Rehabilitation Quotes

We have a racially based justice system that overpunishes, fails to rehabilitate, and doesn't make us safer.

Most people think life sucks, and then you die. Not me. I beg to differ. I think life sucks, then you get cancer, then your dog dies, your wife leaves you, the cancer goes into remission, you get a new dog, you get remarried, you owe ten million dollars in medical bills but you work hard for thirty five years and you pay it back and then one day you have a massive stroke, your whole right side is paralyzed, you have to limp along the streets and speak out of the left side of your mouth and drool but you go into rehabilitation and regain the power to walk and the power to talk and then one day you step off a curb at Sixty-seventh Street, and BANG you get hit by a city bus and then you die. Maybe

In 1941, as the United States faced the threat of another horrific war, President Franklin D. Roosevelt was leading the nation from a wheelchair. Struck down by polio at age thirty-nine, he rehabilitated and marshaled himself, despite severe pain, to press on with his career in politics. Eleven years later, delivering his message of confidence and optimism, he was elected President of the United States. 

I am too far gone to be rehabilitated.

The claim to a national culture in the past does not only rehabilitate that nation and serve as a justification for the hope of a future national culture. In the sphere of psycho-affective equilibrium it is responsible for an important change in the native. Perhaps we haven't sufficiently demonstrated that colonialism is not satisfied merely with holding a people in its grip and emptying the native's brain of all form and content. By a kind of perverted logic, it turns to the past of the oppressed people, and distorts, disfigures, and destroys it. This work of devaluing pre-colonial history takes on a dialectical significance today.

And so I rehabilitate myself - staying up late this Friday night in spite of vowing to go to bed early, because it is more important to capture moments like this, keen shifts in mood, sudden veering of direction - than to lose it in slumber.

...bars can't build better men and misery can only break what goodness remains.

Music is like a drug, but there are no rehabilitation centres.

Generally speaking, punishment makes men hard and cold; it concentrates; it sharpens the feeling of alienation; it strengthens the power of resistance

I've been all over the place in all kinds of living situations. Due to the fact that my mind is my own worst enemy. In a way I am perpetually and permanently in a state of rehabilitation m in an attempt to rehabilitate from the shock of being born.Some people are too sensitive to withstand that.

The Plague Doctor claimed Blackheath was meant to rehabilitate us, but bars can’t build better men and misery can only break what goodness remains. This place pinches out the hope in people, and without that hope, what use is love or compassion or kindness?

we are waiting and waiting and doing nothing, until it is too late, and they commit crimes so serious that all society wants to do is punish instead of rehabilitate.

The feeling of cold grayness was everywhere around me-a sense of resignation. There had been no talk of rehabilitation, of cure, of someday sending these people out into the world again. No one had spoken of hope. The feeling was of living death-or worse, of never having been fully alive and knowing. Souls withered from the beginning, and doomed to stare into the time and space of every day.

We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. I desperately wanted mercy for Jimmy Dill and would have done anything to create justice for him, but I couldn’t pretend that his struggle was disconnected from my own. The ways in which I have been hurt—and have hurt others—are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Paul Farmer, the renowned physician who has spent his life trying to cure the world’s sickest and poorest people, once quoted me something that the writer Thomas Merton said: We are bodies of broken bones. I guess I’d always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we’re fractured by the choices we make; sometimes we’re shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity. I thought of the guards strapping Jimmy Dill to the gurney that very hour. I thought of the people who would cheer his death and see it as some kind of victory. I realized they were broken people, too, even if they would never admit it. So many of us have become afraid and angry. We’ve become so fearful and vengeful that we’ve thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak—not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we’ve pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we’ve legalized vengeful and cruel punishments, how we’ve allowed our victimization to justify the victimization of others. We’ve submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken—walking away from them or hiding them from sight—only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity.

Hunter, you can’t seriously be the Goblin King. You’re not even sixteen yet! I had to give you a ride to the store after school in September when we were getting supplies for Homecoming decorations!

The American Society of Civil Engineers said in 2007 that the U.S. had fallen so far behind in maintaining its public infrastructure -- roads, bridges, schools, dams -- that it would take more than a trillion and half dollars over five years to bring it back up to standard. Instead, these types of expenditures are being cut back. At the same time, public infrastructure around the world is facing unprecedented stress, with hurricanes, cyclones, floods and forest fires all increasing in frequency and intensity. It's easy to imagine a future in which growing numbers of cities have their frail and long-neglected infrastructures knocked out by disasters and then are left to rot, their core services never repaired or rehabilitated. The well-off, meanwhile, will withdraw into gated communities, their needs met by privatized providers.

How was one to rehabilitate and transform words betrayed and perverted by the enemy?

Men who are in prison for rape think it's the dumbest thing that ever happened... it's isn't just a miscarriage of justice; they were put in jail for something very little different from what most men do most of the time and call it sex. The only difference is they got caught. That view is nonremorseful and not rehabilitative. It may also be true. It seems to me that we have here a convergence between the rapists's view of what he has done and the victim's perspective on what was done to her. That is, for both, their ordinary experiences of heterosexual intercourse and the act of rape have something in common. Now this gets us into immense trouble, because that's exactly how judges and juries see it who refuse to convict men accused of rape. A rape victim has to prove that it was not intercourse. She has to show that there was force and that she resisted, because if there was sex, consent is inferred. Finders of fact look for "more force than usual during the preliminaries". Rape is defined by distinction from intercourse - not nonviolence, intercourse. They ask, does this event look more like fucking or like rape? But what is their standard for sex, and is this question asked from the women's point of view? The level of force is not adjudicated at her point of violation; it is adjudicated at the standard for the normal level of force. Who sets this standard?

The Congresswoman was depressed by the fact that a woman of her standing could no longer count on making it to the rest room "in time" during the extensive rehabilitation that followed her shooting. Her husband, commander of a space shuttle crew, encouraged her by identifying with her limitation. Even revered astronauts, he revealed, have bodily limits and have to rely on Huggies during extended launch exercises.

We stick to the magical places in the world,” Asahi clarified. “Places like the MBRC, the Redwood forest of California, the less populated parts of New Zealand and Japan, Disney World, and Atlantis,” Madeline listed, ticking the places off on her fingers. “Wait, Disney World?” I interrupted. “The most magical place on Earth.

