Reversal Book Quotes

We spend too much time teaching girls to worry about what boys think of them. But the reverse is not the case. We don’t teach boys to care about being likable. We spend too much time telling girls that they cannot be angry or aggressive or tough, which is bad enough, but then we turn around and either praise or excuse men for the same reasons. All over the world, there are so many magazine articles and books telling women what to do, how to be and not to be, in order to attract or please men. There are far fewer guides for men about pleasing women.

Translation is always a treason, and as a Ming author observes, can at its best be only the reverse side of a brocade- all the threads are there, but not the subtlety of colour or design.

Mom had always taught all of us to examine decisions by reversibility--that is, to hedge our bets. When you couldn't decide between two things, she suggested you choose the one that allowed you to change course if necessary. Not the road less traveled but the road with the exit ramp.

Someone with an obsession for arranging things in alphabetical order was an abcedist, whereas someone with an obsession for arranging them in reverse alphabetical order was a zyxedist.

If art is not to be life-enhancing, what is it to be? Half the world is feminine--why is there resentment at a female-oriented art? Nobody asks The Tale of Genji to be masculine! Women certainly learn a lot from books oriented toward a masculine world. Why is not the reverse also true? Or are men really so afraid of women's creativity (because they are not themselves at the center of creation, cannot bear children) that a woman writer of genius evokes murderous rage, must be brushed aside with a sneer as 'irrelevant'?

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

What struck me—with her and with many other female American friends I have—is how invested they are in being “liked.” How they have been raised to believe that their being likable is very important and that this “likable” trait is a specific thing. And that specific thing does not include showing anger or being aggressive or disagreeing too loudly. We spend too much time teaching girls to worry about what boys think of them. But the reverse is not the case. We don’t teach boys to care about being likable. We spend too much time telling girls that they cannot be angry or aggressive or tough, which is bad enough, but then we turn around and either praise or excuse men for the same reasons. All over the world, there are so many magazine articles and books telling women what to do, how to be and not to be, in order to attract or please men. There are far fewer guides for men about pleasing women.

Nowadays I’m really cranky about comics. Because most of them are just really, really poorly written soft-core. And I miss good old storytelling. And you know what else I miss? Super powers. Why is it now that everybody’s like “I can reverse the polarity of your ions!” Like in one big flash everybody’s Doctor Strange. I like the guys that can stick to walls and change into sand and stuff. I don’t understand anything anymore. And all the girls are wearing nothing, and they all look like they have implants. Well, I sound like a very old man, and a cranky one, but it’s true.

Never finish a negative statement. Reverse it immediately and wonders will happen in your life.

I am aware that what the body does for love is sometimes not. I celebrate reversals. I watch a funeral somewhere at sea.

As Ruth Franklin notes, “The underlying problem is that while women read books by male writers about male characters, men tend not to do the reverse. Men’s novels about suburbia (Franzen) are about society; women’s novels about suburbia (Wolitzer) are about women.

As knowledge increases, the verdict of yesterday must be reversed today, and in the long run the most positive authority is the least to be trusted.

Captain Harvile: Poor Phoebe, she would not have forgotten him so soon. It was not in her nature. Anne Elliot: It would not be in the nature of any woman who truly loved. Captain Harvile: Do you claim that for your sex? Anne Elliot: We do not forget you as soon as you forget us. We cannot help ourselves. We live at home, quiet, confined, and our feelings prey upon us. You always have business of some sort or other to take you back into the world. Captain Harvile: I won't allow it to be any more man's nature than women's to be inconstant or to forget those they love or have loved. I believe the reverse. I believe... Let me just observe that all histories are against you, all stories, prose, and verse. I do not think I ever opened a book in my life which did not have something to say on women's fickleness. Anne Elliot: But they were all written by men.

Mierda.” José screeched to a halt, and reversed to start a three-point turn – of which points two and three never materialised as, looking back, the road from where we’d come was now filled side-to-side by an advancing column of police, some with riot shields, some on horseback, marching towards us. José decided, quite reasonably in my opinion, that this wasn’t a place to be trapped so his passenger could try out his Spanish with the Venezuelan Riot Police. His solution – drive straight ahead at a tangent to the road, across a vast stretch of wasteland.

The most important pratical lesson that can be given to nurses is to teach them what to observe-how to observe-what symptoms indicate improvement-what the reverse-which are of importance-which are of none-which are the evidence of neglect-and of what kind of neglect.

Reverse psychology, I do it in front of the mirror.

The hopeless hope is one of the early harbingers of spring, bespeaking an innocent belief that the world might right its wrongs and reverse its curses simply because the trees are coming into leaf.

But it's a little like that children's book, THE VELVETEEN RABBIT, but in reverse: if you're not loved for who you are, you cease to be real. Definitely for the other person, and maybe for yourself, too.

I would like [my readers] to better understand human beings and human life as a result of having read [my] stories. I'd like them to feel that this was an experience that made things better for them and an experience that gave them hope. I think that the kind of things that we talk about at this conference -- fantasy very much so, science fiction, and even horror -- the message that we're sending is the reverse of the message sent by what is called "realistic fiction." (I happen to think that realistic fiction is not, in fact, realistic, but that's a side issue.) And what we are saying is that it doesn't have to be like this: things can be different. Our society can be changed. Maybe it's worse, maybe it's better. Maybe it's a higher civilization, maybe it's a barbaric civilization. But it doesn't have to be the way it is now. Things can change. And we're also saying things can change for you in your life. Look at the difference between Severian the apprentice and Severian the Autarch [in The Book of the New Sun], for example. The difference beteween Silk as an augur and Silk as calde [in The Book of the Long Sun]. You see? We don't always have to be this. There can be something else. We can stop doing the thing that we're doing. Moms Mabley had a great line in some movie or other -- she said, "You keep on doing what you been doing and you're gonna keep on gettin' what you been gettin'." And we don't have to keep on doing what we've been doing. We can do something else if we don't like what we're gettin'. I think a lot of the purpose of fiction ought to be to tell people that.

I froze, finding myself in the middle of an entire display of delicate paper animals. I'd found the door to Narnia

You want to be ‘the guy’ who services ‘this type of person’ or solves ‘this type of problem.’ And even more niched ‘I solve this type of problem for this specific type of person in this unique counter-intuitive way that reverses their deepest fear.

I am sometimes asked, "How do you know there won't be a war tomorrow (or a genocide, or an act of terrorism) that will refute your whole thesis?" The question misses the point of this book. The point is not that we have entered an Age of Aquarius in which every last earthling has been pacified forever. It is that substantial reductions in violence have taken place, and it is important to understand them. Declines in violence are caused by political, economic, and ideological conditions that take hold in particular cultures at particular times. If the conditions reverse, violence could go right back up.

Can't it be stopped?" said Lina. She shifted around under her blanket, trying to find a place to sit where rocks weren't digging into her. Maybe it can be stopped at the beginning," Maddy said. "If someone sees what's happening and is brave enough to reverse the direction." Reverse the direction?" Yes, turn it around." How would you do that?" You'd do something good," said Maddy. "Or at least you'd keep yourself from doing something bad." But how could you?" said Lina. "When people have been mean to you, why would you want to be good to them?" You wouldn't want to," said Maddy. "That's what makes it hard. you do it anyway. Being good is hard. Much harder than being bad.

discerning men have described Communism as reversing and negating history. It has turned man against himself. Instead of solving the many complex problems of modern life, Marxism’s negative approach has simply resurrected primitive problems which past generations of struggling humanity had already succeeding in solving.

There was the gate next, which she(Liesel)clung to. A gang of tears trudged from her eyes as she held on and refused to go inside. People started to gather on the street, until Rosa Hubermann swore at them, after which they reversed back whence they came. ~A TRANSLATION OF ROSA HUBERMANN’S ANNOUNCEMENT~ ‘What are you arseholes looking at?

