as the so-called spontaneous generation of matter was perhaps only an illness, a cancerous stimulation of the immaterial? The first step toward evil, toward lust and death, was doubtless taken when, as the result of a tickle by some unknown incursion, spirit increased in density for the first time, creating a pathologically rank growth of tissue that formed, half in pleasure, half in defense, as the prelude to matter, the transition from the immaterial to the material.

Modern man is drinking and drugging himself out of awareness, or he spends his time shopping, which is the same thing. As awareness calls for types of heroic dedication that his culture no longer provides for him, society contrives to help him forget. Or, alternatively, he buries himself in psychology in the belief that awareness all by itself will be some kind of magical cure for his problems. But psychology was born with the breakdown of shared social heroisms; it can only be gone beyond with the creation of new heroisms that are basically matters of belief and will, dedication to a vision. Lifton has recently concluded the same thing, from a conceptual point of view almost identical to Rank's. When a thinker of Norman Brown's stature wrote his later book Love's Body, he was led to take his thought to this same point. He realized that the only way to get beyond the natural contradictions of existence was in the timeworn religious way: to project one's problems onto a god-figure, to be healed by an all-embracing and all-justifying beyond. To talk in these terms is not at all the same thing as to talk the language of the psychotherapeutic religionists. Rank was also not nor so messianic: he saw that the orientation of men has to be always beyond their bodies, has to be grounded in healthy repressions, and toward explicit immortality-ideologies, myths of heroic transcendence.

As a matter of fact I don’t care two pins about accuracy. Who is accurate? Nobody nowadays. If a reporter writes that a beautiful girl of twenty-two dies by turning on the gas after looking out over the sea and kissing her favourite Labrador, Bob, goodbye, does anybody make a fuss because the girl was twenty-six, the room faced inland, and the dog was a Sealyham terrier called Bonnie? If a journalist can do that sort of thing I don’t see that it matters if I mix up police ranks and say a revolver when I mean an automatic and a dictograph when I mean a phonograph, and use a poison that just allows you to gasp one dying sentence and no more. What really matters is plenty of bodies! If the thing’s getting a little dull, some more blood cheers it up. Somebody is going to tell something – and then they’re killed first! That always goes down well. It comes in all my books – camouflaged different ways of course. And people like untraceable poisons, and idiotic police inspectors and girls tied up in cellars with sewer gas or water pouring in (such a troublesome way of killing anyone really) and a hero who can dispose of anything from three to seven villains singlehanded.

I would not have the anniversaries of our victories celebrated, nor those of our defeats made fast days and spent in humiliation and prayer; but I would like to see truthful history written. Such history will do full credit to the courage, endurance and soldierly ability of the American citizen, no matter what section of the country he hailed from, or in what ranks he fought. The justice of the cause which in the end prevailed, will, I doubt not, come to be acknowledged by every citizen of the land, in time. For the present, and so long as there are living witnesses of the great war of sections, there will be people who will not be consoled for the loss of a cause which they believed to be holy. As time passes, people, even of the South, will begin to wonder how it was possible that their ancestors ever fought for or justified institutions which acknowledged the right of property in man.

others take me more seriously, because I am with such a successful person—because that means that I, too, must be successful if this successful person has me in his life. It doesn’t matter that I have been educating myself for 15 years and that I am actually successful in my own right. I must be a bit successful to be in this position. But every successful career woman knows that she has had to work like a horse for her success, a lot more than men who have reached the same position. And it is very hard to accept that in our time people first and foremost rank you on the scale of success with regards to the success of your partner.

Once there were three tribes. The Optimists, whose patron saints were Drake and Sagan, believed in a universe crawling with gentle intelligence—spiritual brethren vaster and more enlightened than we, a great galactic siblinghood into whose ranks we would someday ascend. Surely, said the Optimists, space travel implies enlightenment, for it requires the control of great destructive energies. Any race which can't rise above its own brutal instincts will wipe itself out long before it learns to bridge the interstellar gulf. Across from the Optimists sat the Pessimists, who genuflected before graven images of Saint Fermi and a host of lesser lightweights. The Pessimists envisioned a lonely universe full of dead rocks and prokaryotic slime. The odds are just too low, they insisted. Too many rogues, too much radiation, too much eccentricity in too many orbits. It is a surpassing miracle that even one Earth exists; to hope for many is to abandon reason and embrace religious mania. After all, the universe is fourteen billion years old: if the galaxy were alive with intelligence, wouldn't it be here by now? Equidistant to the other two tribes sat the Historians. They didn't have too many thoughts on the probable prevalence of intelligent, spacefaring extraterrestrials— but if there are any, they said, they're not just going to be smart. They're going to be mean. It might seem almost too obvious a conclusion. What is Human history, if not an ongoing succession of greater technologies grinding lesser ones beneath their boots? But the subject wasn't merely Human history, or the unfair advantage that tools gave to any given side; the oppressed snatch up advanced weaponry as readily as the oppressor, given half a chance. No, the real issue was how those tools got there in the first place. The real issue was what tools are for. To the Historians, tools existed for only one reason: to force the universe into unnatural shapes. They treated nature as an enemy, they were by definition a rebellion against the way things were. Technology is a stunted thing in benign environments, it never thrived in any culture gripped by belief in natural harmony. Why invent fusion reactors if your climate is comfortable, if your food is abundant? Why build fortresses if you have no enemies? Why force change upon a world which poses no threat? Human civilization had a lot of branches, not so long ago. Even into the twenty-first century, a few isolated tribes had barely developed stone tools. Some settled down with agriculture. Others weren't content until they had ended nature itself, still others until they'd built cities in space. We all rested eventually, though. Each new technology trampled lesser ones, climbed to some complacent asymptote, and stopped—until my own mother packed herself away like a larva in honeycomb, softened by machinery, robbed of incentive by her own contentment. But history never said that everyone had to stop where we did. It only suggested that those who had stopped no longer struggled for existence. There could be other, more hellish worlds where the best Human technology would crumble, where the environment was still the enemy, where the only survivors were those who fought back with sharper tools and stronger empires. The threats contained in those environments would not be simple ones. Harsh weather and natural disasters either kill you or they don't, and once conquered—or adapted to— they lose their relevance. No, the only environmental factors that continued to matter were those that fought back, that countered new strategies with newer ones, that forced their enemies to scale ever-greater heights just to stay alive. Ultimately, the only enemy that mattered was an intelligent one. And if the best toys do end up in the hands of those who've never forgotten that life itself is an act of war against intelligent opponents, what does that say about a race whose machines travel between the stars?

The matter of the breath of the poor weighs upon Shakespeare and his characters. Cleopatra shudders at the thought that “mechanic slaves, With greasy aprons, rules and hammers, shall Uplift us to the view; in their thick breaths Rank of gross diet, shall we be enclouded, And forced to drink their vapor.” (Antony and Cleopatra, Act 5, Sc. 2.)