Accelerated Rehabilitation had a scientific sound, as if Pierre would rehabilitate faster and faster in an elliptical path until evaporating in a blue flash of pure mental health.

I don't have a bad side. Gig said pertly. "I believe in rehabilitation

The trial of Jesus of Nazareth, the trial and rehabilitation of Joan of Arc, any one of the witchcraft trials in Salem during 1691, the Moscow trials of 1937 during which Stalin destroyed all of the founders of the 1924 Soviet REvolution, the Sacco-Vanzetti trial of 1920 through 1927- there are many trials such as these in which the victim was already condemned to death before the trial took place, and it took place only to cover up the real meaning: the accused was to be put to death. These are trials in which the judge, the counsel, the jury, and the witnesses are the criminals, not the accused. For any believer in capital punishment, the fear of an honest mistake on the part of all concerned is cited as the main argument against the final terrible decision to carry out the death sentence. There is the frightful possibility in all such trials as these that the judgement has already been pronounced and the trial is just a mask for murder.

Starting over begins when I develop a reawakened appreciation for what I already have, a renewed recognition of what I’ve recklessly forsaken, a rehabilitated understanding that I foolishly do both of those things, and a revitalized commitment to live the rest of my life never doing either of them again.

Merciful heavens! Human treatment may even render human a man in whom the image of God has long ago been tarnished. It is these 'unfortunates' that must be treated in the most human fashion. This is their salvation and their joy.

The public expects sentences to be punitive but also rehabilitative; however, what we expect and what we get from our prisons are very different things. The lesson that our prison system teaches its residents is how to survive as a prisoner, not as a citizen - not a very constructive body of knowledge for us or the communities to which we return.

Isolation does not “rehabilitate” people. Disappearance does not deter harm. And prison does not keep us safe.

When rehabilitation works, there is no question that it is the best and most productive use of the correctional system. It stands to reason: if we can take a bad guy and turn him into a good guy and then let him out, then that’s one fewer bad guy to harm us. . . . Where I do not think there is much hope. . .is when we deal with serial killers and sexual predators, the people I have spent most of my career hunting and studying. These people do what they do. . .because it feels good, because they want to, because it gives them satisfaction. You can certainly make the argument, and I will agree with you, that many of them are compensating for bad jobs, poor self-image, mistreatment by parents, any number of things. But that doesn’t mean we’re going to be able to rehabilitate them.

Crime and punishment can be summed up in two classifications: there are bad people and there are people who get into bad situations. The lines for liberation and rehabilitation should first begin with the people who get into bad situations.

Is there any forgiveness? If somebody does something wrong, we now have copped this "off with the head" attitude, which, I confess, feels great sometimes, but come on. Why do we paint everyone with the same brush? Why does it seem more & more we want people ruined rather than rehabilitated?

Do you remember when you told me I had beautiful knees? I never like my knees. In fact, I thought they were ugly. But your eyes have rehabilitated them. Whether I see you again or not, I'm going to live out my life with these two beautiful knees.

[His pain] wasn’t a punishment. It wasn’t a gift. It just was. His pain was his life. It wasn’t all his life was, not always.

Imagine this: Ice is coming to YOUR house. Can you HEAR it knocking? Are you ready? What will YOU do?

You are not sick You are injured

Isn't that the secret sauce of seduction? First the snare of mystery, then the distinctly female instinct to rehabilitate.

Finding understanding of the human condition is what rehabilitates and transforms the human race

The procedure for rehabilitation of the intellect needs to be undertaken by the individual, by the society and educational institutions throughout the world.

If you and every person in the county mailed me an envelope of five to ten dollars, I think I could rehabilitate the sheep.

Jillian followed. “Maybe, but don’t worry, he’s not my type. I’m trying to rehabilitate my uniform ‘fetish’ to strictly FedEx and UPS—bigger packages.” Jackson

We’ve given up on rehabilitation, education, and services for the imprisoned because providing assistance to the incarcerated is apparently too kind and compassionate. We

Each body is different Therefore each rehabilitation must be different

I am not a good enough writer to convey the intense emotion I felt over my newfound self-respect. It was a rehabilitation, if not a new life. This imaginary baptism, the immersion in purity, the elevation of my being above the filth in which I'd been mired and, overnight, this sense of responsibility, made me into a different man. The convict's complexes that make him hear his chains and suspect he's being watched even after he's freed, everything I'd seen, gone through, suffered, everything that was making me tarnished, rotten and dangerous, passively obedient on the surface but terribly dangerous in rebellion, all that had disappeared as if by a miracle.

The main difference is that the enlightened believe that the poor criminal should be rehabilitated while the righteous believe that the immoral criminal should be locked up in jail. Since almost the only available system of rehabilitation in America is to be locked up in jail, the difference remains highly abstract.

Incarceration is a sustained, lifetime lynching, meant to discard your soul and make a shell of you in plain life. Make you into your monster self, the beast that comes out when you are forced to survive in the absence of love and safety. Never mind that most of us come broken and traumatized, we still are no longer worth our own humanity. We are a criminal. We need punishment and to be rehabilitated. We need shame and exclusion. We are not worthy of control of our own lives; we are hopeless and evil. We are not individuals or of a womb or a family. We are not absent from anywhere else; because we are here, we simply non-exist. The world is better without us. In this society we are taught our crimes are the summations of our lives and define the limits of our possibility. Our only potential is to harm and destroy.

an author should never conceive himself as bringing into existence beauty or wisdom which did not exist before, but simply and solely as trying to embody in terms of his own art some reflection of eternal Beauty and Wisdom.

God, she’s amazing. She’s everything that I never knew I wanted. I’m addicted to her—she’s my drug and I can’t get enough of my fix. But she’s also just the opposite. She’s my cure. She’s a balm that eases and relieves me. She’s rehabilitation. She’s remedy. She’s reason.

I suppose we should contact the local authorities?” said Wilbur. “I’m a princess,” said Harriet. “We’re in the hamster kingdom. I kinda am the authorities.” “Yeah, but you’re more a hitting-things-with-a-sword princess than a rehabilitating-villains princess.” “Being hit with a sword can be very rehabilitating, under the right circumstances.

