Satisfaction Short Quotes

He bursts out laughing. It's short, as if he regretted allowing me to make him laugh, but the satisfaction's already mine.

We destroy the love of learning in children, which is so strong when they are small, by encouraging and compelling them to work for petty and contemptible rewards, gold stars, or papers marked 100 and tacked to the wall, or A's on report cards, or honor rolls, or dean's lists, or Phi Beta Kappa keys, in short, for the ignoble satisfaction of feeling that they are better than someone else.

When [what you are deeply passionate about, what you can be best in the world at and what drives your economic engine] come together, not only does your work move toward greatness, but so does your life. For, in the end, it is impossible to have a great life unless it is a meaningful life. And it is very difficult to have a meaningful life without meaningful work. Perhaps, then, you might gain that rare tranquility that comes from knowing that you’ve had a hand in creating something of intrinsic excellence that makes a contribution. Indeed, you might even gain that deepest of all satisfactions: knowing that your short time here on this earth has been well spent, and that it mattered.

Some people think they can find satisfaction in good food, fine clothes, lively music, and sexual pleasure. However, when they have all these things, they are not satisfied. They realize happiness is not simply having their material needs met. Thus, society has set up a system of rewards that go beyond material goods. These include titles, social recognition, status, and political power, all wrapped up in a package called self-fulfillment. Attracted by these prizes and goaded on by social pressure, people spend their short lives tiring body and mind to chase after these goals. Perhaps this gives them the feeling that they have achieved something in their lives, but in reality they have sacrificed a lot in life. They can no longer see, hear, act, feel, or think from their hearts. Everything they do is dictated by whether it can get them social gains. In the end, they've spent their lives following other people's demands and never lived a life of their own. How different is this from the life of a slave or a prisoner?

Our life is a short time in expectation, a time in which sadness and joy kiss each other at every moment. There is a quality of sadness that pervades all the moments of our lives. It seems that there is no such thing as a clear-cut pure joy, but that even in the most happy moments of our existence we sense a tinge of sadness. In every satisfaction, there is an awareness of limitations. In every success, there is the fear of jealousy. Behind every smile, there is a tear. In every embrace, there is loneliness. In every friendship, distance. And in all forms of light, there is the knowledge of surrounding darkness . . . But this intimate experience in which every bit of life is touched by a bit of death can point us beyond the limits of our existence. It can do so by making us look forward in expectation to the day when our hearts will be filled with perfect joy, a joy that no one shall take away from us.

If we feel secure In the depths of our heart, We shall not challenge anybody, For inner confidence Is nothing short of Complete satisfaction.

Too often we make a separation in our lives—there is work and there is life outside work, where we find real pleasure and fulfillment. Work is often seen as a means for making money so we can enjoy that second life that we lead. Even if we derive some satisfaction from our careers we still tend to compartmentalize our lives in this way. This is a depressing attitude, because in the end we spend a substantial part of our waking life at work. If we experience this time as something to get through on the way to real pleasure, then our hours at work represent a tragic waste of the short time we have to live.

But we can perhaps remember, if only for a time, that those who live with us are our brothers, that they share with us the same short moment of life; that they seek, as do we, nothing but the chance to live out their lives in purpose and in happiness, winning what satisfaction and fulfillment they can. Surely, this bond of common faith, this bond of common goal, can begin to teach us something. Surely, we can learn, at least, to look at those around us as fellow men, and surely we can begin to work a little harder to bind up the wounds among us and to become in our own hearts brothers and countrymen once again.

Having stumbled upon a tolerable career, for the first time in my life I was actually living above the poverty line. My hunger to climb had been blunted, in short, by a bunch of small satisfactions that added up to something like happiness.

We must admit the vanity of our false distinctions among men and learn to find our own advancement in the search for the advancement of others. We must admit in ourselves that our own children's future cannot be built on the misfortunes of others. We must recognize that this short life can neither be ennobled or enriched by hatred or revenge. Our lives on this planet are too short and the work to be done too great to let this spirit flourish any longer in our land. Of course we cannot vanquish it with a program, nor with a resolution. But we can perhaps remember, if only for a time, that those who live with us are our brothers, that they share with us the same short moment of life; that they seek, as do we, nothing but the chance to live out their lives in purpose and in happiness, winning what satisfaction and fulfillment they can.

My hunger to climb had been blunted, in short, by a bunch of small satisfactions that added up to something like happiness.

What’s your name?’ he asked. ‘Wendy Moira Angela Darling,’ she replied with some satisfaction. ‘What is your name?’ ‘Peter Pan.’ She was already sure that he must be Peter, but it did seem a comparatively short name. ‘Is that all?’ ‘Yes,’ he said rather sharply. He felt for the first time that it was a shortish name. ‘I’m so sorry,’ said Wendy Moira Angela. ‘It doesn’t matter,’ Peter gulped. She asked where he lived. ‘Second to the right,’ said Peter, ‘and then straight on till morning.’ ‘What a funny address!’ Peter had a sinking feeling. For the first time he felt that perhaps it was a funny address. “A moment after the fairy’s entrance the window was blow open by the breathing of the little stars, and Peter dropped in.

What keeps the so-called consumer society going is the fact that trying to find yourself through things doesn't work. The ego satisfaction is short-lived and so you keep looking for more and keep buying and consuming.

The craving for the thing is rarely met by the satisfaction of getting it. And so we crave more. And the cycle repeats. We are encouraged to want what will only make us want more. We are, in short, encouraged to be addicts.

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

The weather had freshened almost to coldness, for the wind was coming more easterly, from the chilly currents between Tristan and the Cape; the sloth was amazed by the change; it shunned the deck and spent its time below. Jack was in his cabin, pricking the chart with less satisfaction than he could have wished: progress, slow, serious trouble with the mainmast-- unaccountable headwinds by night-- and sipping a glass of grog; Stephen was in the mizentop, teaching Bonden to write and scanning the sea for his first albatross. The sloth sneezed, and looking up, Jack caught its gaze fixed upon him; its inverted face had an expression of anxiety and concern. 'Try a piece of this, old cock,' he said, dipping his cake in the grog and proffering the sop. 'It might put a little heart into you.' The sloth sighed, closed its eyes, but gently absorbed the piece, and sighed again. Some minutes later he felt a touch upon his knee: the sloth had silently climbed down and it was standing there, its beady eyes looking up into his face, bright with expectation. More cake, more grog: growing confidence and esteem. After this, as soon as the drum had beat the retreat, the sloth would meet him, hurrying toward the door on its uneven legs: it was given its own bowl, and it would grip it with its claws, lowering its round face into it and pursing its lips to drink (its tongue was too short to lap). Sometimes it went to sleep in this position, bowed over the emptiness. 'In this bucket,' said Stephen, walking into the cabin, 'in this small half-bucket, now, I have the population of Dublin, London, and Paris combined: these animalculae-- what is the matter with the sloth?' It was curled on Jack's knee, breathing heavily: its bowl and Jack's glass stood empty on the table. Stephen picked it up, peered into its affable bleary face, shook it, and hung it upon its rope. It seized hold with one fore and one hind foot, letting the others dangle limp, and went to sleep. Stephen looked sharply round, saw the decanter, smelt to the sloth, and cried, 'Jack, you have debauched my sloth.

For happiness, he told himself, isn’t being loved; that was just a slightly nauseous satisfaction of vanity. Happiness is loving and perhaps seizing a few short illusory moments of intimacy with the object of one’s love.

So why, you are bound to ask at some point in your life, do microbes so often want to hurt us? What possible satisfaction could there be to a microbe in having us grow feverish or chilled, or disfigured with sores, or above all deceased? A dead host, after all, is hardly going to provide long-term hospitality.

Katz had read extensively in popular sociobiology, and his understanding of the depressive personality type and its seemingly perverse persistence in the human gene pool was that depression was successful adaptation to ceaseless pain and hardship. Pessimism, feelings of worthlessness and lack of entitlement, inability to derive satisfaction from pleasure, a tormenting awareness of the world's general crappiness: for Katz Jewish paternal forebears, who'd been driven from shtetl to shtetl by implacable anti-Semites, as for the old Angles and Saxons on his mother's side, who'd labored to grow rye and barley in the poor soils and short summers of northern Europe, feeling bad all the time and expecting the worse had been natural ways of equilibriating themselves with the lousiness of their circumstances. Few things gratified depressives, after all, more than really bad news. This obviously wasn't an optimal way to live, but it had its evolutionary advantages.

When you're interested in somebody, and you think they might be interested in you, you should point out all your beauty problems and defects right away, rather than take a chance they won't notice them. Maybe, say, you have a permanent beauty problem you can't change, such as too-short legs. Just say it. "My legs, as you've probably noticed, are much too short in proportion to the rest of my body." Why give the other person the satisfaction of discovering it for themselves? Once it's out in the open, at least you know it will never become an issue later on in the relationship, and if it does, you can always say, "Well I told you that in the beginning.

The craving for the thing is rarely met by the satisfaction of getting it. And so we crave more. And the cycle repeats. We are encouraged to want what will only make us want more. We are, in short, encouraged to be addicts.

He tapped the remaining pieces into place with a satisfaction that went all the way back to rainy days at summer camp. Where, he now realized, the common room had been quite a bit like this. Life was a short shelf that came with bookends.

He thought of nothing, wished for nothing, but not to be left behind the peasants, and to do his work as well as possible. He heard nothing but the swish of scythes, and saw before him Tit's upright figure mowing away, the crescent-shaped curve of the cut grass, the grass and flower heads slowly and rhythmically falling before the blade of his scythe, and ahead of him the end of the row, where would come the rest. Suddenly, in the midst of his toil, without understanding what it was or whence it came, he felt a pleasant sensation of chill on his hot, moist shoulders. He glanced at the sky in the interval for whetting the scythes. A heavy, lowering storm cloud had blown up, and big raindrops were falling. Some of the peasants went to their coats and put them on; others--just like Levin himself--merely shrugged their shoulders, enjoying the pleasant coolness of it. Another row, and yet another row, followed--long rows and short rows, with good grass and with poor grass. Levin lost all sense of time, and could not have told whether it was late or early now. A change began to come over his work, which gave him immense satisfaction. In the midst of his toil there were moments during which he forgot what he was doing, and it came all easy to him, and at those same moments his row was almost as smooth and well cut as Tit's. But so soon as he recollected what he was doing, and began trying to do better, he was at once conscious of all the difficulty of his task, and the row was badly mown.