Maybe we have lost the ability, that sixth sense that allows us to see miracles and have visions and understand that we are something other, larger than what we have been told. Maybe evolution has been going on in reverse longer than I suspect, and we are already sad, dumb fish.

Group pressure is also a fascinating process to watch. Given enough arguments, time, and stress, even the most resolute and determined man can be made fearful enough to completely reverse his ideals to conform with everyone else.

It’s my place to stand beside you, and support you, and yes, just fucking look pretty on your arm sometimes. It’s my right, my duty, and my privilege, Eva, just as it’s yours in reverse.” Excerpt From: Day, Sylvia. “Reflected in You: A Crossfire Novel.” PENGUIN group, 2012-10-02T05:00:00+00:00. iBooks. This material may be protected by copyright.

Nothing quite said ‘good morning’ as awakening with a man between the legs and another making breakfast.

Translation is always a treason, and as a Ming author observes, can at its best be only the reverse side of a brocade,--all the threads are there, but not the subtlety of colour or design.

Life, after all, is not a high thing, and in many ways is the reverse of purity. I am wise now, if not much older, and I know it is better to have all things, high and low, than to have the high only.

my days in love are filled with the universe the stars are unified to resemble our union a bond even love cannot undo my days in love reverse time while moving it forward making it slow for a while helping me catch my breath

The Devil’s greatest trick isn’t getting you to think he doesn’t exist. Quite the reverse. It’s getting you to think he’s God and that you must obey him without question. Devil worshippers aren’t a rare exception in our world – they’re the norm.

Whatever befalls us has its meaning; though it is often hard to grasp. In the Book of Life every page has two sides. On the upper one, we inscribe our plans, dreams and hopes; the reverse is filled by providence, whose verdicts rarely match our desire.

I ripped the pages out of the book. I reversed the order, so the last one was first, and the first was last. When I flipped through them, it looked like the man was floating up through the sky. And if I'd had more pictures, he would've flown through a window, back into the building, and the smoke would've poured into the hole that the plane was about to come out of. Dad would've left his messages backward, until the machine was empty, and the plane would've flown backward away from him, all the way to Boston. He would've taken the elevator to the street and pressed the button for the top floor. He would've walked backward to the subway, and the subway would've gone backward through the tunnel, back to our stop. Dad would've gone backward through the turnstile, then swiped his Metrocard backward, then walked home backward as he read the New York Times from right to left. He would've spit coffee into his mug, unbrushed his teeth, and put hair on his face with a razor. He would've gotten back into bed, the alarm would've rung backward, he would've dreamt backward. Then he would've gotten up again at the end of the night before the worst day. He would've walked backward to my room, whistling 'I Am the Walrus' backward. He would've gotten into bed with me. We would've looked at the stars on my ceiling, which would've pulled back their light from our eyes. I'd have said 'Nothing' backward. He'd have said 'Yeah, buddy?' backward. I'd have said 'Dad?' backward, which would have sounded the same as 'Dad' forward. He would have told me the story of the Sixth Borough, from the voice in the can at the end to the beginning, from 'I love you' to 'Once upon a time.' We would have been safe.

I might've spent too much time reading that book, Groupie, that Miranda gave me a few days ago. It's a reverse harem story where the main character gets all five boys to herself. Like … what I have. But, it ends that way, too. She doesn't have to choose. Lucky bitch.

A man walks into a library and says, ‘I hope you don’t have a book on reverse psychology.

A good laugh and a long sleep are the best cures in the doctor’s book. ” —IRISH PROVERB

it was difficult when times were hard to pretend to be happy, doing the reverse was relatively simple.

Roger folded his arms. His mouth barely opened when he said: “Thanks for that, you’re a real tonic. You’re like a self-help book, only in reverse.

I'm out of the room in the next instant, like a man wanting breath, after suffocating through the horror of a burrito eating obese man's fart." - Emily Dolt

You really want to live in another world when you could be a king in this one?” Arlen asked me skeptically, crossing powerful arms over his chest. “This world doesn’t have Maddie in it,” I said. Raura said to Arlen, “I love him. He’s so cute. Why can’t you be more like him?

​Translation is always a treason, and as a Ming author observes, can at its best be only the reverse side of a brocade,—all the threads are there, but not the subtlety of colour or design.

It was almost a direct reversal of the old rules of conduct, under which a woman had to remain virginal or risk being cast out of society. Nowadays young women were apparently supposed to count being a sexual dynamo among their accomplishments—a far riskier avocation than embroidery or playing the harp. From damned if you do to damned if you don’t: the story of women’s lives

Translation is always a treason, and as a Ming author observes, can at its best be only the reverse side of a brocade, – all the threads are there, but not the subtlety of colour or design.

But for most of the leading causes of death, the science shows that our genes often account for only 10–20 percent of risk at most.15 For instance, as you’ll see in this book, the rates of killers like heart disease and major cancers differ up to a hundredfold among various populations around the globe. But when people move from low- to high-risk countries, their disease rates almost always change to those of the new environment.

Things in life will not always run smoothly. Sometimes we will be rising toward the heights—then all will seem to reverse itself and start downward. The great fact to remember is that the trend of civilization itself is forever upward; that a line drawn through the middle of the peaks and the valleys of the centuries always has an upward trend.

Women certainly learn a lot from books oriented toward a masculine world. Why is not the reverse also true? Or are men really so afraid of women’s creativity (because they are not themselves at the center of creation, cannot bear children) that a woman writer of genius evokes murderous rage, must be brushed aside with a sneer as “irrelevant”? When

It's a strange reversal, seeing the things my baby sister has mastered that I never got around to. It makes me proud, but also sort of sad. Maybe this is how parents feel when their kids grow up, like some piece of them has become fundamentally unknowable.

I saw myself in a piece of glass that wasn’t a mirror. Was that my doppelganger or my clone? Who was that? Who am I? Maybe if I hadn’t been acting like a reverse Peeping Tom, trying to look out into the world, this existential dilemma wouldn’t have popped up.

An interesting note to this is, how a movie star projected onto the big screen is instantly adored and revered. This phenomenon works in reverse. Those who are held in high esteem are given gigantic proportions. Those who are given gigantic proportions are held in high esteem.

I'm filled with that buzz that finishing a good book gives you. You know the one. When all you want to do is savor the words that just changed your life, even if for just a moment. When you're still high from experiencing every up and down the characters went through. Feeling as though you were right there with them, seated front row, hands in the air as you take that first plunge down to the final dip of the roller coaster they call life.

Within the grip of winter, it is almost impossible to imagine the spring. The gray perished landscape is shorn of color. Only bleakness meets the eye; everything seems severe and edged. Winter is the oldest season; it has some quality of the absolute. Yet beneath the surface of winter, the miracle of spring is already in preparation; the cold is relenting; seeds are wakening up. Colors are beginning to imagine how they will return. Then, imperceptibly, somewhere one bug opens and the symphony of renewal is no longer reversible. From the black heart of winter a miraculous, breathing plenitude of color emerges. The beauty of nature insists on taking its time. Everything is prepared. Nothing is rushed. The rhythm of emergence is a gradual slow beat always inching its way forward; change remains faithful to itself until the new unfolds in the full confidence of true arrival. Because nothing is abrupt, the beginning of spring nearly always catches us unawares. It is there before we see it; and then we can look nowhere without seeing it.

Men assumed the right to reverse the usual values in the application of words to actions. Reckless audacity came to be thought as comradely courage, while for-sighted hesitation became well-disguised cowardice; moderation was a front for unmanliness; and to understand everything was to accomplish nothing.

The importance of insulin is becoming more well recognized. Unfortunately, some people are writing books that fail to distinguish between simple and complex carbohydrates. They recommend that people minimize intake of carbohydrates and increase intake of protein, even high-fat, high-cholesterol animal proteins, which is most unwise.