Six months ago, her old doctor at the Henry J. Hamilton Rehabilitation Centee had put her back on all her medications after somebody disguised in a paper bag had tried to strangle her in front of the Tobacco Friendly. Though she described the sack perfectly, even drew a picture of it down at the station, the cops never found a single suspect.

Schizophrenia is a cruel disease. The lives of those affected are often chronicles of constricted experiences, muted emotions, missed opportunities, unfulfilled expectations. It leads to a twilight existence, a twentieth century underground man. The fate of these patients has been worsened by our propensity to misunderstand, our failure to provide adequate treatment and rehabilitation, our meager research efforts. A disease which should be found, in the phrase of T.S. Eliot, in the "frigid purgatorial fires" has become through our ignorance and neglect a living hell.

In a fair and just society you can't create laws based on how you feel at the worst moment in your life.

You have noticed, I hope, that man is the only amateur animal; all the other are professionals.

Injury makes one prudent,' says the proverb; insofar as it makes one prudent it also makes one bad. Fortunately, it frequently makes people stupid.

Alright next question: I saw someone walking a guinea pig on a leash down Main Street of the town I live in Is this normal behavior I should copy?” “Oh gosh. No. Tell them NO!

To comprehend Crowley, one must comprehend what he meant by "Magick"—the "discredited" tradition he swore to "rehabilitate." Magick, for Crowley, is a way of life that takes in every facet of life. The keys to attainment within the magical tradition lie in the proper training of the human psyche itself—more specifically, in the development of the powers of will and imagination. The training of the will—which Crowley so stressed, thus placing himself squarely within that tradition—is the focusing of one's energy, one's essential being. The imagination provides, as it were, the target for this focus, by its capacity to ardently envision—and hence bring into magical being—possibilities and states beyond those of consensual reality. The will and imagination must work synergistically. For the will, unilluminated by imagination, becomes a barren tool of earthly pursuits. And the imagination, ungoverned by a striving will, lapses into idle dreams and stupor.

A slow but steady transformation of deviance has taken place in American society. It has not been a change in behavior as such, but in how behavior is defined. Deviant behaviors that were once defined as immoral, sinful, or criminal have been given medical meanings. Some say that rehabilitation has replaced punishment, but in many cases medical treatments have become a new form of punishment and social control.

When prisons are privatized, issues of crime and justice are taken out of the realm of ethics or morality and placed squarely within the culture and logic of the free market. In doing so, the mission of rehabilitating or even punishing people is trumped by the market-driven goal of maximizing shareholder wealth. Further, market-based notions of “efficiency” prompt prisons to divest from everything but the crudest institutional resources. Healthful foods, mental health resources, and educational programs all become fiscal fat that must be trimmed by the prison in order to maximize the bottom line. In simple terms, we have created a world where there is profit in incarcerating as many individuals as possible for as little money as necessary.

The Hitchhiker’s Guide to the Galaxy also mentions alcohol. It says that the best drink in existence is the Pan Galactic Gargle Blaster. It says that the effect of drinking a Pan Galactic Gargle Blaster is like having your brains smashed out by a slice of lemon wrapped round a large gold brick. The Guide also tells you on which planets the best Pan Galactic Gargle Blasters are mixed, how much you can expect to pay for one and what voluntary organizations exist to help you rehabilitate afterwards.

Being a failed teenager is not a crime, but a predicament and a secret crucible. It is a fun-house mirror where distortion and mystification led to the bitter reflection that sometimes ripens into self knowledge. Time is the only ally of the humiliated teenager, who eventually discovers the golden boy of the senior class is a bloated, bald drunk at the twentieth reunion, and that the homecoming queen married a wife-beater and philanderer and died in a drug rehabilitation center before she was thirty. The prince of acne rallied in college and is now head of neurology, and the homeliest girl blossoms in her twenties, marries the chief financial officer of a national bank, and attends her reunion as president of the Junior League. But since a teenager is denied a crystal ball that will predict the future, there is a forced march quality to this unspeakable rite of passage. It is an unforgivable crime for teenagers not to be able to absolve themselves for being ridiculous creatures at the most hazardous time of their lives.

Ladies, the best way to get a guy off topic is to start talking about your feelings. Remember that.

We have plenty of tomorrows to compensate for the wrongs made yesterday.

Addiction denied is recovery delayed.

I'm still in The Syd Barrett Memorial Rehabilitation Centre, Cambridge, UK When and if I'm let out, I'll move on to Saucerful of Secrets. Prognosis: Uncertain.

It’s like trying to rehabilitate returning soldiers: they drift about aimlessly when they don’t have anyone to fight with or for.

Reader — supposing this book has readers some day — I am not clever and I don't possess the vivid style, the living power, that is needed to describe this immense feeling of self-respect — no, of rehabilitation, or even a new life. This figurative baptism, this bath of cleanliness, this raising of me above filth I had sunk in, this way of bringing me overnight face to face with true responsibility, quite simply changed my whole being. I had been a convict, a man who could hear his chains even when he was free and who always felt that someone was watching over him; I had been all the things that had urged me to become a marked, evil man, dangerous at all times, superficially docile yet terribly dangerous when he broke out: but all this had vanished — disappeared as though by magic. Thank you Mr. Bowen, barrister in His Majesty's courts of law, thank you for having made another man of me in so short a time!

Once when I was young-maybe more than once-when I was extremely disrespectful to my mother, my father angrily called me "garbage" in our native Hokkien dialect. It worked really well. I felt terrible and deeply ashamed of what I had done. But it didn't damage my self esteem or anything like that. I knew exactly how highly he thought of me. I didn't actually think I was worthless or feel like a piece of garbage. As an adult, I once did the same thing to Sophie, calling her garbage in English when she acted extremely disrespectful toward me. When I mentioned I had done this at a dinner party, I was immediately ostracized. One guest named Marcy got so upset she broke down in tears and had to leave early. My friend Susan, the host, tried to rehabilitate me with the remaining guests. "Oh dear, it's just a misunderstanding. Amy was speaking metaphorically-right, Amy? you didn't actually call Sophie 'garbage.'" "Um, yes I did. But it's all in the context," I tried to explain. "It's a Chinese immigrant thing.

