Resist Kindness Quotes

Let the first act of every morning be to make the following resolve for the day: - I shall not fear anyone on Earth. - I shall fear only God. - I shall not bear ill will toward anyone. - I shall not submit to injustice from anyone. - I shall conquer untruth by truth. And in resisting untruth, I shall put up with all suffering.

You should date a girl who reads. Date a girl who reads. Date a girl who spends her money on books instead of clothes, who has problems with closet space because she has too many books. Date a girl who has a list of books she wants to read, who has had a library card since she was twelve. Find a girl who reads. You’ll know that she does because she will always have an unread book in her bag. She’s the one lovingly looking over the shelves in the bookstore, the one who quietly cries out when she has found the book she wants. You see that weird chick sniffing the pages of an old book in a secondhand book shop? That’s the reader. They can never resist smelling the pages, especially when they are yellow and worn. She’s the girl reading while waiting in that coffee shop down the street. If you take a peek at her mug, the non-dairy creamer is floating on top because she’s kind of engrossed already. Lost in a world of the author’s making. Sit down. She might give you a glare, as most girls who read do not like to be interrupted. Ask her if she likes the book. Buy her another cup of coffee. Let her know what you really think of Murakami. See if she got through the first chapter of Fellowship. Understand that if she says she understood James Joyce’s Ulysses she’s just saying that to sound intelligent. Ask her if she loves Alice or she would like to be Alice. It’s easy to date a girl who reads. Give her books for her birthday, for Christmas, for anniversaries. Give her the gift of words, in poetry and in song. Give her Neruda, Pound, Sexton, Cummings. Let her know that you understand that words are love. Understand that she knows the difference between books and reality but by god, she’s going to try to make her life a little like her favorite book. It will never be your fault if she does. She has to give it a shot somehow. Lie to her. If she understands syntax, she will understand your need to lie. Behind words are other things: motivation, value, nuance, dialogue. It will not be the end of the world. Fail her. Because a girl who reads knows that failure always leads up to the climax. Because girls who read understand that all things must come to end, but that you can always write a sequel. That you can begin again and again and still be the hero. That life is meant to have a villain or two. Why be frightened of everything that you are not? Girls who read understand that people, like characters, develop. Except in the Twilight series. If you find a girl who reads, keep her close. When you find her up at 2 AM clutching a book to her chest and weeping, make her a cup of tea and hold her. You may lose her for a couple of hours but she will always come back to you. She’ll talk as if the characters in the book are real, because for a while, they always are. You will propose on a hot air balloon. Or during a rock concert. Or very casually next time she’s sick. Over Skype. You will smile so hard you will wonder why your heart hasn’t burst and bled out all over your chest yet. You will write the story of your lives, have kids with strange names and even stranger tastes. She will introduce your children to the Cat in the Hat and Aslan, maybe in the same day. You will walk the winters of your old age together and she will recite Keats under her breath while you shake the snow off your boots. Date a girl who reads because you deserve it. You deserve a girl who can give you the most colorful life imaginable. If you can only give her monotony, and stale hours and half-baked proposals, then you’re better off alone. If you want the world and the worlds beyond it, date a girl who reads. Or better yet, date a girl who writes.

I can believe things that are true and things that aren't true and I can believe things where nobody knows if they're true or not. I can believe in Santa Claus and the Easter Bunny and the Beatles and Marilyn Monroe and Elvis and Mister Ed. Listen - I believe that people are perfectable, that knowledge is infinite, that the world is run by secret banking cartels and is visited by aliens on a regular basis, nice ones that look like wrinkled lemurs and bad ones who mutilate cattle and want our water and our women. I believe that the future sucks and I believe that the future rocks and I believe that one day White Buffalo Woman is going to come back and kick everyone's ass. I believe that all men are just overgrown boys with deep problems communicating and that the decline in good sex in America is coincident with the decline in drive-in movie theaters from state to state. I believe that all politicians are unprincipled crooks and I still believe that they are better than the alternative. I believe that California is going to sink into the sea when the big one comes, while Florida is going to dissolve into madness and alligators and toxic waste. I believe that antibacterial soap is destroying our resistance to dirt and disease so that one day we'll all be wiped out by the common cold like martians in War of the Worlds. I believe that the greatest poets of the last century were Edith Sitwell and Don Marquis, that jade is dried dragon sperm, and that thousands of years ago in a former life I was a one-armed Siberian shaman. I believe that mankind's destiny lies in the stars. I believe that candy really did taste better when I was a kid, that it's aerodynamically impossible for a bumble bee to fly, that light is a wave and a particle, that there's a cat in a box somewhere who's alive and dead at the same time (although if they don't ever open the box to feed it it'll eventually just be two different kinds of dead), and that there are stars in the universe billions of years older than the universe itself. I believe in a personal god who cares about me and worries and oversees everything I do. I believe in an impersonal god who set the universe in motion and went off to hang with her girlfriends and doesn't even know that I'm alive. I believe in an empty and godless universe of causal chaos, background noise, and sheer blind luck. I believe that anyone who says sex is overrated just hasn't done it properly. I believe that anyone who claims to know what's going on will lie about the little things too. I believe in absolute honesty and sensible social lies. I believe in a woman's right to choose, a baby's right to live, that while all human life is sacred there's nothing wrong with the death penalty if you can trust the legal system implicitly, and that no one but a moron would ever trust the legal system. I believe that life is a game, that life is a cruel joke, and that life is what happens when you're alive and that you might as well lie back and enjoy it.

Few will have the greatness to bend history itself, but each of us can work to change a small portion of events. It is from numberless diverse acts of courage and belief that human history is shaped. Each time a man stands up for an ideal, or acts to improve the lot of others, or strikes out against injustice, he sends forth a tiny ripple of hope, and crossing each other from a million different centers of energy and daring those ripples build a current which can sweep down the mightiest walls of oppression and resistance.

It's impossible to resist the kindness of strangers.

I learned through my body and soul that it was necessary to sin, that I needed lust, that I had to strive for property and experience nausea and the depths of despair in order to learn not to resist them, in order to learn to love the world, and no longer compare it with some kind of desired imaginary vision of perfection, but to leave it as it is, to love it and be glad to belong to it.

One glance and I knew exactly who and what he was. The classic alpha male, the kind who had spurred evolution forward about five million years ago by nailing every female in sight. They charmed, seduced, and behaved like bastards, and yet women were biologically incapable of resisting their magic DNA.

It’s impossible to resist the kindness of strangers. Someone who looks at you, who doesn’t know you, who tells you it’s OK, whatever you did, whatever you’ve done: you suffered, you hurt, you deserve forgiveness.

This much I'm certain of: it doesn't happen immediately. You'll finish [the book] and that will be that, until a moment will come, maybe in a month, maybe a year, maybe even several years. You'll be sick or feeling troubled or deeply in love or quietly uncertain or even content for the first time in your life. It won't matter. Out of the blue, beyond any cause you can trace, you'll suddenly realize things are not how you perceived them to be at all. For some reason, you will no longer be the person you believed you once were. You'll detect slow and subtle shifts going on all around you, more importantly shifts in you. Worse, you'll realize it's always been shifting, like a shimmer of sorts, a vast shimmer, only dark like a room. But you won't understand why or how. You'll have forgotten what granted you this awareness in the first place ... You might try then, as I did, to find a sky so full of stars it will blind you again. Only no sky can blind you now. Even with all that iridescent magic up there, your eye will no longer linger on the light, it will no longer trace constellations. You'll care only about the darkness and you'll watch it for hours, for days, maybe even for years, trying in vain to believe you're some kind of indispensable, universe-appointed sentinel, as if just by looking you could actually keep it all at bay. It will get so bad you'll be afraid to look away, you'll be afraid to sleep. Then no matter where you are, in a crowded restaurant or on some desolate street or even in the comforts of your own home, you'll watch yourself dismantle every assurance you ever lived by. You'll stand aside as a great complexity intrudes, tearing apart, piece by piece, all of your carefully conceived denials, whether deliberate or unconscious. And then for better or worse you'll turn, unable to resist, though try to resist you still will, fighting with everything you've got not to face the thing you most dread, what is now, what will be, what has always come before, the creature you truly are, the creature we all are, buried in the nameless black of a name. And then the nightmares will begin.

I can only hope,” Julie said, turning back to Gus, “they grow into the kind of thoughtful, intelligent young men you’ve become.” I resisted the urge to audibly gag. “He’s not that smart,” I said to Julie. “She’s right. It’s just that most really good-looking people are stupid, so I exceed expectations.” “Right, it’s primarily his hotness,” I said. “It can be sort of blinding,” he said. “It actually did blind our friend Isaac,” I said. “Terrible tragedy, that. But can I help my own deadly beauty?” “You cannot.” “It is my burden, this beautiful face.” “Not to mention your body.” “Seriously, don’t even get me started on my hot bod. You don’t want to see me naked, Dave. Seeing me naked actually took Hazel Grace’s breath away,” he said, nodding toward the oxygen tank. “Okay, enough,” Gus’s dad said.