It is so short and jumbled and jangled, Sam, because there is nothing intelligent to say about a massacre. Everybody is supposed to be dead, to never say anything or want anything ever again. Everything is supposed to be very quiet after a massacre, and always, except for the birds. And what do the birds say? All there is to say about a massacre, things like "Poo-tee-weet?" I have told my sons that they are not under any circumstances to take part in massacres, and that the news of massacres of enemies is not to fill them with satisfaction or glee.

Without his books, Thomas Jefferson could not have been Thomas Jefferson. For someone like him living on a frontier, remote from actual experience, books were vital guides to how life might be lived, and none gave him greater inspiration, satisfaction,

Life is too short to worry about things that are out of your hands.

Meanwhile, as they rob and are robbed, as they disturb each other’s peace, as they make each other miserable, their lives pass without satisfaction, without pleasure, without mental improvement.

There can be, if I forebode aright, no power, short of the Divine mercy, to disclose, whether by uttered words, or by type or emblem, the secrets that may be buried with a human heart. The heart, making itself guilty of such secrets, must perforce hold them, until the day when all hidden things shall be revealed. Nor have I so read or interpreted the Holy Writ, as to understand that the disclosure of human thoughts and deeds, then to be made, is intended as part of the retribution. That, surely, were a shallow view of it. No; these revelations, unless I greatly error, are meant merely to promote the intellectual satisfaction of all intelligent beings, who will stand waiting, on that day, to see the dark problem of this life made plain. A knowledge of men's hearts will be needful to the completest solution of that problem. And I conceive, moreover, that the hearts holding such secrets as you speak of will yield them up, at that last day, not with reluctance, but with a joy unutterable.

I’m not interested in external ego but internal satisfaction. I’m not interested just in easy glory but in constructing something….together we are trying to build a project that is not just short term

On Egyptian television during a 2010 talk show, a Muslim cleric, Sa’d Arafat, reviewed the rules for beating one’s wife. He began by saying, “Allah honored wives by installing the punishment of beating.”21 Beating, he explained, was a legitimate punishment if a husband did not receive sexual satisfaction from his wife. But he added: “There is a beating etiquette.” Beatings must avoid the face because they should not make a wife ugly. They must be done at chest level. He recommended using a short rod.

A pleasure that is ephemeral brings no true satisfaction to any man. How miserable must be the lives of those folk who labor so hard for something that once gained they must work even harder to keep. They

If we are being sold the idea of cool via a pair of trousers, we subconsciously feel a pressure to obtain and maintain that coolness. And all too often, when we have spent a lot of money on a desired item, we have a sinking feeling. The craving for the thing is rarely met by the satisfaction of getting it. And so we crave more. And the cycle repeats. We are encouraged to want what will only make us want more. We are, in short, encouraged to be addicts.

If someone had asked me how I'd spent this period in my life, I'd have said I'd done nothing in particular. It had all felt like a dream. But I drew confidence and satisfaction from the fact that I had in fact achieved things, that there had been a through line. Even when I'd felt suffocated and short of breath with nowhere to go, I'd done what I could, and it had all linked up and moved forward, and before I knew it I was coming up for breath somewhere where I was no longer weighed down.

If our life is ever really as beautiful as a fairy-tale, we shall have to remember that all the beauty of a fairy-tale lies in this: that the prince has a wonder which just stops short of being fear. If he is afraid of the giant, there is an end of him; but also if he is not astonished at the giant, there is an end of the fairy-tale. The whole point depends upon his being at once humble enough to wonder, and haughty enough to defy. So our attitude to the giant of the world must not merely be increasing delicacy or increasing contempt: it must be one particular proportion of the two–which is exactly right. We must have in us enough reverence for all things outside us to make us tread fearfully on the grass. We must also have enough disdain for all things outside us, to make us, on due occasion, spit at the stars. Yet these two things (if we are to be good or happy) must be combined, not in any combination, but in one particular combination. The perfect happiness of men on the earth (if it ever comes) will not be a flat and solid thing, like the satisfaction of animals. It will be an exact and perilous balance; like that of a desperate romance. Man must have just enough faith in himself to have adventures, and just enough doubt of himself to enjoy them.

The Principle of Least Resistance, protected from scrutiny by the metric black hole, supports work cultures that save us from the short-term discomfort of concentration and planning, at the expense of long-term satisfaction and the production of real value.

The danger facing all of us--let me say it again, for one feels it tremendously--is not that we shall make an absolute failure of life, nor that we shall fall into outright viciousness, nor that we shall be terribly unhappy, nor that we shall feel that life has no meaning at all--not these things. The danger is that we may fail to perceive life's greatest meaning, fall short of its highest good, miss its deepest and most abiding happiness, be unable to render the most needed service, be unconscious of life ablaze with the light of the Presence of God--and be content to have it so--that is the danger. That some day we may wake up and find that always we have been busy with the husks and trappings of life--and have really missed life itself. For life without God, to one who has known the richness and joy of life with Him, is unthinkable, impossible. That is what one prays one's friends may be spared--satisfaction with a life that falls short of the best, that has in it no tingle and thrill which come from a friendship with the Father.

On Friday night, you stole the life of an exceptional being, the love of my life, the mother of my son, but you will not have my hate. I don’t know who you are and I don’t want to know. You are dead souls. If that God for whom you blindly kill made us in his image, every bullet in my wife’s body will have been a wound in his heart. So, no, I will not give you the satisfaction of hating you. That is what you want, but to respond to your hate with anger would be to yield to the same ignorance that made you what you are. You want me to be scared, to see my fellow citizens through suspicious eyes, to sacrifice my freedom for security. You have failed. I will not change. I saw her this morning. At last, after days and nights of waiting. She was as beautiful as when she went out on Friday evening, as beautiful as when I fell madly in love with her more than twelve years ago. Of course I’m devastated by grief, I grant you that small victory, but it will be short-lived. I know that she will be with us every day and that we will see each other in the paradise of free souls to which you will never have access. There are only two of us – my son and myself – but we are stronger than all the armies of the world. Anyway, I don’t have any more time to waste on you, as I must go to see Melvil, who is waking up from his nap. He is only seventeen months old. He will eat his snack as he does every day, then we will play as we do every day, and all his life this little boy will defy you by being happy and free. Because you will not have his hate either.

We require a philosophy that puts our aspirations and values once again in charge of our daily experience, all the while dethroning primal whims and the business models of Silicon Valley from their current dominance of this role; a philosophy that accepts new technologies, but not if the price is the dehumanization Andrew Sullivan warned us about; a philosophy that prioritizes long-term meaning over short-term satisfaction.

Her initial need to confide in someone arose from the first disappointments of her sensuality, emerging as naturally as the first satisfactions of love normally emerge. She had not as yet known love. A short time later she suffered from it, which is the only manner in which we get to know it.

Life is too short to do what doesn’t matter, to waste your time on things that don’t amount to much. What we all want is to know our time on earth has meant something. We can distract ourselves with pleasure for only so long before beginning to wonder what the point is. This means if we want true satisfaction, we have to rise above the pettiness of our own desires and do what is required of us. A calling comes when we embrace the pain, not avoid it.

With these thoughts came another: Was that unity of effort, that sense of common purpose, possible only when the goal involved killing a terrorist? The question nagged at me. For all the pride and satisfaction I took in the success of our mission in Abbottabad, the truth was that I hadn't felt the same exuberance as I had on the night the health care bill passed. I found myself imagining what America might look like if we could rally the country so that our government brought the same level of expertise and determination to educating our children or housing the homeless as it had to getting bin Laden; if we could apply the same persistence and resources to reducing poverty or curbing greenhouse gases or making sure every family had access to decent day care. I knew that even my own staff would dismiss these notions as utopian. And the fact that this was the case, the fact that we could no longer imagine uniting the country around anything other than thwarting attacks and defeating external enemies, I took as a measure of how far my presidency still fell short of what I wanted it to be - and how much work I had left to do.

Even if we ourselves are not personally scandalized by the notion of other animals as close relatives, even if our age has accommodated to the idea, the passionate resistance of so many of us, in so many epochs and cultures, and by so many distinguished scholars, must say something important about us. What can we learn about ourselves from an apparent error so widespread, propagated by so many leading philosophers and scientists, both ancient and modern, with such assurance and self-satisfaction? One of several possible answers: A sharp distinction between humans and "animals" is essential if we are to bend them to our will, make them work for us, wear them, eat them--without any disquieting tinges of guilt or regret. With untroubled consciences, we can render whole species extinct--for our perceived short-term benefit, or even through simple carelessness. Their loss is of little import: Those beings, we tell ourselves, are not like us. An unbridgeable gap gas thus a practical role to play beyond the mere stroking of human egos. Darwin's formulation of this answer was: "Animals whom we have made our slaves, we do not like to consider our equals.

What seems to be singularly human is not consciousness or free will but inner conflict – the contending impulses that divide us from ourselves. No other animal seeks the satisfaction of its desires and at the same time curses them as evil; spends its life terrified of death while being ready to die in order to preserve an image of itself;

There is no satisfaction in hanging a man who does not object to it. —George Bernard Shaw

There is no satisfaction in hanging a man who does not object to it.

The lure of your long term satisfaction, must be greater than the lure of your short term gratification.

The Principle of Least Resistance, protected from scrutiny by the metric black hole, supports work cultures that save us from the short-term discomfort of concentration and planning, at the expense of long-term satisfaction and the production of real value. By doing so, this principle drives us toward shallow work in an economy that increasingly rewards depth.

July had come, and haying begun; the little gardens were doing finely and the long summer days were full of pleasant hours. The house stood open from morning till night, and the lads lived out of doors, except at school time. The lessons were short, and there were many holidays, for the Bhaers believed in cultivating healthy bodies by much exercise, and our short summers are best used in out-of-door work. Such a rosy, sunburnt, hearty set as the boys became; such appetites as they had; such sturdy arms and legs, as outgrew jackets and trousers; such laughing and racing all over the place; such antics in house and barn; such adventures in the tramps over hill and dale; and such satisfaction in the hearts of the worthy Bhaers, as they saw their flock prospering in mind and body, I cannot begin to describe.

