Respect The Dead Quotes

You are speaking of my future lover. Be more respectful.

The only dream worth having is to dream that you will live while you are alive, and die only when you are dead. To love, to be loved. To never forget your own insignificance. To never get used to the unspeakable violence and vulgar disparity of the life around you. To seek joy in the saddest places. To pursue beauty to its lair. To never simplify what is complicated or complicate what is simple. To respect strength, never power. Above all to watch. To try and understand. To never look away. And never, never to forget.

Of course my jokes are in poor taste, inappropriate, and confused; they reveal my lack of security. But that is because I have no respect for myself.

Fish," he said, "I love you and respect you very much. But I will kill you dead before this day ends.

I think, well, I've had a shit of a life, all things considered. It wasn't fair. Everyone I've ever loved is dead, and my leg hurts all the bloody time... But I think, any God that can do sunsets like that, a different one every night... 'Strewth, well, you've got to respect the old bastard, haven't you?

Can a man of perception respect himself at all?

To the living we owe respect, but to the dead we owe only the truth.

I am a sick man... I am a spiteful man. I am an unpleasant man. I think my liver is diseased. However, I don't know beans about my disease, and I am not sure what is bothering me. I don't treat it and never have, though I respect medicine and doctors. Besides, I am extremely superstitious, let's say sufficiently so to respect medicine. (I am educated enough not to be superstitious, but I am.) No, I refuse to treat it out of spite. You probably will not understand that. Well, but I understand it. Of course I can't explain to you just whom I am annoying in this case by my spite. I am perfectly well aware that I cannot "get even" with the doctors by not consulting them. I know better than anyone that I thereby injure only myself and no one else. But still, if I don't treat it, its is out of spite. My liver is bad, well then-- let it get even worse!

Tell them they can be great someday, like us. Tell them they belong among us, no matter how we treat them. Tell them they must earn the respect which everyone else receives by default. Tell them there is a standard for acceptance; that standard is simply perfection. Kill those who scoff at those contradictions, and tell the rest that the dead deserved annihilation for their weakness and doubt. Then they'll break themselves trying for what they'll never achieve

And I submit that this is what the real, no-shit value of your liberal arts education is supposed to be about: How to keep from going through your comfortable, prosperous, respectable adult life dead, unconscious, a slave to your head and to your natural default setting of being uniquely, completely, imperially alone, day in and day out.

...people don't respect the morning. An alarm clock violently wakes them up, shatters their sleep like the blow of an ax, and they immediately surrender themselves to deadly haste. Can you tell me what kind of day can follow a beginning of such violence? What happens to people whose alarm clock daily gives them a small electric shock? Each day they become more used to violence and less used to pleasure.

I don't think writers are sacred, but words are. They deserve respect. If you get the right ones in the right order, you might nudge the world a little or make a poem that children will speak for you when you are dead.

Just like the myth of the people’s or popular capitalism, which was propagated since the mid1950s in the countries to the west of Berlin Wall, to the east and the north of it, since the same time it was introduced the myth of the people’s or popular socialism. But the suggestion is always the same. Under any “people’s” power—from people’s capitalism to people’s socialism—the greatest illusion suggested to the oppressed classes is that the people are sovereign, i.e., that all the people dominate over themselves. In this respect, even John Kenneth Galbraith makes Marxist conclusions, which even in the Internet epoch have the same power: “Young people are suggested that in a democracy the entire power belongs to the people!” (“The Anatomy of Power”) Yet, old people know that this is not true!

Words... They're innocent, neutral, precise, standing for this, describing that, meaning the other, so if you look after them you can build bridges across incomprehension and chaos. But when they get their corners knocked off, they're no good any more... I don't think writers are sacred, but words are. They deserve respect. If you get the right ones in the right order, you can nudge the world a little or make a poem which children will speak for you when you're dead.

We should keep the dead before our eyes, and honor them as though still living

It’s about the dream of second chances,” he says finally. He hasn’t raised his eyes from the paper on his desk and I feel him looking at me without looking when he uses his grandfather’s words. “The narrator doesn’t respect the beauty of life and the world around her, so it crushes her into the ground and once she’s dead, she realizes everything she took for granted and didn’t see right in front of her while she was alive. She’s begging for another chance to live again so she can appreciate it this time.” “And does she get that chance?” she asks Josh while I desperately focus on the poster of literary terms on the wall and wait for absolution. When it comes, I barely hear it. “She does.

One race, Many cultures, One place.

Annabeth frowned. "Percy's sword is a she?" Jack laughed. "Well, duh." Percy studied Riptide, though I could've told him from experience it was almost impossible to tell a sword's gender by looking at it. "I don't know," he said. "Are you sure -?" "Percy," said Alex. "Respect the gender." "Okay, fine," he said. "It's just kinda strange that I never knew." "On the other hand," Annabeth said, "you didn't know the pen could write until last year." "That's low, Wise Girl.

Everything is banal in experience, fleeting in duration, sordid in content; in all respects the same today as generations now dead and buried have found it to be.

You're obliged to pretend respect for people and institutions you think absurd. You live attached in a cowardly fashion to moral and social conventions you despise, condemn, and know lack all foundation. It is that permanent contradiction between your ideas and desires and all the dead formalities and vain pretenses of your civilization which makes you sad, troubled and unbalanced. In that intolerable conflict you lose all joy of life and all feeling of personality, because at every moment they suppress and restrain and check the free play of your powers. That'€™s the poisoned and mortal wound of the civilized world.

Leave us alone without books and we shall be lost and in confusion at once. We shall not know what to join on to, what to cling to, what to love and what to hate, what to respect and what to despise. We are oppressed at being men -- men with a real individual body and blood, we are ashamed of it, we think it a disgrace and try to contrive to be some sort of impossible generalised man. We are stillborn, and for generations past have been begotten, not by living fathers, and that suits us better and better. We are developing a taste for it. Soon we shall contrive to be born somehow from an idea. But enough; I don't want to write more from "Underground.

As for the Republicans -- how can one regard seriously a frightened, greedy, nostalgic huddle of tradesmen and lucky idlers who shut their eyes to history and science, steel their emotions against decent human sympathy, cling to sordid and provincial ideals exalting sheer acquisitiveness and condoning artificial hardship for the non-materially-shrewd, dwell smugly and sentimentally in a distorted dream-cosmos of outmoded phrases and principles and attitudes based on the bygone agricultural-handicraft world, and revel in (consciously or unconsciously) mendacious assumptions (such as the notion that real liberty is synonymous with the single detail of unrestricted economic license or that a rational planning of resource-distribution would contravene some vague and mystical 'American heritage'...) utterly contrary to fact and without the slightest foundation in human experience? Intellectually, the Republican idea deserves the tolerance and respect one gives to the dead.

Cal and Maven are deadly creatures, soldiers. But their battle isn't just on the lines. It's here, in a palace, on the broadcasts, in the heart of every person they rule. They will rule, not just by right of a crown, but by might. Strength and power. It's all the Silvers respect, and it's all it takes to keep the rest of us slaves.

To the living, we owe respect, but to the dead, we owe only the truth. —Voltaire

Respect the gender.

It hasn't been easy, you know. Having the dead for company. Knowing that I'll never be accepted by the living. Only the dead respects me, and they only do that out of fear.

I wandered over to the motorbike and read the work Triumph on the side. 'How long has he had it?' I asked Jack. 'No. Over my dead body.' Jack's expression was hard. […] '[…] I told Dad I'd keep you safe and the Alex you know is not the Alex who drives that bike. He's not known to respect the speed limit.' Now I definitely wanted to go on it.

I have no self-respect. But can a man of acute sensibility respect himself at all?

Our bodies are our temples. They should have a little more respect for themselves than that.” “You know, I could have sworn I saw you shoveling Cheetos into your temple last week.” “Oh, but I’m pretty sure those were nonfat,” Kaylee piped up. Oh brother.

Стори й се, че в душата й имаше нещо прогнило и безнадеждно, от което дори чувството за собствено уважение вече я спасяваше трудно.

I'm going to cut you loose. With all due respect, Doctor, if you fuck with me I'll shoot you dead, here and now. Do you understand that?"- Clarice "Perfectly."- Hannibal Lecter "Do right and you'll live through this." -Clarice

We want to stand upon our own feet and look fair and square at the world - its good facts, its bad facts, its beauties, and its ugliness; see the world as it is and not be afraid of it. Conquer the world by intelligence and not merely by being slavishly subdued by the terror that comes from it. The whole conception of God is a conception derived from the ancient Oriental despotisms. It is a conception quite unworthy of free men. When you hear people in church debasing themselves and saying that they are miserable sinners, and all the rest of it, it seems contemptible and not worthy of self-respecting human beings. We ought to stand up and look the world frankly in the face. We ought to make the best we can of the world, and if it is not so good as we wish, after all it will still be better than what these others have made of it in all these ages. A good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after the past or a fettering of the free intelligence by words uttered long ago by ignorant men. It needs a fearless outlook and free intelligence. It needs hope for the future, not looking back all the time toward a past that is dead, which we trust will be far surpassed by the future that our intelligence can create.

Are you sure it is trustworthy, Mellanie?" "I'd be dead if it wasn't." "Yes, I suppose that does generate a respectable level of personal confidence.

The man who has not the habit of reading is imprisoned in his immediate world, in respect to time and space. His life falls into a set routine; he is limited to contact and conversation with a few friends and acquaintances, and he sees only what happens in his immediate neighbourhood. From this prison there is no escape. But the moment he takes up a book, he immediately enters a different world, and if it is a good book, he is immediately put in touch with one of the best talkers of the world. This talker leads him on and carries him into a different country or a different age, or unburdens to him some of his personal regrets, or discusses with him some special line or aspect of life that the reader knows nothing about. An ancient author puts him in communion with a dead spirit of long ago, and as he reads along, he begins to imagine what the ancient author looked like and what type of person he was.

I am the Nightborn King,” I said, voice low and deadly. “Do you think I’m going to beg for your respect? I don’t need your respect. Your fear will do. Bow.

Computers will have to learn that when I quote from some old author who spelled differently from the machine, the wishes of the long-dead author will have to be respected, and the machine will have to mind its manners

There are times when American politics seems like little more than two groups in a fever to prevent each other from trespassing upon their respective soothing versions of unreality

Artemis said, "I don't like lollipops." It was a woefully inadequate response, and Artemis was instantly appalled with himself. Pathetic really. I don't like lollipops. No self respecting criminal mastermind would be caught dead using the word lollipops. He really would have to put together a database of witty responses for occasions such a this.

I see love, like art, as an obsession. Maybe that's an overly romantic view of human existence, but I'm an overly romantic human being. If love, like rock and roll, doesn't consume me 24-7, it's not love. It can be respect, appreciation, admiration, wonderment, it can be a world of glory and a lifetime of peace, but I can't call it love. Love burns me and confuses me. Love's a light that can't be extinguished.

The human race, to which so many of my readers belong, has been playing at children's games from the beginning, and will probably do it till the end, which is a nuisance for the few people who grow up. And one of the games to which it is most attached is called "Keep to-morrow dark," and which is also named (by the rustics in Shropshire, I have no doubt) "Cheat the Prophet." The players listen very carefully and respectfully to all that the clever men have to say about what is to happen in the next generation. The players then wait until all the clever men are dead, and bury them nicely. They then go and do something else. That is all. For a race of simple tastes, however, it is great fun.

People naturally pay their respects to the dead. The person had, after all, just accomplished the personal, profound feat of dying.

Death did this to people: making cowards, scapegoats, preachers and mourners of the living; while the dead – ignoble or not – became objects of respect for achieving something before the rest of us.

A Great Rabbi stands, teaching in the marketplace. It happens that a husband finds proof that morning of his wife's adultery, and a mob carries her to the marketplace to stone her to death. There is a familiar version of this story, but a friend of mine - a Speaker for the Dead - has told me of two other Rabbis that faced the same situation. Those are the ones I'm going to tell you. The Rabbi walks forward and stands beside the woman. Out of respect for him the mob forbears and waits with the stones heavy in their hands. 'Is there any man here,' he says to them, 'who has not desired another man's wife, another woman's husband?' They murmur and say, 'We all know the desire, but Rabbi none of us has acted on it.' The Rabbi says, 'Then kneel down and give thanks that God has made you strong.' He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, 'Tell the Lord Magistrate who saved his mistress, then he'll know I am his loyal servant.' So the woman lives because the community is too corrupt to protect itself from disorder. Another Rabbi. Another city. He goes to her and stops the mob as in the other story and says, 'Which of you is without sin? Let him cast the first stone.' The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. ‘Someday,’ they think, ‘I may be like this woman. And I’ll hope for forgiveness and another chance. I should treat her as I wish to be treated.’ As they opened their hands and let their stones fall to the ground, the Rabbi picks up one of the fallen stones, lifts it high over the woman’s head and throws it straight down with all his might it crushes her skull and dashes her brain among the cobblestones. ‘Nor am I without sins,’ he says to the people, ‘but if we allow only perfect people to enforce the law, the law will soon be dead – and our city with it.’ So the woman died because her community was too rigid to endure her deviance. The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis and when they veer too far they die. Only one Rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So of course, we killed him. -San Angelo Letters to an Incipient Heretic

And Yarvi realized that Death does not bow to each person who passes her, does not sweep out her arm respectfully to show the way, speaks no profound words, unlocks no bolts. The key upon her chest is never needed, for the Last Door stands always open. She herds the dead through impatiently, needles of rank or fame or quality. She has an ever-lengthening queue to get through. A blind procession, inexhaustible.

Show me the manner in which a nation cares for its dead and I will measure with mathematical exactness the tender mercies of its people, their respect for the laws of the land and their loyalty to high ideals.

The key to making healthy decisions is to respect your future self. Honor him or her. Treat him or her like you would treat a friend or a loved one.

After some hours, the dogs, exhausted by running round, almost dead, their tongues hanging out, set upon one another and, not knowing what they are doing, tear one another into thousands of pieces with incredible rapidity. Yet they do not do this out of cruelty. One day, a glazed look in her eyes, my mother said to me: ‘When you are in bed and you hear the barking of the dogs in the countryside, hide beneath your blanket, but do not deride what they do: they have an insatiable thirst for the infinite, as you, and I, and all other pale, long-faced human beings do.’ Since that time, I have respected the dead woman’s wish. Like those dogs I feel the need for the infinite. I cannot, cannot satisfy this need. I am the son of a man and a woman, from what I have been told. This astonishes me…I believed I was something more.

My point is not that we must, in telling history, accuse, judge, condemn Columbus in absentia. It is too late for that; it would be a useless scholarly exercise in morality. But the easy acceptance of atrocities as a deplorable but necessary price to pay for progress (Hiroshima and Vietnam, to save Western civilization; Kronstadt and Hungary, to save socialism; nuclear proliferation, to save us all) - that is still with us. One reason these atrocities are still with us is that we have learned to bury them in a mass of other facts, as radioactive wastes are buried in containers in the earth. We have learned to give them exactly the same proportion of attention that teachers and writers often give them in the most respectable classrooms and textbooks. This learned sense of moral proportion, coming from the apparent objectivity of the scholar, is accepted more easily than when it comes from politicians at press conferences. It is therefore more deadly.

I deeply respect American sentimentality, the way one respects a wounded hippo. You must keep an eye on it, for you know it is deadly.

Jealousy, like the flawed love that bears it, has no respect for time or space or wisely reasoned argument. Jealousy can raise the dead with a single, spiteful taunt, or hate a perfect stranger for nothing more than the sound of his name.

As for us, we respect the past here and there, and we spare it, above all, provided that it consents to be dead. If it insists on being alive, we attack it, and we try to kill it.

We're sort of like the town whore that's finally become an institution. We're finally becoming respectable.

What else do you do there except lie—lie to yourself and others, lie about everything you recognize in your heart to be true? You’re obliged to pretend respect for people and institutions you think absurd. You live attached in a cowardly fashion to moral and social conventions you despise, condemn, and know lack all foundation. It is that permanent contradiction between your ideas and desires and all the dead formalities and vain pretences of your civilization which makes you sad, troubled and unbalanced. In that intolerable conflict you lose all joy of life and all feeling of personality, because at every moment they suppress and restrain and check the free play of your powers. That’s the poisoned and mortal wound of the civilized world.

In this country people don't respect the morning. An alarm clock violently wakes them up, shatters their sleep like the blow of an ax, and they immediately surrender themselves to deadly haste. Can you tell me what kind of day can follow a beginning of such violence? What happens to people whose alarm clock daily gives them a small electric shock? Each day they become more used to violence and less used to pleasure. Believe me, it is the mornings that determine a man's character.

Like racism and all forms of prejudice, bigotry against transgendered people is a deadly carcinogen. We are pitted against each other in order to keep us from seeing each other as allies. Genuine bonds of solidarity can be forged between people who respect each other's differences and are willing to fight their enemy together. We are the class that does the work of the world, and can revolutionize it. We can win true liberation.