At the risk of displeasing innocent ears, I propose that egoism belongs to the nature of a noble soul, I mean that unshakable faith that to a being such as 'we are' other beings must be subordinate by nature and have to sacrifice themselves. The noble soul accepts this fact of its egoism without any question mark, without a feeling that it might contain hardness, constraint, or caprice, but rather as something that may be founded in the primordial law of things: if it sought a name for this fact it would say ‘it is justice itself.’ Perhaps it admits under certain circumstances, which, at first, make it hesitate, that there are some who have rights equal to its own; as soon as this matter of rank is settled, it moves among these equals, with their equal privileges, showing the same sureness of modesty and delicate reverence that characterize its relations with itself – in accordance with an innate heavenly mechanism, understood by all stars. It is merely another aspect of its egoism, this refinement and self-limitation in its relations with its equals – every star is such an egoist – it honors itself in them, and in the rights it cedes to them; it does not doubt that the exchange of honors and rights is of the nature of all social relations, and thus also belongs to the natural condition of things. The noble soul gives as it takes from that passionate and irritable instinct of repayment that lies in its depth. The concept of grace has no meaning or good odor inter pares; there may be a sublime way to let presents from above happen to one, as it were, and to drink them up thirstily, like drops, but for this art and gesture the noble soul has no aptitude. Its egoism hinders it: quite generally it does not like to look 'up,' but either ahead , horizontally and slowly, or down: it knows itself to be at a height.

It is very hard to break armored infantry groups without artillery or machines,” Darrow explained as if detailing how to clean a rifle. “So you don’t target them. You target their psyche. You target their groupthink. “First you send in a man like Sev or Valdir with their best ghouls—that’s what we call them. If you can’t plant the ghouls ahead of time, they should sneak deep as possible into the enemy ranks before hunkering down. “Then you kill a scout on the outskirts. Badly. The more screaming the better. That’ll draw curiosity and a heavy squad. The squad will investigate. If you can, make them disappear in silence. You want the rest of them using their imagination. You want the commander wondering if he should send another squad, maybe even a century. “Then you confirm their worst fear. Give them a death chant—we carry recordings when we don’t have Obsidians. You want anticipation. You want them preparing to face a known fear, physically, mentally. That’s when your ghouls awaken and start killing the command chain. “Then you have your main force close in silence at a fast pace and hit them as hard as you possibly can. Groups can hold a line together. Groups will make last stands. But alone, rarely. It’s very hard for the human mind to accept dying alone. No matter their number, if you summon enough chaos they will feel alone. Especially with anonymity, especially in the dark. Once the first breaks, the rest will feel like they have permission to follow.

Father Rank said, ‘It may seem an odd thing to say—when a man’s as wrong as he was—but I think, from what I saw of him, that he really loved God.’ She had denied just now that she felt any bitterness, but a little more of it drained out now like tears from exhausted ducts. ‘He certainly loved no one else,’ she said. ‘And you may be in the right of it there too,’ Father Rank replied.

His instinct of a successful man had taught him long ago that, as a general rule, a reputation is built on manner as much as on achievement. And he felt that his manner when confronted with the telegram had not been impressive. He had opened his eyes widely, and had exclaimed 'Impossible!' exposing himself thereby to the unanswerable retort of a finger-tip laid forcibly on the telegram which the Assistant Commissioner, after reading it aloud had flung on the desk. To be crushed, as it were, under the tip of a forefinger was an unpleasant experience. Very damaging too! Furthermore, Chief Inspector Heat was conscious of not having mended matters by allowing himself to express a conviction. 'One thing I can tell you at once: none of our lot had anything to do with this.' He was strong in his integrity of a good detective, but he saw now that an impenetrably attentive reserve towards this incident would have served his reputation better. On the other hand, he admitted to himself that it was difficult to preserve one's reputation if rank outsiders were going to take a hand in the business. Outsiders are the bane of the police as of other professions.

We have now reached a level in which many people are not merely unacquainted with the fundamentals of punctuation, but don’t evidently realize that there are fundamentals. Many people—people who make posters for leading publishers, write captions for the BBC, compose letters and advertisements for important institutions—seem to think that capitalization and marks of punctuation are condiments that you sprinkle through any collection of words as if from a salt shaker. Here is a headline, exactly as presented, from a magazine ad for a private school in York: “Ranked by the daily Telegraph the top Northern Co-Educational day and Boarding School for Academic results.” All those capital letters are just random. Does anyone really think that the correct rendering of the newspaper is “the daily Telegraph”? Is it really possible to be that unobservant? Well, yes, as a matter of fact. Not long ago, I received an e-mail from someone at the Department for Children, Schools and Families asking me to take part in a campaign to help raise appreciation for the quality of teaching in Great Britain. Here is the opening line of the message exactly as it was sent to me: “Hi Bill. Hope alls well. Here at the Department of Children Schools and Families…” In the space of one line, fourteen words, the author has made three elemental punctuation errors (two missing commas, one missing apostrophe; I am not telling you more than that) and gotten the name of her own department wrong—this from a person whose job is to promote education. In a similar spirit, I received a letter not long ago from a pediatric surgeon inviting me to speak at a conference. The writer used the word “children’s” twice in her invitation, spelling it two different ways and getting it wrong both times. This was a children’s specialist working in a children’s hospital. How long do you have to be exposed to a word, how central must it be to your working life, to notice how it is spelled?

Yes: the future bridegroom, Mr. Rochester himself, exercised over his intended a ceaseless surveillance: and it was from this sagacity—this guardedness of his—this perfect clear consciousness of his fair one's defects—this obvious absence of passion in his sentiments toward her, that my ever-torturing pain arose. I saw he was going to marry her, for family, perhaps political reasons; because her rank and connections suited him; I felt he had not given her his love, and that her qualifications were ill adapted to win from him that treasure. This was the point—this was where the nerve was touched and teased—this was where the fever was sustained and fed: she could not charm him. If she had managed the victory at once, and he had yielded and sincerely laid his heart at her feet, I should have covered my face, turned to the wall, and (figuratively) have died to them. If Miss Ingram had been a good and noble woman, endowed with force, fervor, kindness, sense, I should have had one vital struggle with two tigers—jealousy and despair: then, my heart torn out and devoured, I should have admired her—acknowledged her excellence, and been quiet for the rest of my days: and the more absolute her superiority, the deeper would have been my admiration—the more truly tranquil my quiescence. But as matters really stood, to watch Miss Ingram's efforts at fascinating Mr. Rochester; to witness their repeated failure—herself unconscious that they did fail; vainly fancying that each shaft launched, hit the mark, and infatuatedly pluming herself on success, when her pride and self-complacency repelled further and further what she wished to allure—to witness this, was to be at once under ceaseless excitation and ruthless restraint. Because when she failed I saw how she might have succeeded. Arrows that continually glanced off from Mr. Rochester's breast and fell harmless at his feet might, I knew, if shot by a surer hand, have quivered keen in his proud heart—have called love into his stern eye and softness into his sardonic face; or, better still, without weapons a silent conquest might have been won.