Even if we act to erase material poverty, there is another greater task, it is to confront the poverty of satisfaction - purpose and dignity - that afflicts us all. Too much and for too long, we seemed to have surrendered personal excellence and community values in the mere accumulation of material things. Our Gross National Product, now, is over $800 billion dollars a year, but that Gross National Product - if we judge the United States of America by that - that Gross National Product counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage. It counts special locks for our doors and the jails for the people who break them. It counts the destruction of the redwood and the loss of our natural wonder in chaotic sprawl. It counts napalm and counts nuclear warheads and armored cars for the police to fight the riots in our cities. It counts Whitman's rifle and Speck's knife, and the television programs which glorify violence in order to sell toys to our children. Yet the gross national product does not allow for the health of our children, the quality of their education or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages, the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage, neither our wisdom nor our learning, neither our compassion nor our devotion to our country, it measures everything in short, except that which makes life worthwhile. And it can tell us everything about America except why we are proud that we are Americans. If this is true here at home, so it is true elsewhere in world.

The key to that satisfaction is to reach the nirvana in which love of practice for its own sake (intrinsic) replaces the original goal (extrinsic) as our grail. The antithesis of mastery is the pursuit of quick fixes.

Consumer society thrives as long as it manages to render the non-satisfaction of its members (and so, in its own terms, their unhappiness) perpetual. The explicit method of achieving such an effect is to denigrate and devalue consumer products shortly after they have been hyped into the universe of the consumers' desires. But another way to do the same thing, and yet more effectively, stays in the semi-shade and is seldom brought out into the limelight except by perceptive investigative journalists: namely, by satisfying every need/desire/want in such a fashion that they cannot but give birth to yet new needs/desires/wants. What starts as an effort to satisfy a need must end up as a compulsion or an addiction.

In the end, it is impossible to have a great life unless it is a meaningful life. And it is very difficult to have a meaningful life without meaningful work. Perhaps, then, you might gain that rare tranquility that comes from knowing that you’ve had a hand in creating something of intrinsic excellence that makes a contribution. Indeed, you might even gain that deepest of all satisfactions: knowing that your short time here on this earth has been well spent, and that it mattered.

What is the path to wholeness? We will see this path more clearly if we recognize that greed’s ugly stepsister is ungratefulness. Greed always wants more. When we are greedy, we are never satisfied. Whatever we receive from others, we conclude we deserve. And in whatever quantity it may come, it is never enough. Lack of gratitude is a manifestation of an abundance of greed. From the vantage point of the taker, it is his or her justification for always demanding. He is endlessly disappointed in others. No one ever comes through for him. No one ever keeps his promises. Everyone always falls short of his expectations. There is no need for thanks, except thanks for nothing. No truth, no matter how profound, will find its way into a heart that is absent of gratitude.

The truest truths: Mortal lifetimes were short, inconsequential. Convictions were death sentences. Money couldn’t buy happiness, but nothing could buy happiness, so at least money could buy everything else. In terms of finding satisfaction, all a person was capable of controlling was himself.

Why, then, do depression and unhappiness outlast the situations that trigger them? Or why, sometimes, does a sense of malaise and dis-­satisfaction go on and on? The short answer is that these emotions per­sist because we have emotional reactions to our own emotions that ac­tually keep them going.

Her description of a perfect day sounds perfectly ordinary: “I will sleep long, have a relaxed breakfast. Then I’ll go out for some fresh air, chat with my husband or with friends. I might go to the theater, to the opera, or listen to a concert. If I’m rested, I might read a good book. And I would cook dinner. I like cooking!” These are the dreams of a person who had not been truly free for the last sixteen years. Though no longer young, Merkel is spry enough to enjoy the simplest of pleasures: country rambles, leisurely meals with (nonpolitical) friends, and music and books instead of charts, polls, and position papers. These pleasures will not replace the satisfaction of outsmarting a foe with her legendary stamina and command of facts. But, never one to ruminate over feelings, she will observe her own reaction to this new life with a scientist’s curiosity. In the short term, she is likely to spend time near her childhood home in the province of Brandenburg, where she first learned to love nature and which she still regards as her Heimat, or spiritual home. She’ll travel, too. Among her stated dreams is to fly over the Andes Mountains—an idealized destination; a metaphor for freedom.

The problem with many to-do lists is that when we write down a series of short-term objectives, we are, in effect, allowing our brains to seize on the sense of satisfaction that each task will deliver. We are encouraging our need for closure and our tendency to freeze on a goal without asking if it’s the right aim.

Problem is, I want to make breaking up Jo and Ryodan number one on my list, which is stupid because there’s nothing but personal satisfaction I’d gain from it, and while I’m all about personal satisfaction, I’m beginning to see a pattern: jumping on the short-term-gratification train always seems to wreck me off the rails somehow.

The law does not make a man a soldier after fifty or a senator after sixty: men find it more difficult to gain leisure from themselves than from the law. Meanwhile, as they rob and are robbed, as they disturb each other’s peace, as they make each other miserable, their lives pass without satisfaction, without pleasure, without mental improvement.

That we can prescribe the terms of our own success, that we can live outside or in ignorance of the Great Economy are the greatest errors. They condemn us to a life without a standard, wavering in inescapable bewilderment from paltry self-satisfaction to paltry self-dissatisfaction. But since we have no place to live but in the Great Economy, whether or not we know that and act accordingly is the critical question, not about economy merely, but about human life itself. It is possible to make a little economy, such as our present one, that is so short-sighted and in which accounting is of so short a term as to give the impression that vices are necessary and practically justifiable. When we make our economy a little wheel turning in opposition to what we call “nature,” then we set up competitiveness as the ruling principle in our explanation of reality and in our understanding of economy; we make of it, willy-nilly, a virtue. But competitiveness, as a ruling principle and a virtue, imposes a logic that is extremely difficult, perhaps impossible, to control. That logic explains why our cars and our clothes are shoddily made, why our “wastes” are toxic, and why our “defensive” weapons are suicidal; it explains why it is so difficult for us to draw a line between “free enterprise” and crime. If our economic ideal is maximum profit with minimum responsibility, why should we be surprised to find our corporations so frequently in court and robbery on the increase? Why should we be surprised to find that medicine has become an exploitive industry, profitable in direct proportion to its hurry and its mechanical indifference? People who pay for shoddy products or careless services and people who are robbed outright are equally victims of theft, the only difference being that the robbers outright are not guilty of fraud.

I watched salaciously as he adjusted his shorts, indicating the swelling of his erection which was fast filling the space within them. Licking my lips at the sight of him grabbing his cock, my body yearned for his touch. He really was mouth-watering, and seeing him cup the very appendage I wanted deep in between my legs, depleted me of all cognitive thought. Focus Alexis.

if animals can get more than they actually require to subsist, they take it, don’t they? If there’s been a battle or a plague, the hyenas and vultures take advantage of the abundance to overeat. Isn’t it the same with us? Forests died in great quantities some millions of years ago. Man has unearthed their corpses, finds he can use them and is giving himself the luxury of a real good guzzle while the carrion lasts. When the supplies are exhausted, he’ll go back to short rations, as the hyenas do in the intervals between wars and epidemics.’ Illidge spoke with gusto. Talking about human beings as though they were indistinguishable from maggots filled him with a peculiar satisfaction. ‘A coal field’s discovered; oil’s struck. Towns spring up, railways are built, ships come and go. To a long-lived observer on the moon, the swarming and crawling must look like the pullulation of ants and flies round a dead dog. Chilean nitre, Mexican oil, Tunisian phosphates—at every discovery another scurrying of insects. One can imagine the comments of the lunar astronomers. “These creatures have a remarkable and perhaps unique tropism towards fossilized carrion.”’ ‘Like

…the worshipers here are not likely to kill one another, they all offer the same sacrifice, and how the fat spits and the carcasses sizzle as God in the sublime heavens inhales the odors of all this carnage with satisfaction. Jesus pressed his lamb to his breast, unable to fathom why God could not be appeased with a cup of milk poured over His altar, that sap of life which passes from one being to another, or with a handful of wheat, the basic substance of immortal bread. Soon he will have to part with the old man’s generous gift, his for such a short time, the poor little lamb will not live to see the sun set this day, it is time to mount the stairs of the Temple, to deliver it to the knife and sacrificial fire, as if it were no longer worthy of existence or being punished…

All willing springs from lack, from deficiency, and thus from suffering. Fulfillment brings this to an end; yet for one wish that is fulfilled there remain at least ten that are denied. Further, desiring lasts a long time, demands and requests go on to infinity, fulfillment is short and meted out sparingly. But even the final satisfaction itself is only apparent; the wish fulfilled at once makes way for a new one; the former is a known delusion, the latter not as yet known. No attained object of willing can give satisfaction that lasts and no longer declines…Therefore, so long as our consciousness is filled by our will, so long as we are given up to the throng of desires with its constant hopes and fears, so long as we are the subject of willing, we never obtain lasting happiness or peace…

But for Roderick, on the bridge beside her, this moment had a quite different sense—some sort of assuagement or satisfaction at her having rested even so much of her as her hands, for however short a time, on even this bar of unknowing wood. His pity, speaking to her out of the stillness of his face, put her in awe of him, as of a greater sufferer than herself—no pity is ignorant, which is pity’s cost.

Haven't I told you scores of times, that you're always beginners, and the greatest satisfaction was not in being at the top, but in getting there, in the enjoyment you get out of scaling the heights? That's something you don't understand, and can't understand until you've gone through it yourself. You're still at the state of unlimited illusions, when a good, strong pair of legs makes the hardest road look short, and you've such a mighty appetite for glory that the tiniest crumb of success tastes delightfully sweet. You're prepared for a feast, you're going to satisfy your ambition at last, you feel it's within reach and you don't care if you give the skin off your back to get it! And then, the heights are scaled, the summits reached, and you've got to stay there. That's when the torture begins; you've drunk your excitement to the dregs and found it all too short and even rather bitter, and you wonder whether it was really worth the struggle. From that point there is no more unknown to explore, no new sensations to experience. Pride has had its brief portion of celebrity; you know that your best has been given and you're surprised it hasn't brought a keener sense of satisfaction. From that moment the horizon starts to empty of all hopes that once attracted you towards it. There's nothing to look forward to but death. But in spite of that you cling on, you don't want to feel you're played out, you persist in trying to produce something, like old men persist in trying to make love, with painful, humiliating results. ... If only we could have the courage to hang ourselves in front of our last masterpiece!