You might well get that feeling of a void or wanting a drink, particularly over the next few days. If and when it happens, reverse it immediately. Just remind yourself, “This is the death throes of that goblin on my back. It’s what drinkers suffer throughout their drinking lives. Isn’t it marvellous: I’M FREE!” That way the slight pangs immediately become moments of pleasure. Get into the habit of doing that over the next few days. Unless you reverse those pangs immediately, you will be doubting your decision. Remember, any slight aggravation that you might suffer over the next few days is not because you stopped drinking, but because you started. Non-drinkers don’t have this problem.

knit and purl These stitches are the fundamentals of knitting and are the basis of every garment. The knit stitch is a series of flat, vertical loops that produces a knitted fabric face and the purl stitch is its reverse. One side is smooth, the other bumpy. Knit is what you show the world; purl is the soft, nubbly underside you keep close to the skin.

As I stared into the fire, it seemed more possible than I would have liked to believe that someday, perhaps after a blow on the head, perhaps for no discernable cause, my imagination and my reason might reverse their places—just as two friends who come every day to the same seats in some public garden might at last decide for novelty's sake to exchange them.

These findings—the contents of Part II of this book—show that heart disease, diabetes and obesity can be reversed by a healthy diet.

The difference essentially between a book and a friend lies not in their greater or lesser wisdom, but in the manner in which we communicate with them, reading being the reverse of conversation, consisting as it does for each one of us in receiving the communication of another’s thought while still being on our own, that is, continuing to enjoy the intellectual sway which we have in solitude and which conversation dispels instantly, and continuing to be open to inspiration, with our minds still at work hard and fruitfully on themselves.

Wicked problems are social problems. Global warming requires individuals to change what they are ‘doing’ in enough numbers to reverse the damage. But they won’t do that unless their ‘being’ can be changed and they can be connected with enough like-minded individuals through ‘relating’ to push through the change that alters the ‘doing’ and the actual interacting.

Doesn’t he look just like a ring wraith?” she said thoughtfully. “Are you kidding?” replied Cathy, “I most certainly won't be carol singing at your door this Christmas if you've got one of those ugly things hanging on it!” “No, from Lord of the Rings,” said Sue impatiently. “I'm sorry,” snorted Cathy, “I don't watch pornographic material." “Have you never read a book?!” Sue snapped. “It's about a small man who travels through dangerous lands to drop a ring into a volcano, it's a classic.” “Does sound like a small man,” she replied, “can't even face his marriage problems full on.

Logotherapy bases its technique called “paradoxical intention” on the twofold fact that fear brings about that which one is afraid of, and that hyper-intention makes impossible what one wishes. In German I described paradoxical intention as early as 1939.11 In this approach the phobic patient is invited to intend, even if only for a moment, precisely that which he fears. Let me recall a case. A young physician consulted me because of his fear of perspiring. Whenever he expected an outbreak of perspiration, this anticipatory anxiety was enough to precipitate excessive sweating. In order to cut this circle formation I advised the patient, in the event that sweating should recur, to resolve deliberately to show people how much he could sweat. A week later he returned to report that whenever he met anyone who triggered his anticipatory anxiety, he said to himself, “I only sweated out a quart before, but now I’m going to pour at least ten quarts!” The result was that, after suffering from his phobia for four years, he was able, after a single session, to free himself permanently of it within one week. The reader will note that this procedure consists of a reversal of the patient’s attitude, inasmuch as his fear is replaced by a paradoxical wish. By this treatment, the wind is taken out of the sails of the anxiety. Such a procedure, however, must make use of the specifically human capacity for self-detachment inherent in a sense of humor. This basic capacity to detach one from oneself is actualized whenever the logotherapeutic technique called paradoxical intention is applied. At the same time, the patient is enabled to put himself at a distance from his own neurosis. A statement consistent with this is found in Gordon W. Allport’s book, The Individual and His Religion: “The neurotic who learns to laugh at himself may be on the way to self-management, perhaps to cure.”12 Paradoxical intention is the empirical validation and clinical application of Allport’s statement.

People think because a novel's invented, it isn't true. Exactly the reverse is the case. Because a novel's invented, it is true. Biography and memoirs can never be wholly true, since they can't include every conceivable circumstance of what happened. The novel can do that. The novelist himself lays it down. His decision is binding. The biographer, even at his highest and best, can be only tentative, empirical.

It was common, back then," said Vikram, rolling his tea glass between his palms. "Living books. Alchemists were always trying to create them. There was the Quran, which shattered language and put it back together again in a way no one had been able to replicate, using words whose meanings evolved over time without the alteration of a single dot or brushstroke. As above, so below, the alchemists reasoned-they thought they could reverse-engineer the living word using chemical compounds. If they could create a book that was literally alive, perhaps it would also produce knowledge that transcended time." "That's pretty blasphemous," said the convert. "Oh, very. Heretics, my dear. They made the hashisheen look orthodox.

Now the evening's at its noon, its meridian. The outgoing tide has simmered down, and there's a lull-like the calm in the eye of a hurricane - before the reverse tide starts to set in. The last acts of the three-act plays are now on, and the after-theater eating places are beginning to fill up with early comers; Danny's and Lindy's - yes, and Horn & Hardart too. Everybody has got where they wanted to go - and that was out somewhere. Now everybody will want to get back where they came from - and that's home somewhere. Or as the coffee-grinder radio, always on the beam, put it at about this point: 'New York, New York, it's a helluva town, The Bronx is up, the Battery's down, And the people ride around in a hole in the ground. Now the incoming tide rolls in; the hours abruptly switch back to single digits again, and it's a little like the time you put your watch back on entering a different time zone. Now the buses knock off and the subway expresses turn into locals and the locals space themselves far apart; and as Johnny Carson's face hits millions of screens all at one and the same time, the incoming tide reaches its crest and pounds against the shore. There's a sudden splurge, a slew of taxis arriving at the hotel entrance one by one as regularly as though they were on a conveyor belt, emptying out and then going away again. Then this too dies down, and a deep still sets in. It's an around-the-clock town, but this is the stretch; from now until the garbage-grinding trucks come along and tear the dawn to shreds, it gets as quiet as it's ever going to get. This is the deep of the night, the dregs, the sediment at the bottom of the coffee cup. The blue hours; when guys' nerves get tauter and women's fears get greater. Now guys and girls make love, or kill each other or sometimes both. And as the windows on the 'Late Show' title silhouette light up one by one, the real ones all around go dark. And from now on the silence is broken only by the occasional forlorn hoot of a bogged-down drunk or the gutted-cat squeal of a too sharply swerved axle coming around a turn. Or as Billy Daniels sang it in Golden Boy: While the city sleeps, And the streets are clear, There's a life that's happening here. ("New York Blues")

Reading a classic must also surprise us, when we compare it to the image we previously had of it. That is why we can never recommend enough a first-hand reading of the text itself, avoiding as far as possible secondary bibliography, commentaries, and other interpretations. Schools and universities should hammer home the idea that no book which discusses another book can ever say more than the original book under discussion; yet they actually do everything to make students believe the opposite. There is a reversal of values here which is very widespread, which means that the introduction, critical apparatus, and bibliography are used like a smokescreen to conceal what the text has to say and what it can only say if it is left to speak without intermediaries who claim to know more than the text itself.

A dear friend best expressed, in a few words, the aim of this book. When she reflected on my recovery from Alzheimer symptoms she stated: “You came back to life.” She was right. For me, losing the ability to think, talk, and feed and clothe myself would be the same as dying. If you (or someone you know) suffer these symptoms, I want to bring you back to life.” “Avoiding certain foods can reverse the many conditions caused by nerve damage—including damage to the nerves of the brain. The nerves of the brain can recover from years of abuse.