Truth loves nothing better than simplicity of truth: that is the lesson Columbe Josse ought to have learned from her medieval readings. But all she seems to have gleaned from her studies is how to make a conceptual fuss in the service of nothing. It is a sort of endless loop, and also a shameless waste of resources, including the courier and my own self. . . . Granted, the young woman has a fairly efficient way with words, despite her youth. But the fact that the middle classes are working themselves to the bone, using their sweat and taxes to finance such pointless and pretentious research leaves me speechless. Every gray morning, day after gloomy day, secretaries, craftsmen, employees, petty civil servants, taxi drivers and concierges shoulder their burdens so that the flower of French youth, duly housed and subsidized, can squander the fruit of all that dreariness upon the altar of ridiculous endeavors . . . Should you devote your time to teaching, to producing a body of work, to research, to culture? It makes no difference. The only thing that matters is your intention: are you elevating thought and contributing to the common good, or rather joining the ranks in the field of study whose only purpose is its own perpetuation, and only function the self-reproduction of the elite - for this turns the University into a sect.

A month from now, in early April, at the time when far away, outside the city, the water hyacinths would be covering every inch of bayou, lagoon, creek, and backwater with a spiritual-mauve to obscene-purple, violent, vulgar, fleshy, solid, throttling mass of bloom over the black water, and the first heartbreaking, misty green, like girlhood dreams, on the old cypresses would have settled down to be leaf and not a damned thing else, and the arm-thick, mud-colored, slime-slick mocassins would heave out of the swamp and try to cross the highway and your front tire hitting one would give a slight bump and make a sound like kerwhush and a tinny thump when he slapped heavily up against the underside of the fender, and the insects would come boiling out of the swamps and day and night the whole air would vibrate with them with a sound like an electric fan, and if it was night the owls back in the swamps would be whoo-ing and moaning like love and death and damnation, or one would sail out of the pitch dark into the rays of your headlights and plunge against the radiator to explode like a ripped feather bolster, and the fields would be deep in that rank, hairy or slick, juicy, sticky grass which the cattle gorge on and never get flesh over their ribs for that grass is in that black soil and no matter how far the roots could ever go, if the roots were God knows how deep, there would never be anything but that black, grease-clotted soil and no stone down there to put calcium into that grass—well, a month from now, in early April, when all those things would be happening beyond the suburbs, the husks of the old houses in the street where Anne Stanton and I were walking would, if it were evening, crack and spill out onto the stoops and into the street all that life which was now sealed up within.

Woodard was riding at the back of a Greyhound bus, because that is where Black people traveling through the South sat in 1946, no matter what they had done for their country. He proudly wore his green army uniform. Three stripes on each arm showed his rank. He had four medals pinned on his chest. There was a Good Conduct Medal, an American Campaign Medal, a World War II Victory Medal, and a battle star Asiatic-Pacific Campaign Medal. He was awarded the last one for bravery.

To view it in another way, consider the difference between judging on process and judging on results. Lower-ranking persons in the enterprise are judged on both process and results—in fact, owing to the repetitive aspect of their efforts, their process converges rapidly to results. But top management is only paid on result—no matter the process. There seems to be no such thing as a foolish decision if it results in profits. “Money talks,” we are often told. The rest is supposed to be philosophy.

One of the junior lawyers was given to exhaling in disgust at statements she didn’t like and then interrupting aggressively, no matter who was speaking. This annoyed many of her colleagues. I loved it. I wanted her on the team because I knew she didn’t care about rank at all. Her directness added value even when she was wrong. I wanted to hear her perspective and knew it would come without prompting, even if she interrupted a senior official to offer it. That interruption would stimulate great conversation.

The more rights I surrender and the more I level myself down to others, the more deeply do I sink into the average and ultimately into the greatest number. The first condition which an aristocratic society must have in order to maintain a high degree of freedom among its members, is that extreme tension which arises from the presence of the most antagonistic instincts in all its units: from their will to dominate. . . . If ye would fain do away with strong contrasts and differences of rank, ye will also abolish strong love, lofty attitudes of mind, and the feeling of individuality. Concerning the actual psychology of societies based upon freedom and equality. — What is it that tends to diminish in such a society? The will to be responsible for ones self (the loss of this is a sign of the decline of autonomy); the ability to defend and to attack, even in spiritual matters; the power of command; the sense of reverence, of subservience, the ability to be silent, great passion, great achievements, tragedy and cheerfulness.

What separates me most deeply from the metaphysicians is: I don’t concede that the ’I’ is what thinks. Instead, I take the ’I’ itself to be a construction of thinking, of the same rank as ‘matter’, ‘thing’, ‘substance’, ‘individual’, ‘purpose’, ‘number’; in other words to be only a regulative fiction with the help of which a kind of constancy and thus ‘knowability’ is inserted into, invented into, a world of becoming. Up to now belief in grammar, in the linguistic subject, object, in verbs has subjugated the metaphysicians: I teach the renunciation of this belief. It is only thinking that posits the ’I’: but up to now philosophers have believed, like the ‘common people’, that in ‘I think’ there lay something or other of unmediated certainty and that this ‘I’ was the given cause of thinking, in analogy with which we ‘understood’ all other causal relations. However habituated and indispensable this fiction may now be, that in no way disproves its having been invented: something can be a condition of life and nevertheless be false.

More often than not, these attempts at sociability ended in painful silence. His old friends, who remembered him as a brilliant student and wickedly funny conversationalist, were appalled by what had happened to him. Tom had slipped from the ranks of the anointed, and his downfall seemed to shake their confidence in themselves, to open the door onto a new pessimism about their own prospects in life. It didn't help matters that Tom had gained weight, that his former plumpness now verged on an embarrassing rotundity, but even more disturbing was the fact that he didn't seem to have any plans, that he never spoke about how he was going to undo the damage he'd done to himself and get back on his feet. Whenever he mentioned his new job, he described it in odd, almost religious terms, speculating on such questions as spiritual strength and the importance of finding one's path through patience and humility, and this confused them and made them fidget in their chairs. Tom's intelligence had not been dulled by the job, but no one wanted to hear what he had to say anymore, least of all the women he talked to, who expected young men to be full of brave ideas and clever schemes about how they were going to conquer the world. Tom put them off with his doubts and soul-searchings, his obscure disquisitions on the nature of reality, his hesitant manner. It was bad enough that he drove a taxi for a living, but a philosophical taxi driver who dressed in army-navy clothes and carried a paunch around his middle was a bit too much to ask. He was a pleasant guy, of course, and no one actively disliked him, but he wasn't a legitimate candidate?not for marriage, not even for a crazy fling.