Now, as I understand it, the bards were feared. They were respected, but more than that they were feared. If you were just some magician, if you'd pissed off some witch, then what's she gonna do, she's gonna put a curse on you, and what's gonna happen? Your hens are gonna lay funny, your milk's gonna go sour, maybe one of your kids is gonna get a hare-lip or something like that — no big deal. You piss off a bard, and forget about putting a curse on you, he might put a satire on you. And if he was a skilful bard, he puts a satire on you, it destroys you in the eyes of your community, it shows you up as ridiculous, lame, pathetic, worthless, in the eyes of your community, in the eyes of your family, in the eyes of your children, in the eyes of yourself, and if it's a particularly good bard, and he's written a particularly good satire, then three hundred years after you're dead, people are still gonna be laughing, at what a twat you were.

The ‘love’ we had was dead before it started. I am not willing to revive something that isn’t worth saving.” ~Love is respect ♥~

Death is part of the natural order of life,” she would explain. “You shouldn’t be scared of it. You should be respectful of it.

You should respect death and respect the dead, not out of fear, but because it's the proper human thing to do.

We are in an imagination battle. Trayvon Martin and Mike Brown and Renisha McBride and so many others are dead because, in some white imagination, they were dangerous. And that imagination is so respected that those who kill, based on an imagined, radicalized fear of Black people, are rarely held accountable. Imagination has people thinking they can go from being poor to a millionaire as part of a shared American dream. Imagination turns Brown bombers into terrorists and white bombers into mentally ill victims. Imagination gives us borders, gives us superiority, gives us race as an indicator of ability. I often feel I am trapped inside someone else's capability. I often feel I am trapped inside someone' else's imagination, and I must engage my own imagination in order to break free.

Bunter!” “Yes, my lord.” “Her Grace tells me that a respectable Battersea architect has discovered a dead man in his bath.” “Indeed, my lord? That's very gratifying.” “Very, Bunter. Your choice of words is unerring. I wish Eton and Balliol had done as much for me...

Religion, a mediaeval form of unreason, when combined with modern weaponry becomes a real threat to our freedoms. This religious totalitarianism has caused a deadly mutation in the heart of Islam and we see the tragic consequences in Paris today. I stand with Charlie Hebdo, as we all must, to defend the art of satire, which has always been a force for liberty and against tyranny, dishonesty and stupidity. ‘Respect for religion’ has become a code phrase meaning ‘fear of religion.’ Religions, like all other ideas, deserve criticism, satire, and, yes, our fearless disrespect." [I Stand With Charlie Hebdo, as We All Must (Wall Street Journal, January 7, 2015)]

Well, so that's the prosecutor! He lived and lived, and then died! And they will say in the papers that he died to the regret of his staff and all mankind, a respected citizen, a rare father, a model husband, and they will write a lot more stuff and nonsense about him; they will add, maybe, that he was mourned by widows and orphans; but if one were to investigate the matter thoroughly, it will emerge that he had nothing to him except his bushy eyebrows.

Courage is an act of grace when it is not required; it originates from an inner necessity to honor, love, and cherish people, and respect oneself.

Was it even possible to forgive the dead? Was forgiveness an emotion, or a transaction that required a partner? I had made a promise to someone who would never see it kept. I wanted to respect my grandfather's wish, and it would have been no trouble to evade my mother's question. Keeping secrets was the family business. But it was a business, it seemed to me, that none of us had ever profited from.

John lifted his head and looked down at her. His eyes were worried and he was careful as he brushed at her hair. She smiled. "Nah, I'm fine. I'm more than fine." A sly grin bloomed as he mouthed, ain't that the truth. "Hold up there, big man. You think you can make me blush like I'm some girl ? Pulling that sweet talk?" As he nodded, she rolled her eyes. "I'll have you know I'm not the kind of female who goes all dizzy, popping a stiletto off the floor just because some guy kisses her deep." John was all male as he cocked a brow. And damn it if she didn't feel a tingle in her cheeks. " Listen, John Matthew." She took his chin in her hand. "You're not turning me into one of these females who goes gaga over her lover. Not happening. I'm not hard-wired for that." Her voice was stern and she meant every word, except the instant he rolled his hips and that huge arousal pushed into her, she purred. She purred. The sound was utterly foreign and she'd have sucked it back down her throat if she could have. Instead, she just left out another of those decidedly non-tough-guy moans. John bowed his head to her breast and started suckling on her as he somehow manage to keep thrusting in slow, even penetrations. Swept away, her hands found his hair again, spearing through the thick softness. " Oh, John..." And then he stopped dead, lifted his lips from her nipple, and smiled so wide it was a wonder he didn't bust off his front teeth. His expression was one of total and complete gotcha. " You are a bastard, " she said on a laugh. He nodded. And pressed into her with his full lenght again. It was perfect that he was giving her shit and showing her a little of who was boss. Just perfect. Somehow it made her respect him even more, but then, she'd always loved strength in all its forms. Even the teasing kind. "I'm not surrendering , you know." He pursed his lips and shook his head, all oh, no, of course not. And then he started to pull out of her. As she growled low in her throat, she sank her nails into his ass. "Where do you think you're going ?

The poor girl ws keeping that student's letter as a precious treasure, and had run to fetch it, her only treasure, because she did not want me to go away without knowing that she, too, was honestly and genuinely loved; that she, too, was addressed respectfully. No doubt that letter was destined to lie in her box and lead to nothing. But none the less, I am certain that she would keep it all her life as a precious treasure, as her pride and justification, and now at such a minute she had thought of that letter and brought it with naive pride to raise herself in my eyes that I might see, that I, too, might think well of her.

Tact by its nature entails staying mum, prudently electing to forgo urging other people to pursue an alternative course of action. Creation of silent spaces in our own life and equitable distribution of periods of respite that allow for periods of equable inner reflection is necessary to spur personal growth. It is equally important to honor other people’s intrinsic need for periods of introspection, uninterrupted by unsolicited advice

There is some confusion as to what magic actually is. I think this can be cleared up if you just look at the very earliest descriptions of magic. Magic in its earliest form is often referred to as “the art”. I believe this is completely literal. I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic. Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness. The very language about magic seems to be talking as much about writing or art as it is about supernatural events. A grimmoir for example, the book of spells is simply a fancy way of saying grammar. Indeed, to cast a spell, is simply to spell, to manipulate words, to change people's consciousness. And I believe that this is why an artist or writer is the closest thing in the contemporary world that you are likely to see to a Shaman. I believe that all culture must have arisen from cult. Originally, all of the faucets of our culture, whether they be in the arts or sciences were the province of the Shaman. The fact that in present times, this magical power has degenerated to the level of cheap entertainment and manipulation, is, I think a tragedy. At the moment the people who are using Shamanism and magic to shape our culture are advertisers. Rather than try to wake people up, their Shamanism is used as an opiate to tranquilize people, to make people more manipulable. Their magic box of television, and by their magic words, their jingles can cause everyone in the country to be thinking the same words and have the same banal thoughts all at exactly the same moment. In all of magic there is an incredibly large linguistic component. The Bardic tradition of magic would place a bard as being much higher and more fearsome than a magician. A magician might curse you. That might make your hands lay funny or you might have a child born with a club foot. If a Bard were to place not a curse upon you, but a satire, then that could destroy you. If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family. It would destroy you in your own eyes. And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries. Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity. Writers and people who had command of words were respected and feared as people who manipulated magic. In latter times I think that artists and writers have allowed themselves to be sold down the river. They have accepted the prevailing belief that art and writing are merely forms of entertainment. They’re not seen as transformative forces that can change a human being; that can change a society. They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die. It’s not the job of the artist to give the audience what the audience wants. If the audience knew what they needed, then they wouldn’t be the audience. They would be the artists. It is the job of artists to give the audience what they need.

I respect people who have such passion. Emile was saying. "I don't. I have a lot of interests, some I'm passionate about, but not to the exclusion of everything else. I sometimes wonder if that's necessary for geniuses to accomplish what they must, a singularity of purpose. We mere mortals just get in the way. Relationships are messy, distracting. He travels the fastest who travels alone, quoted Gamache. You sound as though you don't believe it. It depends where you're going, but no, I don't. I think you might go far fast, but eventually you'll stall. We need other people. ... We all need help.

Well, Kessa, I am glad to see that you're taking your body seriously. I shudder when I see the girls leaving class and heading for the nearest hamburger, coke, and French fry station.The thought of them pouring all those dead calories into themselves makes me want to cry. You'd think after a rigorous dance class they'd have more respect for their bodies.

I don't know what I was hoping for. Some small praise, I guess. A bit of encouragement. I didn't get it. Miss Parrish took me aside one day after school let out. She said she'd read my stories and found them morbid and dispiriting. She said literature was meant to uplift the heart and that a young woman such as myself ought to turn her mind to topics more cheerful and inspiring than lonely hermits and dead children. "Look around yourself, Mathilda," she said. "At the magnificence of nature. It should inspire joy and awe. Reverence. Respect. Beautiful thoughts and fine words." I had looked around. I'd seen all the things she'd spoken of and more besides. I'd seen a bear cub lift it's face to the drenching spring rains. And the sliver moon of winter, so high and blinding. I'd seen the crimson glory of a stand of sugar maples in autumn and the unspeakable stillness of a mountain lake at dawn. I'd seen them and loved them. But I'd also seen the dark of things. The starved carcasses of winter deer. The driving fury of a blizzard wind. And the gloom that broods under the pines always. Even on the brightest days.

The death of a person is not some number. Everyone's lives must have meaning. What's written here is something you could never feel from the words 'four dead.' It's their breath.

No self-respecting snoop sneaks in before midnight anyway.

All children should be encouraged to love and respect animals.. Not turn a blind eye to their suffering and stab forks into their dead bodies..

Respect for the dead comes second to respect for the living, and I believe no man's demise exempts him from culpability.

Love by itself isn't enough; it's never enough. There had to be other things, such as liking and respect, or love would get worn away by the realities of everyday life.

To the living, we owe respect, but to the dead, we owe only the truth.

You respect me?" Sheila asked, surprised. "As a person?" "No, as a pigeon.

A man dies, girl, he isn't any more, least not down here. Respect and all that crap doesn't deserve the dead; it just makes the living feel better. The dead one, maybe he is somewhere else-- maybe all he needs to be somewhere else is to believe he will be somewhere else. I won't deny a man his belief, and I don't know any more'n you about souls and all that stuff. But I know this: Speaking good or bad about something that isn't anymore is a bloody waste of time. I can't feature Saint Peter sitting up there saying: 'Hey, Adam, there's folks bad-mouthing you down there. What'd you do to merit that?

But of course that is because I do not respect myself. Can a man of perception respect himself at all? Come, can a man who attempts to find enjoyment in the very feeling of his own degradation possibly have a spark of respect for himself?

Living with love for all humankind and worshiping nature’s immense beauty cures heartache and restores bliss. Respecting the splendor of nature awakens us to the beauty inscribing our own humanity.

Dear Aspiring Writer, you are not ready. Stop. Put that finished story away and start another one. In a month, go back and look at the first story. RE-EDIT it. Then send it to a person you respect in the field who will be hard on you. Pray for many many many red marks. Fix them. Then put it away for two weeks. Work on something else. Finally, edit one last time. Now you are ready to sub your first work. Criticism is hard to take at first. Trust me, I've been there. But learn to think of crit marks as a knife. Each one is designed to cut away the bad and leave a scar. Scars prove you've lived, learned and walked away a winner. Any writer who tells you they don't need edits is lying. I don't care if they have 100 books out. Edits make you grow and if you aren't growing as a writer, you are dead.

I am a sick man. ... I am a spiteful man. I am an unattractive man. I believe my liver is diseased. However, I know nothing at all about my disease, and do not know for certain what ails me. I don't consult a doctor for it, and never have, though I have a respect for medicine and doctors. Besides, I am extremely superstitious, sufficiently so to respect medicine, anyway (I am well-educated enough not to be superstitious, but I am superstitious). No, I refuse to consult a doctor from spite. That you probably will not understand. Well, I understand it, though. Of course, I can't explain who it is precisely that I am mortifying in this case by my spite: I am perfectly well aware that I cannot "pay out" the doctors by not consulting them; I know better than anyone that by all this I am only injuring myself and no one else. But still, if I don't consult a doctor it is from spite. My liver is bad, well--let it get worse! I have been going on like that for a long time--twenty years. Now I am forty. I used to be in the government service, but am no longer. I was a spiteful official. I was rude and took pleasure in being so. I did not take bribes, you see, so I was bound to find a recompense in that, at least. (A poor jest, but I will not scratch it out. I wrote it thinking it would sound very witty; but now that I have seen myself that I only wanted to show off in a despicable way, I will not scratch it out on purpose!)

Occult Theft,--Theft which hides itself even from itself, and is legal, respectable, and cowardly,--corrupts the body and soul of man, to the last fibre of them. And the guilty Thieves of Europe, the real sources of all deadly war in it, are the Capitalists

Great wealth can make a man no happier than moderate means, unless he has the luck to continue in propsperity to the end. Many very rich men have been unfortunate, and many with a modest competence have had good luck. The former are better off than the latter in two respects only, whereas the poor but lucky man has the advantage in many ways; for though the rich have the means to satisfy their appetites and to bear calamities, and the poor have not, the poor, if they are lucky, are more likely to keep clear of trouble, and will have besides the blessings of a sound body, health, freedom from trouble, fine children, and good looks. Now if a man thus favoured died as he has lived, he will be just the one you are looking for: the only sort of person who deserves to be called happy. But mark this: until he is dead, keep the word “happy” in reserve. Till then, he is not happy, but only lucky.

Don't you see? It's getting to us. The doll is messing with our feelings. I'm filled with all these thoughts of warmth and love and respect for all of you. Get it out." I went to the sink to splash water on my face.

One reason these atrocities are still with us is that we have learned to bury them in a mass of other facts, as radioactive wastes are buried in containers in the earth. We have learned to give them exactly the same proportion of attention that teachers and writers often give them in the most respectable of classrooms and textbooks. This learned sense of moral proportion, coming from the apparent objectivity of the scholar, is accepted more easily than when it comes from politicians at press conferences. It is therefore more deadly.

Even now, so many years later, all this is somehow a very evil memory. I have many evil memories now, but ... hadn't I better end my "Notes" here? I believe I made a mistake in beginning to write them, anyway I have felt ashamed all the time I've been writing this story; so it's hardly literature so much as a corrective punishment. Why, to tell long stories, showing how I have spoiled my life through morally rotting in my corner, through lack of fitting environment, through divorce from real life, and rankling spite in my underground world, would certainly not be interesting; a novel needs a hero, and all the traits for an anti-hero are expressly gathered together here, and what matters most, it all produces an unpleasant impression, for we are all divorced from life, we are all cripples, every one of us, more or less. We are so divorced from it that we feel at once a sort of loathing for real life, and so cannot bear to be reminded of it. Why, we have come almost to looking upon real life as an effort, almost as hard work, and we are all privately agreed that it is better in books. And why do we fuss and fume sometimes? Why are we perverse and ask for something else? We don't know what ourselves. It would be the worse for us if our petulant prayers were answered. Come, try, give any one of us, for instance, a little more independence, untie our hands, widen the spheres of our activity, relax the control and we ... yes, I assure you ... we should be begging to be under control again at once. I know that you will very likely be angry with me for that, and will begin shouting and stamping. Speak for yourself, you will say, and for your miseries in your underground holes, and don't dare to say all of us-- excuse me, gentlemen, I am not justifying myself with that "all of us." As for what concerns me in particular I have only in my life carried to an extreme what you have not dared to carry halfway, and what's more, you have taken your cowardice for good sense, and have found comfort in deceiving yourselves. So that perhaps, after all, there is more life in me than in you. Look into it more carefully! Why, we don't even know what living means now, what it is, and what it is called? Leave us alone without books and we shall be lost and in confusion at once. We shall not know what to join on to, what to cling to, what to love and what to hate, what to respect and what to despise. We are oppressed at being men--men with a real individual body and blood, we are ashamed of it, we think it a disgrace and try to contrive to be some sort of impossible generalised man. We are stillborn, and for generations past have been begotten, not by living fathers, and that suits us better and better. We are developing a taste for it. Soon we shall contrive to be born somehow from an idea. But enough; I don't want to write more from "Underground." [The notes of this paradoxalist do not end here, however. He could not refrain from going on with them, but it seems to us that we may stop here.]

Fearlessness is a fool’s boast, to my mind. The only men with no fear in them are the dead, or the soon to be dead, maybe. Fear teaches you caution, and respect for your enemy, and to avoid sharp edges used in anger. All good things in their place, believe me. Fear can bring you out alive, and that’s the very best anyone can hope for from any fight. Every man who’s worth a damn feels fear. It’s the use you make of it that counts.

What do you know of death? Have you ever died? You think death will preserve your cause forever? Ridiculous! Death leaves nothing behind! Once a person passes on, nothing remains but dead bones. If there is one thing I can't stand, it is a person with no respect for life.

Respect for the dead is a human notion meant to imply that a life has meaning. It doesn’t. Once you’ve watched an entire world wither away and die after tearing itself apart piece by bloody piece, it’s hard to pretend that something like a single death carries any weight whatsoever.