I don’t think it’s quite that simple. Some people never observe anything, Life just happens to them. They get by on little more than a kind of dumb persistence, and they resist with anger and resentment anything that might lift them out of that false serenity.

Down, down, down into the darkness of the grave Gently they go, the beautiful, the tender, the kind; Quietly they go, the intelligent, the witty, the brave. I know. But I do not approve. And I am not resigned.

Painful feelings are, by their very nature, temporary. They will weaken over time as long as we don’t prolong or amplify them through resistance or avoidance. The only way to eventually free ourselves from debilitating pain, therefore, is to be with it as it is. The only way out is through.

Sometimes, people come up to me when I am knitting and they say things like, "Oh, I wish I could knit, but I'm just not the kind of person who can sit and waste time like that." How can knitting be wasting time? First, I never just knit; I knit and think, knit and listen, knit and watch. Second, you aren't wasting time if you get a useful or beautiful object at the end of it. I will remember that not everyone understands. I will resist the urge to ask others what they do when they watch TV.

Oh my. He's English. "Er. Does Mer live here?" Seriously, I don't know any American girl who can resist an English accent. The boy clears his throat. "Meredith Chevalier? Tall girl? Big, curly hair?" Then he looks at me like I'm crazy or half deaf, like my Nana Oliphant. Nanna just smiles and shakes her head whenever I ask, "What kind of salad dressing would you like?" or "Where did you put Granddad's false teeth?" "I'm sorry." He takes the smallest step away from me. "You were going to bed." "Yes! Meredith lives here. I've just spent two hours with her." I announce this proudly like my little brother, Seany, whenever he finds something disgusting in the yard. "I'm Anna! I'm new here!" Oh, [Gosh]. What. Is with. The scary enthusiasm? My cheeks catch fire, and it's all so humiliating. The beautiful boy gives an amused grin. His teeth are lovely - straight on top and crooked on the bottom, with a touch of overbite. I'm a sucker for smiles like this, due to my own lack of orthodontia. I have a gap between my front teeth the size of a raisin. "Étienne," he says. "I live one floor up." "I live here." I point dumbly at my room while my mind whirs: French name, English accent, American school. Anna confused. He raps twice on Meredith's door. "Well. I'll see you around then, Anna." Eh-t-yen says my name like this: Ah-na.

Love is the strongest kind of army because it generates no resistance.

Perhaps the greatest charity comes when we are kind to each other, when we don't judge or categorize someone else, when we simply give each other the benefit of the doubt or remain quiet. Charity is accepting someone's differences, weaknesses, and shortcomings; having patience with someone who has let us down; or resisting the impulse to become offended when someone doesn't handle something the way we might have hoped. Charity is refusing to take advantage of another's weakness and being willing to forgive someone who has hurt us. Charity is expecting the best of each other. None of us need one more person bashing or pointing out where we have failed or fallen short. Most of us are already well aware of the areas in which we are weak. What each of us does need is family, friends, employers, and brothers and sisters who support us, who have the patience to teach us, who believe in us, and who believe we're trying to do the best we can, in spite of our weaknesses. What ever happened to giving each other the benefit of the doubt? What ever happened to hoping that another person would succeed or achieve? What ever happened to rooting for each other?

Perhaps the greatest charity comes when we are kind to each other, when we don’t judge or categorize someone else, when we simply give each other the benefit of the doubt or remain quiet. Charity is accepting someone’s differences, weaknesses, and shortcomings; having patience with someone who has let us down; or resisting the impulse to become offended when someone doesn’t handle something the way we might have hoped. Charity is refusing to take advantage of another’s weakness and being willing to forgive someone who has hurt us. Charity is expecting the best of each other

The champions of socialism call themselves progressives, but they recommend a system which is characterized by rigid observance of routine and by a resistance to every kind of improvement. They call themselves liberals, but they are intent upon abolishing liberty. They call themselves democrats, but they yearn for dictatorship. They call themselves revolutionaries, but they want to make the government omnipotent. They promise the blessings of the Garden of Eden, but they plan to transform the world into a gigantic post office. Every man but one a subordinate clerk in a bureau.

I was helpless in trying to return people's kindness, but also helpless to resist it. Kindness is a scarier force than cruelty, that's for sure. Cruelty isn't that hard to understand. I had no trouble comprehending why the phone company wanted to screw me over; they just wanted to steal some money, it was nothing personal. That's the way of the world. It made me mad, but it didn't make me feel stupid. If anything, it flattered my intelligence. Accepting all that kindness, though, made me feel stupid. Human benevolence is totally unfair. We don't live in a kind or generous world, yet we are kind and generous. We know the universe is out to burn us, and it gets us all the way it got Renee, but we don't burn each other, not always. We are kind people in an unkind world, to paraphrase Wallace Stevens. How do you pretend you don't know about it, after you see it? How do you go back to acting like you don't need it? How do you even the score and walk off a free man? You can't. I found myself forced to let go of all sorts of independence I thought I had, independence I had spent years trying to cultivate. That world was all gone, and now I was a supplicant, dependent on the mercy of other people's psychic hearts.

The word Fascism has now no meaning except in so far as it signifies "something not desirable"...In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides. It is almost universally felt that when we call a country democratic we are praising it: consequently the defenders of every kind of regime claim that it is a democracy, and fear that they might have to stop using the word if it were tied down to any one meaning.

Unlike the masses, intellectuals have a taste for rationality and interest in facts. Their critical habit of mind makes them resistant to the kind of propaganda that works so well on the majority. Among the masses „instinct is supreme, and from instinct comes faith...

By staying calm, you increase your resistance against any kind of storms.

Providence has delivered me of every worldly passion, save this one; the desire to acquire books, new or old books of any kind, whose charms I cannot persuade myself to resist.

Therefore learn how to see and not to gape. To act instead of talking all day long. The world was almost won by such an ape! The nations put him where his kind belong. But don't rejoice too soon at your escape - The womb he crawled from is still going strong.

The hardest kind of resistance, is when you’re resisting yourself. When your heart want something, and your brain prevents it. When you want to cry, but you smile instead to protect your pride. When you feel like blowing up, but prefer to explode in your deepest depths, so no one around you can feel it.

But the secret of intellectual excellence is the spirit of criticism ; it is intellectual independence. And this leads to difficulties which must prove insurmountable for any kind of authoritarianism. The authoritarian will in general select those who obey, who believe, who respond to his influence. But in doing so, he is bound to select mediocrities. For he excludes those who revolt, who doubt, who dare to resist his influence. Never can an authority admit that the intellectually courageous, i.e. those who dare to defy his authority, may be the most valuable type. Of course, the authorities will always remain convinced of their ability to detect initiative. But what they mean by this is only a quick grasp of their intentions, and they will remain for ever incapable of seeing the difference.

They looked at me, and were so full of delight in the pleasure they were giving me that some final thread of resistance gave way and I understood not only how entirely generous they were but also that generosity might be the greatest pleasure there is.

Most of our suffering comes from resisting what is already here, particularly our feelings. All any feeling wants is to be welcomed, touched, allowed. It wants attention. It wants kindness. If you treated your feelings with as much love as you treated your dog or your cat or your child, you'd feel as if you were living in heaven every day of your sweet life.

I'd been at the mercy of a prick on a power trip, the kind of buttoned-up bantam rooster who gets off on control and then, when you resist him, tells you that you've got issues with control.

She survived it. She was able to survive it, because she did not believe in suffering. She faced with astonished indignation the ugly fact of feeling pain, and refused to let it matter. Suffering was a senseless accident, it was not part of life as she saw it. She would not allow pain to become important. She had no name for the kind of resistance she offered, for the emotion from which the resistance came; but the words that stood as its equivalent in her mind were: It does not count - it is not to be taken seriously. She knew these were the words, even in the moments when there was nothing left within her but screaming and she wished she could lose the faculty of consciousness so that it would not tell her that what could not be true was true. Not to be taken seriously - an immovable certainty within her kept repeating - pain and ugliness are never to be taken seriously.

When you don't want to be where you are, you create suffering for yourself. Change happens through acceptance, kindness and relaxation--not resistance, not warfare, not fights.

As long as there has been knitting there have been battles about it. There are self-declared "yarn snobs," who frown on using anything but natural fibers; "gauge snobs", who wouldn't be caught dead with chunky yarn; and "experience snobs", who claim you can't declare yourself a real knitter until you abandon novelty yarns. The truth is that the knitting world is a tiny metaphor for the real world. It takes all kinds. I will not allow myself to feel bad if someone disapproves of my knitting. I will also resist the urge to stuff his mailbox full of chunky acrylic fun fur at 3:00 am.