Listen, Google,’ I will say, ‘both John and Paul are courting me. I like both of them, but in a different way, and it’s so hard to make up my mind. Given everything you know, what do you advise me to do?’ And Google will answer: ‘Well, I know you from the day you were born. I have read all your emails, recorded all your phone calls, and know your favourite films, your DNA and the entire history of your heart. I have exact data about each date you went on, and if you want, I can show you second-by-second graphs of your heart rate, blood pressure and sugar levels whenever you went on a date with John or Paul. If necessary, I can even provide you with accurate mathematical ranking of every sexual encounter you had with either of them. And naturally enough, I know them as well as I know you. Based on all this information, on my superb algorithms, and on decades’ worth of statistics about millions of relationships – I advise you to go with John, with an 87 per cent probability of being more satisfied with him in the long run. Indeed, I know you so well that I also know you don’t like this answer. Paul is much more handsome than John, and because you give external appearances too much weight, you secretly wanted me to say “Paul”. Looks matter, of course; but not as much as you think. Your biochemical algorithms – which evolved tens of thousands of years ago in the African savannah – give looks a weight of 35 per cent in their overall rating of potential mates. My algorithms – which are based on the most up-to-date studies and statistics – say that looks have only a 14 per cent impact on the long-term success of romantic relationships. So, even though I took Paul’s looks into account, I still tell you that you would be better off with John.

This, I think, is the first time I dared myself to stare back at him. Usually, I’d cast a glance and then look away—look away because I didn’t want to swim in the lovely, clear pool of his eyes unless I’d been invited to—and I never waited long enough to know whether I was even wanted there; look away because I was too scared to stare anyone back; look away because I didn’t want to give anything away; look away because I couldn’t acknowledge how much he mattered. Look away because that steely gaze of his always reminded me of how tall he stood and how far below him I ranked. Now, in the silence of the moment, I stared back, not to defy him, or to show I wasn’t shy any longer, but to surrender, to tell him this is who I am, this is who you are, this is what I want, there is nothing but truth between us now, and where there’s truth there are no barriers, no shifty glances, and if nothing comes of this, let it never be said that either of us was unaware of what might happen. I hadn’t a hope left. And maybe I stared back because there wasn’t a thing to lose now. I stared back with the all-knowing, I-dare-you-to-kiss-me gaze of someone who both challenges and flees with one and the same gesture.

In a very real sense, it was a game, the very subtle and entirely serious game of comparative rank which is played by all social animals. It is the method by which individuals arrange themselves—horses in a herd, wolves in a pack, people in a community—so that they can live together. The game pits two opposing forces against each other, both equally important to survival: individual autonomy and community welfare. The object is to achieve dynamic equilibrium. At times and under certain conditions individuals can be nearly autonomous. An individual can live alone and have no worry about rank, but no species can survive without interaction between individuals. The ultimate price would be more final than death. It would be extinction. On the other hand, complete individual subordination to the group is just as devastating. Life is neither static nor unchanging. With no individuality, there can be no change, no adaptation and, in an inherently changing world, any species unable to adapt is also doomed. Humans in a community, whether it is as small as two people or as large as the world, and no matter what form the society takes, will arrange themselves according to some hierarchy. Commonly understood courtesies and customs can help to smooth the friction and ease the stress of maintaining a workable balance within this constantly changing system. In some situations most individuals will not have to compromise much of their personal independence for the welfare of the community. In others, the needs of the community may demand the utmost personal sacrifice of the individual, even to life itself. Neither is more right than the other, it depends on the circumstances; but neither extreme can be maintained for long, nor can a society last if a few people exercise their individuality at the expense of the community.

There is no doubt that the poorer classes in our country are much more charitably disposed than their superiors in wealth. And I fancy it must arise a great deal from the comparative indistinction of the easy and the not so easy in these ranks. A workman or a pedlar cannot shutter himself off from his less comfortable neighbours. If he treats himself to a luxury he must do it in the face of a dozen who cannot. And what should more directly lead to charitable thoughts?... Thus the poor man, camping out in life, sees it as it is, and knows that every mouthful he puts in his belly has been wrenched out of the fingers of the hungry. But at a certain stage of prosperity, as in a balloon ascent, the fortunate person passes through a zone of clouds, and sublunary matters are thenceforward hidden from his view. He sees nothing but the heavenly bodies, all in admirable order, and positively as good as new. He finds himself surrounded in the most touching manner by the attentions of Providence, and compares himself involuntarily with the lilies and the skylarks. He does not precisely sing, of course; but then he looks so unassuming in his open landau! If all the world dined at one table, this philosophy would meet with some rude knocks.

at the moment—and looking for other boats. Kelly advanced the port throttle a notch farther as he turned the wheel, allowing Springer to pivot all the more quickly in the narrow channel, and then he was pointed straight out. He advanced the starboard throttle next, bringing his cruiser to a mannerly five knots as he headed past the ranks of motor and sail yachts. Pam was looking around at the boats, too, mainly aft, and her eyes fixed on the parking lot for a long couple of seconds before she looked forward again, her body relaxing more as she did so. “You know anything about boats?” Kelly asked. “Not much,” she admitted, and for the first time he noticed her accent. “Where you from?” “Texas. How about you?” “Indianapolis, originally, but it’s been a while.” “What’s this?” she asked. Her hands reached out to touch the tattoo on his forearm. “It’s from one of the places I’ve been,” he said. “Not a very nice place.” “Oh, over there.” She understood. “That’s the place.” Kelly nodded matter-of-factly. They were out of the yacht basin now, and he advanced the throttles yet again. “What did you do there?” “Nothing to talk to a lady about,” Kelly replied, looking around from a half-standing position. “What makes you think I’m a lady?” she asked. It caught him short, but he was getting used to it by now. He’d also found that talking to a girl, no matter what the subject, was something that he needed to do. For the first time he answered her smile with one of his own. “Well, it wouldn’t be very nice of me if I assumed that you weren’t.” “I wondered how long it would be before you smiled.” You have a very nice smile, her tone told him. How’s six months grab you? he almost said. Instead he laughed, mainly at himself. That was something else he needed to do. “I’m sorry. Guess I haven’t been very good company.” He turned to look at her again and saw understanding in her eyes. Just a quiet look, very human and feminine, but it shook Kelly. He could feel it happen, and ignored the part of his consciousness that told him that it was something he’d needed badly for months. That was something he didn’t need to hear, especially from himself. Loneliness was bad enough without reflection on its misery. Her hand reached out yet again, ostensibly to stroke the tattoo, but that wasn’t what it was all about. It was amazing how warm her touch was, even under a hot afternoon sun. Perhaps it was a measure of just how cold his life had become. But he had a boat to navigate. There was