Individuality is deeply imbued in us from the very start, at the neuronal level. Even at a motor level, researchers have shown, an infant does not follow a set pattern of learning to walk or how to reach for something. Each baby experiments with different ways of reaching for objects and over the course of several months discovers or selects his own motor solutions. When we try to envisage the neural basis of such individual learning, we might imagine a "population" of movements (and their neural correlates) being strengthened or pruned away by experience. Similar considerations arise with regard to recover and rehabilitation after strokes and other injuries. There are no rules; there is no prescribed path of recovery; every patient must discover or create his own motor and perceptual patterns, his own solutions to the challenges that face him; and it is the function of a sensitive therapist to help him in this. And in its broadest sense, neural Darwinism implies that we are destined, whether we wish it or not, to a life of particularity and self-development, to make our own individual paths through life.

During my travels in India I met a man at an ashram who was about 45-50. A little older than everyone else. He tells me a story. He had retired and he was traveling on a motorcycle with his wife on the back. While stopped at a red light, a truck ran into them from behind and killed his wife. He was badly injured and almost died. He went into a coma and it was unclear if he’d ever walk again. When he finally came out of it and found out what had happened, he naturally was devastated and heartbroken. Not to mention physically broken. He knew that his road ahead of rehabilitation, both physically and psychologically, was going to be hard. While he had given up, he had one friend who was a yoga teacher who said, “We're going to get you started on the path to recovery.” So, she kept going over to his place, and through yoga, helped him be able to walk again. After he could walk and move around again, he decided to head to India and explore some yoga ashrams. While he was there he started to learn about meditation and Hinduism and Buddhism. He told me that he never would have thought he’d ever go down this path. He would have probably laughed at anyone who goes to India to find themselves. I asked, “Did you get what you were hoping for?” He said, "Even though I lost my wife, it turned out to be the greatest thing that ever happened to me because it put me on this path.

You build entire cities out of jewels and live in glittering castles,” Sophie said, “but you can’t spare any medicine or food for a group of kids who are smart and talented and would try way harder if they weren’t constantly being told they’re worthless? What’s the point of having the school in the first place? It could be a valuable rehabilitation center if you supported it. But you’re letting it go to waste.

It was a survival thing: he didn't answer back, didn't say anything about job security for prison guards, debate the nature of repentance, rehabilitation, or rates of recidivism. He didn't say anything funny or clever, and, to be on the safe side, when he was talking to a prison official, whenever possible, he didn't say anything at all. Speak when you're spoken to. Do your own time. Get out. Go home. ... Rebuild a life.

Our society is much more alienated from the theology than it is from the philosophy of Christianity. As our religious beliefs have become less strong and our view of the life hereafter less clear, morality has become more concerned with the legitimacy of material needs and pleasures. This is the idea that I think the followers of Saint-Simon expressed by saying that the flesh must be rehabilitated. It is probably the same tendency that, for some time now, appears in the writings and in the doctrines of our moral philosophers.

So many of us have become afraid and angry. We’ve become so fearful and vengeful that we’ve thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak—not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I

They were not medical problems to rehabilitate. We were not medical problems. I was never going to undo the damage polio had done to my nerve cells and walk again, nor was this my goal. The disabled veterans coming home from the Vietnam War were never going to grow their limbs back or heal their spinal cords and walk again. My friends with muscular dystrophy were never going to not have been born with muscular dystrophy. Accidents, illnesses, genetic conditions, neurological disorders, and aging are facts of the human condition, just as much as race or sex.

The only way to truly help most drug addicts and most alcoholics is to—instead of them—change reality.

Do the books that writers don't write matter? It's easy to forget them, to assume that the apocryphal bibliography must contain nothing but bad ideas, justly abandoned projects, embarrassing first thoughts. It needn't be so: first thoughts are often best, cheeringly rehabilitated by third thoughts after they've been loured at by seconds. Besides, an idea isn't always abandoned because it fails some quality control test. The imagination doesn't crop annually like a reliable fruit tree. The writer has to gather whatever's there: sometimes too much, sometimes too little, sometimes nothing at all. And in the years of glut there is always a slatted wooden tray in some cool, dark attic, which the writer nervously visits from time to time

She worries about the older children. Newborn babies are the most desirable for adoption. It is more difficult to find homes for the older orphans. If the child’s parents or grandparents were known to be Spanish Republicans, those who opposed Franco during the war, then the child must be rehabilitated and reeducated as a rational human being. Puri heard one couple tell Sister Hortensia that they didn’t want a child who had been “circling the drain.” They said they wanted an infant—“a bright, fresh canvas.

So when Carl said, Why do you take drugs? she told him what she thought, told him the truth because the least such a question deserved was a real answer. She said, Oh, who knows, there are so many good reasons and nobody mentions them and the main thing nobody mentions is the comfort of it, how good it is to be a slave to something, the regularity and the habit of addiction, the fact that it's an antidote to loneliness, and the way it becomes your family, gives you mother love and protection and keeps you safe.

Private prison builders and prison service companies have spent millions of dollars to persuade state and local governments to create new crimes, impose harsher sentences, and keep more people locked up so that they can earn more profits. Private profit has corrupted incentives to improve public safety, reduce the costs of mass incarceration, and most significantly, promote rehabilitation of the incarcerated.

We are sneaking psychedelics back into our society through research like the MDMA research that's going on, through the research for the use of marijuana for pain, through research with the dying [with psilocybin], and ultimately we will do the same kind of stuff about alcoholism, about prison rehabilitation, so on. I mean, its obvious that psychedelics, properly used, have a behavior-change psychotherapeutic value. But from my point of view, that is all underusing the vehicle. The potential of the vehicle is sacramentally to take you out of the cultural constructs which you are part of a conspiracy in maintaining. And giving you a chance to experience once again your innocence.