Now I’ll just have to do without.” She raised her eyebrows. “I’m sorry?” Then Maximus did something very strange: he went on one knee before her. “This isn’t right at all,” he said, continuing to glare as if he found it all her fault. She sat up. “What are you doing?” “Artemis Greaves, will you do me the honor of —” “Are you insane?” she demanded. “What of your father? Your conviction that you must marry for the dukedom?” “My father is dead,” he said softly. “And I’ve decided the dukedom can go hang.” “But —” “Hush,” he snapped. “I’m trying to propose to you properly even without my mother’s necklace.” “But why?” she asked... “I know that this is rather disappointing,” he said. “But I intend to make you respectable.

The Tomorrow Man theory. It’s pretty basic. Today, right here, you are who you are. Tomorrow, you will be who you will be. Each and every night, we lie down to die, and each morning we arise, reborn. Now, those who are in good spirits, with strong mental health, they look out for their Tomorrow Man. They eat right today, they drink right today, they go to sleep early today–all so that Tomorrow Man, when he awakes in his bed reborn as Today Man, thanks Yesterday Man. He looks upon him fondly as a child might a good parent. He knows that someone–himself–was looking out for him. He feels cared for, and respected. Loved, in a word. And now he has a legacy to pass on to his subsequent selves…. But those who are in a bad way, with poor mental health, they constantly leave these messes for Tomorrow Man to clean up. They eat whatever the hell they want, drink like the night will never end, and then fall asleep to forget. They don’t respect Tomorrow Man because they don’t think through the fact that Tomorrow Man will be them. So then they wake up, new Today Man, groaning at the disrespect Yesterday Man showed them. Wondering why does that guy–myself–keep punishing me? But they never learn and instead come to settle for that behavior, eventually learning to ask and expect nothing of themselves. They pass along these same bad habits tomorrow and tomorrow and tomorrow, and it becomes psychologically genetic, like a curse. Looking at you now, Maven, I can see exactly where you fall on this spectrum. You are a man constantly trying to fix today what Yesterday Man did to you. You make up your bed, you clean those dirty dishes from the night before, and pledge not to start drinking until six, thinking that’s the way to keep an even keel. But in reality you’re always playing catch-up. I know this because I’ve been there. The thing is–you can’t fix the mistakes of Yesterday. Yesterday Man is dead, he’s gone forever, and blame and atonement aren’t worth a damn. What you can do is help yourself today. Eat a vegetable. Read a book. Cut that hair of yours. Leave Tomorrow Man something more than a headache and a jam-packed colon. Do for Tomorrow Man what you would have wanted Yesterday Man to do for you.

Everyone I know is either dead or in jail. I want to become a boss. I want to have supermarkets, stores, factories, I want to have women. I want three cars, I want respect when I go into a store, I want to have warehouses all over the world. And then I want to die. I want to die like a man, like someone who truly commands. I want to be killed.

One of my constant preoccupations is trying to understand how it is that other people exist, how it is that there are souls other than mine and consciousnesses not my own, which, because it is a consciousness, seems to me unique. I understand perfectly that the man before me uttering words similar to mine and making the same gestures I make, or could make, is in some way my fellow creature. However, I feel just the same about the people in illustrations I dream up, about the characters I see in novels or the dramatis personae on the stage who speak through the actors representing them. I suppose no one truly admits the existence of another person. One might concede that the other person is alive and feels and thinks like oneself, but there will always be an element of difference, a perceptible discrepancy, that one cannot quite put one's finger on. There are figures from times past, fantasy-images in books that seem more real to us than these specimens of indifference-made-flesh who speak to us across the counters of bars, or catch our eye in trams, or brush past us in the empty randomness of the streets. The others are just part of the landscape for us, usually the invisible landscape of the familiar. I feel closer ties and more intimate bonds with certain characters in books, with certain images I've seen in engravings, that with many supposedly real people, with that metaphysical absurdity known as 'flesh and blood'. In fact 'flesh and blood' describes them very well: they resemble cuts of meat laid on the butcher's marble slab, dead creatures bleeding as though still alive, the sirloin steaks and cutlets of Fate. I'm not ashamed to feel this way because I know it's how everyone feels. The lack of respect between men, the indifference that allows them to kill others without compunction (as murderers do) or without thinking (as soldiers do), comes from the fact that no one pays due attention to the apparently abstruse idea that other people have souls too.

I wanted to respect this sacrifice he was making, summoning old demons just to show me why they existed.

The warmth of mutual respect...Not the heat of anger or the ice of hate.

I paid for your love, and in reality, love doesn’t cost a thing. The ‘love’ we had was dead before it started. I am not willing to revive something that isn’t worth saving.” ~Love is respect ♥~

Business was successfully concluded. But—strange is man: he was deeply mortified at being in disfavour with the very people whom he did not respect, and whose vanity and love of dress he derided.

Without exception all political parties promise their supporters a higher real income. There is no difference in this respect between nationalists and internationalists and between the supporters of a market economy and the advocates of either socialism or interventionism. If a party asks its supporters to make sacrifices for its cause, it always explains these sacrifices as the necessary temporary means for the attainment of the ultimate goal, the improvement of the material well-being of its members. Each party considers it as an insidious plot against its prestige and its survival if somebody ventures to question the capacity of its projects to make the group members more prosperous. Each party regards with a deadly hatred the economists embarking upon such a critique.

Nykyrian left The League. He could stop killing any time he wanted to. (Kiara) And had he done that, princess, you’d be dead right now and so would I. Believe me, baby, no one ran harder or faster from their past than I did. And in one moment, one fucking whore brought it all home and laid it back at my feet. Even though I’d crawled my way out of the gutter, turned my back on everyone and everything I’d ever known and become respectable. Even though I’d buried my past so deep that I thought I was untouchable. It didn’t matter. I was still shit to the world and the moment the woman I’d sold my soul to saw me for what I was, she ruined me and left me with nothing except the drunken bitterness you see now. You want to know why I drink? It’s because I can’t escape my past and I hate what I am. What I was forced to endure just to survive. I hate this fucking life and, most of all, I hate people like you who can’t see past the surface. You judge us on one deed alone without seeing all the other things we are. Damn you for that, Kiara Zamir. Had I known you were just like everyone else, I would have left you chained in Chenz’s ship. Do whatever you want. But stay away from me. (Syn)

I say this with the utmost respect, especially given your heroism last year …’ She took hold of his hand and gave it a squeeze, gazing deep into his eyes. ‘You’re an idiot and no one cares what you think.

She was gratified to have possibly earned his respect, but a part of her grated at the idea that she’d had to in the first place. He was her father. He should have respected her before she was useful, should have loved and cared for her before she had proven she deserved it.

Love is a holy mystery and ought to be hidden from all other eyes, whatever happens. That makes it holier and better. They respect one another more, and much is built on respect. And if once there has been love, if they have been married for love, why should love pass away? Surely one can keep it! It is rare that one cannot keep it. And if the husband is kind and straightforward, why should not love last? The first phase of married love will pass, it is true, but then there will come a love that is better still. Then there will be the union of souls, they will have everything in common, there will be no secrets between them. And once they have children, the most difficult times will seem to them happy, so long as there is love and courage. Even toil will be a joy, you may deny yourself bread for your children and even that will be a joy, They will love you for it afterwards; so you are laying by for your future. As the children grow up you feel that you are an example, a support for them; that even after you die your children will always keep your thoughts and feelings, because they have received them from you, they will take on your semblance and likeness. So you see this is a great duty.

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!

Stephen Colbert: Here’s the thing: You said to me and to many other people here years ago never to thank you, because we owe you nothing. Jon Stewart: [quietly] That’s right. Stephen Colbert: It’s one of the few times I’ve known you to be dead wrong… We owe you because we learned from you, by example, how to do a show with intention, with clarity. How to treat people with respect. You are infuriatingly good at your job, okay?

HENRY: Leave me out of it. They don’t count. Maybe Brodie got a raw deal, maybe he didn’t. I don’t know. It doesn’t count. He’s a lout with language. I can’t help somebody who thinks, or thinks he thinks, that editing a newspaper is censorship, or that throwing bricks is a demonstration while building tower blocks is social violence, or that unpalatable statement is provocation while disrupting the speaker is the exercise of free speech…Words don’t deserve that kind of malarkey. They’re innocent, neutral, precise, standing for this, describing that, meaning the other, so if you look after them you can build bridges across incomprehension and chaos. But when they get their corners knocked off, they’re no good any more, and Brodie knocks their corners off. I don’t think writers are sacred, but words are. They deserve respect. If you get the right ones in the right order, you can nudge the world a little or make a poem which children will speak for you when you’re dead. Act II, Scene 5, HENRY and ANNIE

In the first place I spent most of my time at home, reading. I tried to stifle all that was continually seething within me by means of external impressions. And the only external means I had was reading. Reading, of course, was a great help--exciting me, giving me pleasure and pain. But at times it bored me fearfully. One longed for movement in spite of everything, and I plunged all at once into dark, underground, loathsome vice of the pettiest kind. My wretched passions were acute, smarting, from my continual, sickly irritability I had hysterical impulses, with tears and convulsions. I had no resource except reading, that is, there was nothing in my surroundings which I could respect and which attracted me. I was overwhelmed with depression, too; I had an hysterical craving for incongruity and for contrast, and so I took to vice. I have not said all this to justify myself .... But, no! I am lying. I did want to justify myself. I make that little observation for my own benefit, gentlemen. I don't want to lie. I vowed to myself I would not.

we don’t even know what living means now, what it is, and what it is called? Leave us alone without books and we shall be lost and in confusion at once. We shall not know what to join on to, what to cling to, what to love and what to hate, what to respect and what to despise. We are oppressed at being men—men with a real individual body and blood, we are ashamed of it, we think it a disgrace and try to contrive to be some sort of impossible generalised man.

The crowd made room for the press respectfully. It knew that without the journalists and photographers the massacre would be erased and the dead would truly die. So the bodies were offered to them, in hope and anger. A banquet of death.

When animals make a stupid mistake, you laugh at them. A cat misjudges a leap. A dog looks overly quizzical about a simple object. These are funny things. But when a person doesn’t understand something, if they miscalculate and hit the brakes too late, blame is assigned. They are stupid. They are wrong. Teachers and cops are there to sort it out, with a trail of paperwork to illustrate the stupidity. The faults. The evidence and incidents of these things. We have entire systems in place to help decide who is what. Sometimes the systems don’t work. Families spend their weekend afternoons at animal shelters, even when they’re not looking for a pet. They come to see the unwanted and unloved. The cats and dogs who don’t understand why they are these things. They are petted and combed, walked and fed, cooed over and kissed. Then they go back in their cages and sometimes tears are shed. Fuzzy faces peering through bars can be unbearable for many. Change the face to a human one and the reaction changes. The reason why is because people should know better. But our logic is skewed in this respect. A dog that bites is a dead dog. First day at the shelter and I already saw one put to sleep, which in itself is a misleading phrase. Sleep implies that you have the option of waking up. Once their bodies pass unconsciousness to something deeper where systems start to fail, they revolt a little bit, put up a fight on a molecular level. They kick. They cry. They don’t want to go. And this happens because their jaws closed over a human hand, ever so briefly. Maybe even just the once. But people, they get chances. They get the benefit of the doubt. Even though they have the higher logic functioning and they knew when they did it THEY KNEW it was a bad thing.

I deeply respect doctors, but I want to be very clear on something: at every hospital in the United States, many doctors are doing the wrong things, pushing pills and interventions when an ultra-aggressive stance on diet and behavior would do far more for the patient in front of them. Suicide and burnout rates are astronomical in health care, with approximately four hundred doctors per year killing themselves. (That’s equivalent to about four medical school graduating classes just dropping dead every year by their own hand.) Doctors have twice the rate of suicide as the general population. Based on my own experience with depression as a young surgeon, I think a contributor to this phenomenon is an insidious spiritual crisis about the efficacy of our work and a sense of being trapped in a system

Character is too deep to catch in a single storyline. What really moves us - what makes the great stories, and there aren't so many of them - is the inevitability of character. The destiny. All we see is the arc. We'll never penetrate the secrets of the living, let alone the dead. I've spent my whole life trying to understand people, and all I've learned is that the deeper we look, the greater the mystery. At the core, each person is unknowable. Maybe that's the soul? I have to respect that. The mystery, in fact, is what I've loved the most, in people and in stories as well.

I can’t believe I was juiced when they cast her to play me. Please-body,” Peabody muttered. “She didn’t have any respect for me at all. I wish I’d known what a crappy human being she was before she got dead. I’d have shown her a Pleasebody.” “How long do you figure you’re going to stew over this?” “Awhile. I’ve never worked on a vic I wished I’d punched in the face before somebody killed her. I’ve been working on my hand-to-hand.

A person imbued with compassion and self-understanding can readily love oneself and exhibit endless sympathy for all people. A person who is unkind to their self can never transcend their corrupt barriers much less run into the world with open arms enthusiastically embracing humankind and all of nature with uninhibited friendliness and goodwill.

One day in March AD 415, Hypatia set out from her home to go for her daily ride through the city. Suddenly, she found her way blocked by a “multitude of believers in God.”32 They ordered her to get down from her chariot. Knowing what had recently happened to her friend Orestes, she must have realized as she climbed down that her situation was a serious one. She cannot possibly have realized quite how serious. As soon as she stood on the street, the parabalani, under the guidance of a Church magistrate called Peter—“a perfect believer in all respects in Jesus Christ”33—surged round and seized “the pagan woman.” They then dragged Alexandria’s greatest living mathematician through the streets to a church. Once inside, they ripped the clothes from her body and, using broken pieces of pottery as blades, flayed her skin from her flesh. Some say that, while she still gasped for breath, they gouged out her eyes. Once she was dead, they tore her body into pieces and threw what was left of the “luminous child of reason” onto a pyre and burned her.34

You're obliged to pretend respect for people and institutions you find absurd. You live attached in a cowardly fashion to moral and social conventions you despise, condemn, and know lack all foundation. It is that permanent contradiction between your ideas and desires and all the dead formalities and vain pretenses of your civilization which makes you sad, troubled and unbalanced. In that intolerable conflict you lose all joy of life and feeling of personality, because at every moment they suppress and restrain and check the free play of your powers. That's the poisoned and mortal wound of the civilized world.

The Earth was not dead. She had been sick, yes, weakened by an infestation. Now she was ridding herself of it. For those who remained alive the choice was a simple one, whether they realised it yet or not: Work with the land-- respect it and give back to it-- or die.

To emphasize the heroism of Columbus and his successors as navigators and discoverers, and to deemphasize their genocide, is not a technical necessity but an ideological choice. It serves—unwittingly—to justify what was done. My point is not that we must, in telling history, accuse, judge, condemn Columbus in absentia. It is too late for that; it would be a useless scholarly exercise in morality. But the easy acceptance of atrocities as a deplorable but necessary price to pay for progress (Hiroshima and Vietnam, to save Western civilization; Kronstadt and Hungary, to save socialism; nuclear proliferation, to save us all)—that is still with us. One reason these atrocities are still with us is that we have learned to bury them in a mass of other facts, as radioactive wastes are buried in containers in the earth. We have learned to give them exactly the same proportion of attention that teachers and writers often give them in the most respectable of classrooms and textbooks. This learned sense of moral proportion, coming from the apparent objectivity of the scholar, is accepted more easily than when it comes from politicians at press conferences. It is therefore more deadly.

I respect you as so much bigger than my own understanding. And me too. I don't have to be available to be eligible for breath. I don't have to be measurable in a market of memes. I don't have to be visible to be viable on my path. I don't have to be shy to be sacred about my time. There are only two things I have to do, my mom taught me, and I can do them in the company of my choosing. The company of myself, my living, my dead, my folks, my dreams. 1. Stay Black. 2. Breathe.

matter what, and given the wrong cultural and political circumstances, circumstances that have occurred with morbid regularity throughout history, this is a lesson that may well come with a suicide clause. That parents wish to foster a certain respect for legitimate authority is understandable, and probably important for the functioning of society as we know it. But to drill children in reflexive, no-questions-asked obedience is to beat a horse that is more than half-dead already.

No. I didn’t have an ounce of respect for anyone. I never felt possessive of a woman. Never cared about what they needed or who they fucked. I was never monogamous. Never emotionally available. I was a monster. Evil. Dead inside. But with you? I am viciously, reprehensibly possessive of you.

Desford said abruptly: "How old are you, my child? Sixteen? Seventeen?" "Oh, no, I am much older than that!" she replied. "I'm as old as Lucasta - all but a few weeks!" "Then why are you not downstairs dancing with the rest of them?" he demanded. "You must surely be out!" "No, I'm not," she said. "I don't suppose I ever shall be, either. Unless my papa turns out not to be dead, and comes home to take care of me himself. But I don't think that at all likely, and even if he did come home it wouldn't be of the least use, because he seems never to have sixpence to scratch with. I am afraid he is not a very respectable person. My aunt says he was obliged to go abroad on account of being monstrously in debt." She sighed, and said wistfully: "I know that one ought not to criticize one's father, but I can't help feeling that it was just a little thoughtless of him to abandon me.