There is value in dissent. And, perversely, there can be value in lawbreaking. These are both ways we improve as a society. Ubiquitous mass surveillance is the enemy of democracy, liberty, freedom, and progress. Defending this assertion involves a subtle argument—something I wrote about in my previous book Liars and Outliers—but it’s vitally important to society. Think about it this way. Across the US, states are on the verge of reversing decades-old laws about homosexual relationships and marijuana use. If the old laws could have been perfectly enforced through surveillance, society would never have reached the point where the majority of citizens thought those things were okay. There has to be a period where they are still illegal yet increasingly tolerated, so that people can look around and say, “You know, that wasn’t so bad.

Q: You're asking whether we can learn to become more learning-oriented individually and collectively, rather than 'I know' oriented? Bohm: That's part of it. And another part is looking into impulses and feelings and anxieties which push us away from that. Instead of saying 'It's terrible, I'm anxious; I must quickly find some thought to relieve the anxiety', I now say 'Anxiety is perfectly normal and is to be expected in this situation'. Q: It's an opportunity to learn. Bohm: It's an opportunity to learn, yes. And this is a reversal of most of our culture.

In the very same years that Rousseau was writing his books, Franklin admitted that ‘No European who has tasted Savage Life can afterwards bear to live in our societies.’47 He described how ‘civilised’ white men and women who were captured and subsequently released by Indians invariably would ‘take the first good Opportunity of escaping again into the Woods’. Colonists fled into the wilderness by the hundreds, whereas the reverse rarely happened.48 And who could blame them? Living as Indians, they enjoyed more freedoms than they did as farmers and taxpayers. For women, the appeal was even greater. ‘We could work as leisurely as we pleased,’ said a colonial woman who hid from countrymen sent to ‘rescue’ her.49 ‘Here, I have no master,’ another told a French diplomat. ‘I shall marry if I wish and be unmarried again when I wish. Is there a single woman as independent as I in your cities?

They will come, Alexander this is going to take some time. Did you notice how unhappy Emma is? She’s a perfect choice”. “Oh, I don’t know Antoinette; she is young and might just be confused”. “No, I read her thoughts she is genuinely unhappy, miserable is a better description and she’s recently been thinking about killing herself”.

Ms Soga," he begins, "when they called the register in school your name would have come before Ms Tanaka, and after Ms Sekine. Did you file a complaint abotu that? Did you object, askign them to reverse the order? Does G get angry because it follows F in the alphabet? Does page 68 in a book start a revoliution just because it follows 67?

If a man has been his mother’s undisputed darling,” Freud wrote, “he retains throughout life the triumphant feeling, the confidence in success, which not seldom brings success with it.” The reverse might also be said, and a man who has been denied maternal esteem has also been denied that easy confidence, that wonderful feeling of triumph, with which the mother’s darling automatically greets every morning. If he does manage to achieve success, he often views it not as a gift, not as a birthright, but as a loan, and for the rest of his life he worries that it may be snatched away and given to someone more deserving. The emotional cost, the tension and the anxiety, may be considerable. Such

As you will see in this book, there is a mountain of scientific evidence to show that the healthiest diet you can possibly consume is a high-carbohydrate diet. It has been shown to reverse heart disease, reverse diabetes, prevent a plethora of chronic diseases, and yes, it has been shown many times to cause significant weight loss. But it’s not quite as simple as that. At least 99% of the carbohydrates that we

In making practical application of the material covered in this book to everyday solutions, it will be helpful to keep the following underlying themes in mind: Peace of mind is our single goal. Forgiveness is our single function and the way to achieve our goal of peace of mind. Through forgiveness, we can learn not to judge others and to see everyone, including ourselves, as guiltless. We can let go of fear when we stop judging and stop projecting the past into the future, and live only in the now. We can learn to accept direction from our inner intuitive voice, which is our guide to knowing. After our inner voice gives us direction, it will also provide the means for accomplishing whatever is necessary. In following one’s inner guidance, it is frequently necessary to make a commitment to a specific goal even when the means for achieving it are not immediately apparent. This is a reversal of the customary logic of the world, and can be thought of as “putting the cart before the horse.” We do have a choice in determining what we perceive and the feelings we experience. Through retraining of the mind we can learn to use positive active imagination. Positive active imagination enables us to develop positive, loving motion pictures in our minds.

If it is written in the books of providence", the sorceress said after a while, “that Geralt will find Ciri, then it will happen. Regardless of whether the witcher sets off into the mountains or sits in Toussaint. Predestination overtakes humans. Not vice versa. Do you understand that? Do you understand, Mr. Regis Terzieff-Godefroy?" "Better than you think, Miss Vigo.” The vampire turned the sausage link in his fingers. "However, you must excuse me, I do not accept that predestination is in some book, written by the hand of a great Demiurge, or the will of heaven, or the unalterable judgment of any providence. Rather, it is the result of many seemingly unconnected facts, events, and actions. I tend to agree with you that the predestination overtakes humans...and not only humans. However, I accept much less the view that it could not also be reversed. Because this view is a convenient fatalism. It is a paean to apathy and baseness on a feather bed and the charming warmth of a woman’s womb. In short, to live in a dream. Life, Miss Vigo may be a dream, may end in a dream ... But it's a dream that you must actively dream. Therefore, Miss Vigo, the road awaits us." "Go ahead." Fringilla stood up, almost as violent as Milva had recently. "As you wish! Snow, cold, and predetermination await you on the passes. And the atonement that you so urgently seem to need. Go ahead! But the witcher is staying here. In Toussaint! With me!" "I believe," the vampire replied calmly, "You are mistaken, Miss Vigo. The dream you dream with the witcher is, I confess with a bow, magical and beautiful. However, any dream that we dream for too long becomes a nightmare. And from it we awake with a scream.

America’s patriotic song “America the Beautiful” invokes our spacious skies, our amber waves of grain, from sea to shining sea. Actually, that song reverses geographic realities. As in Africa, in the Americas the spread of native crops and domestic animals was slowed by constricted skies and environmental barriers. No waves of native grain ever stretched from the Atlantic to the Pacific coast of North America, from Canada to Patagonia, or from Egypt to South Africa, while amber waves of wheat and barley came to stretch from the Atlantic to the Pacific across the spacious skies of Eurasia. That faster spread of Eurasian agriculture, compared with that of Native American and sub-Saharan African agriculture, played a role (as the next part of this book will show) in the more rapid diffusion of Eurasian writing, metallurgy, technology, and empires.

When you leave a job, one of the hardest decisions you have to make on cleaning out your desk is what to do with the coffinlike cardboard tray holding 958 fresh-smelling business cards. You can’t throw them out— they and the nameplate and a few sample payroll stubs are proof to yourself that you once showed up at that building every day and solved complicated, utterly absorbing problems there; unfortunately, the problems themselves, though they once obsessed you, and kept you working late night after night, and made you talk in your sleep, turn out to have been hollow: two weeks after your last day that already have contracted into inert pellets one-fiftieth of their former size; you find yourself unable to create the sense of what was really at stake, for it seems to have been the Hungarian 5/2 rhythm of the lived workweek alone that kept each fascinating crisis inflated to its full interdepartmental complexity. But coterminously, while the problems you were paid to solve collapse, the nod of the security guard, his sign-in book, the escalator ride, the things on your desk, the site of colleagues’ offices, their faces seen from characteristic angles, the features of the corporate bathroom, all miraculously expand: and in this way what was central and what was incidental end up exactly reversed.