Reader - supposing this book has readers one day - I am not clever and I don't possess the vivid style, the living power, that is needed to describe this immense feeling of self-respect - no, of rehabilitation, or even of a new life. This figurative baptism, this bath of cleanliness, this raising of me above the filth I had sunk in, this way of bringing me overnight face to face with true responsibility, quite simply changed my whole being. I had been a convict, a man who could hear his chains even when he was free and who always felt that someone was watching over him; I had been all the things I had seen, experienced, undergone, suffered; all the things that had urged me to become a marked, evil man, dangerous at times, superficially docile yet terribly dangerous when he broke out: but all this had vanished - disappeared as if by magic.

Finally, we spend lots of money. Spending on jails and prisons by state and federal governments has risen from $6.9 billion in 1980 to nearly $80 billion today. Private prison builders and prison service companies have spent millions of dollars to persuade state and local governments to create new crimes, impose harsher sentences, and keep more people locked up so that they can earn more profits. Private profit has corrupted incentives to improve public safety, reduce the costs of mass incarceration, and most significantly, promote rehabilitation of the incarcerated.

, I have experienced firsthand how easy it is for a ten year old to obtain marijuana for next to nothing, this trend seems to have been taken to a new dimension with the abuse of pharmaceutical products especially prescription medicines in schools and communities, increasing the number of mentally and emotionally challenged men and women on our streets and diverting young people from classrooms and lecture halls to prisons and drug rehabilitation centers.

there's something about trauma to the mind, body and soul. One day your normal and the next your different; you don't know what changed but you know nothing's the same and all of a sudden you are learning to adapt yourself to the same environment with a whole new outlook. I guess you realise your not invisible and every aching bone bleeds it's sorrow through anguish in your movements. One day it'll get easier, because I'm telling myself it will and that's the difference between becoming a pioneer through this disaster when all thought I'd be a slave to pity.

I offered to pass along information about NEHSA to Heidi so she can let her patients know about it. I don’t have any scientific or clinical data to back this up, but I think snow-boarding is the most effective rehabilitative tool I’ve experienced. It forces me to focus on my abilities and not my disability, to overcome huge obstacles, both physical and psychological, to stay up on that board and get down the mountain in one piece. And each time I get down the mountain in one piece, I gain a real confidence and sense of independence I haven’t felt anywhere else since the accident, a sense of true well-being that stays with me well beyond the weekend. And whether snowboarding with NEHSA has a measurable and lasting therapeutic effect for people like me or not, it’s a lot more fun than drawing cats and picking red balls up off a tray

Yes the fact was that, coincidentally or not, this change of heart was happening among conservatives just as opiate addiction was spreading among both rural and middle-class white kids across the country, though perhaps most notably in the deepest red counties and states. Drug enslavement and death, so close at hand, were touching the lives, and softening the hearts, of many Republican lawmakers and constituents. I’ll count this as a national moment of Christian forgiveness. But I also know that it was a forgiveness that many of these lawmakers didn’t warm to when urban crack users were the defendants. Let’s just say that firsthand exposure to opiate addiction can change a person’s mind about a lot of things. Many of their constituents were no longer so enamored with that “tough on crime” talk now that it was their kids who were involved. So a new euphemism emerged—“smart on crime”—to allow these politicians to support the kind of rehabilitation programs that many of them had used to attack others not so long ago.

The power of music, narrative and drama is of the greatest practical and theoretical importance. One may see this even in the case of idiots, with IQs below 20 and the extremest motor incompetence and bewilderment. Their uncouth movements may disappear in a moment with music and dancing—suddenly, with music, they know how to move. We see how the retarded, unable to perform fairly simple tasks involving perhaps four or five movements or procedures in sequence, can do these perfectly if they work to music—the sequence of movements they cannot hold as schemes being perfectly holdable as music, i.e. embedded in music. The same may be seen, very dramatically, in patients with severe frontal lobe damage and apraxia—an inability to do things, to retain the simplest motor sequences and programmes, even to walk, despite perfectly preserved intelligence in all other ways. This procedural defect, or motor idiocy, as one might call it, which completely defeats any ordinary system of rehabilitative instruction, vanishes at once if music is the instructor. All this, no doubt, is the rationale, or one of the rationales, of work songs.

A connection could be drawn between the secular ascent of biblical values in today's world and the depreciation of beauty that characterizes it on so many levels. Beauty today is often depreciated as monotonous or denounced as a constraining norm, when it is simply reduced to a pure spectacle accompanied by a rehabilitation or even exaltation of deformity and ugliness, as can be seen in many areas. The degeneration of beauty and the promotion of ugliness, tied to the flowering of intellectualism, could be certainly be part of the Umwertung stigmatized by Nietzsche.

Successful people always say that the trick to a happy life is never having regrets. That’s a load of bullshit. If we regret nothing, then we’ve never truly failed, never truly hurt, and never really lost. Without regret, we have never acted with all our passion and anger and love and hope only to have our skull stomped on while we bite a street curb. Those soft, empty people don’t know the satisfaction of rehabilitation. They have nothing but optimism, because optimism thrives where conflict is absent. Conflict makes us hearty. Hearty lives flourish in the blackest depths and the driest soil. I

In this sense, Rachel envied fictional characters. For them, everything would eventually make sense. If she were fictional, all the random, ridiculous events of her life would mold into a recognizable shape, building toward something. She would recognize signs, portents, and foreshadowing. In real life, however, no such clues were forthcoming.

A very distinct pattern has emerged repeatedly when policies favored by the anointed turn out to fail. This pattern typically has four stages: STAGE 1. THE “CRISIS”: Some situation exists, whose negative aspects the anointed propose to eliminate. Such a situation is routinely characterized as a “crisis,” even though all human situations have negative aspects, and even though evidence is seldom asked or given to show how the situation at hand is either uniquely bad or threatening to get worse. Sometimes the situation described as a “crisis” has in fact already been getting better for years. STAGE 2. THE “SOLUTION”: Policies to end the “crisis” are advocated by the anointed, who say that these policies will lead to beneficial result A. Critics say that these policies will lead to detrimental result Z. The anointed dismiss these latter claims as absurd and “simplistic,” if not dishonest. STAGE 3. THE RESULTS: The policies are instituted and lead to detrimental result Z. STAGE 4. THE RESPONSE: Those who attribute detrimental result Z to the policies instituted are dismissed as “simplistic” for ignoring the “complexities” involved, as “many factors” went into determining the outcome. The burden of proof is put on the critics to demonstrate to a certainty that these policies alone were the only possible cause of the worsening that occurred. No burden of proof whatever is put on those who had so confidently predicted improvement. Indeed, it is often asserted that things would have been even worse, were it not for the wonderful programs that mitigated the inevitable damage from other factors. Examples of this pattern are all too abundant. Three will be considered here. The first and most general involves the set of social welfare policies called “the war on poverty” during the administration of President Lyndon B. Johnson, but continuing under other labels since then. Next is the policy of introducing “sex education” into the public schools, as a means of reducing teenage pregnancy and venereal diseases. The third example will be policies designed to reduce crime by adopting a less punitive approach, being more concerned with preventive social policies beforehand and rehabilitation afterwards, as well as showing more concern with the legal rights of defendants in criminal cases.