Yet humanity has widely decided that religion should be absolutist: In short, pick one and stick to it for the rest of your life. And worse—pass it on to your children through early indoctrination, so they feel they have to stick to one true path for the rest of their lives. Then repeat for generations. Choose a religion if it gives you meaning and satisfaction, but know that you don’t have to accept all aspects of your religion to fit in.

relationships, to meet human needs, and to enjoy spontaneous moments on a daily basis. As a result, many people have become turned off by time management programs and planners that make them feel too scheduled, too restricted, and they “throw the baby out with the bath water,” reverting to first or second generation techniques to preserve relationships, spontaneity, and quality of life. But there is an emerging fourth generation that is different in kind. It recognizes that “time management” is really a misnomer—the challenge is not to manage time, but to manage ourselves. Satisfaction is a function of expectation as well as realization. And expectation (and satisfaction) lie in our Circle of Influence. Rather than focusing on things and time, fourth generation expectations focus on preserving and enhancing relationships and on accomplishing results—in short, on maintaining the P/PC Balance. QUADRANT II

All willing springs from lack, from deficiency, and thus from suffering. Fulfilment brings this to an end; yet for one wish that is fulfilled there remain at least ten that are denied. Further, desiring lasts a long time, demands and requests go on to infinity; fulfilment is short and meted out sparingly. But even the final satisfaction itself is only apparent; the wish fulfilled at once makes way for a new one; the former is a known delusion, the latter a delusion not as yet known. No attained object of willing can give a satisfaction that lasts and no longer declines; but it is always like the alms thrown to a beggar, which reprieves him today so that his misery may be prolonged till tomorrow. Therefore, so long as our consciousness is filled by our will, so long as we are given up to the throng of desires with its constant hopes and fears, so long as we are the subject of willing, we never obtain lasting happiness or peace.

In the center of the room Sarra the demon hung upside down by one leg, its arms bound behind its back, its suit scuffed-looking. Beneath it, crawling around an intricately scribed circle, a woman with short, curly red hair drew binding symbols with a gold stick. She looked up as I fanned away the smoke that was billowing up from the crack in the tile. "You're a Summoner. Hullo. I'm Noelle. Did you know that you have mismatched eyes?" I walked around the demon. It glared at me. "Yes, I know. Why do you have Sarra strung up by one leg?" She drew another symbol. It flared bright green as soon as the stick lifted from the circle. "It was getting a bit stroppy with me. The Hanged Man always teaches them a few manners. It's retaliating with the smoke. Are those spirits I saw yours, then?" "Yes, they are. There are four others as well. I hate to be a bother, but I'm in a bit of a hurry, what with Christian being held by this one's master and all, so if you could possibly just give me the abbreviated version of what's going on here, I'll be on my way to rescue him." She leaned back on her heels and sucked the tip of her gold stick. "Asmodeus, eh?" The demon snarled. A chunk of ceiling fell behind me. We both ignored it. It just never does to give a demon the satisfaction of knowing it's startled you. "It's a nasty bag of tricks, but I heard through the demonic grapevine that it was weakened and searching for a suitable sacrifice to regain its power," she added. "Well, it can't have Christian; he's mine. Back to the demon, if you don't mind…" She looked up at Sarra, still sucking the stick. "It's a pretty specimen, isn't it? I like the hair gel. Nice touch. The mustache is a bit much, though, don't you think? Makes it look so smarmy." "Um…" "I'm destroying it, so I suppose it really doesn't matter." I blinked and avoided two wine bottles as they flew out of a rack when the demon hissed at the Guardian.

Terrorism cannot be overcome by the use of force because it does not address the complex underlying problems. In fact the use of force may not only fail to solve the problems, it may exacerbate them and frequently leaves destruction and suffering in its wake. Human conflicts should be resolved with compassion. The key is non-violence. Retaliatory military action by the United States may bring some satisfaction and short-term results but it will not root out the problem of terrorism. Long-term measures need to be taken. The US must examine the factors that breed and give rise to terrorism. I have written to President Bush urging him to exercise restraint and not to seek a brutal revenge for the 11th September attacks. I expressed my sympathy but I suggested that responding to violence with more violence might not be the answer. I would also like to point out that to talk of nonviolence when things are going smoothly is not of much relevance. It is precisely when things become really difficult, urgent and critical that we should think and act nonviolently.

Large or small, our actions forge our futures, hopefully inspiring others along the way. Entrepreneurs must love what they do to such a degree that doing it is worth sacrifice and, at times, pain. But doing anything else, we think, would be unimaginable. In times of adversity and change, we really discover who we are and what we’re made of. Effective leaders share two intertwined attributes: an unbridled level of confidence about where their organizations are headed, and the ability to bring people along. Fixing moments, like mopping a dirty floor, only provides short-term satisfaction. But take the time to understand the cause of the problem—like how to keep a floor from getting so dirty in the first place—solves, and maybe eliminates, a problem. How leaders embody the values they espouse sets a tone, an expectation, that guides their employees’ behaviors. While I would not want to constantly battle against the odds, the raw feeling of accomplishing something that others did not think possible, or leading people beyond where they thought they could go, is extremely gratifying.

You have to stay out of the game. It’s deadly and no one ever wins. Everyone is a loser. Even seeming wins are short-lived and have the taste of bitterness mixed in with the satisfaction of personal gain. The ego is exclusive by nature. While the spirit seeks to include, the ego is unashamedly manipulative in its culling of people. The intention of self-aggrandisement is barely even covered over. The soul does not see people in terms of what it can gain. It seeks to share. It seeks to create by extension of its own and others’ true nature. The ego is extremely changeable. It has no stability. Constantly guarding against attack and looking out for its own advantage, its perceptions and thus feelings towards others are ever-shifting. This creates unhappiness. The more we veer away from our true nature, the more unhappy we feel. When we align with our better self, we feel happy again. And so the process continues until the spaces between happiness are not as long and arduous. The presence or absence of personal peace is our barometer. It will guide us even if we are not sure of the way.

You can have mad thoughts in here. Like ... tell me, when I die, do they bring my corpse back to my cell to serve out the full term of my second sentence plus those seven years? Perhaps I've already been brought back and have just forgotten it? Maybe I'm already a corpse? A breathing cadaver? But no, no. A cadaver couldn't smile at himself this way. Somewhere, somehow, there's got to be something funny about all of this. Something horrendously funny. A wild cosmic joke on me, a real knee-slapper in some demonic heaven or hell. A while back someone was crying out eerily down the corridor in the echoing half-darkness. "Slur the buds!" he cried out dementedly, repeating those meaningless words over and over again in a ghostly voice, softly hissing and hollow. "Slur the buds! Slur the buds!" That's all I could make out. He must have called it out in that soft hollow hiss a dozen times in the course of fifteen minutes. Still other voices picked it up, and for a short while there was an impromptu ghostly chorus of "Slur the buds!" echoing down these unholy corridors. I never learned what the words meant. I never learned who it was who called out. Maybe I dreamed it. Maybe that was just me myself calling out in the demented darkness of my own imagination. Doing time does this thing to you. But, of course, you don't do time. You do without it. Or rather, time does you. Time is a cannibal that devours the flesh of your years day by day, bite by bite. And as he finishes the last morsel, with the juices of your life running down his bloody chin, he smiles wickedly, belches with satisfaction, and hisses out in ghostly tones, "Slur the buds!"

They are all in the same category, both those who are afflicted with fickleness, boredom and a ceaseless change of purpose, and who always yearn for what they left behind, and those who just yawn from apathy. There are those too who toss around like insomniacs, and keep changing their position until they find rest through sheer weariness. They keep altering the condition of their lives, and eventually stick to that one in which they are trapped not by weariness with further change but by old age which is too sluggish for novelty. There are those too who suffer not from moral steadfastness but from inertia, and so lack the fickleness to live as they wish, and just live as they have begun. In fact there are innumerable characteristics of the malady, but one effect - dissatisfaction with oneself. This arises from mental instability and from fearful and unfulfilled desires, when men do not dare or do not achieve all they long for, and all they grasp at is hope: they are always unbalanced and fickle, an inevitable consequence of living in suspense. They struggle to gain their prayers by every path, and they teach and force themselves to do dishonourable and difficult things; and when their efforts are unrewarded the fruitless disgrace tortures them, and they regret not the wickedness but the frustration of their desires. Then they are gripped by repentance for their attempt and fear of trying again, and they are undermined by the restlessness of a mind that can discover no outlet, because they can neither control nor obey their desires, by the dithering of life that cannot see its way ahead, and by the lethargy of a soul stagnating amid its abandoned hopes.