Exiting from any long-term relationship comes at great personal expense, which explains why so many people are understandably reluctant to endure the cost of severance. Beginnings and endings are always dramatic and occasionally traumatic. Youthful brio allows us to engage in transformation. As we age, we carefully weigh the spectacle of continuing enduring harrowing situations or seeking melodramatic renovation of our core being. Analysis of the respective cost benefit ratio, consideration of the known versus the unknown, can delay or permanently deter us from altering our environment, leading our persona to become more rigid as we mature. Transformations in life are disconcerting to people who resist change.

That’s all it might take. It wasn’t death he feared—none of them feared that—but rather failure. But were not the Holy Warriors of Allah those who did the hardest things, and would not his blessings be in proportion to his merit? To be remembered. To be respected by his compatriots. To strike a blow for the cause—even if he managed to do that without recognition, he would go to Allah with peace in his heart.

It is an unimaginatively standardized background, a sluggishness, of speech and manners, a rigid ruling of the spirit by the desire to appear respectable. It is contentment...the contentment of the quiet dead, who are scornful of the living for their restless walking. It is negation canonized as the one positive virtue. It is the prohibition of happiness. It is slavery self-sought and self-defended. It is dullness made God. A savorless people, gulping tasteless food, and sitting afterward, coatless and thoughtless, in rocking chairs prickly with inane decorations, listening to mechanical music, saying mechanical things about the excellence of Ford automobiles, and viewing themselves as the greatest race in the world.

Annabeth frowned. 'Percy's sword is a she?' Jack laughed. 'Well, duh.' ... 'I don't know,' Percy said. 'Are you sure -?' 'Percy,' said Alex. 'Respect the gender.' 'Okay, fine,' he said. 'It's just kinda strange that I never knew.' 'On the other hand,' Annabeth said, 'you didn't know the pen could write until last year.

An estimated two thirds of the women who got criminal abortions were married. This means that up to two thirds of the botched abortions were done on married women; up to two thirds of the dead were married women; perhaps two thirds of the survivors are married women. This means that most of the women who risked death or maiming so as not to bear a child were married—perhaps one million married women each year. They were not shameless sluts, unless all women by definition are. They were not immoral in traditional terms—though, even then, they were thought of as promiscuous and single. Nevertheless, they were not women from the streets, but women from homes; they were not daughters in the homes of fathers, but wives in the homes of husbands. They were, quite simply, the good and respectable women of Amerika. The absolute equation of abortion with sexual promiscuity is a bizarre distortion of the real history of women and abortion—too distorted to be acceptable even in the United States, where historical memory reaches back one decade. Abortion has been legalized just under one decade. The facts should not be obliterated yet. Millions of respectable, God-fearing, married women have had illegal abortions. They thank their God that they survived; and they keep quiet.

The only thing that can break the unbreakable is the unthinkable. I knew the moment I saw them alone in the waiting room that my worst fears were confirmed. They were all dead. I turned around and walked out. I didn't want to be there. I had to go outside. I couldn't breathe. When I reached the grass across from the parking lot, I fell to my knees. I didn't cry. Instead, I became physically ill. Over and over, my stomach repelling the truth that I refused to believe. When there was nothing left in me, I fell backward onto the grass and stared up at the sky, the stars staring back at me. Millions of stars staring back at the whole world. A world where parents die and brothers die and nothing stops to respect that fact. The whole universe just goes and goes as if nothing has happened, even when one person's entire life is forced to a complete halt.

And yet death was not something you could ignore. It had its weight. It was a dead man lying upstairs, not a man who was sick. It seemed to her she had better not form the practice of ignoring death. If she tried it, death would find a way to answer back—it would take another of her loved ones, to remind her to respect it.

I crossed over to Broadway and walked north to Twenty-fifth Street to the Serbian Orthadox Cathedral dedicated to Saint Seva, the patron saint of the Serbs, I stopped, as I had many times before, to visit the bust of Nikola Tesla, the patron saint of alternating current, placed outside the church like a lone sentinel. I stood as a Con Edison truck parked within eyeshot. No respect, I thought. -And you think you have problems, he said to me. -Oh, I'm just having trouble writing. I move back and forth between lethargy and agitation, -A pity. Perhaps you should step inside and light a candle to Saint Seva. He calms the sea for ships, -yeah, maybe. I'm off balance, not sure what's wrong. -You have misplaced joy, he said without hesitation. Without joy we are as dead, -How do I find it again? -Find those who have it and bathe in their perfection. -Thank you, Mr. Tesla. Is there something I can do for you? -Yes, he said, could you move a bit to the left? You're standing in my light.

Taboos, though unadmitted, are potent. What is it that people fear? What they don't understand. The civilized man is not a whit different from the savage in this respect. The new always carries with it the sense of violation, of sacrilege. What is dead is sacred; what is new, that is, different, is evil, dangerous, or subversive.

You are the king no doubt, but in one respect, at least, I am your equal: the right to reply. I claim that privilege too. I am not your slave. I serve Apollo. I don't need Creon to speak for me in public. So, you mock my blindness? Let me tell you this. You with your precious eyes, you're blind to the corruption in your life, to the house you live in, those you live with- who are your parents? Do you know? All unknowing you are the scourge of your own flesh and blood, the dead below the earth and the living here above, and the double lash of your mother and your father's curse will whip you from this land one day, their footfall treading you down in terror, darkness shrouding your eyes that now can see the light! Soon, soon, you'll scream aloud - what haven won't reverberate? What rock of Cithaeron won't scream back in echo? That day you learn the truth about your marriage, the wedding-march that sang you into your halls, the lusty voyage home to the fatal harbor! And a crowd of other horrors you'd never dream will level you with yourself and all your children. There. Now smear us with insults - Creon, myself and every word I've said. No man will ever be rooted from the earth as brutally as you.

Only a sentimental being would care about such everyday things—things used and discarded by the humans of their respective eras without thought, yet kept and preserved by an immortal who never forgot them. An immortal who loved and cared for them, dusting them off for an eternity, keeping their dead spirits as alive as he—stuck in their immortal tomb never to find the rest everything must eventually seek. Time had no meaning in this cavern of infinite age.

A saving grace of the human condition (if I may phrase it like that) is a sense of humor. Many writers and witnesses, guessing the connection between sexual repression and religious fervor, have managed to rescue themselves and others from its deadly grip by the exercise of wit. And much of religion is so laughable on its face that writers from Voltaire to Bertrand Russell to Chapman Cohen have had great fun at its expense. In our own day, the humor of scientists such as Richard Dawkins and Carl Sagan has ridiculed the apparent inability of the creator to know, let alone to understand, what he has created. Gods seem not to know of any animals except the ones tended by their immediate worshippers and seem to be ignorant as well of microbes and the laws of physics. The self-evident man-madeness of religion, as well as its masculine-madeness in respect of religion’s universal commitment to male domination, is one of the first things to strike the eye.

As for what concerns me in particular I have only in my life carried to an extreme what you have not dared to carry halfway, and what's more, you have taken your cowardice for good sense, and have found comfort in deceiving yourselves. So that perhaps, after all, there is more life in me than in you. Look into it more carefully! Why, we don't even know what living means now, what it is, and what it is called? Leave us alone without books and we shall be lost and in confusion at once. We shall not know what to join on to, what to cling to, what to love and what to hate, what to respect and what to despise. We are oppressed at being men--men with a real individual body and blood, we are ashamed of it, we think it a disgrace and try to contrive to be some sort of impossible generalised man. We are stillborn, and for generations past have been begotten, not by living fathers, and that suits us better and better. We are developing a taste for it. Soon we shall contrive to be born somehow from an idea.

I must say a word about fear. It is life's only true opponent. Only fear can defeat life. It is a clever, treacherous adversary, how well I know. It has no decency, respects no law or convention, shows no mercy. It goes for your weakest spot, which it finds with unerring ease. It begins in your mind, always. One moment you are feeling calm, self-possessed, happy. Then fear, disguised in the garb of mild-mannered doubt, slips into your mind like a spy. Doubt meets disbelief and disbelief tries to push it out. But disbelief is a poorly armed foot soldier. Doubt does away with it with little trouble. You become anxious. Reason comes to do battle for you. You are reassured. Reason is fully equipped with the latest weapons technology. But, to your amazement, despite superior tactics and a number of undeniable victories, reason is laid low. You feel yourself weakening, wavering. Your anxiety becomes dread. Fear next turns fully to your body, which is already aware that something terribly wrong is going on. Already your lungs have flown away like a bird and your guts have slithered away like a snake. Now your tongue drops dead like an opossum, while your jaw begins to gallop on the spot. Your ears go deaf. Your muscles begin to shiver as if they had malaria and your knees to shake as though they were dancing. Your heart strains too hard, while your sphincter relaxes too much. And so with the rest of your body. Every part of you, in the manner most suited to it, falls apart. Only your eyes work well. They always pay proper attention to fear. Quickly you make rash decisions. You dismiss your last allies: hope and trust. There, you've defeated yourself. Fear, which is but an impression, has triumphed over you. The matter is difficult to put into words. For fear, real fear, such as shakes you to your foundation, such as you feel when you are brought face to face with your mortal end, nestles in your memory like a gangrene: it seeks to rot everything, even the words with which to speak of it. So you must fight hard to express it. You must fight hard to shine the light of words upon it. Because if you don't, if your fear becomes a wordless darkness that you avoid, perhaps even manage to forget, you open yourself to further attacks of fear because you never truly fought the opponent who defeated you.

What do you think we ought to do? she asked. Do? Put his sorry ass away. Tell the law and let them open the graves themselves. Put him away forever in some crazyhouse. They’d have to. You think they would? I know they would. What would you do with him? There’s supposed to be respect for the dead. It’s the way we evolved or something. It’s genetic. This man here…he wouldn’t cull anything. He’d do anything.

She respected, she esteemed, she was grateful to him, she felt a real interest in his welfare; where she had been taught to ignore all feeling, all excitement - she now found herself with an excess of both. How strange! For the more she dwelled on the subject, the more power she felt; not for her mastery of the deadly arts, but for her power over the heart of another. What a power it was! But how to wield it? Of all the weapons she had commanded, Elizabeth knew the least of love; and of all the weapons in the world, love was the most dangerous.

Whether or not the United States has saved the world, it did save France a time or two. When the American Expeditionary Forces commanded by General John J. Pershing came to the aid of France during World War I, they marched into Paris on July 4, 1917, heading straight for Picpus Cemetery. Colonel Charles E. Stanton, whose uncle had been Abraham Lincoln’s secretary of war, addressed the French people while standing before Lafayette’s tomb. “America has joined forces with the Allied Powers,” he said, “and what we have of blood and treasure are yours. Therefore it is that with loving pride we drape the colors in tribute of respect to this citizen of your great republic. And here and now, in the presence of the illustrious dead, we pledge our hearts and our honor in carrying this war to a successful issue. Lafayette, we are here.” •

When it happens and it hits hard, we decide certain things, and realize there's truth in all those dark, lonely days" He had an instantaneous look about him, a glimmer and a glint over those eyes, he knew how the world worked, and took pleasure in its wickedness. He would give a dime or two to those sitting on the street, he would tell them things like: "It won't get any better," and "Might as well use this to buy your next fix," and finally "It's better to die high than to live sober," His suit was pressed nicely, with care and respect, like the kind a corpse wears, he'd say that was his way of honoring the dead, of always being ready for the oncoming train, I liked him, he never wore a fake smile and he was always ready to tell a story about how and when "We all wake up alone," he said once, "Oftentimes even when sleeping next to someone, we wake up before them and they are still asleep and suddenly we are awake, and alone." I didn't see him for a few days, a few days later it felt like it'd been weeks, those weeks drifted apart from one another, like leaves on a pond's surface, and became like months. And then I saw him and I asked him where he'd been, he said, "I woke up alone one day, just like any other, and I decided I didn't like it anymore.

Only the Indians respect the forest,” Paolo said. “The white people cut it all down.” Mato Grosso, he went on, was being transformed into domesticated farmland, much of it dedicated to soybeans. In Brazil alone, the Amazon has, over the last four decades, lost some two hundred and seventy thousand square miles of its original forest cover—an area bigger than France. Despite government efforts to reduce deforestation, in just five months in 2007 as much as two thousand seven hundred square miles were destroyed, a region larger than the state of Delaware. Countless

You long for life and try to settle the problems of life by a logical tangle. And how tiresome, how insolent your outbursts are, and at the same time, how scared you are! You talk nonsense and are pleased with it; you say imprudent things and are constantly afraid of them and apologizing for them. You declare that you are afraid of nothing and at the same time try to ingratiate yourself with us. You declare that you are gnashing your teeth and at the same time you try to be witty so as to amuse us. You know that your witticisms are not witty, but you are evidently well satisfied with their literary value. You may perhaps really have suffered, but you have no respect whatsoever for your own suffering. You may be truthful in what you have said but you have no modesty; out of the pettiest vanity you bring your truth to public exposure, to the market place, to ignominity.

Our faith, therefore, is not in the words of the Bible. That would be fundamentalism. Our faith is in a person. Our faith is in the Lord who is revealing himself to us. He is the Word who is calling us into personal dialogue. Fundamentalism is a slavish idealization of words which inevitably leads to a rigid, closed-minded, dead-ended approach to the Bible. The Word calls us into a personal dialogue which, in many respects, is like Jacob’s wrestling with the angel (Genesis 32: 23-33). Only there, in that sort of personal involvement, do we come face-to-face with the mystery that is God.

what I defend above all is the possibility and the necessity of the critical intellectual, who is firstly critical of the intellectual doxa secreted by the doxosophers. there is no genuine democracy without genuine opposing critical powers. the intellectual is one of those, of the first magnitude. that is why I think that the work of demolishing the critical intellectual, living or dead - marx, nietzsche, sartre, foucault, and some others who are grouped together under the label pansee 68- is as dangerous as the demolition of the public interest and that it is part of the same process of restoration. of course I would prefer it if intellectuals had all, and always, lived up to the immense historical responsibility they bear and if they had always invested in their actions not only their moral authority but also their intellectual competence- like, to cite just one example, pierre vidal-naquet, who has engaged all his mastery of historical method in a critique of the abuses of history. having said that, in the words of karl kraus, 'between two evils, I refuse to choose the lesser.' whole I have little indulgence for 'irresponsible' intellectuals, I have even less respect for the 'intellectuals' of the political-administrative establishment, polymorphous polygraphs who polish their annual essays between two meetings of boards of directors, three publishers' parties and miscellaneous television appearances.

So what now? After we all leave this church, leave the reception, go home, put in laundry, watch a show on Netflix, go to bed, get up tomorrow. And tomorrow. And tomorrow. This has to mean something. Something lasting. I mean, why do we do this thing, wakes and funerals? A sign of respect, of course, for the dead. A sign of respect for the family. But I wonder if it’s also for all of us. Each of us here. Surely it’s a reminder. But perhaps also a call to a state of grace, if only for a few moments. A pause to remember how fleeting our own mortality is. I had an office mate.” I was tempted to look at Tuan but couldn’t quite do it.

Be patient till the last. Romans, countrymen, and lovers! hear me for my cause, and be silent, that you may hear: believe me for mine honour, and have respect to mine honour, that you may believe: censure me in your wisdom, and awake your senses, that you may the better judge. If there be any in this assembly, any dear friend of Caesar's, to him I say, that Brutus' love to Caesar was no less than his. If then that friend demand why Brutus rose against Caesar, this is my answer: --Not that I loved Caesar less, but that I loved Rome more. Had you rather Caesar were living and die all slaves, than that Caesar were dead, to live all free men? As Caesar loved me, I weep for him; as he was fortunate, I rejoice at it; as he was valiant, I honour him: but, as he was ambitious, I slew him. There is tears for his love; joy for his fortune; honour for his valour; and death for his ambition. Who is here so base that would be a bondman? If any, speak; for him have I offended. Who is here so rude that would not be a Roman? If any, speak; for him have I offended. Who is here so vile that will not love his country? If any, speak; for him have I offended. I pause for a reply.

The exhilaration of battle was agreeable to him, but the sight of the dead, with their clay faces, blank eyes, and stiff bodies, which, when not unnaturally shrunken, were unnaturally swollen, had always intolerably affected him. He felt toward them a kind of reasonless antipathy which was something more than the physical and spiritual repugnance common to us all. Doubtless this feeling was due to his unusually acute sensibilities - his keen sense of the beautiful, which these hideous things outraged. Whatever may have been the cause, he could not look upon a dead body without a loathing which had in it an element of reselltment. What others have respected as the dignity of death had to him no existence - was altogether unthinkable. Death was a thing to be hated. It was not picturesque, it had no tender and solemn side - a dismal thing, hideous in all its manifestations and suggestions. Lieutenant Byring was a braver man than anybody knew, for nobody knew his horror of that which he was ever ready to encounter. ("A Tough Tussle")

The undeniable paradox of human existence is that a person seeks closeness with other people while protecting his or her sanctified right of privacy. Each person must carefully guard their personal identity in order to give their life a unique purposefulness. Loving other people and nature is not mutually exclusive of a person maintaining independence of thought and action. A person need not surrender his or her own pursuit of personal excellence when maintaining a respectful and reciprocal relationship with a life mate.