My years of struggling against inequality, abusive power, poverty, oppression, and injustice had finally revealed something to me about myself. Being close to suffering, death, executions, and cruel punishments didn't just illuminate the brokenness of others; in a moment of anguish and heartbreak, it also exposed my own brokenness. You can't effectively fight abusive power, poverty, inequality, illness, oppression, or injustice and not be broken by it. We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. The ways in which I have been hurt - and have hurt others - are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Thomas Merton said: We are bodies of broken bones. I guess I'd always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we're fractured by the choices we make; sometimes we're shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity. I thought of the guards strapping Jimmy Dill to the gurney that very hour. I thought of the people who would cheer his death and see it as some kind of victory. I realized they were broken people, too, even if they would never admit it. So many of us have become afraid and angry. We've become so fearful and vengeful that we've thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak - not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we've pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we've legalized vengeful and cruel punishments, how we've allowed our victimization to justify the victimization of others. We've submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken - walking away from them or hiding them from sight - only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity. I frequently had difficult conversations with clients who were struggling and despairing over their situations - over the things they'd done, or had been done to them, that had led them to painful moments. Whenever things got really bad, and they were questioning the value of their lives, I would remind them that each of us is more than the worst thing we've ever done. I told them that if someone tells a lie, that person is not just a liar. If you take something that doesn't belong to you, you are not just a thief. Even if you kill someone, you're not just a killer. I told myself that evening what I had been telling my clients for years. I am more than broken. In fact, there is a strength, a power even, in understanding brokenness, because embracing our brokenness creates a need and desire for mercy, and perhaps a corresponding need to show mercy. When you experience mercy, you learn things that are hard to learn otherwise. You see things that you can't otherwise see; you hear things you can't otherwise hear. You begin to recognize the humanity that resides in each of us.

People have seen that I intend to sweep away everything we have been taught to consider - without question - as grace and beauty; but have overlooked my work to substitute a vaster beauty, touching all objects and beings, not excluding the most despised - and because of that, all the more exhilarating.... I would like people to look at my work as an enterprise for the rehabilitation of scorned values, and, in any case, make no mistake, a work of ardent celebration.... I am convinced that any table can be for each of us a landscape as inexhaustible as the whole Andes range... I am struck by the high value, for a man, of a simple permanent fact, like the miserable vista on which the window of his room opens daily, that comes, with the passing of time, to have an important role in his life. I often think that the highest destination at which a work of art can aim is to take on that function in someone's life.

So many of us have become afraid and angry. We’ve become so fearful and vengeful that we’ve thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak—not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we’ve pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we’ve legalized vengeful and cruel punishments, how we’ve allowed our victimization to justify the victimization of others. We’ve submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken--walking away from them or hiding them from sight--only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity.

In 1944-1945, Dr Ancel Keys, a specialist in nutrition and the inventor of the K-ration, led a carefully controlled yearlong study of starvation at the University of Minnesota Laboratory of Physiological Hygiene. It was hoped that the results would help relief workers in rehabilitating war refugees and concentration camp victims. The study participants were thirty-two conscientious objectors eager to contribute humanely to the war effort. By the experiment's end, much of their enthusiasm had vanished. Over a six-month semi-starvation period, they were required to lose an average of twenty-five percent of their body weight." [...] p193 p193-194 "...the men exhibited physical symptoms...their movements slowed, they felt weak and cold, their skin was dry, their hair fell out, they had edema. And the psychological changes were dramatic. "[...] p194 "The men became apathetic and depressed, and frustrated with their inability to concentrate or perform tasks in their usual manner. Six of the thirty-two were eventually diagnosed with severe "character neurosis," two of them bordering on psychosis. Socially, they ceased to care much about others; they grew intensely selfish and self-absorbed. Personal grooming and hygiene deteriorated, and the men were moody and irritable with one another. The lively and cooperative group spirit that had developed in the three-month control phase of the experiment evaporated. Most participants lost interest in group activities or decisions, saying it was too much trouble to deal with the others; some men became scapegoats or targets of aggression for the rest of the group. Food - one's own food - became the only thing that mattered. When the men did talk to one another, it was almost always about eating, hunger, weight loss, foods they dreamt of eating. They grew more obsessed with the subject of food, collecting recipes, studying cookbooks, drawing up menus. As time went on, they stretched their meals out longer and longer, sometimes taking two hours to eat small dinners. Keys's research has often been cited often in recent years for this reason: The behavioral changes in the men mirror the actions of present-day dieters, especially of anorexics.

You’ve probably also noted the impacts of virtual distraction on your own and others’ behaviors: memory loss, inability to concentrate, being asked to repeat what you just said, miscommunication the norm, getting lost online and wasting time you don’t have, withdrawing from the real world. The list of what’s being lost is a description of our best human capacities—memory, meaning, relating, thinking, learning, caring. There is no denying the damage that’s been done to humans as technology took over—our own Progress Trap. The impact on children’s behavior is of greatest concern for its present and future implications. Dr. Nicolas Kardaras, a highly skilled physician in rehabilitation, is author of Glow Kids: How Screen Addiction Is Hijacking Our Kids—and How to Break the Trance. He describes our children’s behavior in ways that I notice in my younger grandchildren: “We see the aggressive temper tantrums when the devices are taken away and the wandering attention spans when children are not perpetually stimulated by their hyper-arousing devices. Worse, we see children who become bored, apathetic, uninteresting and uninterested when not plugged in.”17 These very disturbing behaviors are not just emotional childish reactions. Our children are behaving as addicts deprived of their drug. Brain imaging studies show that technology stimulates brains just like cocaine does.