A classic is a work which gives pleasure to the minority which is intensely and permanently interested in literature. It lives on because the minority, eager to renew the sensation of pleasure, is eternally curious and is therefore engaged in an eternal process of rediscovery. A classic does not survive because of any ethical reason it does not survive because it conforms to certain canons, or because neglect would kill it. It survived because it is a source of pleasure and because the passionate few can no more neglect it then a bee can neglect a flower. The passionate few do not read "the right things" because they are right. That is to put the cart before the horse "the right things" are the right things solely because the passionate few like reading them … Nobody at all is quite in a position to choose with certainty among modern works. To sift the wheat from the chaff is a process that takes an exceedingly long time. Modern works have to pass before the bar of the taste of successive Generations; whereas, with Classics, which have been through the ordeal, almost the reverse is the case. Your taste has to pass before the bar of the classics. That is the point. If you differ with a classic, it is you who are wrong, and not the book. If you differ with a modern work, you may be wrong or you may be right, but no judge is authoritative to decide your taste is unformed. It needs guidance and it needs authoritative guidance. Arnold Bennett, Literary Taste: How to Form It, as quoted by S. I. Hayakawa

Lao Tzu, Chuang Tzu, Bodhidharma, Sosan – they are the Masters of this law of reverse effect. And this is the difference between Yoga and Zen. Yoga makes every effort and Zen makes no effort, and Zen is truer than any Yoga. But Yoga appeals, because as far as you are concerned doing is easy – howsoever hard, but doing is easy. Non-doing is difficult. If someone says, ”Don’t do anything,” you are at a loss. You again ask, ”What to do?” If someone says, ”Don’t do anything,” that is the most difficult thing for you. It should not be so if you understand. Non-doing does not require any qualification. Doing may require qualification, doing may require practice. Non-doing requires no practice. That’s why Zen says enlightenment can happen in a single moment – because it is not a question of how to bring it, it is a question of how to allow it. It is just like sleep: you relax and it is there, you relax and it pops up. It is struggling within your heart to come up. You are not allowing it because you have too much activity on the surface.

Probably the first book that Hamilton absorbed was Malachy Postlethwayt’s Universal Dictionary of Trade and Commerce, a learned almanac of politics, economics, and geography that was crammed with articles about taxes, public debt, money, and banking. The dictionary took the form of two ponderous, folio-sized volumes, and it is touching to think of young Hamilton lugging them through the chaos of war. Hamilton would praise Postlethwayt as one of “the ablest masters of political arithmetic.” A proponent of manufacturing, Postlethwayt gave the aide-de-camp a glimpse of a mixed economy in which government would both steer business activity and free individual energies. In the pay book one can see the future treasury wizard mastering the rudiments of finance. “When you can get more of foreign coin, [the] coin for your native exchange is said to be high and the reverse low,” Hamilton noted. He also stocked his mind with basic information about the world: “The continent of Europe is 2600 miles long and 2800 miles broad”; “Prague is the principal city of Bohemia, the principal part of the commerce of which is carried on by the Jews.” He recorded tables from Postlethwayt showing infant-mortality rates, population growth, foreign-exchange rates, trade balances, and the total economic output of assorted nations.

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Christopher’s anti-God campaign was based on a fundamental error reflected in the subtitle of his book: How Religion Poisons Everything. On the contrary, since religion, as practiced, is a human activity, the reverse is true. Human beings poison religion, imposing their prejudices, superstitions, and corruptions onto its rituals and texts, not the other way around. “Pascal Is a Fraud!” When I first became acquainted with Christopher’s crusade, I immediately thought of the seventeenth-century scientist and mathematician, Blaise Pascal. In addition to major contributions to scientific knowledge, Pascal produced exquisite reflections on religious themes: When I consider the short duration of my life, swallowed up in the eternity before and after, the space which I fill, and even can see, engulfed in the infinite immensity of spaces of which I am ignorant and which know me not, I am frightened and astonished at being here rather than there; for there is no reason why here rather than there, why now rather than then. Who has put me here?4 These are the questions that only a religious faith can attempt to answer. There is no science of the why of our existence, no scientific counsel or solace for our human longings, loneliness, and fear. Without a God to make sense of our existence, Pascal wrote, human life is intolerable: This is what I see and what troubles me. I look on all sides, and I see only darkness everywhere. Nature presents to me nothing which is not a matter of doubt and concern. If I saw nothing there that revealed a Divinity, I would come to a negative conclusion; if I saw everywhere the signs of a Creator, I would remain peacefully in faith. But seeing too much to deny and too little to be sure, I am in a state to be pitied. . . .5 To resolve this dilemma, Pascal devised his famous “wager,” which, simply stated, is that since we cannot know whether there is a God or not, it is better to wager that there is one, rather than that there is not.

As was true throughout the Americas, newly arriving Africans, referred to as “fresh” or “saltwater” blacks, often underwent a painful period of adjustment known as “seasoning,” lasting up to three years. It was during this time that captives became enslaved, whereas prior to disembarkation anything was possible, including mutiny. Seasoning involved acclimating to a new environment, new companions, strange languages and food, and new living arrangements. Above all, seasoning involved adjusting to life and work under conditions cruel and lethal. As a result of brutal treatment, the shock of the New World, disease, and the longing for home, between 25 and 33 percent of the newly arrived did not survive seasoning.

Actually, some asexual people celebrate sex—up to and including engaging in it themselves despite lack of sexual attraction. Some asexual people write stories or produce art depicting sexual situations and/or nudity. Some asexual people have no problem with consuming media that contains sexual content. They do not have to be attracted to other people to appreciate or create positive portrayals of these relationships. This can be especially difficult to explain if an asexual artist does create sexually explicit material, because people want to know whether they’re creating this because they secretly desire it. Or they might reverse the issue and suggest asexual people have no business creating this media—or that they can’t be good at it—if they don’t have personal experience. What artists choose to make art about has absolutely no bearing on what they’re attracted to or what they might want to experience themselves. Art can be used to express personal desires, but no one should assume someone must be doing so if that person depicts experiences or images contrary to personally expressed desires, and no one should use a person’s artwork or subject matter to invalidate claims. Asexual artists cannot be restricted to creating media that is devoid of sex. Asexual artists know and accept that most people are attracted sexually to others, so if they want to write realistic books or movies, they generally have to create at least some of their subjects with that dimension attached to them.

God, the devil, and Orafoura were walking along a river one day when they came across three naked women splashing in the water. God turned to the other two and said, "Ten talents to the one who can get them fully clothed the fastest." The devil, always money hungry, went first and tried to reverse seduce them. This took him fifteen minutes. Going back in time to their original nakedness, God went next and snapped his fingers and instantly they were clothed. Going back in time again, it was then Orafoura's turn. He crouched and crawled quietly up to the reeds by the river and sat down. Fifteen, thirty, forty-five minutes passed and nothing happened. Finally, God asked him what he was doing. Orafoura replied, "Watching. I'd have squandered my talents at the strip club anyway.

The three topics of this book - technological change, education, and inequality - are intricately related in a kind of 'race.' During the first three-quarters of the twentieth century, the rising supply of educated workers outstripped the increased demand caused by technological advances. Higher real incomes were accompanied by lower inequality. But during the last two decades of the century the reverse was the case, and there was sharply rising inequality. Put another way, in the first half of the century, education raced ahead of technology, but later in the century, technology raced ahead of educational gains. The skill bias of technology did not change much across the century, nor did its rate of change. Rather, the sharp rise in inequality was largely due to an educational slowdown.