There can be no doubt whatsoever that the burning desire to obey only the call of one’s soul leaves infinite scope for action, a true state of anarchy, and there are cases of chemically pure souls actually committing crimes. But the minute a soul has morals, religion, philosophy, a well-grounded middle-class education, ideals in the spheres of duty and beauty, it has been equipped with a system of rules, conditions, and directives that it must obey before it can think of being a respectable soul, and its heat, like that of a blast furnace, is directed into orderly rectangles of sand. All that remains are only logical problems of interpretation, such as whether an action falls under this or that commandment, and the soul presents the tranquil panorama of a battlefield after the fact, where the dead lie still and one can see at once where a scrap of life still moves or groans.

Thank you," he said. "Welcome. Welcome especially to Mr. Coyle Mathis and the other men and women of Forster Hollow who are going to be employed at this rather strikingly energy-inefficient plant. It's a long way from Forster Hollow, isn't it?" "So, yes, welcome," he said. "Welcome to the middle class! That's what I want to say. Although, quickly, before I go any further, I also want to say to Mr. Mathis here in the front row: I know you don't like me. And I don't like you. But, you know, back when you were refusing to have anything to do with us, I respected that. I didn't like it, but I had respect for your position. For your independence. You see, because I actually came from a place a little bit like Forster Hollow myself, before I joined the middle class. And, now you're middle-class, too, and I want to welcome you all, because it's a wonderful thing, our American middle class. It's the mainstay of economies all around the globe!" "And now that you've got these jobs at this body-armor plant," he continued, "You're going to be able to participate in those economies. You, too, can help denude every last scrap of native habitat in Asia, Africa, and South America! You, too, can buy six-foot-wide plasma TV screens that consume unbelievable amounts of energy, even when they're not turned on! But that's OK, because that's why we threw you out of your homes in the first places, so we could strip-mine your ancestral hills and feed the coal-fired generators that are the number-one cause of global warming and other excellent things like acid rain. It's a perfect world, isn't it? It's a perfect system, because as long as you've got your six-foot-wide plasma TV, and the electricity to run it, you don't have to think about any of the ugly consequences. You can watch Survivor: Indonesia till there's no more Indonesia!" "Just quickly, here," he continued, "because I want to keep my remarks brief. Just a few more remarks about this perfect world. I want to mention those big new eight-miles-per-gallon vehicles you're going to be able to buy and drive as much as you want, now that you've joined me as a member of the middle class. The reason this country needs so much body armor is that certain people in certain parts of the world don't want us stealing all their oil to run your vehicles. And so the more you drive your vehicles, the more secure your jobs at this body-armor plant are going to be! Isn't that perfect?" "Just a couple more things!" Walter cried, wresting the mike from its holder and dancing away with it. "I want to welcome you all to working for one of the most corrupt and savage corporations in the world! Do you hear me? LBI doesn't give a shit about your sons and daughters bleeding in Iraq, as long as they get their thousand-percent profit! I know this for a fact! I have the facts to prove it! That's part of the perfect middle-class world you're joining! Now that you're working for LBI, you can finally make enough money to keep your kids from joining the Army and dying in LBI's broken-down trucks and shoddy body armor!" The mike had gone dead, and Walter skittered backwards, away from the mob that was forming. "And MEANWHILE," he shouted, "WE ARE ADDING THIRTEEN MILLION HUMAN BEINGS TO THE POPULATION EVERY MONTH! THIRTEEN MILLION MORE PEOPLE TO KILL EACH OTHER IN COMPETITION OVER FINITE RESOURCES! AND WIPE OUT EVERY OTHER LIVING THING ALONG THE WAY! IT IS A PERFECT FUCKING WORLD AS LONG AS YOU DON'T COUNT EVERY OTHER SPECIES IN IT! WE ARE A CANCER ON THE PLANT! A CANCER ON THE PLANET!

Oh, if I had done nothing simply from laziness! Heavens, how I should have respected myself, then. I should have respected myself because I should at least have been capable of being lazy; there would at least have been one quality, as it were, positive in me, in which I could have believed myself. Question: What is he? Answer: A sluggard; how very pleasant it would have been to hear that of oneself! It would mean that I was positively defined, it would mean that there was something to say about me. ‘Sluggard’—why, it is a calling and vocation, it is a career. Do not jest, it is so. I should then be a member of the best club by right, and should find my occupation in continually respecting myself. I knew a gentleman who prided himself all his life on being a connoisseur of Lafitte. He considered this as his positive virtue, and never doubted himself. He died, not simply with a tranquil, but with a triumphant conscience, and he was quite right, too. Then I should have chosen a career for myself, I should have been a sluggard and a gluteton, not a simple one, but, for instance, one with sympathies for everything sublime and beautiful. How do you like that? I have long had visions of it. That ‘sublime and beautiful’ weighs heavily on my mind at forty But that is at forty; then—oh, then it would have been different! I should have found for myself a form of activity in keeping with it, to be precise, drinking to the health of everything ‘sublime and beautiful.’ I should have snatched at every opportunity to drop a tear into my glass and then to drain it to all that is ‘sublime and beautiful.’ I should then have turned everything into the sublime and the beautiful; in the nastiest, unquestionable trash, I should have sought out the sublime and the beautiful.

What is so often said about the solders of the 20th century is that they fought to make us free. Which is a wonderful sentiment and one witch should evoke tremendous gratitude if in fact there was a shred of truth in that statement but, it's not true. It's not even close to true in fact it's the opposite of truth. There's this myth around that people believe that the way to honor deaths of so many of millions of people; that the way to honor is to say that we achieved some tangible, positive, good, out of their death's. That's how we are supposed to honor their deaths. We can try and rescue some positive and forward momentum of human progress, of human virtue from these hundreds of millions of death's but we don't do it by pretending that they'd died to set us free because we are less free; far less free now then we were before these slaughters began. These people did not die to set us free. They did not die fighting any enemy other than the ones that the previous deaths created. The beginning of wisdom is to call things by their proper names. Solders are paid killers, and I say this with a great degree of sympathy to young men and women who are suckered into a life of evil through propaganda and the labeling of heroic to a man in costume who kills for money and the life of honor is accepting ordered killings for money, prestige, and pensions. We create the possibility of moral choice by communicating truth about ethics to people. That to me is where real heroism and real respect for the dead lies. Real respect for the dead lies in exhuming the corpses and hearing what they would say if they could speak out; and they would say: If any ask us why we died tell it's because our fathers lied, tell them it's because we were told that charging up a hill and slaughtering our fellow man was heroic, noble, and honorable. But these hundreds of millions of ghosts encircled the world in agony, remorse will not be released from our collective unconscious until we lay the truth of their murders on the table and look at the horror that is the lie; that murder for money can be moral, that murder for prestige can be moral. These poor young men and woman propagandized into an undead ethical status lied to about what is noble, virtuous, courageous, honorable, decent, and good to the point that they're rolling hand grenades into children's rooms and the illusion that, that is going to make the world a better place. We have to stare this in the face if we want to remember why these people died. They did not die to set us free. They did not die to make the world a better place. They died because we are ruled by sociopaths. The only thing that can create a better world is the truth is the virtue is the honor and courage of standing up to the genocidal lies of mankind and calling them lies and ultimate corruptions. The trauma and horrors of this century of staggering bloodshed of the brief respite of the 19th century. This addiction to blood and the idea that if we pour more bodies into the hole of the mass graves of the 20th century, if we pour more bodies and more blood we can build some sort of cathedral to a better place but it doesn't happen. We can throw as many young men and woman as we want into this pit of slaughter and it will never be full. It will never do anything other than sink and recede further into the depths of hell. We can’t build a better world on bodies. We can’t build peace on blood. If we don't look back and see the army of the dead of the 20th century calling out for us to see that they died to enslave us. That whenever there was a war the government grew and grew. We are so addicted to this lie. What we need to do is remember that these bodies bury us. This ocean of blood that we create through the fantasy that violence brings virtue. It drowns us, drowns our children, our future, and the world. When we pour these endless young bodies into this pit of death; we follow it.

There is nothing so bracing as planning a murder. I recommend it to the weak-willed and those with a leaky sense of self. It is fortifying as a drop of coagulant in a solution. I had planned (The word is too strong. Imagined. Anticipated?) this particular murder for so many years that it had taken on an air of performance and respectability. To understand how a murder can be domesticated and even humdrum may be hard for fans of the pounce of the soundtrack, the streak of scarlet, the gunky skeleton jiggling in the flashlight beam. But I am convinced that if murder is horrible, its for the overflow into the ordinary: severed heads in Ziploc bags, the dead baby in the dumpster behind Chubby’s. Anyone who has eaten a pork chop has all the information she needs for murder…It takes a special kind of person, a criminal, to commit a crime? You know better; in your dreams you’ve already tried it…

They would sit down or kneel, not facing the hole, listening to the ground beneath them, imagining cobwebs and ghosts, whatever was down there - the tunnel walls squeezing in - how the flashlight seemed impossibly heavy in the hand and how it was tunnel vision in the strictest sense, compression in all ways, even time, and how you had to wiggle in - ass and elbows - a swallowed-up feeling - and how you found yourself worrying about odd things: Will your flashlight go dead? Do rats carry rabies? If you screamed, how far would the sound carry? Would your buddies hear it? Would they have the courage to drag you out? In some respects, though not many, the waiting was worse than the tunnel itself. Imagination was a killer.

If taking on a wife for life in an institution called marriage were a sign of male privilege, why did “husband” derive from the Germanic “house” and the Old Norse for “bound” or “bondage”?68 Why did it also come from words meaning “a male kept for breeding,” “one who tills the soil,” and “the male of the pair of lower animals.”69 Conversely, if marriage were as awful for women as many feminists claim, why is it the centerpiece of female fantasies in myths and legends of the past, or romance novels and soap operas of the present? Spartan boys who were deprived of their families were deprived, not privileged. Boys deprived of women’s love until they risked their lives at work or war were also deprived—or dead. Training boys to kill boys was considered moral when it led to survival, immoral only when it threatened survival. In these respects, “patriarchy” created male deprivation and male death, not male privilege.

Why do we need to be pardoned? What are we to be pardoned for? For not dying of hunger? For not accepting humbly the historic burden of disdain and abandonment? For having risen up in arms after we found all other paths closed? For not heeding the Chiapas penal code, one of the most absurd and repressive in history? For showing the rest of the country and the whole world that human dignity still exists even among the world’s poorest peoples? For having made careful preparations before we began our uprising? For bringing guns to battle instead of bows and arrows? For being Mexicans? For being mainly indigenous? For calling on the Mexican people to fight by whatever means possible for what belongs to them? For fighting for liberty, democracy and justice? For not following the example of previous guerrilla armies? For refusing to surrender? For refusing to sell ourselves out? Who should we ask for pardon, and who can grant it? Those who for many years glutted themselves at a table of plenty while we sat with death so often, we finally stopped fearing it? Those who filled our pockets and our souls with empty promises and words? Or should we ask pardon from the dead, our dead, who died “natural” deaths of “natural causes” like measles, whooping cough, break-bone fever, cholera, typhus, mononucleosis, tetanus, pneumonia, malaria and other lovely gastrointestinal and pulmonary diseases? Our dead, so very dead, so democratically dead from sorrow because no one did anything, because the dead, our dead, went just like that, with no one keeping count with no one saying, “Enough!” which would at least have granted some meaning to their deaths, a meaning no one ever sought for them, the dead of all times, who are now dying once again, but now in order to live? Should we ask pardon from those who deny us the right and capacity to govern ourselves? From those who don’t respect our customs and our culture and who ask us for identification papers and obedience to a law whose existence and moral basis we don’t accept? From those who oppress us, torture us, assassinate us, disappear us from the grave “crime” of wanting a piece of land, not too big and not too small, but just a simple piece of land on which we can grow something to fill our stomachs? Who should ask for pardon, and who can grant it?

I mean it. Aside from the old coastal cities, which in Australia are still very young themselves, what you have is a vast stretch of wilderness, wholly natural, with all the horror that nature brings to the table when she dines." "You make it sound like we'll barely survive," Clare said. "Oh, I'm sure we will, at least the journey to Port Darwin. From there we won't have to struggle with anything more lethal than a train carriage, I hope. My point is that this is a young country in an old land. And those who don't walk with respect in the wilderness do have a tendency to get eaten.

Envy and respect are not the same things... Before I endow you with respect, I should find out whether your curiosity is intellectual or merely morbid. Not that those who gawk at train derailments are so different from those who conduct autopsies; both want, at some level, to know what has happened, and, by extension, what will happen. Did the liver fail because of the decedent's alcoholism or was some toxin administered? If the deliverer is found, he or she may be imprisoned or, in more honest times, hanged, and thus pose no further threat. Or for the gawker at the accident, espying loose parts not unlike his or her own parts strewn amid wreckage may lead to a sense of awe at death's power, or horror at life's fragility, either of which may be instructive in any number of ways.

We are, each of us, alone. And this is the first law of masculinity. And it is the most important law. Your value is equal to the value which you bring to the tribe. We are not equal. You are not special. Respect is earned, not given. Your brothers will not love you unconditionally for who you are, just being yourself. They will criticise you, push you to your limits, bring out the best in you, and give you their respect when earned. And this isn't shocking at all. This is common knowledge to any man. Your childhood is over. The boy is dead. It's time to be a man for the rest of your life.

Most fundamentally, I used to write because I received positive feedback. To a guy who was picked on pretty relentlessly through a lot of his childhood, the respect and affection of students and teachers is addictive. It was a couple years after grad school that I realized that a need for affirmation wasn’t a good enough reason to keep writing, especially in the face of rejection after rejection after even personal rejection, and that if I was going to do it, I had to acknowledge that it was going to take my whole life. The decision to do it until I’m dead has made the writing and the writing life so much easier.

We have then, in the first part of The Faerie Queene, four of the seven deadly sins depicted in the more important passages of the four several books; those sins being much more elaborately and powerfully represented than the virtues, which are opposed to them, and which are personified in the titular heroes of the respective books. The alteration which made these personified virtues the centre each of a book was probably part of the reconstruction on the basis of Aristotle Ethics. The nature of the debt to Aristotle suggests that Spenser did not borrow directly from the Greek, but by way of modern translations.

Thereforeonyourjourneybesuretotakegoldencupsfull of the sweet drink oflife, red wine, and give it to dead matter, so that it can win life back The dead matter will change into black serpents. Do not be frightened, the serpents will immediately put out the sun of your days, and a night with wonderful will-o'-the-wisps will come over YOU. 140 Take pains to waken the dead. Dig deep mines and throw in sacrificial gifts, so that they reach the dead. Reflect in good heart upon evil, this is the way to the ascent. But before the ascent, everything is night and Hell. . What do you think of the essence of Hell? Hell is when the depths come to you with all that you no longer are or are not yet capable of Hell is when you can no longer attain what you could attain. Hell is when you must thinlc and feel and do everything that you know you do not want. Hell is when you know that your havingtoisalsoawantingto,andthatyouyourselfareresponsible for it. Hell is when you know that everything serious that you have planned with yourself is also laughable, that everything fine is also brutal, that everything good is also bad, that everything high is also low, and that everything pleasant is also shameful. But the deepest Hell is when you realize that Hell is also no Hell, but a cheerful Heaven, not a Heaven in itself, but in this respect a Heaven, and in that respect a Hell. That is the ambiguity of the God: he is born from a dark ambiguity and rises to a bright ambiguity. Unequivocalness is simplicityandleadstodeath.141Butambiguityisthewayoflife.142 If the left foot does not move, then the right one does, and you move. The God wills this.143 You say: the Christian God is unequivocal, he is 10ve.l44 But what is more ambiguous than love? Love is the way of life, but your love is only on the way oflife ifyou have a left and a right. Nothing is easier than to play at ambiguity and nothing is more difficult than living ambiguity. He who plays is a child; his God is old and dies. He who lives is awakened; his God is young and goes on. He who plays hides from the inner death. He who lives feels the going onward and immortality. So leave the play to the players. Let fall what wants to fall; if you stop it, it will sweep you away. There is a true love that does not concern itself with neighbors.

With the anthill, the respectable race of ants began and with the anthill they will probably end, which does the greatest credit to their perseverance and staidness. But man is a frivolous and incongruous creature, and perhaps, like the chessplayer, loves only the process of the game, not the end of it. And who knows (on cannot swear to it), perhaps the only goal on earth to which mankind is striving lies in this incessant process of attaining, or in other words, in life itself, and not particularly in the goal which of course must always be two times two makes four, that is a formula, and after all, two times two makes four is no longer life, gentlemen, but is the beginning of death. Anyway, man has always been somehow afraid of this two times two makes four, and I am afraid of it even now. Granted that man does nothing but seek that two times two makes four, that he sails the oceans, sacrifices his life in the quest, but to succeed, really to find it -- he is somehow afraid, I assure you. He feels that as soon as he has found it there will be nothing for him to look for.