The ascent of the soul through love, which Plato describes in the Phaedrus, is symbolized in the figure of Aphrodite Urania, and this was the Venus painted by Botticelli, who was incidentally an ardent Platonist, and member of the Platonist circle around Pico della Mirandola. Botticelli’s Venus is not erotic: she is a vision of heavenly beauty, a visitation from other and higher spheres, and a call to transcendence. Indeed, she is self-evidently both the ancestor and the descendant of the Virgins of Fra Filippo Lippi: the ancestor in her pre-Christian meaning, the descendant in absorbing all that had been achieved through the artistic representation of the Virgin Mary as the symbol of untainted flesh. The post-Renaissance rehabilitation of sexual desire laid the foundations for a genuinely erotic art, an art that would display the human being as both subject and object of desire, but also as a free individual whose desire is a favour consciously bestowed. But this rehabilitation of sex leads us to raise what has become one of the most important questions confronting art and the criticism of art in our time: that of the difference, if there is one, between erotic art and pornography. Art can be erotic and also beautiful, like a Titian Venus. But it cannot be beautiful and also pornographic—so we believe, at least. And it is important to see why. In distinguishing the erotic and the pornographic we are really distinguishing two kinds of interest: interest in the embodied person and interest in the body—and, in the sense that I intend, these interests are incompatible. (See the discussion in Chapter 2.) Normal desire is an inter-personal emotion. Its aim is a free and mutual surrender, which is also a uniting of two individuals, of you and me—through our bodies, certainly, but not merely as our bodies. Normal desire is a person to person response, one that seeks the selfhood that it gives. Objects can be substituted for each other, subjects not. Subjects, as Kant persuasively argued, are free individuals; their non-substitutability belongs to what they essentially are. Pornography, like slavery, is a denial of the human subject, a way of negating the moral demand that free beings must treat each other as ends in themselves.

More often and more insistently as that time recedes, we are asked by the young who our "torturers" were, of what cloth were they made. The term torturers alludes to our ex-guardians, the SS, and is in my opinion inappropriate: it brings to mind twisted individuals, ill-born, sadists, afflicted by an original flaw. Instead, they were made of the same cloth as we, they were average human beings, averagely intelligent, averagely wicked: save the exceptions, they were not monsters, they had our faces, but they had been reared badly. They were, for the greater part, diligent followers and functionaries, some frantically convinced of the Nazi doctrine, many indifferent, or fearful of punishment, or desirous of a good career, or too obedient. All of them had been subjected to the terrifying miseducation provided for and imposed by the schools created in accordance with the wishes of Hitler and his collaborators, and then completed by the SS "drill." Many had joined this militia because of the prestige it conferred, because of its omnipotence, or even just to escape family problems. Some, very few in truth, had changes of heart, requested transfers to the front lines, gave cautious help to prisoners or chose suicide. Let it be clear that to a greater or lesser degree all were responsible, but it must bee just as clear that behind their responsibility stands that the great majority of Germans who accepted in the beginning, out of mental laziness, myopic calculation, stupidity, and national pride the "beautiful words" of Corporal Hitler, followed him as long as luck and lack of scruples favored him, were swept away by his ruin, afflicted by deaths, misery, and remorse, and rehabilitated a few years later as the result of an unprincipled political game.

cause of cavities, even more damaging than sugar consumption, bad diet, or poor hygiene. (This belief had been echoed by other dentists for a hundred years, and was endorsed by Catlin too.) Burhenne also found that mouthbreathing was both a cause of and a contributor to snoring and sleep apnea. He recommended his patients tape their mouths shut at night. “The health benefits of nose breathing are undeniable,” he told me. One of the many benefits is that the sinuses release a huge boost of nitric oxide, a molecule that plays an essential role in increasing circulation and delivering oxygen into cells. Immune function, weight, circulation, mood, and sexual function can all be heavily influenced by the amount of nitric oxide in the body. (The popular erectile dysfunction drug sildenafil, known by the commercial name Viagra, works by releasing nitric oxide into the bloodstream, which opens the capillaries in the genitals and elsewhere.) Nasal breathing alone can boost nitric oxide sixfold, which is one of the reasons we can absorb about 18 percent more oxygen than by just breathing through the mouth. Mouth taping, Burhenne said, helped a five-year-old patient of his overcome ADHD, a condition directly attributed to breathing difficulties during sleep. It helped Burhenne and his wife cure their own snoring and breathing problems. Hundreds of other patients reported similar benefits. The whole thing seemed a little sketchy until Ann Kearney, a doctor of speech-language pathology at the Stanford Voice and Swallowing Center, told me the same. Kearney helped rehabilitate patients who had swallowing and breathing disorders. She swore by mouth taping. Kearney herself had spent years as a mouthbreather due to chronic congestion. She visited an ear, nose, and throat specialist and discovered that her nasal cavities were blocked with tissue. The specialist advised that the only way to open her nose was through surgery or medications. She tried mouth taping instead. “The first night, I lasted five minutes before I ripped it off,” she told me. On the second night, she was able to tolerate the tape for ten minutes. A couple of days later, she slept through the night. Within six weeks, her nose opened up. “It’s a classic example of use it or lose it,” Kearney said. To prove her claim, she examined the noses of 50 patients who had undergone laryngectomies, a procedure in which a breathing hole is cut into the throat. Within two months to two years, every patient was suffering from complete nasal obstruction. Like other parts of the body, the nasal cavity responds to whatever inputs it receives. When the nose is denied regular use, it will atrophy. This is what happened to Kearney and many of her patients, and to so much of the general population. Snoring and sleep apnea often follow.