What men and women need is encouragement. Their natural resisting powers should be strengthened, not weakened…. Instead of always harping on a man’s faults,tell him of his virtues. Try to pull him out of his rut of bad habits. Hold up to him his better self, his REAL self that can dare and do and win out! … The influence of a beautiful, helpful, hopeful character is contagious, and may revolutionize a whole town…. People radiate what is in their minds and in their hearts. If a man feels kindly and obliging, his neighbors will feel that way, too, before long.But if he scolds and scowls and criticizes—his neighbors will return scowl for scowl, and add interest! … When you look for the bad, expecting it, you will get it. When you know you will find the good—you will get that…

You need to come with us right now," one of the queen's guards said. "If you resist, we'll take you by force." "Leave him alone!" I yelled, looking from face to face. That angry darkness exploded within me. How could they still not believe? Why were they still coming after him? "He hasn't done anything! Why can't you guys accept that he's really a dhampir now?" The man who'd spoken arched an eyebrow. "I wasn't talking to him." "You're...you're here for me?" I asked. I tried to think of any new spectacles I might have caused recently. I considered the crazy idea that the queen had found out I'd spent the night with Adrian and was pissed off about it. That was hardly enough to send the palace guard for me, though...or was it? Had I really gone too far with my antics? "What for?" demanded Dimitri. That tall, wonderful bod of his—the one that could be so sensual sometimes—was filled with tension and menace now. The man kept his gaze on me, ignoring Dimitri. "Don't make me repeat myself: Come with us quietly, or we will make you." The glimmer of handcuffs showed in his hands. My eyes went wide. "That's crazy! I'm not going anywhere until you tel me how the hell this—" That was the point at which they apparently decided I wasn't coming quietly. Two of the royal guardians lunged for me, and even though we technically worked for the same side, my instincts kicked in. I didn't understand anything here except that I would not be dragged away like some kind of master criminal. I shoved the chair I'd been sitting in earlier at the one of the guardians and aimed a punch at the other. It was a sloppy throw, made worse because he was taller than me. That height difference allowed me to dodge his next grab, and when I kicked hard at his legs, a grunt told me I'd hit home. [...] Meanwhile, other guardians were joining the fray. Although I got a couple of good punches in, I knew the numbers were too overwhelming. One guardian caught hold of my arm and began trying to put the cuffs on me. He stopped when another set of hands grabbed me from the other side and jerked me away. Dimitri. "Don't touch her," he growled. There was a note in his voice that would have scared me if it had been directed toward me. He shoved me behind him, putting his body protectively in front of mine with my back to the table. Guardians came at us from all directions, and Dimitri began dispatching them with the same deadly grace that had once made people call him a god. [...] The queen's guards might have been the best of the best, but Dimitri...well, my former lover and instructor was in a category all his own. His fighting skills were beyond anyone else's, and he was using them all in defense me. "Stay back," he ordered me. "They aren't laying a hand on you.

Today, the mere idea of aristocracy is incompatible with the dominant ideology. But every people needs an aristocracy. It's an integral part of human nature and can't be dispensed with. The question then is not 'For or against aristocracy?' but 'What kind of aristocracy?

There are two kinds of strength. Power and the ability to wield it is obvious, but resilience, the ability to resist power, is the other.

Tiny resistances were a kind of healing in a weeping place.

And what do you know, John's hands flew through the positions of ASL in various l-got-this combinations. "Is he deaf" the guy behind the cash register asked in a stage whisper. As if someone using American Sign Language was some kind of freak. "No. Blind." "Oh." As the man kept staring, Qhuinn wanted to pop him. "You going to help us out here or what?" "Oh ... yeah. Hey, you got a tattoo on your face." Mr. Observant moved slowly, like the bar codes on those bags were creating some kind of wind resistance under his laser reader. "Did you know that?" Really. "I wouldn't know." ''Are you blind, too?" No filter on this guy. None. "Yeah, I am." "Oh, so that's why your eyes are all weird." "Yeah. That's right." Qhuinn took out a twenty and didn't wait for change-murder was just a liiiiiittle too tempting. Nodding to John, who was also measuring the dear boy for a shroud, Qhuinn went to walk off. "What about your change ?" the man called out. "I'm deaf, too. I can't hear you." The guy yelled more loudly, "I'll just keep it then, yeah?" "Sounds good," Qhuinn shouted over his shoulder. Idiot was stage-five stupid. Straight up.

It’s delicious, ingenious, perfect, intelligent that you never felt like you fit in. It means that you were always alive, and therefore unique and irreplaceable, designed to resist any kind of labeling whatsoever, unable to be pinned down or reduced to a category.

Night, forever. But within it, a city, shadowy and only real in certain ways. The entity cowered in its alley, where the mist was rising. This could not have happened! Yet it had. The streets had filled with… things. Animals! Birds! Changing shape! Screaming and yelling! And, above it all, higher than the rooftops, a lamb rocking back and forth in great slow motions, thundering over the cobbles… And then bars had come down, slamming down, and the entity had been thrown back. But it had been so close! It had saved the creature, it was getting through, it was beginning to have control… and now this… In the darkness of the inner city, above the rustle of the never-ending rain, it heard the sound of boots approaching. A shape appeared in the mist. It drew nearer. Water cascaded off a metal helmet and an oiled leather cloak as the figure stopped and, entirely unconcerned, cupped its had in front of its face and lit a cigar. Then the match was dropped on the cobbles, where it hissed out, and the figure said: “What are you?” The entity stirred, like an old fish in a deep pool. It was too tired to flee. “I am the Summoning Dark.” It was not, in fact, a sound, but had it been, it would have been a hiss. “Who are you?” “I am the Watchman.” “They would have killed his family!” The darkness lunged, and met resistance. “Think of the deaths they have caused! Who are you to stop me?” “He created me. Quis custodiet ipsos custodes? Who watches the watchmen? Me. I watch him. Always. You will not force him to murder for you.” “What kind of human creates his own policeman?” “One who fears the dark.” “And so he should,” said the entity, with satisfaction. “Indeed. But I think you misunderstand. I am not here to keep the darkness out. I am here to keep it in.” There was a clink of metal as the shadowy watchman lifted a dark lantern and opened its little door. Orange light cut through the blackness. “Call me… the Guarding Dark. Imagine how strong I must be.” The Summoning Dark backed desperately into the alley, but the light followed it, burning it. “And now,” said the watchman, “get out of town.

Ultimately, I argue for a view of the self and of identity that is the opposite of the personal brand: an unstable, shapeshifting thing determined by interactions with others and with different kinds of places.

In regard to propaganda the early advocates of universal literacy and a free press envisaged only two possibilities: the propaganda might be true, or the propaganda might be false. They did not foresee what in fact has happened, above all in our Western capitalist democracies - the development of a vast mass communications industry, concerned in the main neither with the true nor the false, but with the unreal, the more or less totally irrelevant. In a word, they failed to take into account man's almost infinite appetite for distractions. In the past most people never got a chance of fully satisfying this appetite. They might long for distractions, but the distractions were not provided. Christmas came but once a year, feasts were "solemn and rare," there were few readers and very little to read, and the nearest approach to a neighborhood movie theater was the parish church, where the performances though frequent, were somewhat monotonous. For conditions even remotely comparable to those now prevailing we must return to imperial Rome, where the populace was kept in good humor by frequent, gratuitous doses of many kinds of entertainment - from poetical dramas to gladiatorial fights, from recitations of Virgil to all-out boxing, from concerts to military reviews and public executions. But even in Rome there was nothing like the non-stop distractions now provided by newspapers and magazines, by radio, television and the cinema. In "Brave New World" non-stop distractions of the most fascinating nature are deliberately used as instruments of policy, for the purpose of preventing people from paying too much attention to the realities of the social and political situation. The other world of religion is different from the other world of entertainment; but they resemble one another in being most decidedly "not of this world." Both are distractions and, if lived in too continuously, both can become, in Marx's phrase "the opium of the people" and so a threat to freedom. Only the vigilant can maintain their liberties, and only those who are constantly and intelligently on the spot can hope to govern themselves effectively by democratic procedures. A society, most of whose members spend a great part of their time, not on the spot, not here and now and in their calculable future, but somewhere else, in the irrelevant other worlds of sport and soap opera, of mythology and metaphysical fantasy, will find it hard to resist the encroachments of those would manipulate and control it.