Carnality can take many forms. Often these are obvious and unappealing to people with a religious outlook. Some typical examples would be: sexual uncleanness or immorality; vulgar language; overindulgence in food or drink; driving personal ambition; uncontrolled anger or other evil passions. What makes legalism especially dangerous is that it appeals to earnest, dedicated men and women who would not easily be entrapped by these more obvious sins of the flesh. Yet in its final consequences, legalism is just as deadly as other, less “respectable” sins. It is Satan’s favorite tool to divert Christians who could otherwise become a serious threat to his kingdom. For

I saw exactly one picture of Marx and one of Lenin in my whole stay, but it's been a long time since ideology had anything to do with it. Not without cunning, Fat Man and Little Boy gradually mutated the whole state belief system into a debased form of Confucianism, in which traditional ancestor worship and respect for order become blended with extreme nationalism and xenophobia. Near the southernmost city of Kaesong, captured by the North in 1951, I was taken to see the beautifully preserved tombs of King and Queen Kongmin. Their significance in F.M.-L.B. cosmology is that they reigned over a then unified Korea in the 14th century, and that they were Confucian and dynastic and left many lavish memorials to themselves. The tombs are built on one hillside, and legend has it that the king sent one of his courtiers to pick the site. Second-guessing his underling, he then climbed the opposite hill. He gave instructions that if the chosen site did not please him he would wave his white handkerchief. On this signal, the courtier was to be slain. The king actually found that the site was ideal. But it was a warm day and he forgetfully mopped his brow with the white handkerchief. On coming downhill he was confronted with the courtier's fresh cadaver and exclaimed, 'Oh dear.' And ever since, my escorts told me, the opposite peak has been known as 'Oh Dear Hill.' I thought this was a perfect illustration of the caprice and cruelty of absolute leadership, and began to phrase a little pun about Kim Jong Il being the 'Oh Dear Leader,' but it died on my lips.

The child cannot too early learn to be a good citizen? I think this is questionable: citizenship is an adult affair. Let school and home teach the child to respect the laws and institutions of his country. For the time being that should suffice. To use the juvenile novel or biography to turn the child into an internationalist or an advocate of racial tolerance may be high-minded, but I would suggest that the child first be allowed to turn into a boy or girl. Pious Little Rollo is dead; the Good Little Citizen is replacing him. The moralistic literature of the last century tried to produce small paragons of virtue. How about our urge to manufacture small paragons of social consciousness?

To begin with, at home I spent most of my time reading. I wanted to stifle all that was continuously boiling up inside me through external impressions. Out of all external impressions, reading was the only one possible for me. Of course, reading helped a lot - it excited, delighted and tormented me. But at times it bored me to death. For all that I still wanted to be doing things and I would suddenly plunge into dark, subterranean, vile, not so much depravity as petty dissipation. My mean, trivial, lusts were keen and fiery as a result of my constant, morbid irritability. The surges were hysterical, always accompanied by tears and convulsion. Apart from reading I had nowhere to turn - I mean, there was nothing in my surroundings that I could respect then or to which I might have been attracted. Moreover, dreadful ennui was seething within me, a hysterical craving for contradictions and contrasts would make its presence felt [...].

The difficulty of learning the dead languages does not arise from any superior abstruseness in the languages themselves, but in their being dead, and the pronunciation entirely lost. It would be the same thing with any other language when it becomes dead. The best Greek linguist that now exists does not understand Greek so well as a Grecian plowman did, or a Grecian milkmaid; and the same for the Latin, compared with a plowman or a milkmaid of the Romans; and with respect to pronunciation and idiom, not so well as the cows that she milked. It would therefore be advantageous to the state of learning to abolish the study of the dead languages, and to make learning consist, as it originally did, in scientific knowledge.

The Dead Father was slaying, in a grove of music and musicians. First he slew a harpist and then a performer upon the serpent and also a banger upon the rattle and also a blower of the Persian trumpet and one upon the Indian trumpet and one upon the Hebrew trumpet and one upon the Roman trumpet and one upon the Chinese trumpet of copper-covered wood. Also a blower upon the marrow trumpet and one upon the slide trumpet and one who wearing upon his head the skin of a cat performed upon the menacing murmurous cornu and three blowers on the hunting horn and several blowers of the conch shell and a player of the double aulos and flautists of all descriptions and a Panpiper and a fagotto player and two virtuosos of the quail whistle and a zampogna player whose fingering of the chanters was sweet to the ear and by-the-bye and during the rest period he slew four buzzers and a shawmist and one blower upon the water jar and a clavicytheriumist who was before he slew her a woman, and a stroker of the theorbo and countless nervous-fingered drummers as well as an archlutist, and then whanging his sword this way and that the Dead Father slew a cittern plucker and five lyresmiters and various mandolinists, and slew too a violist and a player of the kit and a picker of the psaltery and a beater of the dulcimer and a hurdy-gurdier and a player of the spike fiddle and sundry kettledrummers and a triangulist and two-score finger cymbal clinkers and a xylophone artist and two gongers and a player of the small semantron who fell with his iron hammer still in his hand and a trictrac specialist and a marimbist and a maracist and a falcon drummer and a sheng blower and a sansa pusher and a manipulator of the gilded ball. The Dead Father resting with his two hands on the hilt of his sword, which was planted in the red and steaming earth. My anger, he said proudly. Then the Dead Father sheathing his sword pulled from his trousers his ancient prick and pissed upon the dead artists, severally and together, to the best of his ability-four minutes, or one pint. Impressive, said Julie, had they not been pure cardboard. My dear, said Thomas, you deal too harshly with him. I have the greatest possible respect for him and for what he represents, said Julie, let us proceed.

But there is a tension between the respect for diversity or individuality and the recognition of natural right. When liberals became impatient of the absolute limits to diversity or individuality that are imposed even by the most liberal version of natural right, they had to make a choice between natural right and the uninhibited cultivation of individuality. They chose the latter. Once this step was taken, tolerance appeared as one value or ideal among many, and not intrinsically superior to its opposite. In other words, intolerance appeared as a value equal in dignity to tolerance. But it is practically impossible to leave it at the equality of all preferences or choices. If the unequal rank of choices cannot be traced to the unequal rank of their objectives, it must be traced to the unequal rank of the acts of choosing; and this means eventually that genuine choice, as distinguished from spurious or despicable choice, is nothing but resolute or deadly serious decision. Such a decision, however, is akin to intolerance rather than to tolerance. Liberal relativism has its roots in the natural right tradition of tolerance or in the notion that everyone has a natural right to the pursuit of happiness as he understands happiness; but in itself it is a seminary of intolerance.

The obstinacy of antiquated institutions in perpetuating themselves resembles the stubbornness of the rancid perfume which should claim our hair, the pretensions of the spoiled fish which should persist in being eaten, the persecution of the child's garment which should insist on clothing the man, the tenderness of corpses which should return to embrace the living. "Ingrates!" says the garment, "I protected you in inclement weather. Why will you have nothing to do with me?" "I have just come from the deep sea," says the fish. "I have been a rose," says the perfume. "I have loved you," says the corpse. "I have civilized you," says the convent. To this there is but one reply: "In former days." To dream of the indefinite prolongation of defunct things, and of the government of men by embalming, to restore dogmas in a bad condition, to regild shrines, to patch up cloisters, to rebless reliquaries, to refurnish superstitions, to revictual fanaticisms, to put new handles on holy water brushes and militarism, to reconstitute monasticism and militarism, to believe in the salvation of society by the multiplication of parasites, to force the past on the present, – this seems strange. Still, there are theorists who hold such theories. These theorists, who are in other respects people of intelligence, have a very simple process; they apply to the past a glazing which they call social order, divine right, morality, family, the respect of elders, antique authority, sacred tradition, legitimacy, religion; and they go about shouting, "Look! take this, honest people." This logic was known to the ancients. The soothsayers practise it. They rubbed a black heifer over with chalk, and said, "She is white, Bos cretatus." As for us, we respect the past here and there, and we spare it, above all, provided that it consents to be dead. If it insists on being alive, we attack it, and we try to kill it. Superstitions, bigotries, affected devotion, prejudices, those forms all forms as they are, are tenacious of life; they have teeth and nails in their smoke, and they must be clasped close, body to body, and war must be made on them, and that without truce; for it is one of the fatalities of humanity to be condemned to eternal combat with phantoms. It is difficult to seize darkness by the throat, and to hurl it to the earth.

the easy acceptance of atrocities as a deplorable but necessary price to pay for progress (Hiroshima and Vietnam, to save Western civilization; Kronstadt and Hungary, to save socialism; nuclear proliferation, to save us all)—that is still with us. One reason these atrocities are still with us is that we have learned to bury them in a mass of other facts, as radioactive wastes are buried in containers in the earth. We have learned to give them exactly the same proportion of attention that teachers and writers often give them in the most respectable of classrooms and textbooks. This learned sense of moral proportion, coming from the apparent objectivity of the scholar, is accepted more easily than when it comes from politicians at press conferences. It is therefore more deadly.

Art is dead. Art is dead. Art is dead. Art is dead. Entertainers like to seem complicated But we're not complicated I can explain it pretty easily Have you ever been to a birthday Party for children? And one of the children won't stop screaming 'Cause he's just a little Attention attractor When he grows up To be a comic or actor He'll be rewarded for never maturing For never under- Standing or learning That every day Can't be about him There's other people You selfish asshole I must be psychotic I must be demented To think that I'm worthy Of all this attention Of all of this money, you worked really hard for I slept in late while you worked at the drug store My drug's attention, I am an addict But I get paid to indulge in my habit It's all an illusion, I'm wearing make-up, I'm wearing make-up Make-up, make-up, make-up, make... Art is dead So people think you're funny, how do we get those people's money? I said art is dead We're rolling in dough, while Carlin rolls in his grave His grave, his grave The show has got a budget The show has got a budget And all the poor people way more deserving of the money Won't budge it 'Cause I wanted my name in lights When I could have fed a family of four For forty fucking fortnights Forty fucking fortnights I am an artist, please God forgive me I am an artist, please don't revere me I am an artist, please don't respect me I am an artist, you're free to correct me A self-centred artist Self-obsessed artist I am an artist I am an artist But I'm just a kid I'm just a kid I'm just a kid Kid And maybe I'll grow out of it.

London was a city of ghosts, some deader than others. Thorne knew that in this respect, it wasn't unlike any other major city - New York or Paris or Sydney - but he felt instinctively that London was .... at the extreme. The darker side of that history, as opposed to the parks, palaces and pearly kings' side that made busloads of Japanese and American tourists gawk and jabber. The hidden history of a city where the lonely, the dispossessed, the homeless, wandered the streets, brushing shoulders with the shadows of those that had come before them. A city in which the poor and the plague-ridden, those long-since hanged for stealing a loaf or murdered for a shilling, jostled for position with those seeking a meal, or a score, or a bed for the night. A city where the dead could stay lost a long time

There were, in Feo's experience, five kinds of cold. There was wind cold, which Feo barely felt. It was fussy and loud and turned your cheeks as red as if you'd been slapped, but couldn't kill you even if it tried. There was snow cold, which plucked at your arms and chapped your lips, but brought real rewards. It was Feo's favorite weather: The snow was soft and good for making snow wolves. There was ice cold, which might take the skin off your palm if you let it, but probably wouldn't if you were careful. Ice cold smelled sharp and knowing. It often came with blue skies and was good for skating. Feo had respect for ice cold. Then there was hard cold, which was when the ice cold got deeper and deeper until at the end of a month you couldn't remember if the summer had ever really existed. Hard cold could be cruel. Birds died in midflight. It was the kind of cold that you booted and kicked your way through. And then there was blind cold. Blind cold smelled of metal and granite. It took all the sense out of your brain and blew the snow into your eyes until they were glued shut and you had to rub spit into them before they would blink. Blind cold was forty degrees below zero. This was the kind of cold that you didn't sit down to think in, unless you wanted to be found dead in the same place in May or June. Feo had felt blind cold only once.

Security ... what does this word mean in relation to life as we know it today? For the most part, it means safety and freedom from worry. It is said to be the end that all men strive for; but is security a utopian goal or is it another word for rut? Let us visualize the secure man; and by this term, I mean a man who has settled for financial and personal security for his goal in life. In general, he is a man who has pushed ambition and initiative aside and settled down, so to speak, in a boring, but safe and comfortable rut for the rest of his life. His future is but an extension of his present, and he accepts it as such with a complacent shrug of his shoulders. His ideas and ideals are those of society in general and he is accepted as a respectable, but average and prosaic man. But is he a man? has he any self-respect or pride in himself? How could he, when he has risked nothing and gained nothing? What does he think when he sees his youthful dreams of adventure, accomplishment, travel and romance buried under the cloak of conformity? How does he feel when he realizes that he has barely tasted the meal of life; when he sees the prison he has made for himself in pursuit of the almighty dollar? If he thinks this is all well and good, fine, but think of the tragedy of a man who has sacrificed his freedom on the altar of security, and wishes he could turn back the hands of time. A man is to be pitied who lacked the courage to accept the challenge of freedom and depart from the cushion of security and see life as it is instead of living it second-hand. Life has by-passed this man and he has watched from a secure place, afraid to seek anything better What has he done except to sit and wait for the tomorrow which never comes? Turn back the pages of history and see the men who have shaped the destiny of the world. Security was never theirs, but they lived rather than existed. Where would the world be if all men had sought security and not taken risks or gambled with their lives on the chance that, if they won, life would be different and richer? It is from the bystanders (who are in the vast majority) that we receive the propaganda that life is not worth living, that life is drudgery, that the ambitions of youth must he laid aside for a life which is but a painful wait for death. These are the ones who squeeze what excitement they can from life out of the imaginations and experiences of others through books and movies. These are the insignificant and forgotten men who preach conformity because it is all they know. These are the men who dream at night of what could have been, but who wake at dawn to take their places at the now-familiar rut and to merely exist through another day. For them, the romance of life is long dead and they are forced to go through the years on a treadmill, cursing their existence, yet afraid to die because of the unknown which faces them after death. They lacked the only true courage: the kind which enables men to face the unknown regardless of the consequences. As an afterthought, it seems hardly proper to write of life without once mentioning happiness; so we shall let the reader answer this question for himself: who is the happier man, he who has braved the storm of life and lived or he who has stayed securely on shore and merely existed?

It is not that the historian can avoid emphasis of some facts and not of others. This is as natural to him as to the mapmaker, who, in order to produce a usable drawing for practical purposes, must first flatten and distort the shape of the earth, then choose out of the bewildering mass of geographic information those things needed for the purpose of this or that particular map. My argument cannot be against selection, simplification, emphasis, which are inevitable for both cartographers and historians. But the map-maker's distortion is a technical necessity for a common purpose shared by all people who need maps. The historian's distortion is more than technical, it is ideological; it is released into a world of contending interests, where any chosen emphasis supports (whether the historian means to or not) some kind of interest, whether economic or political or racial or national or sexual. Furthermore, this ideological interest is not openly expressed in the way a mapmaker's technical interest is obvious ("This is a Mercator projection for long-range navigation-for short-range, you'd better use a different projection"). No, it is presented as if all readers of history had a common interest which historians serve to the best of their ability. This is not intentional deception; the historian has been trained in a society in which education and knowledge are put forward as technical problems of excellence and not as tools for contending social classes, races, nations. To emphasize the heroism of Columbus and his successors as navigators and discoverers, and to de-emphasize their genocide, is not a technical necessity but an ideological choice. It serves- unwittingly-to justify what was done. My point is not that we must, in telling history, accuse, judge, condemn Columbus in absentia. It is too late for that; it would be a useless scholarly exercise in morality. But the easy acceptance of atrocities as a deplorable but necessary price to pay for progress (Hiroshima and Vietnam, to save Western civilization; Kronstadt and Hungary, to save socialism; nuclear proliferation, to save us all)-that is still with us. One reason these atrocities are still with us is that we have learned to bury them in a mass of other facts, as radioactive wastes are buried in containers in the earth. We have learned to give them exactly the same proportion of attention that teachers and writers often give them in the most respectable of classrooms and textbooks. This learned sense of moral proportion, coming from the apparent objectivity of the scholar, is accepted more easily than when it comes from politicians at press conferences. It is therefore more deadly. The treatment of heroes (Columbus) and their victims (the Arawaks)-the quiet acceptance of conquest and murder in the name of progress-is only one aspect of a certain approach to history, in which the past is told from the point of view of governments, conquerors, diplomats, leaders. It is as if they, like Columbus, deserve universal acceptance, as if they-the Founding Fathers, Jackson, Lincoln, Wilson, Roosevelt, Kennedy, the leading members of Congress, the famous Justices of the Supreme Court-represent the nation as a whole. The pretense is that there really is such a thing as "the United States," subject to occasional conflicts and quarrels, but fundamentally a community of people with common interests. It is as if there really is a "national interest" represented in the Constitution, in territorial expansion, in the laws passed by Congress, the decisions of the courts, the development of capitalism, the culture of education and the mass media.

... they walked to the Mahamega grove in the centre of which was a sacred, thousand-five-hundred-year-old Bodhi tree. Bhikshus, devotees and many others were circumambulating the tree, offering flowers to it and paying it obeisance. The Prince paid his respects to it. He said to the other two, “Kings and kingdoms disappear but this tree is proof that righteousness is eternal.” Looking around, he saw three grooms holding horses that were ready to start out. He went up to them and the grooms greeted him joyfully. He asked them something then turned to Vandiyathevan. “The palace which was burnt down last night was Mahasena's. These people were afraid that we might have been burnt too. They are extremely happy to see us.” “It might be true that a thousand-five-hundred-year-old tree still stands. But righteousness has long been dead,” said Vandiyathevan.