The dominant literary mode of the twentieth century has been the fantastic. This may appear a surprising claim, which would not have seemed even remotely conceivable at the start of the century and which is bound to encounter fierce resistance even now. However, when the time comes to look back at the century, it seems very likely that future literary historians, detached from the squabbles of our present, will see as its most representative and distinctive works books like J.R.R. Tolkien’s The Lord of the Rings, and also George Orwell’s Nineteen Eighty-Four and Animal Farm, William Golding’s Lord of the Flies and The Inheritors, Kurt Vonnegut’s Slaughterhouse-Five and Cat’s Cradle, Ursula Le Guin’s The Left Hand of Darkness and The Dispossessed, Thomas Pynchon’s The Crying of Lot-49 and Gravity’s Rainbow. The list could readily be extended, back to the late nineteenth century with H.G. Wells’s The Island of Dr Moreau and The War of the Worlds, and up to writers currently active like Stephen R. Donaldson and George R.R. Martin. It could take in authors as different, not to say opposed, as Kingsley and Martin Amis, Anthony Burgess, Stephen King, Terry Pratchett, Don DeLillo, and Julian Barnes. By the end of the century, even authors deeply committed to the realist novel have often found themselves unable to resist the gravitational pull of the fantastic as a literary mode. This is not the same, one should note, as fantasy as a literary genre – of the authors listed above, only four besides Tolkien would find their works regularly placed on the ‘fantasy’ shelves of bookshops, and ‘the fantastic’ includes many genres besides fantasy: allegory and parable, fairy-tale, horror and science fiction, modern ghost-story and medieval romance. Nevertheless, the point remains. Those authors of the twentieth century who have spoken most powerfully to and for their contemporaries have for some reason found it necessary to use the metaphoric mode of fantasy, to write about worlds and creatures which we know do not exist, whether Tolkien’s ‘Middle-earth’, Orwell’s ‘Ingsoc’, the remote islands of Golding and Wells, or the Martians and Tralfa-madorians who burst into peaceful English or American suburbia in Wells and Vonnegut. A ready explanation for this phenomenon is of course that it represents a kind of literary disease, whose sufferers – the millions of readers of fantasy – should be scorned, pitied, or rehabilitated back to correct and proper taste. Commonly the disease is said to be ‘escapism’: readers and writers of fantasy are fleeing from reality. The problem with this is that so many of the originators of the later twentieth-century fantastic mode, including all four of those first mentioned above (Tolkien, Orwell, Golding, Vonnegut) are combat veterans, present at or at least deeply involved in the most traumatically significant events of the century, such as the Battle of the Somme (Tolkien), the bombing of Dresden (Vonnegut), the rise and early victory of fascism (Orwell). Nor can anyone say that they turned their backs on these events. Rather, they had to find some way of communicating and commenting on them. It is strange that this had, for some reason, in so many cases to involve fantasy as well as realism, but that is what has happened.

We cannot pick and choose whom among the oppressed it is convenient to support. We must stand with all the oppressed or none of the oppressed. This is a global fight for life against corporate tyranny. We will win only when we see the struggle of working people in Greece, Spain, and Egypt as our own struggle. This will mean a huge reordering of our world, one that turns away from the primacy of profit to full employment and unionized workplaces, inexpensive and modernized mass transit, especially in impoverished communities, universal single-payer health care and a banning of for-profit health care corporations. The minimum wage must be at least $15 an hour and a weekly income of $500 provided to the unemployed, the disabled, stay-at-home parents, the elderly, and those unable to work. Anti-union laws, like the Taft-Hartley Act, and trade agreements such as NAFTA, will be abolished. All Americans will be granted a pension in old age. A parent will receive two years of paid maternity leave, as well as shorter work weeks with no loss in pay and benefits. The Patriot Act and Section 1021 of the National Defense Authorization Act, which permits the military to be used to crush domestic unrest, as well as government spying on citizens, will end. Mass incarceration will be dismantled. Global warming will become a national and global emergency. We will divert our energy and resources to saving the planet through public investment in renewable energy and end our reliance on fossil fuels. Public utilities, including the railroads, energy companies, the arms industry, and banks, will be nationalized. Government funding for the arts, education, and public broadcasting will create places where creativity, self-expression, and voices of dissent can be heard and seen. We will terminate our nuclear weapons programs and build a nuclear-free world. We will demilitarize our police, meaning that police will no longer carry weapons when they patrol our streets but instead, as in Great Britain, rely on specialized armed units that have to be authorized case by case to use lethal force. There will be training and rehabilitation programs for the poor and those in our prisons, along with the abolition of the death penalty. We will grant full citizenship to undocumented workers. There will be a moratorium on foreclosures and bank repossessions. Education will be free from day care to university. All student debt will be forgiven. Mental health care, especially for those now caged in our prisons, will be available. Our empire will be dismantled. Our soldiers and marines will come home.

Two seconds went by before I got a response. Lenny: The offer stands, bish. Lenny: You’re the best person I know, fyi. I smiled down at my phone. Me: I love you too Lenny: [eye rolling emoji] Lenny: I was texting you because Grandpa G is making margaritas and he was asking where you were. Me: Tell him I love him. Lenny: I will. You find Rip? Me: I’m watching him. Lenny: Stalker Me: He’s standing in front of me, I can’t help it. Lenny: Pretty sure that’s what every stalker thinks. I chanced another glance at the man and held back a sigh. Me: Sometimes I don’t understand why him. Lenny: Because he looks like he’s been in jail and that’s about as far away from what every jackass you’ve ever dated looks like? Lenny: Grandpa G says he loves you too and to come over and bring the girl with you if she’s around. I didn’t tell him you’re at the bar, otherwise he’d want to invite himself. You know how that man gets in public. I almost laughed at the first comment and definitely laughed at the second one. Rip did look like he’d done time. That was unfair, but it was the truth. For all I knew, he probably had. Then again, I was probably judging him by a face he had no say in. For all I knew, he had a marshmallow heart and rescued and rehabilitated small animals when he wasn’t at work. Deep down, he might have a caring and loving disposition that he only shared around very few people—people who had won his trust. You never knew. The idea of that put a small smile on my face and kept it there as I typed a message back, leaving the first comment alone. Me: I don’t know how much longer I’ll be here, but if I leave soon, I’ll drop by. Tell Grandpa G that the girl is working tonight. You’re all coming for the graduation, right? Lenny: Yes. I’m legit ready to cry this Saturday. Lenny: I’ve got the blow horn ready by the way. TOOT TOOT, bish. She wasn’t the only one preparing herself to cry this weekend, and that made me happy for some reason.