Friend, I am not suggesting at all. You see, I know now. Let us be frank. Our opinions were not honestly come by. We simply found ourselves in contact with a certain current of ideas and plunged into it because it seemed modern and successful. At College, you know, we just started automatically writing the kind of essays that got good marks and saying the kind of things that won applause. When, in our whole lives, did we honestly face, in solitude, the one question on which all turned: whether after all the Supernatural might not in fact occur? When did we put up one moment's real resistance to the loss of our faith?

There wasn't in the beginning. It wasn't until your kind discovered what was happening that any resistance started. That seems to be the key—knowing what’s going to happen.

Please, let me take you home. You’re drunk.” “I am not.” I shoved him, spilling some kind of delicious poison on him. “Go home and have a wild time with Ms. Scarlet. In the bedroom. With the—” “Okay, you’re starting to talk board game. Let’s go home, babe. I’ll get you into bed.

The best way to neutralize our natural impatience is to cultivate a kind of pleasure in pain—like an athlete, you come to enjoy rigorous practice, pushing past your limits, and resisting the easy way out.

Because men believe it’s their right to tell women how to live. They tell us who to marry, what to wear, when to go out and when to stay. Some men beat their wives, and no one speaks a word about it. But despite all the power they hold over us, they feel powerless against our kind. We resist. We cause things to happen. We interfere with their plans, with what they think is the natural order. That frightens them. Men hate being afraid, so they hate us instead.

Life is political, not because the world cares about how you feel, but because the world reacts to what you do. The minor choices we make are a kind of vote, making it more or less likely that free and fair elections will be held in the future. In the politics of the everyday, our words and gestures, or their absence, count very much.

Here’s the dead end of social media: after you’ve created your own bubble that reflects only what you relate to or what you identify with, after you’ve blocked and unfollowed people whose opinions and worldview you judge and disagree with, after you’ve created your own little utopia based on your cherished values, then a kind of demented narcissism begins to warp this pretty picture. Not being able or willing to put yourself in someone else’s shoes—to view life differently from how you yourself experience it—is the first step toward being not empathic, and this is why so many progressive movements become as rigid and as authoritarian as the institutions they’re resisting.

I doubt that my sense of personal freedom is any stronger than anybody else's. I'm happy to respect authority when it's genuine authority, based on moral or intellectual or even technical superiority. I'm eager to follow a hero if we can find one. But I tend to resist or evade any kind of authority based merely on the power to coerce. Government, for example. The Army tried to train us to salute the uniform, not the man. Failed. I will salute the man, maybe, if I think he's worthy of it, but I don't salute uniforms anymore.

Instead of resisting to changes, surrender. Let life be with you, not against you. If you think ‘My life will be upside down’ don’t worry. How do you know down is not better than upside? A good man complains of no one; he does not look to faults. A life without love is of no account. Don't ask yourself what kind of love you should seek, spiritual or material, divine or mundane, eastern or western…divisions only lead to more divisions. Love has no labels, no definitions. It is what it is, pure and simple. Love is the water of life. And a lover is a soul of fire! The universe turns differently when fire loves water. The universe is a complete unique entity. Everything and everyone is bound together with some invisible strings. Do not break anyone’s heart; do not look down on weaker than you. One’s sorrow at the other side of the world can make the entire world suffer; one’s happiness can make the entire world smile. Most of conflicts and tensions are due to language. Don't pay so much attention to the words. In love’s country, language doesn't have its place. Love's mute

You might try then, as I did, to find a sky so full of stars it will blind you again. Only no sky can blind you now. Even with all that iridescent magic up there, your eye will no longer linger on the light, it will no longer trace constellations. You'll care only about the darkness and you'll watch it for hours, for days, maybe even for years, trying in vain to believe you're some kind of indispensable, universe-appointed sentinel, as if just by looking you could actually keep it all at bay. It will get so bad you'll be afraid to look away, you'll be afraid to sleep. Then no matter where you are, in a crowded restaurant or on some desolate street or even in the comforts of your own home, you'll watch yourself dismantle every assurance you ever lived by. You'll stand aside as a great complexity intrudes, tearing apart, piece by piece, all of your carefully conceived denials, whether deliberate or unconscious. And then for better or worse you'll turn, unable to resist, though try to resist you still will, fighting with everything you've got not to face the thing you most dread, what is now, what will be, what has always come before, the creature you truly are, the creature we all are, buried in the nameless black of a name. And then the nightmares will begin.

Being in a relationship with some people is like pushing a boat through sand. I used to have the time and energy for that kind of nonsense, but not anymore. Relationships should be a wonderful journey of exploration and love; not grinding resistance.

The breath of wind that moved them was still chilly on this day in May; the flowers gently resisted, curling up with a kind of trembling grace and turning their pale stamens towards the ground. The sun shone through them, revealing a pattern of interlacing, delicate blue veins, visible through the opaque petals; this added something alive to the flower's fragility, to it's ethereal quality, something almost human ,in the way that human can mean frailty and endurance both at the same time. The wind could ruffle these ravishing creations but it couldn't destroy them, or even crush them; they swayed there, dreamily; they seemed ready to fall but held fast to their slim strong branches-...

Everyone is tested. One might think it is unfair to be singled out and subjected to a particular temptation, but this is the purpose of mortal life—to be tested. And the answer is the same for everyone: we must, and we can, resist temptations of any kind.

Already the new men are dotted here and there all over the earth. Some, as I have admitted, are still hardly recognisable: but others can be recognised. Every now and then one meets them. Their very voices and faces are different from ours: stronger, quieter, happier, more radiant. They begin where most of us leave off. They are, I say, recognisable; but you must know what to look for. They will not be very like the idea of ‘religious people’ which you have formed from your general reading. They do not draw attention to themselves. You tend to think that you are being kind to them when they are really being kind to you. They love you more than other men do, but they need you less. (We must get over wanting to be NEEDED: in some goodish people, specially women, that is the hardest of all temptations to resist.) They will usually seem to have a lot of time: you will wonder where it comes from. When you have recognised one of them, you will recognise the next one much more easily. And I strongly suspect (but how should I know?) that they recognise one another immediately and infallibly, across every barrier of colour, sex, class, age, and even of creeds. In that way, to become holy is rather like joining a secret society. To put it at the very lowest, it must be great fun

There was a time when a new deputy tried to teach Mr. Fruit about the difference between a red and a green light, but Mr. Fruit had resisted all efforts to reorder what he had been doing perfectly well for many years. He had not only monitored the comings and goings of the town, his presence softened the ingrained evil that flourished along the invisible margins of the town’s consciousness. Any community can be judged in its humanity or corruption by how it manages to accommodate the Mr. Fruits of the world. Colleton simply adjusted itself to Mr. Fruit’s harmonies and ordinations. He did whatever he felt was needed and he did it with style. “That’s the Southern way” my grandmother said. “That’s the nice way.

A story has come down about Rumi: a woman asks if he would say something to her young boy about his eating too much of a particular kind of white-sugar candy. Rumi tells her to come back in two weeks. She does, and he tells her again to come in two weeks. She does, and he advises the child to cut down on sweets. "Why did you not say this a month ago?" "Because I had to see if I could resist having that candy for two weeks. I couldn't. Then I tried again and was successful. Only now can I tell him to try not to have so much.

A person with no arms trying to punch themselves until their arms grow back" may be the best description I've ever read of what it feels like for a depressed person to try to cheer herself up. Yet this description applies to any kind of suffering that resists our attempts to address it.

In no time at all, I find myself crying again. It’s impossible to resist the kindness of strangers. Someone who looks at you, who doesn’t know you, who tells you it’s OK, whatever you did, whatever you’ve done: you suffered, you hurt, you deserve forgiveness. I confide in him and I forget, once again, what I’m doing here. I don’t watch his face for a reaction, I don’t study his eyes for some sign of guilt or suspicion. I let him comfort me.

The words democracy, socialism, freedom, patriotic, realistic, justice, have each of them several different meanings which cannot be reconciled with one another. In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides. It is almost universally felt that when we call a country democratic we are praising it: consequently the defenders of every kind of régime claim that it is a democracy, and fear that they might have to stop using the word if it were tied down to any one meaning. Words of this kind are often used in a consciously dishonest way.

As summer neared, as the evening lengthened there came to the wakeful, the hopeful, walking the beach, stirring the pool, imaginations of the strangest kind- of flesh turned to atoms which drove before the wind, of stars flashing in their hearts, of outwardly the scattered parts of the vision within. In those mirrors, the minds of men, in those pools of uneasy water, in which cloud forever and shadows form, dreams persisted; and it was impossible to resist the strange intimation which every gull, flower, tree, man and woman, and the white earth itself seemed to declare (but if you questioned at once to withdraw) that good triumph, happiness prevails, order rules, or to resist the extra ordinary stimulus to range hither and thither in search of some absolute good, some crystal of intensity remote from the known pleasures and familiar virtues, something alien to the processes of domestic life, single, hard, bright, like a diamond in the sand which would render the possessor secure. Moreover softened and acquiescent, the spring with their bees humming and gnats dancing threw her cloud about her, veiled her eyes, averted her head, and among passing shadows and fights of small rain seemed to have taken upon her knowledge of the sorrows of mankind.