Woodard was riding at the back of a Greyhound bus, because that is where Black people traveling through the South sat in 1946, no matter what they had done for their country. He proudly wore his green army uniform. Three stripes on each arm showed his rank. He had four medals pinned on his chest. There was a Good Conduct Medal, an American Campaign Medal, a World War II Victory Medal, and a battle star Asiatic-Pacific Campaign Medal. He was awarded the last one for bravery. When the bus arrived at a rest stop in a South Carolina town now known as Batesburg-Leesville, Police Chief Lynwood Shull and his officers dragged Woodard off the bus. The bus driver hadn’t liked the way Woodard asked to use the restroom fifty-four miles back, outside of Augusta. So, when the bus got to the town, the driver called the police, even though he and Woodard hadn’t shared two words since that stop. The police demanded to see Woodard’s discharge papers. Then the cops forced him into an alley, where they beat him savagely. For good measure, the police chief used his baton to gouge Woodard’s eye sockets until both eyeballs ruptured beyond repair. Woodard was blind from that day forward. He was twenty-seven. And remember, all this happened while he was wearing the very uniform that identified his service to his country

Because you deserve a duke, damn it!” A troubled expression furrowed his brow. “You deserve a man who can give you the moon. I can’t. I can give you a decent home in a decent part of town with decent people, but you…” His voice grew choked. “You’re the most amazing woman I’ve ever known. It destroys me to think of what you’ll have to give up to be with me.” “I told you before-I don’t care!” she said hotly. “Why can’t you believe me?” He hesitated a long moment. “The truth?” “Always.” “Because I can’t imagine why you’d want me when you have men of rank and riches at your fingertips.” She gave a rueful laugh. “You grossly exaggerate my charms, but I can’t complain. It’s one of many things I adore about you-that you see a better version of me than I ever could.” Remembering the wonderful words he’d said last night when she’d been so self-conscious, she left the bed to walk up to him. “Do you know what I see when I look at you?” His wary gaze locked with hers. “Proper Pinter. Proud Pinter.” “Yes, but that’s just who you show to the world to protect yourself.” She reached up to stroke his cheek, reveling in the ragged breath that escaped him. “When you let down your guard, however, I see Jackson-who ferrets out the truth, no matter how hard. Who risks his own life to protect the weak. Who’d sacrifice anything to prevent me from having to sacrifice everything.” Catching her hand, he halted its path. “You see a saint,” he said hoarsely. “I’m not a saint; I’m a man with needs and desires and a great many rough edges.” “I like your rough edges,” she said with a soft smile. “If I’d really wanted a man of rank and riches, I probably would have married long ago. I always told myself I couldn’t marry because no one wanted me, but the truth was, I didn’t want any of them.” She fingered a lock of hair. “Apparently I was waiting for you, rough edges and all.” His eyes turned hot with wanting. Drawing her hand to his lips, he kissed the palm so tenderly that her heart leapt into her throat. When he lifted his head, he said, “Then marry me, rough edges and all.” She swallowed. “That’s what you say now, when we’re alone and you’re caught up in-“ He covered her mouth with his, kissing her so fervently that she turned into a puddle of mush. Blast him-he always did that, too, when they were alone; it was when they were with others that he reconsidered their being together forever. And he still had said nothing of live. “That’s enough of that,” she warned, drawing back from him. “Until you make a proper proposal, before my family, you’re not sharing my bed.” “Sweeting-“ “Don’t you ‘sweeting’ me, Jackson Pinter.” She edged away from him. “I want Proper Pinter back now.” A mocking smile crossed his lips. “Sorry, love. I threw him out when I saw how he was mucking up my private life.” Love? No, she wouldn’t let that soften her. Not until she was sure he wouldn’t turn cold later. “You told Oliver you’d behave like a gentleman.” “To hell with your brother.” He stalked her with clear intent. Even as she darted behind a chair to avoid him, excitement tore through her. “Aren’t you still worried Gran will cut me off, and you’ll be saddled with a spoiled wife and not enough money to please her?” “To hell with your grandmother, too. For that matter, to hell with the money.” He tossed the chair aside as if it were so much kindling; it clattered across the floor. “It’s you I want.

He told them to wait quietly, to pay attention to their marine, to attempt no new conquests, and to expose the city to no hazards during the war, and doing this, promised them a favorable result. What they did was the very contrary, allowing private ambitions and private interests, in matters apparently quite foreign to the war, to lead them into projects unjust both to themselves and to their allies—projects whose success would only conduce to the honor and advantage of private persons, and whose failure entailed certain disaster on the country in the war. [8] The causes of this are not far to seek. Pericles indeed, by his rank, ability, and known integrity, was enabled to exercise an independent control over the multitude—in short, to lead them instead of being led by them; for as he never sought power by improper means, be was never compelled to flatter them, but, on the contrary, enjoyed so high an estimation that he could afford to anger them by contradiction. [9] Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democ racy was becoming in his hands government by the first citizen.9a [10] With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude.

attending surgeons say that what’s most important to them is finding people who are conscientious, industrious, and boneheaded enough to stick at practicing this one difficult thing day and night for years on end. As one professor of surgery put it to me, given a choice between a Ph.D. who had painstakingly cloned a gene and a talented sculptor, he’d pick the Ph.D. every time. Sure, he said, he’d bet on the sculptor being more physically talented; but he’d bet on the Ph.D. being less “flaky.” And in the end that matters more. Skill, surgeons believe, can be taught; tenacity cannot. It’s an odd approach to recruitment, but it continues all the way up the ranks, even in top surgery departments. They take minions with no experience in surgery, spend years training them, and then take most of their faculty from these same homegrown ranks. And it works.

What separates me most deeply from the metaphysicians is: I don’t concede that the’I’ is what thinks. Instead, I take the I itself to be a construction of thinking, of the same rank as ‘matter’, ‘thing’, ‘substance’, ‘individual’, ‘purpose’, ‘number’; in other words to be only a regulative fiction with the help of which a kind of constancy and thus ‘knowability’ is inserted into, invented into, a world of becoming. Up to now belief in grammar, in the linguistic subject, object, in verbs has subjugated the metaphysicians: I teach the renunciation of this belief. It is only thinking that posits the I: but up to now philosophers have believed, like the ‘common people’, that in ‘I think’ there lay something or other of unmediated certainty and that this ‘I’ was the given cause of thinking, in analogy with which we ‘understood’ all other causal relations. However habituated and indispensable this fiction may now be, that in no way disproves its having been invented: something can be a condition of life and nevertheless be false.