Stepan Arkadyevitch had not chosen his political opinions or his views; these political opinions and views had come to him of themselves, just as he did not choose the shapes of his hat and coat, but simply took those that were being worn. And for him, living in a certain society—owing to the need, ordinarily developed at years of discretion, for some degree of mental activity—to have views was just as indispensable as to have a hat. If there was a reason for his preferring liberal to conservative views, which were held also by many of his circle, it arose not from his considering liberalism more rational, but from its being in closer accordance with his manner of life. The liberal party said that in Russia everything is wrong, and certainly Stepan Arkadyevitch had many debts and was decidedly short of money. The liberal party said that marriage is an institution quite out of date, and that it needs reconstruction; and family life certainly afforded Stepan Arkadyevitch little gratification, and forced him into lying and hypocrisy, which was so repulsive to his nature. The liberal party said, or rather allowed it to be understood, that religion is only a curb to keep in check the barbarous classes of the people; and Stepan Arkadyevitch could not get through even a short service without his legs aching from standing up, and could never make out what was the object of all the terrible and high-flown language about another world when life might be so very amusing in this world. And with all this, Stepan Arkadyevitch, who liked a joke, was fond of puzzling a plain man by saying that if he prided himself on his origin, he ought not to stop at Rurik and disown the first founder of his family—the monkey. And so Liberalism had become a habit of Stepan Arkadyevitch's, and he liked his newspaper, as he did his cigar after dinner, for the slight fog it diffused in his brain. He read the leading article, in which it was maintained that it was quite senseless in our day to raise an outcry that radicalism was threatening to swallow up all conservative elements, and that the government ought to take measures to crush the revolutionary hydra; that, on the contrary, "in our opinion the danger lies not in that fantastic revolutionary hydra, but in the obstinacy of traditionalism clogging progress," etc., etc. He read another article, too, a financial one, which alluded to Bentham and Mill, and dropped some innuendoes reflecting on the ministry. With his characteristic quickwittedness he caught the drift of each innuendo, divined whence it came, at whom and on what ground it was aimed, and that afforded him, as it always did, a certain satisfaction. But today that satisfaction was embittered by Matrona Philimonovna's advice and the unsatisfactory state of the household. He read, too, that Count Beist was rumored to have left for Wiesbaden, and that one need have no more gray hair, and of the sale of a light carriage, and of a young person seeking a situation; but these items of information did not give him, as usual, a quiet, ironical gratification. Having finished the paper, a second cup of coffee and a roll and butter, he got up, shaking the crumbs of the roll off his waistcoat; and, squaring his broad chest, he smiled joyously: not because there was anything particularly agreeable in his mind—the joyous smile was evoked by a good digestion.

Ask Mrs. Pontellier what she would like to hear me play,” she requested of Robert. She sat perfectly still before the piano, not touching the keys, while Robert carried her message to Edna at the window. A general air of surprise and genuine satisfaction fell upon every one as they saw the pianist enter. There was a settling down, and a prevailing air of expectancy everywhere. Edna was a trifle embarrassed at being thus signaled out for the imperious little woman’s favor. She would not dare to choose, and begged that Mademoiselle Reisz would please herself in her selections. Edna was what she herself called very fond of music. Musical strains, well rendered, had a way of evoking pictures in her mind. She sometimes liked to sit in the room of mornings when Madame Ratignolle played or practiced. One piece which that lady played Edna had entitled “Solitude.” It was a short, plaintive, minor strain. The name of the piece was something else, but she called it “Solitude.” When she heard it there came before her imagination the figure of a man standing beside a desolate rock on the seashore. He was naked. His attitude was one of hopeless resignation as he looked toward a distant bird winging its flight away from him. Another piece called to her mind a dainty young woman clad in an Empire gown, taking mincing dancing steps as she came down a long avenue between tall hedges. Again, another reminded her of children at play, and still another of nothing on earth but a demure lady stroking a cat. The very first chords which Mademoiselle Reisz struck upon the piano sent a keen tremor down Mrs. Pontellier’s spinal column. It was not the first time she had heard an artist at the piano. Perhaps it was the first time she was ready, perhaps the first time her being was tempered to take an impress of the abiding truth.

How Should You Listen? Carl Rogers, one of the twentieth century’s great psychotherapists, knew something about listening. He wrote, “The great majority of us cannot listen; we find ourselves compelled to evaluate, because listening is too dangerous. The first requirement is courage, and we do not always have it.”159 He knew that listening could transform people. On that, Rogers commented, “Some of you may be feeling that you listen well to people, and that you have never seen such results. The chances are very great indeed that your listening has not been of the type I have described.” He suggested that his readers conduct a short experiment when they next found themselves in a dispute: “Stop the discussion for a moment, and institute this rule: ‘Each person can speak up for himself only after he has first restated the ideas and feelings of the previous speaker accurately, and to that speaker’s satisfaction.’” I have found this technique very useful, in my private life and in my practice. I routinely summarize what people have said to me, and ask them if I have understood properly. Sometimes they accept my summary. Sometimes I am offered a small correction. Now and then I am wrong completely. All of that is good to know.

He buried his head in the lawn, letting his smooth cheeks feel the softness of the earth and be tickled by the short blunt spears of grass. Suddenly he wanted to do something heroic and brutal. He pulled handfuls of grass out of its roots, experiencing a crazy satisfaction at the ugly grating sound it produced like a limb being torn from limb! He dug his nails into the soft, wet earth, wanting suddenly to break it up, to disfigure it, to wreck his vengeful will upon it! He picked a rose from a bush nearby and plucked its petals one by one, letting them fall in a crumpled heap. He got his finger pricked by a thorn but when he sucked at the injured spot, the blood, his own blood, tasted bitter - and good - on his tongue. Then he retired to his room exhausted yet strangely satisfied. But he was pursued by someone even in his sleep. It was the same "other woman" of his childhood dreams and she was still screaming, "I am Woman, the daughter of Woman. Thou shalt not escape me." But when she came near, Anwar saw that she had an oval face, framed by a halo of dark curly hair, with big black innocent eyes! Next morning, as he looked into the mirror to comb his hair, Anwar saw the downy growth of hair, the beginnings of a beard on his cheeks and chin.

There is something else I must confess about Tata Boanda: he's a sinner. Right in the plain sight of God he has two wives, a young and an old one. Why, they all come to church! Father says we're to pray for all three of them, but when you get down to the particulars it's hard to know exactly what outcome to pray for. He should drop one wife, I guess, but for sure he'd drop the older one, and she already looks sad enough as it is. The younger one has all the kids, and you can't just pray for a daddy to flat-out dump his babies, can you? I always believed any sin was easily rectified if only you let Jesus Christ into your heart, but here it gets complicated. Mama Boanda Number Two doesn't seem fazed by her situation. In fact, she looks like she's fixing to explode with satisfaction. She and her little girls all wear their hair in short spikes bursting out all over their heads, giving an effect similar to a pincushion (Rachel calls it the "haywire hairdo.") And Mama Boanda always wraps her pagne just so, with a huge pink starburst radiating across her wide rump. The women's long cloth skirts are printed so gaily with the oddest things: there is no telling when a raft of yellow umbrellas, or the calico cat and gingham dog, or an upside-down image of the Catholic Pope might just go sauntering across our yard.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

Hooke, who was well known for taking credit for ideas that weren’t necessarily his own, claimed that he had solved the problem already but declined now to share it on the interesting and inventive grounds that it would rob others of the satisfaction of discovering the answer for themselves. He would instead “conceal it for some time, that others might know how to value it.” If he thought any more on the matter, he left no evidence of it. Halley, however, became consumed with finding the answer, to the point that the following year he traveled to Cambridge and boldly called upon the university’s Lucasian Professor of Mathematics, Isaac Newton, in the hope that he could help.

Suppose he really is in love. What about her? She never has anything good to say about him.” “Yet she blushes whenever he enters a room. And she stares at him a good deal. Or hadn’t you noticed that, either?” “As a matter of fact, I have.” Gazing up at him, she softened her tone. “But I do not want her hurt, Isaac. I must be sure she is desired for herself and not her fortune. Her siblings had a chance of not gaining their inheritance unless the others married, so I always knew that their mates loved them, but she…” She shook her head. “I had to find a way to remove her fortune from the equation.” “I still say you’re taking a big risk.” He glanced beyond her to where Celia was talking to the duke. “Do yo really think she’d be better off with Lyons?” But she doesn’t love him…If you’d just give her a chance- “I do not know,” Hetty said with a sigh. “I do not know anything anymore.” “Then you shouldn’t meddle. Because there’s another outcome you haven’t considered. If you try to manipulate matters to your satisfaction, she may balk entirely. Then you’ll find yourself in the sticky position of having to choose between disinheriting them all or backing down on your ultimatum. Personally, I think you should have given up that nonsense long ago, but I know only too well how stubborn you can be when you’ve got the bit between your teeth.” “Oh?” she said archly. “Have I been stubborn with you?” He gazed down at her. “You haven’t agreed to marry me yet.” Her heart flipped over in her chest. It was not the first time he had mentioned marriage, but she had refused to take him seriously. Until now. It was clear he would not be put off any longer. He looked solemnly in earnest. “Isaac…” “Are you worried that I am a fortune hunter?” “Do not be absurd.” “Because I’ve already told you that I’ll sign any marriage settlement you have your solicitor draw up. I don’t want your brewery or your vast fortune. I know it’s going to your grandchildren. I only want you.” The tender words made her sigh like a foolish girl. “I realize that. But why not merely continue as we have been?” His voice lowered. “Because I want to make you mine in every way.” A sweet shiver swept along her spine. “We do not need to marry for that.” “So all you want from me is an affair?” “No! But-“ “I want more than that. I want to go to sleep with you in my arms and wake with you in my bed. I want the right to be with you whenever I please, night or day.” His tone deepened. “I love you, Hetty. And when a man loves a woman, he wants to spend his life with her.” “But at our age, people will say-“ “Our age is an argument for marriage. We might not have much time left. Why not live it to the fullest, together, while we’re still in good health? Who cares about what people say? Life is too short to let other people dictate one’s choices.” She leaned heavily on his arm as they reached the steps leading up to the dais at the front of the ballroom. He did have a point. She had been balking at marrying him because she was sure people would think her a silly old fool. But then, she had always been out of step with everyone else. Why should this be any different? “I shall think about it,” she murmured as they headed to the center of the dais, where the family was gathering. “I suppose I’ll have to settle for that. For now.” He cast her a heated glance. “But later this evening, once we have the chance to be alone, I shall try more effective methods to persuade you. Because I’m not giving up on this. I can be as stubborn as you, my dear.” She bit back a smile. Thank God for that.

Sometimes,” she told me, “a girl will give a guy a blow job at the end of the night because she doesn’t want to have sex with him and he expects to be satisfied. So if I want him to leave and I don’t want anything to happen . . .” She trailed off, leaving me to imagine the rest. There was so much to unpack in that short statement: why a young man should expect to be sexually satisfied; why a girl not only isn’t outraged, but considers it her obligation to comply; why she doesn’t think a blow job constitutes “anything happening”; the pressure young women face in any personal relationship to put others’ needs before their own; the potential justification of assault with a chaser of self-blame. “It goes back to girls feeling guilty,” Anna said. “If you go to a guy’s room and are hooking up with him, you feel bad leaving him without pleasing him in some way. But, you know, it’s unfair. I don’t think he feels badly for you.” In their research on high school girls and oral sex, April Burns, a professor of psychology at City University of New York, and her colleagues found that girls thought of fellatio kind of like homework: a chore to get done, a skill to master, one on which they expected to be evaluated, possibly publicly. As with schoolwork, they worried about failing or performing poorly—earning the equivalent of low marks. Although they took satisfaction in a task well done, the pleasure they described was never physical, never located in their own bodies. They were both dispassionate and nonpassionate about oral sex—socialized, the researchers concluded, to see themselves as “learners” in their encounters rather than “yearners.” The concern with pleasing, as opposed to pleasure, was pervasive among the girls I met, especially among high schoolers, who were just starting sexual experimentation.