Maybe right now your journey is about you. Maybe this is the season you are being challenged to be your own savior, to be your own safe place. Maybe right now you are being reminded — that the people who walked away were only ever leading you back to yourself, were only ever leading you here. And here, you are okay on your own. Here, you are rebuilding. Here, you are adapting, and mending, and reclaiming all of the pieces you let them walk away with. Here, you are being kinder to your soul, you are giving yourself the same kind of love you have always given to others. Here, you are not rushing your heart, you are not depending on another human being to fix it. Instead, here, you are doing that on your own. Here, you are healing. When you are ready to put your heart into this world again, do not look for the same kind of love you have experienced; resist the urge to compare the human beings that come into your life to the ones that have left.

Words of kindness had always been more difficult for me to handle than harsh reprimands. Ever since I had been quite young, I could resist those who went against me, had been able to deny their opinions. My inner strength came from an ability to handle, then separate myself from, adversity. Compassion, however, brought up more raw emotion than judgments could ever stir.

I have experienced on my body and on my soul that I needed sin very much, I needed lust, the desire for possessions, vanity, and needed the most shameful despair, in order to learn how to give up all resistance, in order to learn how to love the world, in order to stop comparing it to some world I wished, I imagined, some kind of perfection I had made up, but to leave it as it is and to love it and to enjoy being a part of it

Earthly minds, like mud-walls, resist the strongest batteries: And though perhaps sometimes the force of a clear argument may make some impression, yet they nevertheless stand firm, and keep out the enemy truth, that would captivate or disturb them. Tell a man passionately in love, that he is jilted; bring a score of witnesses of the falsehood of his mistress, it is ten to one but three kind words of hers shall invalidate all their testimonies.

I discover the pain of waiting, because there is this refusal to admit defeat, to believe that a future where it happens again is possible. I try to convince myself that he'll make some kind of sign in my direction. The memory of our tangled bodies will overcome his resistance, it has to. As he told me himself, it's a question of necessity. You can't fight necessity. If you do, necessity will win. I discover the pain of missing someone. I miss his skin, his body, which I once possessed and then had taken away from me. It must be given back under threat of madness.

To acknowledge the existence of the bully and his accompanying risks is not the same as accepting him as a permanent feature of our world. I know that if we accept trauma and fear, it wins. "Bullies don’t just go away. Their legacies don’t just disappear. The bully must be confronted intentionally, his impact named and addressed. Even so, it seems there’s no clear consensus on how to deal with the bully on our blocks. Do we confront him? Match violence with violence? Do we ignore him, or try to kill him with kindness? I don’t think there’s a silver bullet to handling the bully, no one-size-fits-all strategy. But the right strategy has to be rooted in a context bigger than the immediate one, has to be rooted in more than aiming to end the presence of the bully himself. We must focus on the type of world we want to live in and devise a plan for getting there, as opposed to devising a strategy centered on opposition.

Unfortunately, oppression does not automatically produce only meaningful struggle. It has the ability to call into being a wide range of responses between partial acceptance and violent rebellion. In between you can have, for instance, a vague, unfocused dissatisfaction; or, worst of all, savage infighting among the oppressed, a fierce love-hate entanglement with one another like crabs inside the fisherman's bucket, which ensures that no crab gets away. This is a serious issue for African-American deliberation. To answer oppression with appropriate resistance requires knowledge of two kinds: in the first place, self-knowledge by the victim, which means awareness that oppression exists, an awareness that the victim has fallen from a great height of glory or promise into the present depths; secondly, the victim must know who the enemy is. He must know his oppressor's real name, not an alias, a pseudonym, or a nom de plume!

The critical habit of thought, if usual in society, will pervade all its mores, because it is a way of taking up the problems of life. Men educated in it cannot be stampeded by stump orators ... They are slow to believe. They can hold things as possible or probable in all degrees, without certainty and without pain. They can wait for evidence and weigh evidence, uninfluenced by the emphasis or confidence with which assertions are made on one side or the other. They can resist appeals to their dearest prejudices and all kinds of cajolery. Education in the critical faculty is the only education of which it can be truly said that it makes good citizens.

...will those who seek power and resist change destroy our country before we get to make it better?... Will our entire world as we know it be destroyed before we get to make it better? Is there even a path to better...? The chaos may bring clarity, may breed heros and artists and empathy, but it also destroys. I think we are each trying to find how best to resist the despair that such evil breeds and relies upon, and find a way forward that finds (or makes) meaning, value, some kind of order. What else can we do?

How do you surrender when every cell of your being is screaming that your life is not working and that you need to do something to make it work? How do you surrender in that moment when jealousies, envy, doubt, rage, resentment all rise up inside you? You accept that you are resisting letting go; you accept that perhaps you are not yet ready to take your hands off the steering wheel; you accept this with kindness to who you are in the moment, being gentle and tender instead of beating yourself over the head with the 'Must hurry up, time is of the essence, everyone is passing me by' train of thought.

The world, my friend Govinda, is not imperfect, or on a slow path towards perfection: no, it is perfect in every moment, all sin already carries the divine forgiveness in itself, all small children already have the old person in themselves, all infants already have death, all dying people the eternal life. It is not possible for any person to see how far another one has already progressed on his path; in the robber and dice-gambler, the Buddha is waiting; in the Brahman, the robber is waiting. In deep meditation, there is the possibility to put time out of existence, to see all life which was, is, and will be as if it was simultaneous, and there everything is good, everything is perfect, everything is Brahman. Therefore, I see whatever exists as good, death is to me like life, sin like holiness, wisdom like foolishness, everything has to be as it is, everything only requires my consent, only my willingness, my loving agreement, to be good for me, to do nothing but work for my benefit, to be unable to ever harm me. I have experienced on my body and on my soul that I needed sin very much, I needed lust, the desire for possessions, vanity, and needed the most shameful despair, in order to learn how to give up all resistance, in order to learn how to love the world, in order to stop comparing it to some world I wished, I imagined, some kind of perfection I had made up, but to leave it as it is and to love it and to enjoy being a part of it.

To what end the ‘world’ exists, to what end ‘man­kind’ exists, ought not to concern us at all for the moment except as objects of humour: for the presumptuousness of the little human worm is the funniest thing at present on the world’s stage; on the other hand, do ask yourself why you, the individual, exist, and if you can get no other answer try for once to justify the meaning of your existence as it were a posteriori by setting before yourself an aim, a goal, a ‘to this end’, an exalted and noble ‘to this end’ . Perish in pursuit of this and only this - I know of no better aim of life than that of perishing, animae magnae prodigus, in pursuit of the great and the impossible. If, on the other hand, the doctrines of sovereign becoming, of the fluidity of all concepts, types and species, of the lack of any cardinal distinction between man and animal - doctrines which I consider true but deadly - are thrust upon the people for another generation with the rage for instruction that has by now become normal, no one should be surprised if the people perishes of petty egoism, ossification and greed, falls apart and ceases to be a people; in its place sys­tems of individualist egoism, brotherhoods for the rapacious exploitation of the non-brothers, and similar creations of utilitarian vulgarity may perhaps appear in the arena of the future. To prepare the way for these creations all one has to do is to go on writing history from the standpoint of the masses and seeking to derive the laws which govern it from the needs of these masses, that is to say from the laws which move the lowest mud- and clay-strata of society. The masses seem to me to deserve notice in three respects only: first as faded copies of great men produced on poor paper with worn-out plates, then as a force of resistance to great men, finally as instruments in the hands of great men; for the rest, let the Devil and statistics take them!

In the whole vast domain of living nature there reigns an open violence, a kind of prescriptive fury which arms all the creatures to their common doom. As soon as you leave the inanimate kingdom, you find the decree of violent death inscribed on the very frontiers of life. You feel it already in the vegetable kingdom: from the great catalpa to the humblest herb, how many plants die, and how many are killed. But from the moment you enter the animal kingdom, this law is suddenly in the most dreadful evidence. A power of violence at once hidden and palpable … has in each species appointed a certain number of animals to devour the others. Thus there are insects of prey, reptiles of prey, birds of prey, fishes of prey, quadrupeds of prey. There is no instant of time when one creature is not being devoured by another. Over all these numerous races of animals man is placed, and his destructive hand spares nothing that lives. He kills to obtain food and he kills to clothe himself. He kills to adorn himself, he kills in order to attack, and he kills in order to defend himself. He kills to instruct himself and he kills to amuse himself. He kills to kill. Proud and terrible king, he wants everything and nothing resists him. From the lamb he tears its guts and makes his harp resound ... from the wolf his most deadly tooth to polish his pretty works of art; from the elephant his tusks to make a toy for his child - his table is covered with corpses ... And who in all of this will exterminate him who exterminates all others? Himself. It is man who is charged with the slaughter of man ... So it is accomplished ... the first law of the violent destruction of living creatures. The whole earth, perpetually steeped in blood, is nothing but a vast altar upon which all that is living must be sacrificed without end, without measure, without pause, until the consummation of things, until evil is extinct, until the death of death.