The falseness of the seventeenth century became a large measure of the truth by the nineteenth. Money made the man, or at least went a long way toward doing so; and death became the occasion for a final accounting, a stocktaking of worldly success. Of course, there were other metrics: virtue, martyrdom, political standing, fraternal ties. But it took money to publicize them. The funeral became more and more a standardized commodity whose cost could be matched with exquisite precision to the class and degree of 'respectability' of the deceased. When one bought a funeral, one bought a more or less splendid parade, each additional bauble, each horse, each feather or set of nails adding to the base price. Bit by bit, finery accumulated, and by looking at the account books of an undertaker who specialized in pauper funerals, we can begin to see the bounds of decency in death.

An inexhaustible capacity to engage in sin is what makes human beings capable of living a virtuous life. To err is human; to seek penance is humankind’s unique act of salvation. Whenever a person fails, it is often their overwhelming sense of anguish that drives them forward to make a second attempt that is far more bighearted than they originally envisioned. The need for redemption drives us to try again despite our backside enduring the terrible weight of our greatest catastrophes. There is no person as magnanimous as a person whom finally encountered tremendous success after previously enduring a tear-filled trail of hardships and repeated setbacks. In an effort to redeem our lost dignity, in an effort to regain self-respect, we find our true selves. By working independently to better ourselves and struggling to fulfill our cherished values, we save ourselves while coincidentally uplifting all of humanity.

Why do you choose to write about such gruesome subjects? I usually answer this with another question: Why do you assume that I have a choice? Writing is a catch-as-catch-can sort of occupation. All of us seem to come equipped with filters on the floors of our minds, and all the filters have differing sizes and meshes. What catches in my filter may run right through yours. What catches in yours may pass through mine, no sweat. All of us seem to have a built-in obligation to sift through the sludge that gets caught in our respective mind-filters, and what we find there usually develops into some sort of sideline. The accountant may also be a photographer. The astronomer may collect coins. The school-teacher may do gravestone rubbings in charcoal. The sludge caught in the mind's filter, the stuff that refuses to go through, frequently becomes each person's private obsession. In civilized society we have an unspoken agreement to call our obsessions “hobbies.” Sometimes the hobby can become a full-time job. The accountant may discover that he can make enough money to support his family taking pictures; the schoolteacher may become enough of an expert on grave rubbings to go on the lecture circuit. And there are some professions which begin as hobbies and remain hobbies even after the practitioner is able to earn his living by pursuing his hobby; but because “hobby” is such a bumpy, common-sounding little word, we also have an unspoken agreement that we will call our professional hobbies “the arts.” Painting. Sculpture. Composing. Singing. Acting. The playing of a musical instrument. Writing. Enough books have been written on these seven subjects alone to sink a fleet of luxury liners. And the only thing we seem to be able to agree upon about them is this: that those who practice these arts honestly would continue to practice them even if they were not paid for their efforts; even if their efforts were criticized or even reviled; even on pain of imprisonment or death. To me, that seems to be a pretty fair definition of obsessional behavior. It applies to the plain hobbies as well as the fancy ones we call “the arts”; gun collectors sport bumper stickers reading YOU WILL TAKE MY GUN ONLY WHEN YOU PRY MY COLD DEAD FINGERS FROM IT, and in the suburbs of Boston, housewives who discovered political activism during the busing furor often sported similar stickers reading YOU'LL TAKE ME TO PRISON BEFORE YOU TAKE MY CHILDREN OUT OF THE NEIGHBORHOOD on the back bumpers of their station wagons. Similarly, if coin collecting were outlawed tomorrow, the astronomer very likely wouldn't turn in his steel pennies and buffalo nickels; he'd wrap them carefully in plastic, sink them to the bottom of his toilet tank, and gloat over them after midnight.

You wish to hear the origin story?” “Uh, yes.” I passed him the bottle. “Very well.” He drank, handing it to Jack, starting another round. “A goddess of magic devised a contest to the death for select mortals. She invited deities of other realms to send a representative from their most prestigious house, all youths. Each one bore their god’s emblem upon his or her right hand.” My heart raced . . . I had been one of those youths. “These players would fight inside Tar Ro, a sacred realm as large as a thousand kingdoms, harvesting their victims’ emblems; only the player who’d collected them all would leave Tar Ro alive. Naturally, the gods cheated, gifting their own representative with superhuman abilities, making them more than mortal. Secret abilities. That’s why we’re called Arcana.” “Hail Tar Ro,” I murmured. “The High Priestess told me that.” “An old-fashioned greeting. She’s quite knowledgeable about the games. Very respectful of the old ways.

We are gathered here, friends,” he said, “to honor lo Hoon-yera Mora-toorz tut Zamoo-cratz-ya, children dead, all dead, all murdered in war. It is customary on days like this to call such lost children men. I am unable to call them men for this simple reason: that in the same war in which lo Hoon-yera Mora-toorz tut Zamoo-cratz-ya died, my own son died. “My soul insists that I mourn not a man but a child. “I do not say that children at war do not die like men, if they have to die. To their everlasting honor and our everlasting shame, they do die like men, thus making possible the manly jubilation of patriotic holidays. “But they are murdered children all the same. “And I propose to you that if we are to pay our sincere respects to the hundred lost children of San Lorenzo, that we might best spend the day despising what killed them; which is to say, the stupidity and viciousness of all mankind. “Perhaps, when we remember wars, we should take off our clothes and paint ourselves blue and go on all fours all day long and grunt like pigs. That would surely be more appropriate than noble oratory and shows of flags and well-oiled guns. “I do not mean to be ungrateful for the fine, martial show we are about to see—and a thrilling show it really will be . . .” He looked each of us in the eye, and then he commented very softly, throwing it away, “And hooray say I for thrilling shows.” We had to strain our ears to hear what Minton said next. “But if today is really in honor of a hundred children murdered in war,” he said, “is today a day for a thrilling show? “The answer is yes, on one condition: that we, the celebrants, are working consciously and tirelessly to reduce the stupidity and viciousness of ourselves and of all mankind.

Any animal can fuck. But only humans can experience sexual passion, something wholly different from the biological urge to mate. And sexual passion’s endured for millennia as a vital psychic force in human life — not despite impediments but because of them. Plain old coitus becomes erotically charged and spiritually potent at just those points where impediments, conflicts, taboos, and consequences lend it a double-edged character — meaningful sex is both an overcoming and a succumbing, a transcendence and a transgression, triumphant and terrible and ecstatic and sad. Turtles and gnats can mate, but only the human will can defy, transgress, overcome, love: choose. History-wise, both nature and culture have been ingenious at erecting impediments that give the choice of passion its price and value: religious proscriptions; penalties for adultery and divorce; chivalric chastity and courtly decorum; the stigma of illegitimate birth; chaperonage; madonna/whore complexes; syphilis; back-alley abortions; a set of “moral” codes that put sensuality on a taboo-level with defecation and apostasy… from the Victorians’ dread of the body to early TV’s one-foot-on-the-floor-at-all-times rule; from the automatic ruin of “fallen” women to back-seat tussles in which girlfriends struggled to deny boyfriends what they begged for in order to preserve their respect. Granted, from 1996’s perspective, most of the old sexual dragons look stupid and cruel. But we need to realize that they had something big in their favor: as long as the dragons reigned, sex wasn’t casual, not ever. Historically, human sexuality has been a deadly serious business — and the fiercer its dragons, the seriouser sex got; and the higher the price of choice, the higher the erotic voltage surrounding what people chose." -from "Back in New Fire

What did we talk about? I don't remember. We talked so hard and sat so still that I got cramps in my knee. We had too many cups of tea and then didn't want to leave the table to go to the bathroom because we didn't want to stop talking. You will think we talked of revolution but we didn't. Nor did we talk of our own souls. Nor of sewing. Nor of babies. Nor of departmental intrigue. It was political if by politics you mean the laboratory talk that characters in bad movies are perpetually trying to convey (unsuccessfully) when they Wrinkle Their Wee Brows and say (valiantly--dutifully--after all, they didn't write it) "But, Doctor, doesn't that violate Finagle's Constant?" I staggered to the bathroom, released floods of tea, and returned to the kitchen to talk. It was professional talk. It left my grey-faced and with such concentration that I began to develop a headache. We talked about Mary Ann Evans' loss of faith, about Emily Brontë's isolation, about Charlotte Brontë's blinding cloud, about the split in Virginia Woolf's head and the split in her economic condition. We talked about Lady Murasaki, who wrote in a form that no respectable man would touch, Hroswit, a little name whose plays "may perhaps amuse myself," Miss Austen, who had no more expression in society than a firescreen or a poker. They did not all write letters, write memoirs, or go on the stage. Sappho--only an ambiguous, somewhat disagreeable name. Corinna? The teacher of Pindar. Olive Schriener, growing up on the veldt, wrote on book, married happily, and ever wrote another. Kate Chopin wrote a scandalous book and never wrote another. (Jean has written nothing.). There was M-ry Sh-ll-y who wrote you know what and Ch-rl-tt- P-rk-ns G-lm-an, who wrote one superb horror study and lots of sludge (was it sludge?) and Ph-ll-s Wh--tl-y who was black and wrote eighteenth century odes (but it was the eighteenth century) and Mrs. -nn R-dcl-ff- S-thw-rth and Mrs. G--rg- Sh-ld-n and (Miss?) G--rg-tt- H-y-r and B-rb-r- C-rtl-nd and the legion of those, who writing, write not, like the dead Miss B--l-y of the poem who was seduced into bad practices (fudging her endings) and hanged herself in her garter. The sun was going down. I was blind and stiff. It's at this point that the computer (which has run amok and eaten Los Angeles) is defeated by some scientifically transcendent version of pulling the plug; the furniture stood around unknowing (though we had just pulled out the plug) and Lady, who got restless when people talked at suck length because she couldn't understand it, stuck her head out from under the couch, looking for things to herd. We had talked for six hours, from one in the afternoon until seven; I had at that moment an impression of our act of creation so strong, so sharp, so extraordinarily vivid, that I could not believe all our talking hadn't led to something more tangible--mightn't you expect at least a little blue pyramid sitting in the middle of the floor?

Nicolas sat very still just watching her. What he wanted to do was yank her back into the boat and weld their mouths together. Their bodies. He craved her like he would a drug. He made himself breath. In and out. He could read the desperation in her eyes, the fear. Not of him, for him. The tight coil in his belly began to relax. Not giving her time to argue or think, he simply caught her small wrists and lifted her into the boat. “We’re adults, remember? Now that we know it can happen, we’ll be more careful.” He managed a quick, teasing grin. “Until we don’t want to be careful.” Dahlia swallowed hard. She had courage, he had to give her that. Respect for her grew with every moment in her company. She didn’t back away from him, but held her ground. They were both standing up, and she had a long way to look up. “It could happen, Nicolas. You’ve never seen what pure energy can do, but I have. I generate heat when it happens and fires start. People get hurt.” “Have you ever made love to someone, Dahlia?” His voice was so low she had to strain to hear him. She felt the surge of darkness, of danger, something lethal and deadly emanating from him. “No, I’ve never wanted to get that close to anyone.” “Until now.” He wanted to hear her say it. At least give him that much. He needed that much. “Until now,” she agreed. Nicolas stepped away from her, sank back into position. “Thanks for not pushing me into the water. You must have thought about it.” “Don’t give me too much credit.” She made her way to the motor. “I wasn’t certain if I shoved, you’d fall.

{The resolution of the surviving members of the Eleventh Illinois Cavalry, whom Robert Ingersoll was the commander of, at his funeral quoted here} Robert G. Ingersoll is dead. The brave soldier, the unswerving patriot, the true friend, and the distinguished colonel of the old regiment of which we have the honor to be a remanent, sleeps his last sleep. No word of ours, though written in flame, no chaplet that our hands can weave, no testimony that our personal knowledge can bring, will add anything to his fame. The world honors him as the prince of orators in his generation, as its emancipator from manacles and dogmas; philosophy, for his aid in beating back the ghosts of superstition; and we, in addition to these, for our personal knowledge of him, as a man, a soldier, and a friend. We know him as the general public did not. We knew him in the military camp, where he reigned an uncrowned king, ruling with that bright scepter of human benevolence which death alone could wrest from his hand. We had the honor to obey, as we could, his calm but resolute commands at Shiloh, at Corinth, and at Lexington, knowing as we did, that he would never command a man to go where he would not dare to lead the way. We recognize only a small circle who could know more of his manliness and worth than we do. And to such we say: Look up, if you can, through natural tears; try to be as brave as he was, and try to remember -- in the midst of grief which his greatest wish for life would have been to help you to bear -- that he had no fear of death nor of anything beyond.

From my childhood I had heard read, and read the Bible myself. Morning and evening the sacred volume was opened and prayers were said. The Bible was my first history, the Jews were the first people, and the events narrated by Moses and the other inspired writers, and those predicted by prophets were the all important things. In other books were found the thoughts and dreams of men, but in the Bible were the sacred truths of God. Yet in spite of my surroundings, of my education, I had no love for God. He was so saving of mercy, so extravagant in murder, so anxious to kill, so ready to assassinate, that I hated him with all my heart. At his command, babes were butchered, women violated, and the white hair of trembling age stained with blood. This God visited the people with pestilence -- filled the houses and covered the streets with the dying and the dead -- saw babes starving on the empty breasts of pallid mothers, heard the sobs, saw the tears, the sunken cheeks, the sightless eyes, the new made graves, and remained as pitiless as the pestilence. This God withheld the rain -- caused the famine, saw the fierce eyes of hunger -- the wasted forms, the white lips, saw mothers eating babes, and remained ferocious as famine.

Hamlet’s soliloquy, you know; the most celebrated thing in Shakespeare. Ah, it’s sublime, sublime! Always fetches the house. I haven’t got it in the book—I’ve only got one volume—but I reckon I can piece it out from memory. I’ll just walk up and down a minute, and see if I can call it back from recollection’s vaults.” So he went to marching up and down, thinking, and frowning horrible every now and then; then he would hoist up his eyebrows; next he would squeeze his hand on his forehead and stagger back and kind of moan; next he would sigh, and next he’d let on to drop a tear. It was beautiful to see him. By and by he got it. He told us to give attention. Then he strikes a most noble attitude, with one leg shoved forwards, and his arms stretched away up, and his head tilted back, looking up at the sky; and then he begins to rip and rave and grit his teeth; and after that, all through his speech, he howled, and spread around, and swelled up his chest, and just knocked the spots out of any acting ever I see before. This is the speech—I learned it, easy enough, while he was learning it to the king: To be, or not to be; that is the bare bodkin That makes calamity of so long life; For who would fardels bear, till Birnam Wood do come to Dunsinane, But that the fear of something after death Murders the innocent sleep, Great nature’s second course, And makes us rather sling the arrows of outrageous fortune Than fly to others that we know not of. There’s the respect must give us pause: Wake Duncan with thy knocking! I would thou couldst; For who would bear the whips and scorns of time, The oppressor’s wrong, the proud man’s contumely, The law’s delay, and the quietus which his pangs might take, In the dead waste and middle of the night, when churchyards yawn In customary suits of solemn black, But that the undiscovered country from whose bourne no traveler returns, Breathes forth contagion on the world, And thus the native hue of resolution, like the poor cat i’ the adage, Is sicklied o’er with care, And all the clouds that lowered o’er our housetops, With this regard their currents turn awry, And lose the name of action. ’Tis a consummation devoutly to be wished. But soft you, the fair Ophelia: Ope not thy ponderous and marble jaws, But get thee to a nunnery—go! Well,

Patriotism July 4 ALL “ISMS” RUN OUT IN the end, and good riddance to most of them. Patriotism for example. If patriots are people who stand by their country right or wrong, Germans who stood by Adolf Hitler and the Third Reich should be adequate proof that we’ve had enough of them. If patriots are people who believe not only that anything they consider unpatriotic is wrong but that anything they consider wrong is unpatriotic, the late Senator Joseph McCarthy and his backers should be enough to make us avoid them like the plague. If patriots are people who believe things like “Better Dead Than Red,” they should be shown films of Hiroshima and Nagasaki on August 6 and 9, 1945, respectively, and then be taken off to the funny farm. The only patriots worth their salt are the ones who love their country enough to see that in a nuclear age it is not going to survive unless the world survives. True patriots are no longer champions of Democracy, Communism, or anything like that but champions of the Human Race. It is not the Homeland that they feel called on to defend at any cost but the planet Earth as Home. If in the interests of making sure we don’t blow ourselves off the map once and for all, we end up relinquishing a measure of national sovereignty to some international body, so much the worse for national sovereignty. There is only one Sovereignty that matters ultimately, and it is of another sort altogether.