Noting that material poverty in the US was matched by an even greater “poverty of satisfaction, purpose, and dignity,” Kennedy decried GDP as a poor measure of the state of the nation. “Too much and for too long, we seemed to have surrendered personal excellence and community values in the mere accumulation of material things,” he said. The GDP was buoyed, he noted, by cigarette advertising, ambulances, home security, jails, the destruction of redwood forests, urban sprawl, napalm, nuclear warheads and the armoured vehicles used by police against riots in American cities. “It does not include the beauty of our poetry or the strength of our marriages, the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage, neither our wisdom nor our learning, neither our compassion nor our devotion to our country. It measures everything, in short, except that which makes life worthwhile,” Kennedy said.

A short, older man stepped up to me, sticking out his hand and saying something I couldn't hear. Thinking, "Now who's this?" I took out one of my ear monitors and said, "Sorry, I couldn't hear you." He spoke again, smiling, "Hello, I'm Charlie Watts." "Oh!" I said, taken aback, "Hello." And I shook his hand. He asked if we were going on soon, and I said yes, any minute, and he said, with a twinkle, "I'm going to watch you!" I suppose if I could have felt more pressured, that might have done it, but I was already at maximum intensity — there was no time to think of Charlie Watts and the Rolling Stones, watching them on The T.A.M.I. Show or "Ed Sullivan" when I was twelve-and-a-half, hearing "Satisfaction" snarling down the midway at Lakeside Park, Gimme Shelter at the cinema in London, listening to Charlie's beautiful solo album, Warm and Tender, so many times late at night in Quebec, or any of the other million times Charlie Watts and his band had been part of my life.

Clay’s heart was beating fast. Peril tilted her head at Starflight. “He is smart,” she said. “Just like you said. I guess I could do that.” She sounded like she wasn’t entirely convinced. “If you’re really sure you want to escape tonight.” “Of course we are,” Tsunami said, springing to her feet. “Let’s get out of here.” “But Sunny —” Starflight said. “We hide somewhere and wait until Peril can free her tomorrow,” Tsunami said. “And Glory,” Clay said. “We have to save Glory, too.” “Glory?” Peril’s brow creased in a frown. “The RainWing. Queen Scarlet’s new artwork,” Clay said. “Oh,” Peril said. “Her. She’s very beautiful.” She narrowed her eyes at Clay, which confused him. “Let’s run away now and worry about that later,” Tsunami said. “Is there somewhere we can hide?” Peril snapped her wings open. “Below the waterfall. There’s a cave only I know about.” She turned, nearly smacking Clay with her tail, and hopped over the pool into the fire. Clay watched in amazement as she wrapped her claws around two of the black rocks and picked them up. She stepped into the tunnel, and the fire from the rocks went with her, blazing around her talons. Carefully she piled the fire on the rock floor outside until there was a gap big enough for the dragonets to jump through. Tsunami went first, and then Clay, and then Starflight. When they were all out in the tunnel, Peril rebuilt the wall of fire across the cave entrance. “There,” she said with satisfaction. “Now she’ll have no idea how you got out.” “Can you get these off our wings?” Starflight whispered, pointing to the bindings. Peril gave him a hard look. “Maybe,” she said. “But maybe I’ll wait until I know you won’t leave without saying good-bye.” “We wouldn’t leave without our friends,” Clay promised. She scowled. “Which way to the waterfall?” Tsunami asked. Peril nodded up the tunnel and slithered off, leading the way. “Stop making her mad,” Tsunami hissed in Clay’s ear as they followed. “Me?” he said, genuinely surprised. “What did I do?” “Well, you’re a handsome idiot,” she said affectionately. “And I’ll tell you later.” Which didn’t clear things up at all. Shortly

I felt the superb iron of Barth’s paragraphs, his magnificent seamless integrity and energy in this realm of prose—the specifically Christian—usually conspicuous for intellectual limpness and dishonesty. “Man is a riddle and nothing else, and his universe, be it ever so vividly seen and felt, is a question.… The solution of the riddle, the answer to the question, the satisfaction of our need is the absolutely new event.… There is no way which leads to this event”: here I thought I had it, in “The Task of the Ministry,” but no, the passage, though ringing, did not have quite the ring impressed, three decades earlier, upon my agitated inner ear. Farther into the essay, I stumbled on a sentence, starred in the margin, that seemed to give Dale Kohler’s line of argument some justification: “In relation to the kingdom of God any pedagogy may be good and any may be bad; a stool may be high enough and the longest ladder too short to take the kingdom of heaven by force.” By force, of course: that was his blasphemy, as I had called it. The boy would treat God as an object, Who had no voice in His own revelation.

I only have the story in two parts from Miss Throckmorton-Jones. The first time she spoke she was under the influence of laudanum. Today she was under the influence of what I can only describe as the most formidable temper I’ve ever seen. However, while I may not have the complete story, I certainly have the gist of it, and if half what I’ve heard is true, then it’s obvious that you are completely without either a heart or a conscience! My own heart breaks when I imagine Elizabeth enduring what she has for nearly two years. When I think of how forgiving of you she has been-“ “What did the woman tell you?” Ian interrupted shortly, turning and walking over to the window. His apparent lack of concern so enraged the vicar that he surged to his feet and stalked over to Ian’s side, glowering at his profile. “She told me you ruined Elizabeth Cameron’s reputation beyond recall,” he snapped bitterly. “She told me that you convinced that innocent girl-who’d never been away from her country home until a few weeks before meeting you-that she should meet you in a secluded cottage, and later in a greenhouse. She told me that the scene was witnessed by individuals who made great haste to spread the gossip, and that it was all over the city in a matter of days. She told me Elizabeth’s fiancé heard of it and withdrew his offer because of you. When he did that, society assumed Elizabeth’s character must indeed be of the blackest nature, and she was summarily dropped by the ton. She told me that a few days later Elizabeth’s brother fled England to escape their creditors, who would have been paid off when Elizabeth made an advantageous marriage, and that he’s never returned.” With grim satisfaction the vicar observed the muscle that was beginning to twitch in Ian’s rigid jaw. “She told me the reason for Elizabeth’s going to London in the first place had been the necessity for making such a marriage-and that you destroyed any chance of that ever happening. Which is why that child will now have to marry a man you describe as a lecher three times her age!” Satisfied that his verbal shots were finding their mark, he fired his final, most killing around. “As a result of everything you have done, that brave, beautiful girl has been living in shamed seclusion for nearly two years. Her house, of which she spoke with such love, has been stripped of its valuables by creditors. I congratulate you, Ian. You have made an innocent girl into an impoverished leper! And all because she fell in love with you on sight. Knowing what I now know of you, I can only wonder what she saw in you!

Pasting on her most endearing smile, Bronwyn stood up and interrupted, "I must beg everyone's pardon for retiring early. I have been needing to speak with my husband all day. So, we will see you in the morning." She then looked down at Ranulf to ensure he understood that she was serious. He arched a single brow, but said nothing as he rose to join her, ignoring the short coughs and snorts of laughter of his men. Bronwyn instantly froze as she realized what the small group-including her husband-believed she had meant. Mustering up the remnants of her pride,she forced herself to march on. "It's nice to know you've been wanting me all day, but if you desire for us to be alone, there are more discreet ways of letting me know," Ranulf teased as he lifted the flap of their tent. Bronwyn knew her already red face was turning an even more brilliant color, but she refused to let Ranulf believe he had totally won. "You,husband, are far more in need of a modesty lesson than I." Ranulf let go the heavy material and then crossed his arms with a smug look of satisfaction Bronwyn wanted to both remove and indulge. "Don't believe in modesty.Never have.Kind of liking the fact that you don't either," he said, hinting at what he thought was about to come next. Bronwyn took a step back and waved a finger. "I said I wanted to speak with you alone...about tomorrow.

Even if we act to erase material poverty, there is another greater task; it is to confront the poverty of satisfaction – purpose and dignity – that afflicts us all. Too much and for too long, we seemed to have surrendered personal excellence and community values in the mere accumulation of material things. Our Gross National Product, now, is over $800 billion a year, but that Gross National Product … counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage. It counts special locks for our doors and the jails for the people who break them. It counts the destruction of the redwood and the loss of our natural wonder in chaotic sprawl. It counts napalm and counts nuclear warheads and armored cars for the police to fight the riots in our cities. It counts Whitman's rifle and Speck's knife, and the television programs which glorify violence in order to sell toys to our children. Yet the Gross National Product does not allow for the health of our children, the quality of their education or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages, the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage, neither our wisdom nor our learning, neither our compassion nor our devotion to our country. It measures everything in short, except that which makes life worthwhile.