I heard a tale once,' said Isi, 'of the gifts of language. Do you know it? How in faraway places, there are people who can speak with birds or horses or rain, and some when they speak to other people have the unnatural power to persuade, their every word a kind of magic? Once in Ingridan I heard Sileph speak and wondered if he had not just walked out of that old tale.' Enna's skin tingled with an icy chill. Isi was trying to tell her something - Sileph had the gift of people-speaking. A dangerous gift, Isi had said once. When one with this gift speaks, it's not easy to resist the power of their persuasion. It's difficult not to adore them.

Because I kissed you? Seriously? You only like me because I’m a good kisser? That’s it. We’re not doing this. I’m not letting you risk your life just because you can’t think with your upstairs brain.” “No, you twit.” Ryan laughed. “Because you kissed me that day. I expected the ice queen and got a funny, go-with-the-flow girl that didn’t care what anyone thought about her. A girl willing to stir up gossip just so that I could win a date with someone else. “You didn’t have to help me. In fact, you probably should have been insulted, but you weren’t. You kissed me, you smiled, and then you wished me good luck. No one’s ever surprised me like that. I couldn’t figure out why you did it, and I just had to get to know you after that.” I had no idea that stupid kiss had that kind of effect on him. Charged him up like a battery, sure, but do all that? All this time I really thought it was just the superkissing that kept him coming back. I looked down at my lunch, feeling a little ashamed of my lack of faith in him, but Ryan couldn’t stop there. Oh, no, not Ryan Miller. “After that day, every time I was with you I got brief glimpses of the real Jamie, the one who is dying to break out, and she was this fun, relaxed, smart, funny, caring girl. Finding out the truth about you only made you that much more incredible. You’re so strong. You’ve gone through so much, you’re going through so much, but you never stop trying. You’re amazing.” I was surprised when I felt Ryan’s hand lift my chin up. I didn’t want to look at him, I knew what would happen to my heart if I did, but I couldn’t stop myself. I craved him too much. When we made eye contact, his face lit up and he whispered, “I love you, Jamie Baker.” It came out of nowhere, and it stole the breath from me, leaving me speechless. Ryan stared at me, just waiting for some kind of reaction, and then I was the one who broke the no-kissing rule. It wasn’t my fault. He totally cheated! Like anyone could resist Ryan Miller when he’s touching your face and saying he loves you? I threw myself at him so fast that I startled him for a change, and he was the one who had to pull me off him when his hair started to stick up. “Sorry,” I breathed as he pulled away. “Don’t be sorry,” he teased. “Just stop.” “Sorry,” I said again when I noticed that his leg was now bouncing under the table. “Yeah. Looks like I don’t get to sleep through economics today.” “On the bright side, Coach could make you run laps all practice long and you’d be fine.

Within sixty-minute limits or one-hundred-yard limits or the limits of a game board, we can look for perfect moments or perfect structures. In my fiction I think this search sometimes turns out to be a cruel delusion. No optimism, no pessimism. No homesickness for lost values or for the way fiction used to be written. Everybody seems to know everything. Subjects surface and are totally exhausted in a matter of days or weeks, totally played out by the publishing industry and the broadcast industry. Nothing is too arcane to escape the treatment, the process. Making things difficult for the reader is less an attack on the reader than it is on the age and its facile knowledge-market. The writer is the person who stands outside society, independent of affiliation and independent of influence. The writer is the man or woman who automatically takes a stance against his or her government. There are so many temptations for American writers to become part of the system and part of the structure that now, more than ever, we have to resist. American writers ought to stand and live in the margins, and be more dangerous. Writers in repressive societies are considered dangerous. That’s why so many of them are in jail. Some people prefer to believe in conspiracy because they are made anxious by random acts. Believing in conspiracy is almost comforting because, in a sense, a conspiracy is a story we tell each other to ward off the dread of chaotic and random acts. Conspiracy offers coherence. I see contemporary violence as a kind of sardonic response to the promise of consumer fulfillment in America... I see this desperation against the backdrop of brightly colored packages and products and consumer happiness and every promise that American life makes day by day and minute by minute everywhere we go. Discarded pages mark the physical dimensions of a writer’s labor. Film allows us to examine ourselves in ways earlier societies could not—examine ourselves, imitate ourselves, extend ourselves, reshape our reality. It permeates our lives, this double vision, and also detaches us, turns some of us into actors doing walk-throughs. Every new novel stretches the term of the contract—let me live long enough to do one more book. You become a serious novelist by living long enough.

The word Fascism has now no meaning except in so far as it signifies ‘something not desirable’. The words democracy, socialism, freedom, patriotic, realistic, justice, have each of them several different meanings which cannot be reconciled with one another. In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides. It is almost universally felt that when we call a country democratic we are praising it: consequently the defenders of every kind of régime claim that it is a democracy, and fear that they might have to stop using the word if it were tied down to any one meaning. Words of this kind are often used in a consciously dishonest way. That is, the person who uses them has his own private definition, but allows his hearer to think he means something quite different.

Therefore it seems to me that everything that exists is good - death as well as life, sin as well as holiness, wisdom as well as folly. Everything is necessary, everything needs only my agreement, my assent, my loving understanding, then all is well with me and nothing can harm me. I learned through my body and soul that it was necessary for me to sin, that I needed lust, that I had to strive for property and experience nausea and the depths of despair in order to learn not to resist them, in order to learn to love the world, and no longer compare it with some kind of desired imaginary world, some imaginary vision of perfection, but to leave it as it is, to love it and be glad to belong to it.

Committing myself to the task of becoming fully human is saving my life now...to become fully human is something extra, a conscious choice that not everyone makes. Based on my limited wisdom and experience, there is more than one way to do this. If I were a Buddhist, I might do it by taking the bodhisattva vow, and if I were a Jew, I might do it by following Torah. Because I am a Christian, I do it by imitating Christ, although i will be the first to admit that I want to stop about a day short of following him all the way. In Luke's gospel, there comes a point when he turns around and says to the large crowd of those trailing after him, "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple" (14:26). Make of that what you will, but I think it was his way of telling them to go home. He did not need people to go to Jerusalem to die with him. He needed people to go back where they came from and live the kinds of lives that he had risked his own life to show them: lives of resisting the powers of death, of standing up for the little and the least, of turning cheeks and washing feet, of praying for enemies and loving the unlovable.

Thank you for inviting me here today " I said my voice sounding nothing like me. "I'm here to testify about things I've seen and experienced myself. I'm here because the human race has become more powerful than ever. We've gone to the moon. Our crops resist diseases and pests. We can stop and restart a human heart. And we've harvested vast amounts of energy for everything from night-lights to enormous super-jets. We've even created new kinds of people, like me. "But everything mankind" - I frowned - "personkind has accomplished has had a price. One that we're all gonna have to pay." I heard coughing and shifting in the audience. I looked down at my notes and all the little black words blurred together on the page. I just could not get through this. I put the speech down picked up the microphone and came out from behind the podium. "Look " I said. "There's a lot of official stuff I could quote and put up on the screen with PowerPoint. But what you need to know what the world needs to know is that we're really destroying the earth in a bigger and more catastrophic was than anyone has ever imagined. "I mean I've seen a lot of the world the only world we have. There are so many awesome beautiful tings in it. Waterfalls and mountains thermal pools surrounded by sand like white sugar. Field and field of wildflowers. Places where the ocean crashes up against a mountainside like it's done for hundreds of thousands of years. "I've also seen concrete cities with hardly any green. And rivers whose pretty rainbow surfaces came from an oil leak upstream. Animals are becoming extinct right now in my lifetime. Just recently I went through one of the worst hurricanes ever recorded. It was a whole lot worse because of huge worldwide climatic changes caused by... us. We the people." .... "A more perfect union While huge corporations do whatever they want to whoever they want and other people live in subway tunnels Where's the justice of that Kids right here in America go to be hungry every night while other people get four-hundred-dollar haircuts. Promote the general welfare Where's the General welfare in strip-mining toxic pesticides industrial solvents being dumped into rivers killing everything Domestic Tranquility Ever sleep in a forest that's being clear-cut You'd be hearing chain saws in your head for weeks. The blessings of liberty Yes. I'm using one of the blessings of liberty right now my freedom of speech to tell you guys who make the laws that the very ground you stand on the house you live in the children you tuck in at night are all in immediate catastrophic danger.