I really should simplify my existence. How much trouble is a person required to have? I mean, is it an assignment I have to carry out? It can’t be, because the only good I ever knew of was done by people when they were happy. But to tell you the truth, Kayo, since you are the kind of guy who will understand it, my pride has always been hurt by my not being able to give an account of myself and always being manipulated. Reality comes from giving an account of yourself, and that’s the worst of being helpless. Oh, I don’t mean like the swimmer on the sea or the child on the grass, which is the innocent being in the great hand of Creation, but you can’t lie down so innocent on objects made by man,” I said to him. “In the world of nature you can trust, but in the world of artifacts you must beware. There you must know, and you can’t keep so many things on your mind and be happy. ‘Look on my works ye mighty and despair!’ Well, never mind about Ozymandias now being just trunkless legs; in his day the humble had to live in his shadow, and so do we live under shadow, with acts of faith in functioning of inventions, as up in the stratosphere, down in the subway, crossing bridges, going through tunnels, rising and falling in elevators where our safety is given in keeping. Things done by man which overshadow us. And this is true also of meat on the table, heat in the pipes, print on the paper, sounds in the air, so that all matters are alike, of the same weight, of the same rank, the caldron of God’s wrath on page one and Wieboldt’s sale on page two. It is all external and the same. Well, then what makes your existence necessary, as it should be? These technical achievements which try to make you exist in their way?” Kayo said, not much surprised by this, “What you are talking about is moha—a Navajo word, and also Sanskrit, meaning opposition of the finite. It is the Bronx cheer of the conditioning forces. Love is the only answer to moha, being infinite. I mean all the forms of love, eros, agape, libido, philia, and ecstasy. They are always the same but sometimes one quality dominates and sometimes another.

tennis phenoms Venus and Serena Williams have experienced losing to a male with not nearly as much notoriety as they have… in a blowout. In 1998, in a matchup against Karsten Braasch, the 203rd ranked male tennis player from Germany, Serena lost 6–1 and Venus lost 6–2. Keep in mind Serena is a 23-time Grand Champion and her sister a 7-time Grand Champion. Serena herself said, “I hit shots that would have been winners on the women’s Tour, and he got to them easily.” Is it a good time to mention at the time Braasch was smoking a pack of cigarettes a day, and smoked during changeovers the day of the match? He also admitted to playing a round of golf and drinking a few cocktails before facing the Williams sisters as well as performing like “a guy ranked 600th.” Thirteen years later, in an interview with David Letterman, Serena noted she would lose to Andy Murray 6–0 in just a matter of minutes. She went as far to say men and women’s tennis is a totally different sport. Serena told Letterman, “I love to play women’s tennis. I only want to play girls because I don’t want to be embarrassed.

Tricia loved New York because loving New York was a good career move. It was a good retail move, a good cuisine move, not a good taxi move or a great quality of pavement move, but definitely a career move that ranked amongst the highest and the best. Tricia was a TV anchor person, and New York was where most of the world’s TV was anchored. Tricia’s TV anchoring had been done exclusively in Britain up to that point: regional news, then breakfast news, early evening news. She would have been called, if the language allowed, a rapidly rising anchor, but... hey, this is television, what does it matter? She was a rapidly rising anchor. She had what it took: great hair, a profound understand- ing of strategic lip gloss, the intelligence to understand the world and a tiny secret interior deadness which meant she didn’t care. Everybody has their moment of great opportunity in life. If you happen to miss the one you care about, then everything else in life becomes eerily easy. Tricia had only ever missed one opportunity. These days it didn’t even make her tremble quite so much as it used to to think about it. She guessed it was that bit of her that had gone dead.

It was a wise policy in that false prophet, Alexander, who though now forgotten, was once so famous, to lay the first scene of his impostures in Paphlagonia, where, as Lucian tells us, the people were extremely ignorant and stupid, and ready to swallow even the grossest delusion. People at a distance, who are weak enough to think the matter at all worth enquiry, have no opportunity of receiving better information. The stories come magnified to them by a hundred circumstances. Fools are industrious in propagating the imposture; while the wise and learned are contented, in general, to deride its absurdity, without informing themselves of the particular facts, by which it may be distinctly refuted. And thus the impostor above mentioned was enabled to proceed, from his ignorant Paphlagonians, to the enlisting of votaries, even among the Grecian philosophers, and men of the most eminent rank and distinction in Rome; nay, could engage the attention of that sage emperor Marcus Aurelius; so far as to make him trust the success of a military expedition to his delusive prophecies. 23 The advantages are so great, of starting an imposture among an ignorant people, that, even though the delusion should be too gross to impose on the generality of them (which, though seldom, is sometimes the case) it has a much better chance for succeeding in remote countries, than if the first scene had been laid in a city renowned for arts and knowledge. The most ignorant and barbarous of these barbarians carry the report abroad. None of their countrymen have a large correspondence, or sufficient credit and authority to contradict and beat down the delusion. Men’s inclination to the marvellous has full opportunity to display itself. And thus a story, which is universally exploded in the place where it was first started, shall pass for certain at a thousand miles distance. But had Alexander fixed his residence at Athens, the philosophers of that renowned mart of learning had immediately spread, throughout the whole Roman empire, their sense of the matter; which, being supported by so great authority, and displayed by all the force of reason and eloquence, had entirely opened the eyes of mankind. It is true; Lucian, passing by chance through Paphlagonia, had an opportunity of performing this good office. But, though much to be wished, it does not always happen, that every Alexander meets with a Lucian, ready to expose and detect his impostures.

Maxims’ ought to originate in the human being as such. In moral training we should seek early to infuse into children ideas as to what is right and wrong. If we wish to establish morality, we must abolish punishment. Morality is something so sacred and sublime that we must not degrade it by placing it in the same rank as discipline. The first endeavour in moral education is the formation of character. Character consists in readiness to act in accordance with ‘maxims.’ At first they are school ‘maxims,’ and later ‘maxims’ of mankind. At first the child obeys rules. ‘Maxims’ are also rules, but subjective rules. They proceed from the understanding of man. No infringement of school discipline must be allowed to go unpunished, although the punishment must always fit the offence. If we wish to form the characters of children, it is of the greatest importance to point out to them a certain plan, and certain rules, in everything; and these must be strictly adhered to. For instance, they must have set times for sleep, for work, and for pleasure; and these times must be neither shortened nor lengthened. With indifferent matters children might be allowed to choose for themselves, but having once made a rule they must always follow it. We must, however, form in children the character of a child, and not the character of a citizen.

