Search For Significance Quotes

MAKING THE LIE MAKE SENSE: When denial (his or ours) can no longer hold and we finally have to admit to ourselves that we’ve been lied to, we search frantically for ways to keep it from disrupting our lives. So we rationalize. We find “good reasons” to justify his lying, just as he almost always accompanies his confessions with “good reasons” for his lies. He tells us he only lied because…. We tell ourselves he only lied because…. We make excuses for him: The lying wasn’t significant/Everybody lies/He’s only human/I have no right to judge him. Allowing the lies to register in our consciousness means having to make room for any number of frightening possibilities: • He’s not the man I thought he was. • The relationship has spun out of control and I don’t know what to do • The relationship may be over. Most women will do almost anything to avoid having to face these truths. Even if we yell and scream at him when we discover that he’s lied to us, once the dust settles, most of us will opt for the comforting territory of rationalization. In fact, many of us are willing to rewire our senses, short-circuit our instincts and intelligence, and accept the seductive comfort of self-delusion.

In the world of the very small, where particle and wave aspects of reality are equally significant, things do not behave in any way that we can understand from our experience of the everyday world...all pictures are false, and there is no physical analogy we can make to understand what goes on inside atoms. Atoms behave like atoms, nothing else.

There is only one way: Go within. Search for the cause, find the impetus that bids you write. Put it to this test: Does it stretch out its roots in the deepest place of your heart? Can you avow that you would die if you were forbidden to write? Above all, in the most silent hour of your night, ask yourself this: Must I write? Dig deep into yourself for a true answer. And if it should ring its assent, if you can confidently meet this serious question with a simple, “I must,” then build your life upon it. It has become your necessity. Your life, in even the most mundane and least significant hour, must become a sign, a testimony to this urge.

It's not that your most important work is meaningless; it's that your most trivial movements are also significant.

He searched for my gaze and the second he found it, I cracked a smile. “There it is.” He palmed his chest again and sighed. “All is right in the world again.

She folds the pages of the books she reads when she wants to remember something important. Her favorite books are accordions, testaments to an endless search for meaning.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it. At one point, Frankl writes that a person “may remain brave, dignified and unselfish, or in the bitter Fight for self-preservation he may forget his human dignity and become no more than an animal.

And when we love, we know love will last. Significantly, we know, having learned through much trial and error, that true love begins with self-love. And that time and time again our search for love brings us back to the place where we started, back to our own heart's mirror, where we can look upon our female selves with love and be renewed.

And maybe we're all travelers in search of significance in search of solitude in search of something inconceivable in search of something fascinating in search of our own treasure in search of ourselves

The meaning of awe is to realize that life takes place under wide horizons, horizons that range beyond the span of an individual life or even the life of a nation, a generation, or an era. Awe enables us to perceive in the world intimations of the divine, to sense in small things the beginning of infinite significance, to sense the ultimate in the common and the simple; to feel in the rush of the passing the stillness of the eternal.

All of us fail, but this doesn't mean we are failures.

What a waste to attempt to change behavior without truly understanding the driving needs that cause such behavior!

There are significant analogues between the American fear of Communism during the McCarthy era and the American fear of Islam at the beginning of the twenty-first century.

So, ask yourself: If what you're working on succeeds beyond your wildest dreams, would you have significantly helped other people? If not, then keep searching for something else to work on. Otherwise you're not living up to your full potential.

Life, just like the stars, the planets and the galaxies, is just a temporary structure on the long road from order to disorder. But that doesn't make us insignificant, because we are the Cosmos made conscious. Life is the means by which the universe understands itself. And for me, our true significance lies in our ability to understand and explore this beautiful universe.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it.

It may, after all, be the bad habit of creative talents to invest themselves in pathological extremes that yield remarkable insights but no durable way of life for those who cannot translate their psychic wounds into significant art or thought. THEODORE ROSZAK, “IN SEARCH OF THE MIRACULOUS

Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times.

I met people on college campuses who were defining themselves as genderqueer to express revolutionary feelings, or to communicate their individuality; they were gender fluid without being gender dysphoric. This phenomenon may be culturally significant, but it has only a little bit in common with the people who feel they can have no authentic self in their birth gender.

Because of justification, you are completely forgiven and fully pleasing to God. You no longer have to fear failure.     2. Because of reconciliation, you are totally accepted by God. You no longer have to fear rejection.     3. Because of propitiation, you are deeply loved by God. You no longer have to fear punishment, nor do you have to punish others.     4. Because of regeneration, you have been made brand-new, complete in Christ. You no longer need to experience the pain of shame.