Because she had always been happy, she wanted everyone about her to be happy or, at least, pleased with themselves. To this end, she always saw the best in everyone and remarked kindly upon it. There was no servant so stupid that she did not find some redeeming trait of loyalty and kind-heartedness, no girl so ugly and disagreeable that she could not discover grace of form or nobility of character in her, and no man so worthless or so boring that she did not view him in the light of his possibilities rather than his actualities. Because of these qualities that came sincerely and spontaneously from a generous heart, everyone flocked about her, for who can resist the charm of one who discovers in others admirable qualities undreamed of even by himself?

It is more likely that the paths others have chosen influence the paths I choose. This suggests that the simplest way to help others make different choices is to make them myself, and to do it openly. As I shift the patterns of my own participation in the systemps of privilege, I make it easier for others to do so as well, and harder for them not to. Simply by setting an example - rather than trying to change them - I crate the possibility of their participating in change in their own time and in their own way. In this way I widen the circle of change without provoking the kind of defensiveness that perpetuates paths of least resistance and the oppressive systems they serve.

Nothing could be further from the truth. All identities, without exception, have been socially constructed: the Han, the Burman, the American, the Danish, all of them. Quite often such identities, particularly minority identities, are at first imagined by powerful states, as the Han imagined the Miao, the British colonists imagined the Karen and the Shan, the French the Jarai. Whether invented or imposed, such identities select, more or less arbitrarily, one or another trait, however vague-religion, language, skin color, diet, means of subsistence-as the desideratum. Such categories, institutionalized in territories, land tenure, courts, customary law, appointed chiefs, schools, and paperwork, may become passionately lived identities. To the degree that the identity is stigmatized by the larger state or society, it is likely to become for many a resistant and defiant identity. Here invented identities combine with self-making of a heroic kind, in which such identifications become a badge of honor

Grief shatters. If you let yourself shatter and then you put yourself back together, piece by piece, you wake up one day and realize that you have been completely reassembled. You are whole again, and strong, but you are suddenly a new shape, a new size. The change that happens to people who really sit in their pain—whether it’s a sliver of envy lasting an hour or a canyon of grief lasting decades—it’s revolutionary. When that kind of transformation happens, it becomes impossible to fit into your old conversations or relationships or patterns or thoughts or life anymore. You are like a snake trying to fit back into old, dead skin or a butterfly trying to crawl back into its cocoon. You look around and see everything freshly, with the new eyes you have earned for yourself. There is no going back. Perhaps the only thing that makes grief any easier is to surrender completely to it. To resist trying to hold on to a single part of ourselves that existed before the doorbell rang. Sometimes to live again, we have to let ourselves die completely. We have to let ourselves become completely, utterly, new. When grief rings: Surrender. There is nothing else to do. The delivery is utter transformation.

Her stomach lurches. She fancies him sooo much - she is powerless to resist. How can she possibly? She knows it's wrong: he has a girlfriend - he lives with her, for goodness' sake - and what they're doing is unfair, cruel. She is not sure what he's said to his girlfriend to wangle a night away and she doesn't want to know. She would hate it if it was done to her - she has never seen herself as the kind of girl who would steal another woman's man. She and Anna have always been most disapproving about women who do that, arguing through college and beyond that there are plenty of available men out there, that it is quite unnecessary to go for those already spoken for. But she has liked Simon since day one, and he is the one who initiated this whole thing. He is the one who blew her away with a clandestine kiss just a week ago, who asked if he could come back and stay at hers afterwards; he is the one who doubtless made unconvincing excuses when he returned home the next day. And it only took that single night to open this Pandora's box of mutual passion, being together was far, far better than it should have been, were it only a one-night stand. Karen senses that he really likes her.

[...] he would see that birth and death were only two tremendous moments in an eternal waking, and his face would glow with amazement as he understood this; he would feel - gently he grasped the copper handle of the door - the warmth of the mountains, woods, rivers and valleys, would discover the hidden depths of human existence, would finally understand that the unbreakable ties that bound him to the world were not imprisoning chains and condemnation but a kind of clinging to an indestructible sense that he had a home; and he would discover the enormous joys of mutuality which embraced and animated everything: rain, wind, sun and snow, the flight of a bird, the taste of fruit, the scent of grass; and he would suspect that his anxieties and bitterness were merely cumbersome ballast required by the live roots of his past and the rising airship of his certain future, and, then - he started opening the door - he would finally know that our every moment is passed in a procession across dawns and day's-ends of the orbiting earth, across successive waves of winter and summer, threading the planets and the stars. Suitcase in hand, he stepped into the room and stood there blinking in the half-light.

Gradually the idea for a book began to take shape. It was to be a wildly ambitious and intolerant work, a kind of 'Anatomy of Restlessness' that would enlarge on Pascal's dictum about the man sitting quietly in a room. The argument, roughly, was as follows: that in becoming human, man had acquired, together with his straight legs and striding walk, a migratory 'drive' or instinct to walk long distances through the seasons; that this 'drive' was inseparable from his central nervous system; and, that, when warped in conditions of settlement, it found outlets in violence, greed, status-seeking or a mania for the new. This would explain why mobile societies such as the gypsies were egalitarian, thing-free and resistant to change; also why, to re-establish the harmony of the First State, all the great teachers - Buddha, Lao-tse, St Francis - had set the perpetual pilgrimage at the heart of their message and told their disciples, literally, to follow The Way.

My conception of freedom. -- The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it -- what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic -- every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free -- and how much more the spirit who has become free -- spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, who attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong -- otherwise one will never become strong. Those large hothouses for the strong -- for the strongest kind of human being that has so far been known -- the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has and does not have, something one wants, something one conquers

Being Scared-off by Evil Lastly, we deny the presence of evil because we are terrified by the horrendously hurtful, cruel, and bloody kinds of evil people tell us about—if we are willing to listen. This was poignantly brought home during an interdisciplinary case conference involving a resident who was counseling for the first time a woman who had been sexually abused. As we worked with him, it became clear that he was resisting entering what he called the 'psychic cave" of her sealed—off experience from which she was shouting for assistance. Because of his resistance, he was not providing her the support and guidance she so desperately needed, and he was not facilitating her working through the abuse and hurt that were continuing to impact her life. As he was confronted about this at one point in the conference, he stated tearfully: "I'm afraid if I help her move into her memories. I will have to go with her, and if I go with her, my view of the world as a basically good and safe place will be shattered. I'm not sure I can handle that for myself, or be able to think about the fact that my wife and kids may be more vulnerable living in this world than I can be comfortable believing" (Means 1995, 299).

We live in hope that the good we do here on earth will be rewarded in heaven. We also hope to win the war. We hope that right and goodness will triumph, and that when the war is won, we shall have a better world. And we work toward that end. We buy war bonds and put out incendiaries and knit stockings---" And pumpkin-colored scarves, Polly thought. "---and volunteer to take in evacuated children and work in hospitals and drive ambulances" - here Alf grinned and nudged Eileen sharply in the ribs - "and man anti-aircraft guns. We join the Home Guard and the ATS and the Civil Defence, but we cannot know whether the scrap metal we collect, the letter we write to a solider, the vegetables we grow, will turn out in the end to have helped win the war or not. We act in faith. "But the vital thing is that we act. We do not rely on hope alone, thought hope is our bulwark, our light through dark days and darker nights. We also work, and fight, and endure, and it does not matter whether the part we play is large or small. The reason that God marks the fall of the sparrow is that he knows that it is as important to the world as the bulldog or the wolf. We all, all must do 'our bit'. For it is through our deeds that the war will be won, through our kindness and devotion and courage that we make that better world for which we long.

Is that true?” I asked Dad. “Are they gone for good?” Dad shifted in his seat, uneasy. “Not necessarily. But Sophie, the risk involved in bringing them back…It’s almost too great to fathom.” “I can fathom all kinds of things,” I told him. “Try me.” I think I might have seen pride in Dad’s eyes. Or maybe it was just a gleam of Why is my offspring so insane? Still, he answered me. “If you destroy both the ritual and the witch or warlock who used it, the spell itself can be reversed.” I shrugged. “That doesn’t sound so hard.” “I wasn’t finished. They must be destroyed simultaneously.” Swallowing, I tried to sound cheerful. “Again, not so bad. Get Lara to hold the piece of paper, zap them both with, um, some fire or something, and bam! Instant demon reversal.” “And they must be destroyed in the pit where the demons were raised,” Dad continued, as if I hadn’t said anything. Seriously, he had to stop doing that. “Oh, and as the piece de resistance, you’ll need to do a spell to close the pit itself, with both the ritual and the witch inside it. And that’s such an intense ritual that it could actually pull whatever’s around the pit into it as well.” “Like, the person doing the spell?” “Like, the whole damn island the put is on.” “Oh. Okay. Well, that is definitely…challenging. But not impossible. And we have the grimoire, that’s one bonus, right? Even if the demon-raising ritual isn’t in it.” “Sophie Alice Mercer,” Mom said warningly, just as Dad said, “Atherton,” and Aislinn said, “Brannick.” I threw my hands up. “Look, it doesn’t matter what you call me. I’ll hyphenate, how about that?