In explaining the way that trivial, if diverting, pursuits like Guitar Hero provide an easy alternative to meaningful work, Horning draws on the writing of political theorist Jon Elster. In his 1986 book An Introduction to Karl Marx, Elster used a simple example to illustrate the psychic difference between the hard work of developing talent and the easy work of consuming stuff: Compare playing the piano with eating lamb chops. The first time one practices the piano it is difficult, even painfully so. By contrast, most people enjoy lamb chops the first time they eat them. Over time, however, these patterns are reversed. Playing the piano becomes increasingly more rewarding, whereas the taste for lamb chops becomes satiated and jaded with repeated, frequent consumption. Elster then made a broader point: Activities of self-realization are subject to increasing marginal utility: They become more enjoyable the more one has already engaged in them. Exactly the opposite is true of consumption. To derive sustained pleasure from consumption, diversity is essential. Diversity, on the other hand, is an obstacle to successful self-realization, as it prevents one from getting into the later and more rewarding stages. “Consumerism,” comments Horning, “keeps us well supplied with stuff and seems to enrich our identities by allowing us to become familiar with a wide range of phenomena—a process that the internet has accelerated immeasurably. . . . But this comes at the expense with developing any sense of mastery of anything, eroding over time the sense that mastery is possible, or worth pursuing.” Distraction is the permanent end state of the perfected consumer, not least because distraction is a state that is eminently programmable. To buy a guitar is to open possibilities. To buy Guitar Hero is to close them. A

What is a novel, anyway? Only a very foolish person would attempt to give a definitive answer to that, beyond stating the more or less obvious facts that it is a literary narrative of some length which purports, on the reverse of the title page, not to be true, but seeks nevertheless to convince its readers that it is. It's typical of the cynicism of our age that, if you write a novel, everyone assumes it's about real people, thinly disguised; but if you write an autobiography everyone assumes you're lying your head off. Part of this is right, because every artist is, among other things, a con-artist. We con-artists do tell the truth, in a way; but, as Emily Dickenson said, we tell it slant. By indirection we find direction out -- so here, for easy reference, is an elimination-dance list of what novels are not. -- Novels are not sociological textbooks, although they may contain social comment and criticism. -- Novels are not political tracts, although "politics" -- in the sense of human power structures -- is inevitably one of their subjects. But if the author's main design on us is to convert us to something -- - whether that something be Christianity, capitalism, a belief in marriage as the only answer to a maiden's prayer, or feminism, we are likely to sniff it out, and to rebel. As Andre Gide once remarked, "It is with noble sentiments that bad literature gets written." -- Novels are not how-to books; they will not show you how to conduct a successful life, although some of them may be read this way. Is Pride and Prejudice about how a sensible middle-class nineteenth-century woman can snare an appropriate man with a good income, which is the best she can hope for out of life, given the limitations of her situation? Partly. But not completely. -- Novels are not, primarily, moral tracts. Their characters are not all models of good behaviour -- or, if they are, we probably won't read them. But they are linked with notions of morality, because they are about human beings and human beings divide behaviour into good and bad. The characters judge each other, and the reader judges the characters. However, the success of a novel does not depend on a Not Guilty verdict from the reader. As Keats said, Shakespeare took as much delight in creating Iago -- that arch-villain -- as he did in creating the virtuous Imogen. I would say probably more, and the proof of it is that I'd bet you're more likely to know which play Iago is in. -- But although a novel is not a political tract, a how-to-book, a sociology textbook or a pattern of correct morality, it is also not merely a piece of Art for Art's Sake, divorced from real life. It cannot do without a conception of form and a structure, true, but its roots are in the mud; its flowers, if any, come out of the rawness of its raw materials. -- In short, novels are ambiguous and multi-faceted, not because they're perverse, but because they attempt to grapple with what was once referred to as the human condition, and they do so using a medium which is notoriously slippery -- namely, language itself.

However, this sceptic had one fanaticism. This fanaticism was neither a dogma, nor an idea, nor an art, nor a science; it was a man: Enjolras. Grantaire admired, loved, and venerated Enjolras. To whom did this anarchical scoffer unite himself in this phalanx of absolute minds? To the most absolute. In what manner had Enjolras subjugated him? By Free eBooks at Planet eBook.com 1119 his ideas? No. By his character. A phenomenon which is often observable. A sceptic who adheres to a believer is as simple as the law of complementary colors. That which we lack attracts us. No one loves the light like the blind man. The dwarf adores the drum-major. The toad always has his eyes fixed on heaven. Why? In order to watch the bird in its flight. Grantaire, in whom writhed doubt, loved to watch faith soar in Enjolras. He had need of Enjolras. That chaste, healthy, firm, upright, hard, candid nature charmed him, without his being clearly aware of it, and without the idea of explaining it to himself having occurred to him. He admired his opposite by instinct. His soft, yielding, dislocated, sickly, shapeless ideas attached themselves to Enjolras as to a spinal column. His moral backbone leaned on that firmness. Grantaire in the presence of Enjolras became some one once more. He was, himself, moreover, composed of two elements, which were, to all appearance, incompatible. He was ironical and cordial. His indifference loved. His mind could get along without belief, but his heart could not get along without friendship. A profound contradiction; for an affection is a conviction. His nature was thus constituted. There are men who seem to be born to be the reverse, the obverse, the wrong side. They are Pollux, Patrocles, Nisus, Eudamidas, Ephestion, Pechmeja. They only exist on condition that they are backed up with another man; their name is a sequel, and is only written preceded by the conjunction and; and their existence is not their own; it is the other side of an existence which is not theirs. Grantaire was one of these men. He was the obverse of Enjolras

The bee has round it a mysterious inscription, which has been variously interpreted. It contains an allusion to beeswax, and one scholar has suggested that the tesserae were druggists’ tokens for the purpose of advertising the sale of beeswax. Another explanation is that the inscription might be one of the mysterious magic formulae used as charms, and that the tokens might be charms to call the bees home when swarming; but the most plausible solution seems to be that the tesserae were connected with the secret rites of Artemis, especially as the stag of the goddess is the one on the reverse side of the tokens. One of the most important animals connected with the worship of the Asiatic Great-Mother was the lion, and it is a curious fact that we often find a connection between bees and lions. At the old Hittite town of Carchemish behind her a long line of priestesses bearing various articles. We do not suggest that these were called Melissae, but in the jewellry we see how the goddess with her lions merges in or is connected with the ‘Bee-goddess.

For almost all astronomical objects, gravitation dominates, and they have the same unexpected behavior. Gravitation reverses the usual relation between energy and temperature. In the domain of astronomy, when heat flows from hotter to cooler objects, the hot objects get hotter and the cool objects get cooler. As a result, temperature differences in the astronomical universe tend to increase rather than decrease as time goes on. There is no final state of uniform temperature, and there is no heat death. Gravitation gives us a universe hospitable to life. Information and order can continue to grow for billions of years in the future, as they have evidently grown in the past. The vision of the future as an infinite playground, with an unending sequence of mysteries to be understood by an unending sequence of players exploring an unending supply of information, is a glorious vision for scientists. Scientists find the vision attractive, since it gives them a purpose for their existence and an unending supply of jobs. The vision is less attractive to artists and writers and ordinary people. Ordinary people are more interested in friends and family than in science. Ordinary people may not welcome a future spent swimming in an unending flood of information. A darker view of the information-dominated universe was described in the famous story “The Library of Babel,” written by Jorge Luis Borges in 1941.§ Borges imagined his library, with an infinite array of books and shelves and mirrors, as a metaphor for the universe. Gleick’s book has an epilogue entitled “The Return of Meaning,” expressing the concerns of people who feel alienated from the prevailing scientific culture. The enormous success of information theory came from Shannon’s decision to separate information from meaning. His central dogma, “Meaning is irrelevant,” declared that information could be handled with greater freedom if it was treated as a mathematical abstraction independent of meaning. The consequence of this freedom is the flood of information in which we are drowning. The immense size of modern databases gives us a feeling of meaninglessness. Information in such quantities reminds us of Borges’s library extending infinitely in all directions. It is our task as humans to bring meaning back into this wasteland. As finite creatures who think and feel, we can create islands of meaning in the sea of information. Gleick ends his book with Borges’s image of the human condition: We walk the corridors, searching the shelves and rearranging them, looking for lines of meaning amid leagues of cacophony and incoherence, reading the history of the past and of the future, collecting our thoughts and collecting the thoughts of others, and every so often glimpsing mirrors, in which we may recognize creatures of the information.