I do not mean to say that I viewed those desires of mine that deviated from accepted standards as normal and orthodox; nor do I mean that I labored under the mistaken impression that my friends possessed the same desires. Surprisingly enough, I was so engrossed in tales of romance that I devoted all my elegant dreams to thoughts of love between man and maid, and to marriage, exactly as though I were a young girl who knew nothing of the world. I tossed my love for Omi onto the rubbish heap of neglected riddles, never once searching deeply for its meaning. Now when I write the word love, when I write affection, my meaning is totally different from my understanding of the words at that time. I never even dreamed that such desires as I had felt toward Omi might have a significant connection with the realities of my "life.

Significantly, romantic friendships can coexist with the fact of partners' marrying because their reason for being is not to replace marriage but to open the possibility of sustained, committed true love existing among friends, and not just same-sex friends. No matter that our chosen relationship commitments change. Those of us who have long-term romantic friendships, some that have lasted longer than any of our marriages or partnerships, do not fear that these commitments will falter if we create primary bonds.

Confess your sins, worship God, and get on with your life. You can experience the mercy of God no matter what you’ve been through.

But as nearly every denomination in the United States faces declining membership and waning influence, Christians may need to get used to the idea of measuring significance by something other than money, fame, and power. No one ever said the fruit of the Spirit is relevance or impact or even revival. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—the sort of stuff that, let’s face it, doesn’t always sell.

Though we may not be so extreme, many of us do have certain Christian activities (church attendance, tithing, Bible studies, and so on) that we feel we must do to be good Christians. These activities themselves are obviously not wrong, but a performance-oriented perspective is wrong.

Time is so subjective, its measure totally dependent upon the means by which we mark its passage. When we follow the conventional milestones, meting out our lives with birthdays and graduations and anniversaries and funerals, we are left with voids along the way-vast stretches of empty space lost forever, never to be filled. As time grows short, the significance of each moment increases, until finally every heartbeat is of monumental importance. Or so it seems at first. I have discovered, almost too late, that time is not just arbitrary, but of no great consequence after all. She has taught me that a touch is a lifetime, a kiss forever, and that passion will transcend the limitations of fragile existence to span eternity. I no longer worry about the beat of my heart-I need only the memory of her to live on. My soul, my very being, pulses with wonder at the places within me that she has filled, with gratitude for the wounds she has healed, and with everlasting devotion for the love she has given. In her arms, I found passion and peace and a place to rest. No matter where I travel or what road I take to reach my detestation, I will always have the comfort of her hand in my and the soft whisper of her voice reminding me that I do not need to be afraid. This, this has always been my secret desire, and now I need search no further. I am Loved, and I am content,

Your ideas about yourself change from day to day and from moment to moment. Your self image is the most changeful thing you have. It is utterly vulnerable, at the mercy of a passerby. A bereavement, the loss of a job, an insult, and your image of yourself, which you call your person, changes deeply. To know what you are, you must first investigate and know what you are not. And to know what you are not, you must watch yourself carefully, rejecting all that does not necessarily go with the basic fact: “I am.” Our usual attitude is of “I am this.” Consistently and perseveringly separate the “I am” from “this” or “that” and try to feel what it means to be, without being “this” or “that.” All our habits go against it and the task of fighting them is long and hard sometimes, but clear understanding helps significantly. The more clearly you understand that on the level of the mind you can be described in negative terms only, the more quickly you will come to the end of your search and realize your limitless being.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times.

Man's search for meaning is the primary motivation in his life...This meaning is unique and specific in that is must and can be fulfilled by him alone; only then does it achieve a significance which will satisfy his own will to meaning

Therefore, those of you searching for something larger, faster, and more significant, who feel that if you could just be somewhere else doing something else as somebody else, then your life would really matter—Jesus has come to confound you.

And the more you look at the history of Homo sapiens, it’s all about movement, right from the very first time they decided to leave Africa. It is this restlessness which seems a very significant factor in the way the planet was settled by humans. It does seem that we are not settled. We think we are, but we are still looking for somewhere else where something is better – where it’s warmer, it’s more pleasant. Maybe there is an element, a spiritual element, of hope in this – that you are going to find somewhere that is wonderful. It’s the search for paradise, the search for the perfect land – maybe that’s at the bottom of it all, all the time.

but our sin will never change the truth of who we are in Christ.

Like most analyses, my conception of a meaningful activity is centered around significance and impact.

three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times.