It was a beautiful day, with fresh leaves on the trees and an impeccably blue sky. She felt herself expand, relax, open up. She was going to beat him. She was going to beat him soundly. The continuation she found on the nineteenth move was a beautiful and subtle wonder. It sprang to her mind full-blown, with half a dozen moves as clear as if they were projected on a screen in front of her, her rook, bishop and knight dancing together down in his king’s corner of the board. Yet there was no checkmate in it or even an advantage in material. After her knight came to queen five on the twenty-fifth move and Benny was forced merely to push a pawn because he could do nothing to defend, she traded rook and knight for rook and knight and brought her king to queen three. Although the pieces and pawns were equal, it was only a matter of counting moves. It would take twelve for him to get a pawn to the eighth rank and queen it, while she could do it in ten. Benny made a few moves, bringing his king out in the hopeless attempt to take off her pawns before she took away his, but even his arm as it moved the king was listless. And when she took his queen bishop pawn, he reached out and toppled his king. There was silence and then quiet applause. She had won in thirty moves. As they were leaving the room Benny said to her, “I never thought you’d let me trade queens.” “I didn’t either,” she said.

IN DISQUISITIONS of every kind, there are certain primary truths, or first principles, upon which all subsequent reasonings must depend. These contain an internal evidence which, antecedent to all reflection or combination, commands the assent of the mind. Where it produces not this effect, it must proceed either from some defect or disorder in the organs of perception, or from the influence of some strong interest, or passion, or prejudice. Of this nature are the maxims in geometry, that “the whole is greater than its part; things equal to the same are equal to one another; two straight lines cannot enclose a space; and all right angles are equal to each other.” Of the same nature are these other maxims in ethics and politics, that there cannot be an effect without a cause; that the means ought to be proportioned to the end; that every power ought to be commensurate with its object; that there ought to be no limitation of a power destined to effect a purpose which is itself incapable of limitation. And there are other truths in the two latter sciences which, if they cannot pretend to rank in the class of axioms, are yet such direct inferences from them, and so obvious in themselves, and so agreeable to the natural and unsophisticated dictates of common-sense, that they challenge the assent of a sound and unbiased mind, with a degree of force and conviction almost equally irresistible. The objects of geometrical inquiry are so entirely abstracted from those pursuits which stir up and put in motion the unruly passions of the human heart, that mankind, without difficulty, adopt not only the more simple theorems of the science, but even those abstruse paradoxes which, however they may appear susceptible of demonstration, are at variance with the natural conceptions which the mind, without the aid of philosophy, would be led to entertain upon the subject. The infinite divisibility of matter, or, in other words, the infinite divisibility of a finite thing, extending even to the minutest atom, is a point agreed among geometricians, though not less incomprehensible to common-sense than any of those mysteries in religion, against which the batteries of infidelity have been so industriously leveled. But in the sciences of morals and politics, men are found far less tractable. To a certain degree, it is right and useful that this should be the case. Caution and investigation are a necessary armor against error and imposition. But this untractableness may be carried too far, and may degenerate into obstinacy, perverseness, or disingenuity. Though it cannot be pretended that the principles of moral and political knowledge have, in general, the same degree of certainty with those of the mathematics, yet they have much better claims in this respect than, to judge from the conduct of men in particular situations, we should be disposed to allow them. The obscurity is much oftener in the passions and prejudices of the reasoner than in the subject. Men, upon too many occasions, do not give their own understandings fair play; but, yielding to some untoward bias, they entangle themselves in words and confound themselves in subtleties.

Moscow can be a cold, hard place in winter. But the big old house on Tverskoy Boulevard had always seemed immune to these particular facts, the way that it had seemed immune to many things throughout the years. When breadlines filled the streets during the reign of the czars, the big house had caviar. When the rest of Russia stood shaking in the Siberian winds, that house had fires and gaslight in every room. And when the Second World War was over and places like Leningrad and Berlin were nothing but rubble and crumbling walls, the residents of the big house on Tverskoy Boulevard only had to take up a hammer and drive a single nail—to hang a painting on the landing at the top of the stairs—to mark the end of a long war. The canvas was small, perhaps only eight by ten inches. The brushstrokes were light but meticulous. And the subject, the countryside near Provence, was once a favorite of an artist named Cézanne. No one in the house spoke of how the painting had come to be there. Not a single member of the staff ever asked the man of the house, a high-ranking Soviet official, to talk about the canvas or the war or whatever services he may have performed in battle or beyond to earn such a lavish prize. The house on Tverskoy Boulevard was not one for stories, everybody knew. And besides, the war was over. The Nazis had lost. And to the victors went the spoils. Or, as the case may be, the paintings. Eventually, the wallpaper faded, and soon few people actually remembered the man who had brought the painting home from the newly liberated East Germany. None of the neighbors dared to whisper the letters K-G-B. Of the old Socialists and new socialites who flooded through the open doors for parties, not one ever dared to mention the Russian mob. And still the painting stayed hanging, the music kept playing, and the party itself seemed to last—echoing out onto the street, fading into the frigid air of the night. The party on the first Friday of February was a fund-raiser—though for what cause or foundation, no one really knew. It didn’t matter. The same people were invited. The same chef was preparing the same food. The men stood smoking the same cigars and drinking the same vodka. And, of course, the same painting still hung at the top of the stairs, looking down on the partygoers below. But one of the partygoers was not, actually, the same. When she gave the man at the door a name from the list, her Russian bore a slight accent. When she handed her coat to a maid, no one seemed to notice that it was far too light for someone who had spent too long in Moscow’s winter. She was too short; her black hair framed a face that was in every way too young. The women watched her pass, eyeing the competition. The men hardly noticed her at all as she nibbled and sipped and waited until the hour grew late and the people became tipsy. When that time finally came, not one soul watched as the girl with the soft pale skin climbed the stairs and slipped the small painting from the nail that held it. She walked to the window. And jumped. And neither the house on Tverskoy Boulevard nor any of its occupants ever saw the girl or the painting again.

This process is illustrated by an image of it that is continually taking place before our very eyes. Observe what happens when sunbeams are admitted into a building and shed light on its shadowy places. You will see a multitude of tiny particles mingling in a multitude of ways in the empty space within the light of the beam, as though contending in everlasting conflict, rushing into battle rank upon rank with never a moment’s pause in a rapid sequence of unions and disunions. From this you may picture what it is for the atoms to be perpetually tossed about in the illimitable void. To some extent a small thing may afford an illustration and an imperfect image of great things. Besides, there is a further reason why you should give your mind to these particles that are seen dancing in a sunbeam: their dancing is an actual indication of underlying movements of matter that are hidden from our sight. There you will see many particles under the impact of invisible blows, changing their course and driven back upon their tracks, this way and that, in all directions. You must understand that they all derive this restlessness from the atoms. It originates with the atoms, which move of themselves. Then those small compound bodies that are least removed from the impetus of the atoms are set in motion by the impact of their invisible blows and in turn cannon against slightly larger bodies. So the movement mounts up from the atoms and gradually emerges to the level of our senses, so that those bodies are in motion that we see in sunbeams, moved by blows that remain invisible.23