After years of fighting, the war was a complete stalemate and would have ended almost immediately in a negotiated settlement (as had most other European conflicts) had not the U.S. declared war on Germany.   As soon as Wilson's re-election had been engineered through the "he kept us out of war" slogan, a complete reversal of propaganda was instituted. In those days before radio and television, public opinion was controlled almost exclusively by newspapers. Many of the major newspapers were controlled by the Federal Reserve crowd. Now they began beating the drums over the "inevitability of war." Arthur Ponsonby, a memebr of the British parliament, admitted in his book Falsehood In War Time (E. P. Dutton & Co., Inc., New York, 1928): "There must have been more deliberate lying in the world from 1914 to 1918 than in any other period of the world's history." Propaganda concerning the war was heavily one-sided. Although after the war many historians admitted that one side was as guilty as the other in starting the war, Germany was pictured as a militaristic monster which wanted to rule the world. Remember, this picture was painted by Britain which had its soldiers in more countries around the world than all other nations put together. So-called "Prussian militarism" did exist, but it was no threat to conquer the world. Meanwhile, the sun never set on the British Empire! Actually, the Germans were proving to be tough business competitors in the world's markets and the British did not approve.

Here’s how I’ve always pictured mitigated free will: There’s the brain—neurons, synapses, neurotransmitters, receptors, brainspecific transcription factors, epigenetic effects, gene transpositions during neurogenesis. Aspects of brain function can be influenced by someone’s prenatal environment, genes, and hormones, whether their parents were authoritative or their culture egalitarian, whether they witnessed violence in childhood, when they had breakfast. It’s the whole shebang, all of this book. And then, separate from that, in a concrete bunker tucked away in the brain, sits a little man (or woman, or agendered individual), a homunculus at a control panel. The homunculus is made of a mixture of nanochips, old vacuum tubes, crinkly ancient parchment, stalactites of your mother’s admonishing voice, streaks of brimstone, rivets made out of gumption. In other words, not squishy biological brain yuck. And the homunculus sits there controlling behavior. There are some things outside its purview—seizures blow the homunculus’s fuses, requiring it to reboot the system and check for damaged files. Same with alcohol, Alzheimer’s disease, a severed spinal cord, hypoglycemic shock. There are domains where the homunculus and that brain biology stuff have worked out a détente—for example, biology is usually automatically regulating your respiration, unless you must take a deep breath before singing an aria, in which case the homunculus briefly overrides the automatic pilot. But other than that, the homunculus makes decisions. Sure, it takes careful note of all the inputs and information from the brain, checks your hormone levels, skims the neurobiology journals, takes it all under advisement, and then, after reflecting and deliberating, decides what you do. A homunculus in your brain, but not of it, operating independently of the material rules of the universe that constitute modern science. That’s what mitigated free will is about. I see incredibly smart people recoil from this and attempt to argue against the extremity of this picture rather than accept its basic validity: “You’re setting up a straw homunculus, suggesting that I think that other than the likes of seizures or brain injuries, we are making all our decisions freely. No, no, my free will is much softer and lurks around the edges of biology, like when I freely decide which socks to wear.” But the frequency or significance with which free will exerts itself doesn’t matter. Even if 99.99 percent of your actions are biologically determined (in the broadest sense of this book), and it is only once a decade that you claim to have chosen out of “free will” to floss your teeth from left to right instead of the reverse, you’ve tacitly invoked a homunculus operating outside the rules of science. This is how most people accommodate the supposed coexistence of free will and biological influences on behavior. For them, nearly all discussions come down to figuring what our putative homunculus should and shouldn’t be expected to be capable of.

Those who do not carry within them the soul of everything the world can show them, will do well to watch it: they will not recognize it, each thing being beautiful only according to the thought of him who gazes at it & reflects it in himself. Faith is essential in poetry as in religion, & faith has no need of seeing with corporeal eyes to contemplate that which it recognizes much better in itself. Such ideas were many times, under multiple forms, always new, expressed by Villiers de L'Isle-Adam in his works. Without going as far as Berkley's pure negations, which nevertheless are but the extreme logic of subjective idealism, he admitted in his conception of life, on the same plan, the Interior & the Exterior, Spirit & Matter, with a very visible tendency to give the first term domination over the second. For him the idea of progress was never anything but a subject for jest, together with the nonsense of the humanitarian positivists who teach, reversed mythology, that terrestrial paradise, a superstition if we assign it the past, becomes the sole legitimate hope if we place it in the future. On the contrary, he makes a protagonist (Edison doubtless) say in a short fragment of an old manuscript of l'Eve future: "We are in the ripe age of Humanity, that is all! Soon will come the senility & decrepitude of this strange polyp, & the evolution accomplished, his mortal return to the mysterious laboratory where all the Ghosts eternally work their experiments, by grace of some unquestionable necessity.

There is an excellent short book (126 pages) by Faustino Ballvè, Essentials of Economics (Irvington-on-Hudson, N.Y.: Foundation for Economic Education), which briefly summarizes principles and policies. A book that does that at somewhat greater length (327 pages) is Understanding the Dollar Crisis by Percy L. Greaves (Belmont, Mass.: Western Islands, 1973). Bettina Bien Greaves has assembled two volumes of readings on Free Market Economics (Foundation for Economic Education). The reader who aims at a thorough understanding, and feels prepared for it, should next read Human Action by Ludwig von Mises (Chicago: Contemporary Books, 1949, 1966, 907 pages). This book extended the logical unity and precision of economics beyond that of any previous work. A two-volume work written thirteen years after Human Action by a student of Mises is Murray N. Rothbard’s Man, Economy, and State (Mission, Kan.: Sheed, Andrews and McMeel, 1962, 987 pages). This contains much original and penetrating material; its exposition is admirably lucid; and its arrangement makes it in some respects more suitable for textbook use than Mises’ great work. Short books that discuss special economic subjects in a simple way are Planning for Freedom by Ludwig von Mises (South Holland, 111.: Libertarian Press, 1952), and Capitalism and Freedom by Milton Friedman (Chicago: University of Chicago Press, 1962). There is an excellent pamphlet by Murray N. Rothbard, What Has Government Done to Our Money? (Santa Ana, Calif.: Rampart College, 1964, 1974, 62 pages). On the urgent subject of inflation, a book by the present author has recently been published, The Inflation Crisis, and How to Resolve It (New Rochelle, N.Y.: Arlington House, 1978). Among recent works which discuss current ideologies and developments from a point of view similar to that of this volume are the present author’s The Failure of the “New Economics”: An Analysis of the Keynesian Fallacies (Arlington House, 1959); F. A. Hayek, The Road to Serfdom (1945) and the same author’s monumental Constitution of Liberty (Chicago: University of Chicago Press, 1960). Ludwig von Mises’ Socialism: An Economic and Sociological Analysis (London: Jonathan Cape, 1936, 1969) is the most thorough and devastating critique of collectivistic doctrines ever written. The reader should not overlook, of course, Frederic Bastiat’s Economic Sophisms (ca. 1844), and particularly his essay on “What Is Seen and What Is Not Seen.” Those who are interested in working through the economic classics might find it most profitable to do this in the reverse of their historical order. Presented in this order, the chief works to be consulted, with the dates of their first editions, are: Philip Wicksteed, The Common Sense of Political Economy, 1911; John Bates Clark, The Distribution of Wealth, 1899; Eugen von Böhm-Bawerk, The Positive Theory of Capital, 1888; Karl Menger, Principles of Economics, 1871; W. Stanley Jevons, The Theory of Political Economy, 1871; John Stuart Mill, Principles of Political Economy, 1848; David Ricardo, Principles of Political Economy and Taxation, 1817; and Adam Smith, The Wealth of Nations, 1776.