It was dusk when Ian returned, and the house seemed unnaturally quiet. His uncle was sitting near the fire, watching him with an odd expression on his face that was half anger, half speculation. Against his will Ian glanced about the room, expecting to see Elizabeth’s shiny golden hair and entrancing face. When he didn’t, he put his gun back on the rack above the fireplace and casually asked, “Where is everyone?” “If you mean Jake,” the vicar said, angered yet more by the way Ian deliberately avoided asking about Elizabeth, “he took a bottle of ale with him to the stable and said he was planning to drink it until the last two days were washed from his memory.” “They’re back, then?” “Jake is back,” the vicar corrected as Ian walked over to the table and poured some Madeira into a glass. “The servingwomen will arrive in the morn. Elizabeth and Miss Throckmorton-Jones are gone, however.” Thinking Duncan meant they’d gone for a walk, Ian flicked a glance toward the front door. “Where have they gone at this hour?” “Back to England.” The glass in Ian’s hand froze halfway to his lips. “Why?” he snapped. “Because Miss Cameron’s uncle has accepted an offer for her hand.” The vicar watched in angry satisfaction as Ian tossed down half the contents of his glass as if he wanted to wash away the bitterness of the news. When he spoke his voice was laced with cold sarcasm. “Who’s the lucky bridegroom?” “Sir Francis Belhaven, I believe.” Ian’s lips twisted with excruciating distaste. “You don’t admire him, I gather?” Ian shrugged. “Belhaven is an old lecher whose sexual tastes reportedly run to the bizarre. He’s also three times her age.” “That’s a pity,” the vicar said, trying unsuccessfully to keep his voice blank as he leaned back in his chair and propped his long legs upon the footstool in front of him. “Because that beautiful, innocent child will have no choice but to wed that old…lecher. If she doesn’t, her uncle will withdraw his financial support, and she’ll lose that home she loves so much. He’s perfectly satisfied with Belhaven, since he possesses the prerequisites of title and wealth, which I gather are his only prerequisites. That lovely girl will have to wed that old man; she has no way to avoid it.” “That’s absurd,” Ian snapped, draining his glass. “Elizabeth Cameron was considered the biggest success of her season two years ago. It was pubic knowledge she’d had more than a dozen offers. If that’s all he cares about, he can choose from dozens of others.” Duncan’s voice was laced with uncharacteristic sarcasm. “That was before she encountered you at some party or other. Since then it’s been public knowledge that she’s used goods.” “What the hell is that supposed to mean?” “You tell me, Ian,” the vicar bit out. “I only have the story in two parts from Miss Throckmorton-Jones. The first time she spoke she was under the influence of laudanum. Today she was under the influence of what I can only describe as the most formidable temper I’ve ever seen. However, while I may not have the complete story, I certainly have the gist of it, and if half what I’ve heard is true, then it’s obvious that you are completely without either a heart or a conscience! My own heart breaks when I imagine Elizabeth enduring what she has for nearly two years. When I think of how forgiving of you she has been-“ “What did the woman tell you?” Ian interrupted shortly, turning and walking over to the window.

...literature does its best to maintain that its concern is with the mind ; that the body is a sheet of plain glass through which the soul looks straight and clear, and, save for one or two passions such as desire and greed, is null , negligible and nonexistent. On the contrary, the very opposite is true. All day, all night the body intervenes; blunts or sharpens, colours or discolours, turns to wax in the warmth of June, hardens to tallow in the murk of February. The creature within can only gaze through the pane—smudged or rosy; it cannot separate off from the body like the sheath of a knife or the pod of a pea for a single instant; it must go through the whole unending procession of changes, heat and cold, comfort and discomfort, hunger and satisfaction, health and illness, until there comes the inevitable catastrophe; the body smashes itself to smithereens, and the soul (it is said) escapes. But of all this daily drama of the body there is no record. People write always about the doings of the mind; the thoughts that come to it; its noble plans; how it has civilised the universe. They show it ignoring the body in the philosopher's turret; or kicking the body, like an old leather football, across leagues of snow and desert in the pursuit of conquest or discovery. Those great wars which it wages by itself, with the mind a slave to it, in the solitude of the bedroom against the assault of fever or the oncome of melancholia, are neglected. Nor is the reason far to seek. To look these things squarely in the face would need the courage of a lion tamer; a robust philosophy; a reason rooted in the bowels of the earth. Short of these, this monster, the body, this miracle, its pain, will soon make us taper into mysticism, or rise, with rapid beats of the wings, into the raptures of transcendentalism. More practically speaking, the public would say that a novel devoted to influenza lacked plot; they would complain that there was no love in it—wrongly however, for illness often takes on the disguise of love, and plays the same odd tricks, investing certain faces with divinity, setting us to wait, hour after hour, with pricked ears for the creaking of a stair, and wreathing the faces of the absent (plain enough in health, Heaven knows) with a new significance, while the mind concocts a thousand legends and romances about them for which it has neither time nor liberty in health.

literature does itsnbest to maintain that its concern is with the mind ; that the body is a sheet of plain glass through which the soul looks straight and clear, and, save for one or two passions such as desire and greed, is null , negligible and nonexistent. On the contrary, the very opposite is true. All day, all night the body intervenes; blunts or sharpens, colours or discolours, turns to wax in the warmth of June, hardens to tallow in the murk of February. The creature within can only gaze through the pane—smudged or rosy; it cannot separate off from the body like the sheath of a knife or the pod of a pea for a single instant; it must go through the whole unending procession of changes, heat and cold, comfort and discomfort, hunger and satisfaction, health and illness, until there comes the inevitable catastrophe; the body smashes itself to smithereens, and the soul (it is said) escapes. But of all this daily drama of the body there is no record. People write always about the doings of the mind; the thoughts that come to it; its noble plans; how it has civilised the universe. They show it ignoring the body in the philosopher's turret; or kicking the body, like an old leather football, across leagues of snow and desert in the pursuit of conquest or discovery. Those great wars which it wages by itself, with the mind a slave to it, in the solitude of the bedroom against the assault of fever or the oncome of melancholia, are neglected. Nor is the reason far to seek. To look these things squarely in the face would need the courage of a lion tamer; a robust philosophy; a reason rooted in the bowels of the earth. Short of these, this monster, the body, this miracle, its pain, will soon make us taper into mysticism, or rise, with rapid beats of the wings, into the raptures of transcendentalism. More practically speaking, the public would say that a novel devoted to influenza lacked plot; they would complain that there was no love in it—wrongly however, for illness often takes on the disguise of love, and plays the same odd tricks, investing certain faces with divinity, setting us to wait, hour after hour, with pricked ears for the creaking of a stair, and wreathing the faces of the absent (plain enough in health, Heaven knows) with a new significance, while the mind concocts a thousand legends and romances about them for which it has neither time nor liberty in health.

As a child, Callum never sympathized much with storybook villains, who were always clinging to some sort of broad, unspecified drive. It wasn’t the depravity that unnerved him, but the desperation of it all; the need, the compulsion, which always destroyed them in the end. That was the distasteful thing about villains, really. Not the manner in which they went about their business, which was certainly gruesome and morally corrupt, but the fact that they desired things so intensely. The heroes were always reluctant, always pushed into their roles, martyring themselves. Callum didn’t like that, either, but at least it made sense. Villains were far too proactive. Must they participate in the drudgery of it all for some interminable cause? Taking over the world was a mostly nonsensical agenda. Have control of these puppets, with their empty heads and their pitchforked mobs? Why? Wanting anything—beauty, love, omnipotence, absolution—was the natural flaw in being human, but the choice to waste away for anything made the whole indigestible. A waste. Simple choices were what registered to Callum as most honestly, the truest truths: fairy-tale peasants need money for dying child, accepts whatever consequence follow. The rest of the story—about rewards of choosing good or the ill-fated outcomes of desperation and vice—we’re always too lofty, a pretty but undeniable lie. Cosmic justice wasn’t real. Betrayal was all too common. For better or worse, people did not get what they deserved. Callum had always tended toward the assassins in the stories, the dutiful soldiers, those driven by personal reaction rather than on some larger moral cause. Perhaps it was a small role to serve on the whole, but at least it was rational, comprehensible beyond fatalistic. Take the huntsman who failed to kill Snow White, for example. An assassin acting on his own internal compass. Whether humanity as a whole won or lost as a result of his choice? Unimportant. He didn’t raise an army, didn’t fight for good, didn’t interfere much with the queen’s other evils. It wasn’t the whole world at stake; it was never about destiny. Callum admired that, the ability to take a moral stance and hold it. It was only about whether the huntsman could live with his decision—because however miserable or dull or uninspired, life was the only thing that mattered in the end. The truest truths: Mortal lifetimes were short, inconsequential. Convictions were death sentences. Money couldn’t buy happiness, but nothing could buy happiness, so at least money could buy everything else. In terms of finding satisfaction, all a person was capable of controlling was himself.

Our critique is not opposed to the *dogmatic procedure* of reason in its pure knowledge as science (for science must always be dogmatic, that is, derive its proof from secure *a priori* principles), but only to *dogmatism*, that is, to the presumption that it is possible to make any progress with pure (philosophical) knowledge from concepts according to principles, such as reason has long been in the habit of using, without first inquiring in what way, and by what right, it has come to posses them. Dogmatism is therefore the dogmatic procedure of pure reason, *without a preceding critique of its own powers*; and our opposition to this is not intended to defend that loquacious shallowness which arrogates to itself the name of popularity, much less that skepticism which makes short work of the whole of metaphysics. On the contrary, our critique is meant to form a necessary preparation in support of metaphysics as a thorough science, which must necessarily be carried out dogmatically and strictly systematically, so as to satisfy all the demands, no so much of the public at large, as of the Schools. This is an indispensable demand for it has undertaken to carry out its work entirely *a priori*, and thus to carry it out to the complete satisfaction of speculative reason. In the execution of this plan, as traced out by the critique, that is, in a future system of metaphysics, we shall have to follow the strict method of the celebrated Wolff, the greatest of all dogmatic philosophers. He was the first to give an example (and by his example initiated, in Germany, that spirit of thoroughness which is not yet extinct) of how the secure course of a science could be attained only through the lawful establishment of principles, the clear determination of concepts, the attempt at strictness of proof and avoidance of taking bold leaps in our inferences. He was therefore most eminently qualified to give metaphysics the dignity of a science, if it had only occurred to him to prepare his field in advance by criticism of the organ, that is, of pure reason itself―an omission due not so much to himself as to the dogmatic mentality of his age, about which the philosophers of his own, as well as of all previous times, have no right to reproach one another. Those who reject both the method of Wolff and the procedure of the critique of pure reason can have no other aim but to shake off the fetters of *science* altogether, and thus to change work into play, certainty into opinion and philosophy into philodoxy." ―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 28-29