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

This was not going the way I wanted it to. I felt a desperate need to escape before I said something that would screw up my plans. Ren was the dark side, the forbidden fruit, my personal Delilah-the ultimate temptation. The question was…could I resist? I gave his knee a friendly pat and played my trump card…”I’m leaving.” “You’re what?” “I’m going home to Oregon. Mr. Kadam thinks it will be safer for me anyway, with Lokesh out there looking to kill us and all. Besides, you need time to figure out…stuff.” “If you’re leaving, then I’m going with you!” I smiled at him wryly. “That kind of defeats the purpose of me leaving. Don’t you think?” He slicked back his hair, let out a deep breath, then took my hand and looked intently into my eyes. “Kells, when are you going to accept the fact that we belong together?” I felt sick, like I was kicking a faithful puppy who only wanted to be loved. I looked out at the pool. After a moment, he sat back scowling and said menacingly, “I won’t let you leave.” Inside, I desperately wanted to take his hand and beg him to forgive me, to love me, but I steeled myself, dropped my hands in my lap, then implored, “Ren, please. You have to let me go. I need…I’m afraid…look, I just can’t be here, near you, when you change your mind.” “It’s not going to happen.” “it might. There’s a good chance.” He growled angrily. “There’s no chance!” “Well, my heart can’t take that risk, and I don’t want to put you in what can only be an awkward position. I’m sorry, Ren. I really am. I do want to be your friend, but I understand if you don’t want that. Of course, I’ll return when you need me, if you need me, to help you find the other three gifts. I wouldn’t abandon you or Kishan in that way. I just can’t stay here with you feeling obligated to pity-date me because you need me. But I’d never abandon your cause. I’ll always be there for you both, no matter what.” He spat out, “Pity-date! You? Kelsey, you can’t be serious!” “I am. Very, very serious. I’ll ask Mr. Kadam to make arrangements to send me back in the next few days.” He didn’t say another word. He just sat back in his chair. I could tell he was fuming mad, but I felt that, after a week or two, when he started getting back out in the world, he would come to appreciate my gesture. I looked away from him. “I’m very tired now. I’d like to go to bed.” I got up and headed to my room. Before I closed the sliding door, I asked, “Can I make one last request?” He sat there tight-lipped, his arms folded over his chest, with a tense, angry face. I sighed. Even infuriated he was beautiful. He said nothing so I went on, “It would be a lot easier on me if I didn’t see you, I mean as a man. I’ll try to avoid most of the house. It is yours after all, so I’ll stay in my room. If you see Mr. Kadam, please tell him I’d like to speak with him.” He didn’t respond. “Well, good-bye, Ren. Take care of yourself.” I tore my eyes away from him, shut the door, and drew the curtains. Take care of yourself? That was a lame goodbye. Tears welled in my eyes and blurred my vision. I was proud that I’d gotten through it without showing emotion. But, now, I felt like a steamroller had come along and flattened me.

The artistically inclined delight in the Game because it provides opportunities for improvisation and fantasy. The strict scholars and scientists despise it – and so do some musicians also – because, they say, it lacks that degree of strictness which their specialties can achieve. Well and good, you will encounter these antinomies, and in time you will discover that they are subjective, not objective – that, for example, a fancy-free artist avoids pure mathematics or logic not because he understands them and could say something about them if he wished, but because he instinctively inclines toward other things. Such instinctive and violent inclinations and disinclinations are signs by which you can recognize the pettier souls. In great souls and superior minds, these passions are not found. Each of us is merely one human being, merely an experiment, a way station. But each of us should be on the way toward perfection, should be striving to reach the center, not the periphery. Remember this: one can be a strict logician or grammarian, and at the same time full of imagination and music. One can be a musician or Glass Bead Game player and at the same time wholly devoted to rule and order. The kind of person we want to develop, the kind of person we aim to become, would at any time be able to exchange his discipline or art for any other. He would infuse the Glass Bead Game with crystalline logic, and grammar with creative imagination. That is how we ought to be. We should be so constituted that we can at any time be placed in a different position without offering resistance or losing our heads.

I think if you wanted a peaceful marriage and orderly household, you should have proposed to any one of the well-bred simpletons who've been dangled in front of you for years. Ivo's right: Pandora is a different kind of girl. Strange and marvelous. I wouldn't dare predict-" She broke off as she saw him staring at Pandora's distant form. "Lunkhead, you're not even listening. You've already decided to marry her, and damn the consequences." "It wasn't even a decision," Gabriel said, baffled and surly. "I can't think of one good reason to justify why I want her so bloody badly." Phoebe smiled, gazing toward the water. "Have I ever told you what Henry said when he proposed, even knowing how little time we would have together? 'Marriage is far too important a matter to be decided with reason.' He was right, of course." Gabriel took up a handful of warm, dry sand and let it sift through his fingers. "The Ravenels will sooner weather a scandal than force her to marry. And as you probably overheard, she objects not only to me, but the institution of marriage itself." "How could anyone resist you?" Phoebe asked, half-mocking, half-sincere. He gave her a dark glance. "Apparently she has no problem. The title, the fortune, the estate, the social position... to her, they're all detractions. Somehow I have to convince her to marry me despite those things." With raw honesty, he added, "And I'm damned if I even know who I am outside of them." "Oh, my dear..." Phoebe said tenderly. "You're the brother who taught Raphael to sail a skiff, and showed Justin how to tie his shoes. You're the man who carried Henry down to the trout stream, when he wanted to go fishing one last time." She swallowed audibly, and sighed. Digging her heels into the sand, she pushed them forward, creating a pair of trenches. "Shall I tell you what your problem is?" "Is that a question?" "Your problem," his sister continued, "is that you're too good at maintaining that façade of godlike perfection. You've always hated for anyone to see that you're a mere mortal. But you won't win this girl that way." She began to dust the sand from her hands. "Show her a few of your redeeming vices. She'll like you all the better for it.

My conception of freedom. — The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it — what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic — every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free — and how much more the spirit who has become free — spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong — otherwise one will never become strong. Those large hothouses for the strong — for the strongest kind of human being that has so far been known — the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has or does not have, something one wants, something one conquers.

Romantic literature often presents the individual as somebody caught in a struggle against the state and the market. Nothing could be further from the truth. The state and the market are the mother and father of the individual, and the individual can survive only thanks to them. The market provides us with work, insurance and a pension. If we want to study a profession, the government’s schools are there to teach us. If we want to open a business, the bank loans us money. If we want to build a house, a construction company builds it and the bank gives us a mortgage, in some cases subsidised or insured by the state. If violence flares up, the police protect us. If we are sick for a few days, our health insurance takes care of us. If we are debilitated for months, social security steps in. If we need around-the-clock assistance, we can go to the market and hire a nurse – usually some stranger from the other side of the world who takes care of us with the kind of devotion that we no longer expect from our own children. If we have the means, we can spend our golden years at a senior citizens’ home. The tax authorities treat us as individuals, and do not expect us to pay the neighbours’ taxes. The courts, too, see us as individuals, and never punish us for the crimes of our cousins. Not only adult men, but also women and children, are recognised as individuals. Throughout most of history, women were often seen as the property of family or community. Modern states, on the other hand, see women as individuals, enjoying economic and legal rights independently of their family and community. They may hold their own bank accounts, decide whom to marry, and even choose to divorce or live on their own. But the liberation of the individual comes at a cost. Many of us now bewail the loss of strong families and communities and feel alienated and threatened by the power the impersonal state and market wield over our lives. States and markets composed of alienated individuals can intervene in the lives of their members much more easily than states and markets composed of strong families and communities. When neighbours in a high-rise apartment building cannot even agree on how much to pay their janitor, how can we expect them to resist the state? The deal between states, markets and individuals is an uneasy one. The state and the market disagree about their mutual rights and obligations, and individuals complain that both demand too much and provide too little. In many cases individuals are exploited by markets, and states employ their armies, police forces and bureaucracies to persecute individuals instead of defending them. Yet it is amazing that this deal works at all – however imperfectly. For it breaches countless generations of human social arrangements. Millions of years of evolution have designed us to live and think as community members. Within a mere two centuries we have become alienated individuals. Nothing testifies better to the awesome power of culture.