I sucked on a blade of grass and watched the millwheel turn. I was lying on my stomach on the stream's opposite bank, my head propped in my hands. There was a tiny rainbow in the mist above the froth and boil at the foot of the waterfall, and an occasional droplet found its way to me. The steady splashing and the sound of the wheel drowned out all other noises in the wood. The mill was deserted today, and I contemplated it because I had not seen its like in ages. Watching the wheel and listening to the water were more than just relaxing. It was somewhat hypnotic. … My head nodding with each creak of the wheel, I forced everything else from my mind and set about remembering the necessary texture of the sand, its coloration, the temperature, the winds, the touch of salt in the air, the clouds... I slept then and I dreamed, but not of the place that I sought. I regarded a big roulette wheel, and we were all of us on it-my brothers, my sisters, myself, and others whom I knew or had known-rising and falling, each with his allotted section. We were all shouting for it to stop for us and wailing as we passed the top and headed down once more. The wheel had begun to slow and I was on the rise. A fair-haired youth hung upside down before me, shouting pleas and warnings that were drowned in the cacophony of voices. His face darkened, writhed, became a horrible thing to behold, and I slashed at the cord that bound his ankle and he fell from sight. The wheel slowed even more as I neared the top, and I saw Lorraine then. She was gesturing, beckoning frantically, and calling my name. I leaned toward her, seeing her clearly, wanting her, wanting to help her. But as the wheel continued its turning she passed from my sight. “Corwin!” I tried to ignore her cry, for I was almost to the top. It came again, but I tensed myself and prepared to spring upward. If it did not stop for me, I was going to try gimmicking the damned thing, even though falling off would mean my total ruin. I readied myself for the leap. Another click... “Corwin!” It receded, returned, faded, and I was looking toward the water wheel again with my name echoing in my ears and mingling, merging, fading into the sound of the stream. … It plunged for over a thousand feet: a mighty cataract that smote the gray river like an anvil. The currents were rapid and strong, bearing bubbles and flecks of foam a great distance before they finally dissolved. Across from us, perhaps half a mile distant, partly screened by rainbow and mist, like an island slapped by a Titan, a gigantic wheel slowly rotated, ponderous and gleaming. High overhead, enormous birds rode like drifting crucifixes the currents of the air. We stood there for a fairly long while. Conversation was impossible, which was just as well. After a time, when she turned from it to look at me, narrow-eyed, speculative, I nodded and gestured with my eyes toward the wood. Turning then, we made our way back in the direction from which we had come. Our return was the same process in reverse, and I managed it with greater ease. When conversation became possible once more, Dara still kept her silence, apparently realizing by then that I was a part of the process of change going on around us. It was not until we stood beside our own stream once more, watching the small mill wheel in its turning, that she spoke.

The woman glares at him and, after taking a breath, forges on. "One other issue I'd like to raise is how you have authors here separated by sex." "Yes, that's right. The person who was in charge before us cataloged these and for whatever reason divided them into male and female. We were thinking of recataloging all of them, but haven't been able to as of yet." "We're not criticizing you for this," she says. Oshima tilts his head slightly. "The problem, though, is that in all categories male authors are listed before female authors," she says. "To our way of thinking this violates the principle of sexual equality and is totally unfair." Oshima picks up her business card again, runs his eyes over it, then lays it back down on the counter. "Ms. Soga," he begins, "when they called the role in school your name would have come before Ms. Tanaka, and after Ms. Sekine. Did you file a complaint about that? Did you object, asking them to reverse the order? Does G get angry because it follows F in the alphabet? Does page 68 in a book start a revolution just because it follows 67?" "That's not the point," she says angrily. "You're intentionally trying to confuse the issue." Hearing this, the shorter woman, who'd been standing in front of a stack taking notes, races over. "Intentionally trying to confuse the issue," Oshima repeats, like he's underlining the woman's words. "Are you denying it?" "That's a red herring," Oshima replies. The woman named Soga stands there, mouth slightly ajar, not saying a word. "In English there's this expression red herring. Something that's very interesting but leads you astray from the main topic. I'm afraid I haven't looked into why they use that kind of expression, though." "Herrings or mackerel or whatever, you're dodging the issue." "Actually what I'm doing is shifting the analogy," Oshima says. "One of the most effective methods of argument, according to Aristotle. The citizens of ancient Athens enjoyed using this kind of intellectual trick very much. It's a shame, though, that at the time women weren't included in the definition of 'citizen.'" "Are you making fun of us?" Oshima shakes his head. "Look, what I'm trying to get across is this: I'm sure there are many more effective ways of making sure that Japanese women's rights are guaranteed than sniffing around a small library in a little town and complaining about the restrooms and the card catalog. We're doing our level best to see that this modest library of ours helps the community. We've assembled an outstanding collection for people who love books. And we do our utmost to put a human face on all our dealings with the public. You might not be aware of it, but this library's collection of poetry-related material from the 1910s to the mid-Showa period is nationally recognized. Of course there are things we could do better, and limits to what we can accomplish. But rest assured we're doing our very best. I think it'd be a whole lot better if you focus on what we do well than what we're unable to do. Isn't that what you call fair?

Chapter One Vivek Ranadivé “IT WAS REALLY RANDOM. I MEAN, MY FATHER HAD NEVER PLAYED BASKETBALL BEFORE.” 1. When Vivek Ranadivé decided to coach his daughter Anjali’s basketball team, he settled on two principles. The first was that he would never raise his voice. This was National Junior Basketball—the Little League of basketball. The team was made up mostly of twelve-year-olds, and twelve-year-olds, he knew from experience, did not respond well to shouting. He would conduct business on the basketball court, he decided, the same way he conducted business at his software firm. He would speak calmly and softly, and he would persuade the girls of the wisdom of his approach with appeals to reason and common sense. The second principle was more important. Ranadivé was puzzled by the way Americans play basketball. He is from Mumbai. He grew up with cricket and soccer. He would never forget the first time he saw a basketball game. He thought it was mindless. Team A would score and then immediately retreat to its own end of the court. Team B would pass the ball in from the sidelines and dribble it into Team A’s end, where Team A was patiently waiting. Then the process would reverse itself. A regulation basketball court is ninety-four feet long. Most of the time, a team would defend only about twenty-four feet of that, conceding the other seventy feet. Occasionally teams played a full-court press—that is, they contested their opponent’s attempt to advance the ball up the court. But they did it for only a few minutes at a time. It was as if there were a kind of conspiracy in the basketball world about the way the game ought to be played, Ranadivé thought, and that conspiracy had the effect of widening the gap between good teams and weak teams. Good teams, after all, had players who were tall and could dribble and shoot well; they could crisply execute their carefully prepared plays in their opponent’s end. Why, then, did weak teams play in a way that made it easy for good teams to do the very things that they were so good at? Ranadivé looked at his girls. Morgan and Julia were serious basketball players. But Nicky, Angela, Dani, Holly, Annika, and his own daughter, Anjali, had never played the game before. They weren’t all that tall. They couldn’t shoot. They weren’t particularly adept at dribbling. They were not the sort who played pickup games at the playground every evening. Ranadivé lives in Menlo Park, in the heart of California’s Silicon Valley. His team was made up of, as Ranadivé put it, “little blond girls.” These were the daughters of nerds and computer programmers. They worked on science projects and read long and complicated books and dreamed about growing up to be marine biologists. Ranadivé knew that if they played the conventional way—if they let their opponents dribble the ball up the court without opposition—they would almost certainly lose to the girls for whom basketball was a passion. Ranadivé had come to America as a seventeen-year-old with fifty dollars in his pocket. He was not one to accept losing easily. His second principle, then, was that his team would play a real full-court press—every game, all the time. The team ended up at the national championships. “It was really random,” Anjali Ranadivé said. “I mean, my father had never played basketball before.” 2. Suppose you were to total up all the wars over the past two hundred years that occurred between very large and very small countries. Let’s say that one side has to be at least ten times larger in population and armed might