Long story short, I got lured into a trap. A Mage using that concealment spell tried to knife me. Then someone else tried to blow my brains out with a bullet." "A Mage attacked you?" Alain asked, feeling a sick sensation inside. "She tried. I knew they'd been watching me. I didn't give them any reason to try to kill me." Mari looked at him. "Did I?" "It is my fault," Alain admitted. "Even though I have tried to keep them from finding out who you are, they still believe that you are dangerous." She gave him another look, then shook her head. "From the looks of things, I'm mainly dangerous to my friends and myself. Just how much trouble did you actually get in because of spending time with me in Dorcastle?" Alain looked into the fire. "My Guild did not believe that I had been with you in Dorcastle. The elders thought that the woman I had been seen with in that city was a common I had sought out because she researched the Mechanic I had met in Ringhmon." "Why would you want to find a common who looked like me?" Mari asked. "For physical satisfaction." The simple statement would have created no reaction in a Mage, but he saw the outraged look in Mari's face and hurriedly added more. "I would not have done that. But the elders assumed that I did. I told you that they believed I was attracted to you." "Alain, 'attracted to' doesn't bring to mind the idea of finding another woman who resembles me so that you can pretend that you're—" she choked off the words, glaring into the night. "The elders assumed that. I never wanted it. I would never do it. There is no other woman like you." Somehow he must have said the right thing, because she relaxed. "But because of that belief of theirs," Mari said, "your elders thought you might look for me again." "They actually thought that you would seek me," Alain explained. "They were very concerned that you would..." His "social skills" might need work, but Alain realized that he probably should not say the rest. Too late. Mari bent a sour look his way. "What did they think I would do?" "It is not important." "Alain..." He exhaled slowly, realizing that Mari would not give up on this question. "The elders thought that you would seek to ensnare me, using your physical charms, and through me work to strike at the Mage Guild." She stared back in disbelief. "Ensnare? They actually used the word ensnare?" "Yes. Many times." "Using my physical charms?" Mari seemed unable to decide whether to laugh or get angry. She looked down at herself. "I'm a little low on ammunition when it comes to physical charms, or hadn't these elders of yours noticed?" "You are beautiful beyond all other women," Alain objected. Mari rolled her eyes. "And you ate seriously deluded. I hadn't realized how badly until this moment.

There is a discrimination in this world and slavery and slaughter and starvation. Governments repress their people; and millions are trapped in poverty while the nation grows rich; and wealth is lavished on armaments everywhere. "These are differing evils, but they are common works of man. They reflect the imperfection of human justice, the inadequacy of human compassion, our lack of sensibility toward the sufferings of our fellows. "But we can perhaps remember - even if only for a time - that those who live with us are our brothers; that they share with us the same short moment of life; that they seek - as we do - nothing but the chance to live out their lives in purpose and happiness, winning what satisfaction and fulfillment they can. "Surely this bond of common faith, this bond of common goal, can begin to teach us something. Surely, we can learn, at least, to look at those around us as fellow men. And surely we can begin to work a little harder to bind up the wounds among us and to become in our own hearts brothers and countrymen once again. "Our answer is to rely on youth - not a time of life but a state of mind, a temper of the will, a quality of imagination, a predominance of courage over timidity, of the appetite for adventure over the love of ease. The cruelties and obstacles of this swiftly changing planet will not yield to obsolete dogmas and outworn slogans. They cannot be moved by those who cling to a present that is already dying, who prefer the illusion of security to the excitement and danger that come with even the most peaceful progress. It is a revolutionary world we live in; and this generation at home and around the world, has had thrust upon it a greater burden of responsibility than any generation that has ever lived. "Some believe there is nothing one man or one woman can do against the enormous array of the world's ills. Yet many of the world's great movements, of thought and action, have flowed from the work of a single man. A young monk began the Protestant reformation, a young general extended an empire from Macedonia to the borders of the earth, and a young woman reclaimed the territory of France. It was a young Italian explorer who discovered the New World, and the thirty-two-year-old Thomas Jefferson who proclaimed that all men are created equal. "These men moved the world, and so can we all. Few will have the greatness to bend history itself, but each of us can work to change a small portion of events, and in the total of all those acts will be written the history of this generation. It is from numberless diverse acts of courage and belief that human history is shaped. Each time a man stands up for an ideal, or acts to improve the lot of others, or strikes out against injustice, he sends forth a tiny ripple of hope, and crossing each other from a million different centers of energy and daring, those ripples build a current that can sweep down the mightiest walls of oppression and resistance. "Few are willing to brave the disapproval of their fellows, the censure of their colleagues, the wrath of their society. Moral courage is a rarer commodity than bravery in battle or great intelligence. Yet it is the one essential, vital quality for those who seek to change a world that yields most painfully to change. And I believe that in this generation those with the courage to enter the moral conflict will find themselves with companions in every corner of the globe.

A stranger. Young, well-dressed, pale and visibly sweaty, as if he’d endured some great shock and needed a drink. West would have been tempted to pour him one, if not for the fact that he’d just pulled a small revolver from his pocket and was pointing it in his direction. The nose of the short barrel was shaking. Commotion erupted all around them as patrons became aware of the drawn pistol. Tables and chairs were vacated, and shouts could be heard among the growing uproar. “You self-serving bastard,” the stranger said unsteadily. “That could be either of us,” Severin remarked with a slight frown, setting down his drink. “Which one of us do you want to shoot?” The man didn’t seem to hear the question, his attention focused only on West. “You turned her against me, you lying, manipulative snake.” “It’s you, apparently,” Severin said to West. “Who is he? Did you sleep with his wife?” “I don’t know,” West said sullenly, knowing he should be frightened of an unhinged man aiming a pistol at him. But it took too much energy to care. “You forgot to cock the hammer,” he told the man, who immediately pulled it back. “Don’t encourage him, Ravenel,” Severin said. “We don’t know how good a shot he is. He might hit me by mistake.” He left his chair and began to approach the man, who stood a few feet away. “Who are you?” he asked. When there was no reply, he persisted, “Pardon? Your name, please?” “Edward Larson,” the young man snapped. “Stay back. If I’m to be hanged for shooting one of you, I’ll have nothing to lose by shooting both of you.” West stared at him intently. The devil knew how Larson had found him there, but clearly he was in a state. Probably in worse condition than anyone in the club except for West. He was clean-cut, boyishly handsome, and looked like he was probably very nice when he wasn’t half-crazed. There could be no doubt as to what had made him so wretched—he knew his wrongdoings had been exposed, and that he’d lost any hope of a future with Phoebe. Poor bastard. Picking up his glass, West muttered, “Go on and shoot.” Severin continued speaking to the distraught man. “My good fellow, no one could blame you for wanting to shoot Ravenel. Even I, his best friend, have been tempted to put an end to him on a multitude of occasions.” “You’re not my best friend,” West said, after taking a swallow of brandy. “You’re not even my third best friend.” “However,” Severin continued, his gaze trained on Larson’s gleaming face, “the momentary satisfaction of killing a Ravenel—although considerable—wouldn’t be worth prison and public hanging. It’s far better to let him live and watch him suffer. Look how miserable he is right now. Doesn’t that make you feel better about your own circumstances? I know it does me.” “Stop talking,” Larson snapped. As Severin had intended, Larson was distracted long enough for another man to come up behind him unnoticed. In a deft and well-practiced move, the man smoothly hooked an arm around Larson’s neck, grasped his wrist, and pushed the hand with the gun toward the floor. Even before West had a good look at the newcomer’s face, he recognized the smooth, dry voice with its cut-crystal tones, so elegantly commanding it could have belonged to the devil himself. “Finger off the trigger, Larson. Now.” It was Sebastian, the Duke of Kingston . . . Phoebe’s father. West lowered his forehead to the table and rested it there, while his inner demons all hastened to inform him they really would have preferred the bullet.

only the dead keep secrets." "it is not easy. Taking a life, even when we knew it was required." "most people want only to be cared for. If I had no softness, I'd get nowhere at all." "a flaw of humanity. The compulsion to be unique, which is at war with the desire to belong to a single identifiable sameness." "someone always gains, just like someone always loses." "most women are less in love with the partners they choose than they are simply desperate for their approval, starving for their devotion. They want most often to be touched as no one else can touch them, and most of them inaccurately assume this requires romance. But the moment we realize we can feel fulfilled without carrying the burdens of belonging to another, that we can experience rapture without being someone's other half, and therefore beholden to their weaknesses, to their faults and failures and their many insufferable fractures, then we're free, aren't we? " " enough, for once, to feel, and nothing else. " " there was no stopping what one person could believe. " " I noticed that if I did certain things, said things in certain way, or held her eye contact while I did them, I could make her... Soften toward me. " " I think I've already decided what I'm going to do, and I just hope it's the right thing. But it isn't, or maybe it is. But I suppose it doesn't matter, because I've already started, and looking back won't help. " " luck is a matter of probabilities. " "you want to believe that your hesitation makes you good, make you feel better? It doesn't. Every single one of us is missing something. We are all too powerful, too extraordinary, and don't you see it's because we're riddled with vacancies? We are empty and trying to fill, lighting ourselves on fire just to prove that we are normal, that we are ordinary. That we, like anything, can burn. " " ask yourself where power comes from, if you can't see the source, don't trust it. " " an assassin acting on his own internal compass. Whether he lived or died as a result of his own choice? Unimportant. He didn't raise an army didn't fight for good, didn't interfere much with the queen's other evils. It was whether or not he could live with his own decision because life was the only thing that truly matters. " " the truest truth : mortal lifetimes were short, inconsequential. Convictions were death sentences. Money couldn't buy happiness, but nothing could buy happiness, so at least money could buy everything else. In term of finding satisfaction, all a person was capable of controlling was himself. " " humans were mostly sensible animals. They knew the dangers of erratic behavior. It was a chronic condition, survival. My intention is as same as others. Stand taller, think smarter, be better. " " she couldn't remember what version of her had put herself into that relationship, into that life, or somehow into this shape, which still looked and felt as it always had but wasn't anymore. " " conservative of energy meant that there must be dozens of people in the world who didn't exist because of she did. " " what replace feelings when there were none to be had? " " the absence of something was never as effective as the present of something. " "To be suspended in nothing, he said, was to lack all motivation, all desire. It was not numbness which was pleasurable in fits, but functional paralysis. Neither to want to live nor to die, but to never exist. Impossible to fight." "apology accepted. Forgiveness, however, declined." "there cannot be success without failure. No luck without unluck." "no life without death?" "Everything collapse, you will, too. You will, soon.