In the campaign of 1876, Robert G. Ingersoll came to Madison to speak. I had heard of him for years; when I was a boy on the farm a relative of ours had testified in a case in which Ingersoll had appeared as an attorney and he had told the glowing stories of the plea that Ingersoll had made. Then, in the spring of 1876, Ingersoll delivered the Memorial Day address at Indianapolis. It was widely published shortly after it was delivered and it startled and enthralled the whole country. I remember that it was printed on a poster as large as a door and hung in the post-office at Madison. I can scarcely convey now, or even understand, the emotional effect the reading of it produced upon me. Oblivious of my surroundings, I read it with tears streaming down my face. It began, I remember: "The past rises before me like a dream. Again we are in the great struggle for national life.We hear the sounds of preparation--the music of boisterous drums--the silver voices of heroic bugles. We see the pale cheeks of women and the flushed faces of men; and in those assemblages we see all the dead whose dust we have covered with flowers..." I was fairly entranced. he pictured the recruiting of the troops, the husbands and fathers with their families on the last evening, the lover under the trees and the stars; then the beat of drums, the waving flags, the marching away; the wife at the turn of the lane holds her baby aloft in her arms--a wave of the hand and he has gone; then you see him again in the heat of the charge. It was wonderful how it seized upon my youthful imagination. When he came to Madison I crowded myself into the assembly chamber to hear him: I would not have missed it for every worldly thing I possessed. And he did not disappoint me. A large handsome man of perfect build, with a face as round as a child's and a compelling smile--all the arts of the old-time oratory were his in high degree. He was witty, he was droll, he was eloquent: he was as full of sentiment as an old violin. Often, while speaking, he would pause, break into a smile, and the audience, in anticipation of what was to come, would follow him in irresistible peals of laughter. I cannot remember much that he said, but the impression he made upon me was indelible. After that I got Ingersoll's books and never afterward lost an opportunity to hear him speak. He was the greatest orater, I think, that I have ever heard; and the greatest of his lectures, I have always thought, was the one on Shakespeare. Ingersoll had a tremendous influence upon me, as indeed he had upon many young men of that time. It was not that he changed my beliefs, but that he liberated my mind. Freedom was what he preached: he wanted the shackles off everywhere. He wanted men to think boldly about all things: he demanded intellectual and moral courage. He wanted men to follow wherever truth might lead them. He was a rare, bold, heroic figure.

Why do we bury our dead?” His nose was dented in at the bridge like a sphinx; the cause of which I could only imagine had been a freak archaeological accident. I thought about my parents. They had requested in their will that they be buried side by side in a tiny cemetery a few miles from our house. “Because it’s respectful?” He shook his head. “That’s true, but that’s not the reason we do it.” But that was the reason we buried people, wasn’t it? After gazing at him in confusion, I raised my hand, determined to get the right answer. “Because leaving people out in the open is unsanitary.” Mr. B. shook his head and scratched the stubble on his neck. I glared at him, annoyed at his ignorance and certain that my responses were correct. “Because it’s the best way to dispose of a body?” Mr. B. laughed. “Oh, but that’s not true. Think of all the creative ways mass murderers have dealt with body disposal. Surely eating someone would be more practical than the coffin, the ceremony, the tombstone.” Eleanor grimaced at the morbid image, and the mention of mass murderers seemed to wake the rest of the class up. Still, no one had an answer. I’d heard Mr. B. was a quack, but this was just insulting. How dare he presume that I didn’t know what burials meant? I’d watched them bury my parents, hadn’t I? “Because that’s just what we do,” I blurted out. “We bury people when they die. Why does there have to be a reason for everything?” “Exactly!” Mr. B. grabbed the pencil from behind his ear and began gesticulating with it. “We’ve forgotten why we bury people. “Imagine you’re living in ancient times. Your father dies. Would you randomly decide to put him inside a six-sided wooden box, nail it shut, then bury it six feet below the earth? These decisions aren’t arbitrary, people. Why a six-sided box? And why six feet below the earth? And why a box in the first place? And why did every society throughout history create a specific, ritualistic way of disposing of their dead?” No one answered. But just as Mr. B. was about to continue, there was a knock on the door. Everyone turned to see Mrs. Lynch poke her head in. “Professor Bliss, the headmistress would like to see Brett Steyers in her office. As a matter of urgency.” Professor Bliss nodded, and Brett grabbed his bag and stood up, his chair scraping against the floor as he left. After the door closed, Mr. B. drew a terrible picture of a mummy on the board, which looked more like a hairy stick figure. “The Egyptians used to remove the brains of their dead before mummification. Now, why on earth would they do that?” There was a vacant silence. “Think, people! There must be a reason. Why the brain? What were they trying to preserve?” When no one answered, he answered his own question. “The mind!” he said, exasperated. “The soul!” As much as I had planned on paying attention and participating in class, I spent the majority of the period passing notes with Eleanor. For all of his enthusiasm, Professor Bliss was repetitive and obsessed with death and immortality. When he faced the board to draw the hieroglyphic symbol for Ra, I read the note Eleanor had written me. Who is cuter? A. Professor Bliss B. Brett Steyers C. Dante Berlin D. The mummy I laughed. My hand wavered between B and C for the briefest moment. I wasn’t sure if you could really call Dante cute. Devastatingly handsome and mysterious would be the more appropriate description. Instead I circled option D. Next to it I wrote Obviously! and tossed it onto her desk when no one was looking.

One of them is a very familiar personage. Her name is “Mother Church.” She is, in many ways, an admirable and dedicated person, deeply concerned about her children, endlessly and tirelessly careful for every detail of their welfare. Her long experience has taught her to understand her family very well. She knows their capabilities and she knows their weakness even better. She is patient and imperturbable, quite unshockable (she has witnessed all of the considerable range of human wickedness in her time) and there are no lengths to which she ill not go to educate her family. She has a huge fund of stories, maxims and advice, all of them time-tested, and usually interesting as well. She is very talented, skilled din creating a beautiful home for her children; she can show them how to enrich their lives with the glory of music and art. And there is no doubt that she loves God, and wishes to guide her children according to his will. On the other hand, she is extremely inclined to feel that her will and God's are identical. In her eyes there can be no better, no other, way than hers. If she is unshockable, she is frequently cynical. She is shrewd, with a thoroughly earthy and often humorous shrewdness. She knows her children's limitations so well that she will not allow them to outgrow them. She will lie and cheat if she feels it is necessary to keep her charges safe; she uses her authority 'for their own good' but if it seems to be questioned she is ruthless in suppressing revolt. She is hugely self-satisfied, and her judgement, while experienced, is often insensitive and therefore cruel. She is suspicious of eccentricity and new ideas, since her own are so clearly effective, and non-conformists get a rough time, though after they are dead she often feels differently about them. This is Mother Church, a crude, domineering, violent, loving, deceitful, compassionate old lady, a person to whom one cannot be indifferent, whom may one may love much and yet fight against, whom one may hate and yet respect.

We’ll all fight,” Khalila said. She took another step forward. She was wearing her black Scholar’s robe, and it rippled like shadows in the breeze. “When you go to Boston, you will carry the word of what happened. You will become symbols of what the Burners will become—for better, or for worse. I beg you to think of that legacy, and the future we will share, because one day, we will be friends again, Dr. Askuwheteau. One day, the Library will meet with you in peace, and we will bury our dead together. We are not your enemies. The people in the Serapeums are not your enemies. Please remember, when you tell your stories, when you start your fires, that we saw your home, we saw the love you had for books. Remember that for each of us, that love is why we are here. Why we exist. And remember that we see you, and we grieve for you.” There was something mesmerizing about her in that moment, Jess thought; she seemed taller. Stronger. More real than ever before. It was impossible to look at Khalila Seif and not believe her, not feel the compassion that flowed out of her. She bowed to the survivors of Philadelphia. Askuwheteau stood there for a long, silent moment, staring at her. “You are my enemy,” he said to Khalila at last. “But you have my respect. I will think on what you say.” He picked up a small leather pack from the grass by his feet. “But you should go. Because if any of us find those wearing the sign of the Library here past tomorrow, I may not want to protect you. Anger is like the fires that still burn in my city. It will take time to die.” They

In the years since the disaster, I often think of my friend Arturo Nogueira, and the conversations we had in the mountains about God. Many of my fellow survivors say they felt the personal presence of God in the mountains. He mercifully allowed us to survive, they believe, in answer to our prayers, and they are certain it was His hand that led us home. I deeply respect the faith of my friends, but, to be honest, as hard as I prayed for a miracle in the Andes, I never felt the personal presence of God. At least, I did not feel God as most people see Him. I did feel something larger than myself, something in the mountains and the glaciers and the glowing sky that, in rare moments, reassured me, and made me feel that the world was orderly and loving and good. If this was God, it was not God as a being or a spirit or some omnipotent, superhuman mind. It was not a God who would choose to save us or abandon us, or change in any way. It was simply a silence, a wholeness, an awe-inspiring simplicity. It seemed to reach me through my own feelings of love, and I have often thought that when we feel what we call love, we are really feeling our connection to this awesome presence. I feel this presence still when my mind quiets and I really pay attention. I don’t pretend to understand what it is or what it wants from me. I don’t want to understand these things. I have no interest in any God who can be understood, who speaks to us in one holy book or another, and who tinkers with our lives according to some divine plan, as if we were characters in a play. How can I make sense of a God who sets one religion above the rest, who answers one prayer and ignores another, who sends sixteen young men home and leaves twenty-nine others dead on a mountain? There was a time when I wanted to know that god, but I realize now that what I really wanted was the comfort of certainty, the knowledge that my God was the true God, and that in the end He would reward me for my faithfulness. Now I understand that to be certain–-about God, about anything–-is impossible. I have lost my need to know. In those unforgettable conversations I had with Arturo as he lay dying, he told me the best way to find faith was by having the courage to doubt. I remember those words every day, and I doubt, and I hope, and in this crude way I try to grope my way toward truth. I still pray the prayers I learned as a child–-Hail Marys, Our Fathers–-but I don’t imagine a wise, heavenly father listening patiently on the other end of the line. Instead, I imagine love, an ocean of love, the very source of love, and I imagine myself merging with it. I open myself to it, I try to direct that tide of love toward the people who are close to me, hoping to protect them and bind them to me forever and connect us all to whatever there is in the world that is eternal. …When I pray this way, I feel as if I am connected to something good and whole and powerful. In the mountains, it was love that kept me connected to the world of the living. Courage or cleverness wouldn’t have saved me. I had no expertise to draw on, so I relied upon the trust I felt in my love for my father and my future, and that trust led me home. Since then, it has led me to a deeper understanding of who I am and what it means to be human. Now I am convinced that if there is something divine in the universe, the only way I will find it is through the love I feel for my family and my friends, and through the simple wonder of being alive. I don’t need any other wisdom or philosophy than this: My duty is to fill my time on earth with as much life as possible, to become a little more human every day, and to understand that we only become human when we love. …For me, this is enough.

[Professor Greene's] reaction to GAMAY, as published in the Yale Daily News, fairly took one's breath away. He fondled the word "fascist" as though he had come up with a Dead Sea Scroll vouchsafing the key word to the understanding of God and Man at Yale. In a few sentences he used the term thrice. "Mr. Buckley has done Yale a great service" (how I would tire of this pedestrian rhetorical device), "and he may well do the cause of liberal education in America an even greater service, by stating the fascist alternative to liberalism. This fascist thesis . . . This . . . pure fascism . . . What more could Hitler, Mussolini, or Stalin ask for . . . ?" (They asked for, and got, a great deal more.) What survives, from such stuff as this, is ne-plus-ultra relativism, idiot nihlism. "What is required," Professor Greene spoke, "is more, not less tolerance--not the tolerance of indifference, but the tolerance of honest respect for divergent convictions and the determination of all that such divergent opinions be heard without administrative censorship. I try my best in the classroom to expound and defend my faith, when it is relevant, as honestly and persuasively as I can. But I can do so only because many of my colleagues are expounding and defending their contrasting faiths, or skepticisms, as openly and honestly as I am mine." A professor of philosophy! Question: What is the 1) ethical, 2) philosophical, or 3) epistemological argument for requiring continued tolerance of ideas whose discrediting it is the purpose of education to effect? What ethical code (in the Bible? in Plato? Kant? Hume?) requires "honest respect" for any divergent conviction?

(Pericles Funeral Oration) But before I praise the dead, I should like to point out by what principles of action we rose to power, and under what institutions and through what manner of life our empire became great. Our form of government does not enter into rivalry with the institutions of others. Our government does not copy our neighbors', but is an example to them. It is true that we are called a democracy, for the administration is in the hands of the many and not of the few. But while there exists equal justice to all and alike in their private disputes, the claim of excellence is also recognized; and when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of privilege, but as the reward of merit. Neither is poverty an obstacle, but a man may benefit his country whatever the obscurity of his condition. There is no exclusiveness in our public life, and in our private business we are not suspicious of one another, nor angry with our neighbor if he does what he likes; we do not put on sour looks at him which, though harmless, are not pleasant. While we are thus unconstrained in our private business, a spirit of reverence pervades our public acts; we are prevented from doing wrong by respect for the authorities and for the laws, having a particular regard to those which are ordained for the protection of the injured as well as those unwritten laws which bring upon the transgressor of them the reprobation of the general sentiment. Because of the greatness of our city the fruits of the whole earth flow in upon us; so that we enjoy the goods of other countries as freely as our own. Then, again, our military training is in many respects superior to that of our adversaries; Our enemies have never yet felt our united strength, the care of a navy divides our attention, and on land we are obliged to send our own citizens everywhere. But they, if they meet and defeat a part of our army, are as proud as if they had routed us all, and when defeated they pretend to have been vanquished by us all. None of these men were enervated by wealth or hesitated to resign the pleasures of life; none of them put off the evil day in the hope, natural to poverty, that a man, though poor, may one day become rich. But, deeming that the punishment of their enemies was sweeter than any of these things, and that they could fall in no nobler cause, they determined at the hazard of their lives to be honorably avenged, and to leave the rest. They resigned to hope their unknown chance of happiness; but in the face of death they resolved to rely upon themselves alone. And when the moment came they were minded to resist and suffer, rather than to fly and save their lives; they ran away from the word of dishonor, but on the battlefield their feet stood fast, and in an instant, at the height of their fortune, they passed away from the scene, not of their fear, but of their glory. I speak not of that in which their remains are laid, but of that in which their glory survives, and is proclaimed always and on every fitting occasion both in word and deed. For the whole earth is the tomb of famous men.

Unchopping a Tree. Start with the leaves, the small twigs, and the nests that have been shaken, ripped, or broken off by the fall; these must be gathered and attached once again to their respective places. It is not arduous work, unless major limbs have been smashed or mutilated. If the fall was carefully and correctly planned, the chances of anything of the kind happening will have been reduced. Again, much depends upon the size, age, shape, and species of the tree. Still, you will be lucky if you can get through this stages without having to use machinery. Even in the best of circumstances it is a labor that will make you wish often that you had won the favor of the universe of ants, the empire of mice, or at least a local tribe of squirrels, and could enlist their labors and their talents. But no, they leave you to it. They have learned, with time. This is men's work. It goes without saying that if the tree was hollow in whole or in part, and contained old nests of bird or mammal or insect, or hoards of nuts or such structures as wasps or bees build for their survival, the contents will have to repaired where necessary, and reassembled, insofar as possible, in their original order, including the shells of nuts already opened. With spider's webs you must simply do the best you can. We do not have the spider's weaving equipment, nor any substitute for the leaf's living bond with its point of attachment and nourishment. It is even harder to simulate the latter when the leaves have once become dry — as they are bound to do, for this is not the labor of a moment. Also it hardly needs saying that this the time fro repairing any neighboring trees or bushes or other growth that might have been damaged by the fall. The same rules apply. Where neighboring trees were of the same species it is difficult not to waste time conveying a detached leaf back to the wrong tree. Practice, practice. Put your hope in that. Now the tackle must be put into place, or the scaffolding, depending on the surroundings and the dimension of the tree. It is ticklish work. Almost always it involves, in itself, further damage to the area, which will have to be corrected later. But, as you've heard, it can't be helped. And care now is likely to save you considerable trouble later. Be careful to grind nothing into the ground. At last the time comes for the erecting of the trunk. By now it will scarcely be necessary to remind you of the delicacy of this huge skeleton. Every motion of the tackle, every slightly upward heave of the trunk, the branches, their elaborately reassembled panoply of leaves (now dead) will draw from you an involuntary gasp. You will watch for a lead or a twig to be snapped off yet again. You will listen for the nuts to shift in the hollow limb and you will hear whether they are indeed falling into place or are spilling in disorder — in which case, or in the event of anything else of the kind — operations will have to cease, of course, while you correct the matter. The raising itself is no small enterprise, from the moment when the chains tighten around the old bandages until the boles hands vertical above the stump, splinter above splinter. How the final straightening of the splinters themselves can take place (the preliminary work is best done while the wood is still green and soft, but at times when the splinters are not badly twisted most of the straightening is left until now, when the torn ends are face to face with each other). When the splinters are perfectly complementary the appropriate fixative is applied. Again we have no duplicate of the original substance. Ours is extremely strong, but it is rigid. It is limited to surfaces, and there is no play in it. However the core is not the part of the trunk that conducted life from the roots up to the branches and back again. It was relatively inert. The fixative for this part is not the same as the one for the outer layers and the bark, and if either of these is involved