suppose, that all the historians who treat of England, should agree, that, on the first of January 1600, Queen Elizabeth died; that both before and after her death she was seen by her physicians and the whole court, as is usual with persons of her rank; that her successor was acknowledged and proclaimed by the parliament; and that, after being interred a month, she again appeared, resumed the throne, and governed England for three years: I must confess that I should be surprised at the concurrence of so many odd circumstances, but should not have the least inclination to believe so miraculous an event. I should not doubt of her pretended death, and of those other public circumstances that followed it: I should only assert it to have been pretended, and that it neither was, nor possibly could be real. You would in vain object to me the difficulty, and almost impossibility of deceiving the world in an affair of such consequence; the wisdom and solid judgment of that renowned queen; with the little or no advantage which she could reap from so poor an artifice: All this might astonish me; but I would still reply, that the knavery and folly of men are such common phenomena, that I should rather believe the most extraordinary events to arise from their concurrence, than admit of so signal a violation of the laws of nature. 38 But should this miracle be ascribed to any new system of religion; men, in all ages, have been so much imposed on by ridiculous stories of that kind, that this very circumstance would be a full proof of a cheat, and sufficient, with all men of sense, not only to make them reject the fact, but even reject it without farther examination. Though the Being to whom the miracle is ascribed, be, in this case, Almighty, it does not, upon that account, become a whit more probable; since it is impossible for us to know the attributes or actions of such a Being, otherwise than from the experience which we have of his productions, in the usual course of nature. This still reduces us to past observation, and obliges us to compare the instances of the violation of truth in the testimony of men, with those of the violation of the laws of nature by miracles, in order to judge which of them is most likely and probable. As the violations of truth are more common in the testimony concerning religious miracles, than in that concerning any other matter of fact; this must diminish very much the authority of the former testimony, and make us form a general resolution, never to lend any attention to it, with whatever specious pretence it may be covered. 39 Lord Bacon seems to have embraced the same principles of reasoning. “We ought,” says he, “to make a collection or particular history of all monsters and prodigious births or productions, and in a word of every thing new, rare, and extraordinary in nature. But this must be done with the most severe scrutiny, lest we depart from truth. Above all, every relation must be considered as suspicious, which depends in any degree upon religion, as the prodigies of Livy: And no less so, everything that is to be found in the writers of natural magic or alchemy, or such authors, who seem, all of them, to have an unconquerable appetite for falsehood and fable.

With a scowl, he turned from the window, but it was too late. The sight of Lady Celia crossing the courtyard dressed in some rich fabric had already stirred his blood. She never wore such fetching clothes; generally her lithe figure was shrouded in smocks to protect her workaday gowns from powder smudges while she practiced her target shooting. But this morning, in that lemon-colored gown, with her hair finely arranged and a jeweled bracelet on her delicate wrist, she was summer on a dreary winter day, sunshine in the bleak of night, music in the still silence of a deserted concert hall. And he was a fool. "I can see how you might find her maddening," Masters said in a low voice. Jackson stiffened. "Your wife?" he said, deliberately being obtuse. "Lady Celia." Hell and blazes. He'd obviously let his feelings show. He'd spent his childhood learning to keep them hidden so the other children wouldn't see how their epithets wounded him, and he'd refined that talent as an investigator who knew the value of an unemotional demeanor. He drew on that talent as he faced the barrister. "Anyone would find her maddening. She's reckless and spoiled and liable to give her husband grief at every turn." When she wasn't tempting him to madness. Masters raised an eyebrow. "Yet you often watch her. Have you any interest there?" Jackson forced a shrug. "Certainly not. You'll have to find another way to inherit your new bride's fortune." He'd hoped to prick Masters's pride and thus change the subject, but Masters laughed. "You, marry my sister-in-law? That, I'd like to see. Aside from the fact that her grandmother would never approve, Lady Celia hates you." She did indeed. The chit had taken an instant dislike to him when he'd interfered in an impromptu shooting match she'd been participating in with her brother and his friends at a public park. That should have set him on his guard right then. A pity it hadn't. Because even if she didn't despise him and weren't miles above him in rank, she'd never make him a good wife. She was young and indulged, not the sort of female to make do on a Bow Street Runner's salary. But she'll be an heiress once she marries. He gritted his teeth. That only made matters worse. She would assume he was marrying her for her inheritance. So would everyone else. And his pride chafed at that. Dirty bastard. Son of shame. Whoreson. Love-brat. He'd been called them all as a boy. Later, as he'd moved up at Bow Street, those who resented his rapid advancement had called him a baseborn upstart. He wasn't about to add money-grubbing fortune hunter to the list. "Besides," Masters went on, "you may not realize this, since you haven't been around much these past few weeks, but Minerva claims that Celia has her eye on three very eligible potential suitors." Jackson's startled gaze shot to him. Suitors? The word who was on his lips when the door opened and Stoneville entered. The rest of the family followed, leaving Jackson to force a smile and exchange pleasantries as they settled into seats about the table, but his mind kept running over Masters's words. Lady Celia had suitors. Eligible ones. Good-that was good. He needn't worry about himself around her anymore. She was now out of his reach, thank God. Not that she was ever in his reach, but- "Have you got any news?" Stoneville asked. Jackson started. "Yes." He took a steadying breath and forced his mine to the matter at hand.

I have fallen in love within the last month with a Romagnuola Countess from Ravenna--the Spouse of a year of Count Guiccioli--who is sixty--the Girl twenty--he has eighty thousand ducats of rent--and has had two wives before--but he is Sixty--he is the first of Ravenna Nobles--but he is sixty--She is fair as Sunrise--and warm as Noon--we had but ten days--to manage all our little matters in beginning middle and end. & we managed them;--and I have done my duty--with the proper consummation.--But She is young--and was not content with what she had done--unless it was to be turned to the advantage of the public--and so She made an eclat which rather astonished even the Venetians--and electrified the Conversazioni of the Benzone--the Albrizzi--& the Michelli--and made her husband look embarrassed.--They have been gone back to Ravenna--some time--but they return in the Winter.--She is the queerest woman I ever met with--for in general they cost one something in one way or other--whereas by an odd combination of circumstances--I have proved an experience to HER--which is not my custom,--but an accident--however it don't mater.--She is a sort of an Italian Caroline Lamb, except that She is much prettier, and not so savage.--But She has the same red-hot head--the same noble disdain of public opinion--with the superstructure of all that Italy can add to such natural dispositions.--To by sure they may go much further here with impunity--as her husband's rank ensured their reception at all societies including the Court--and as it was her first outbreak since Marriage--the Sympathizing world was liberal.--She is also of the Ravenna noblesse--educated in a convent--sacrifice to Wealth--filial duty and all that.--I am damnably in love--but they are gone--gone--for many months--and nothing but Hope--keeps me alive seriously.