To cherish secrets and to restrain emotions are psychic misdemeanours for which nature finally visits us with sickness—that is, when we do these things in private. But when they are done in communion with others they satisfy nature and may even count as useful virtues. It is only restraint practised in and for oneself that is unwholesome. It is as if man had an inalienable right to behold all that is dark, imperfect, stupid and guilty in his fellow-beings—for such of course are the things that we keep private to protect ourselves. It seems to be a sin in the eyes of nature to hide our insufficiency—just as much as to live entirely on our inferior side. There appears to be a conscience in mankind which severely punishes the man who does not somehow and at some time, at whatever cost to his pride, cease to defend and assert himself, and instead confess himself fallible and human. Until he can do this, an impenetrable wall shuts him out from the living experience of feeling himself a man among men. Here we find a key to the great significance of true, unstereotyped confession—a significance known in all the initiation and mystery cults of the ancient world, as is shown by a saying from the Greek mysteries: "Give up what thou hast, and then thou wilt receive.

Empathy seems to have been replaced with judgement in today's world. NO ONE has arrived. I repeat, NO ONE has arrived. We all experience joy, happiness, sadness, anger, disappointment, fear, etc... Some of the most successful people have said things in interviews that give you a peek into their vulnerable areas. The differences are found in how we manage our own issues so if you are beating yourself up, comparing yourself or on the other end of the spectrum looking down on others...please stop! We are all searching for significance in one way or another...some have found it within while it takes others a little more time searching the outside. Be true to yourself and allow others to do the same. Remember, no one has it all together all the time. NO ONE HAS ARRIVED...WE ARE ALL BE-COMING. HUMANS BE-ING. So let folks BE.

When my spouse lovingly invests time, energy, and effort in me, I believe that I am significant. Without love, I may spend a lifetime in search of significance, self-worth, and security. When I experience love, it influences all of those needs positively. I am now freed to develop my potential. I am more secure in my self-worth and can now turn my efforts outward instead of being obsessed with my own needs. True love always liberates. In the context of marriage, if we do not feel loved, our differences are magnified. We come to view each other as a threat to our happiness. We fight for self-worth and significance, and marriage becomes a battlefield rather than a haven. Love is not the answer to everything, but it creates a climate of security in which we can seek answers to those things that bother us. In the security of love, a couple can discuss differences without condemnation. Conflicts can be resolved. Two people who are different can learn to live together in harmony. We discover how to bring out the best in each other. Those are the rewards of love.

Finding that Mr. or Ms. Right can be a significant challenge for the quiet, reserved, brutally honest INTJs, who often insist on holding to their very high, and perhaps even impossible, standards in their search for a mate.

As our trek across time will make clear, life is likely transient, and all understanding that arose with its emergence will almost certainly dissolve with its conclusion. Nothing is permanent. Nothing is absolute. And so, in the search for value and purpose, the only insights of relevance, the only answers of significance, are those of our own making. In the end, during our brief moment in the sun, we are tasked with the noble charge of finding our own meaning.

Faith is not in conflict with reason, nor is it a substitute for reason. Faith chooses the grade of significance or Level of Being at which the search for knowledge and understanding is to aim. There is reasonable faith and there is unreasonable faith. To look for meaning and purpose at the level of inanimate matter would be as unreasonable an act of faith as an attempt to “explain” the masterpieces of human genius as nothing but the outcome of economic interests or sexual frustration.

Men did care enough to struggle with our demands. And some cared enough to convert to feminist thinking and to change. But only a very, very few loved us – loved us all the way. And that meant respecting our sexual rights. To this day I believe that feminist debate about love and sexuality ended precisely because straight women did not want to face the reality that it was highly unlikely in patriarchal society that a majority of men would wholeheartedly embrace women’s right to say no in the bedroom. Since the vast majority of heterosexual women, even those involved in radical feminist movement, were not willing to say no when they did not want to perform sexually for the fear of upsetting or alienating their mate, no significant group of men ever had to rise to the occasion. While it became more acceptable to say no now and then, it was not acceptable to say no for any significant amount of time. An individual woman in a primary relationship with a man could not say no, because she feared there was always another woman in the background who could take her place, a woman who would never say no.

Despite our human intelligence, we are very much like our friends in the wild; the world we live in is a survival of the fittest. But to this I say, let the fittest survive! Survival is overrated. We’re alive; we die. How long we survive for is of little significance. Our true significance lies not in the endless comparing of ourselves to one another, trying to see who is the fittest, using scales of evaluation and meaning that differ in the heart and mind of every individual; no - it lies in our deeds alone with the time we have.

The motives behind scientism are culturally significant. They have been mixed, as usual: genuine curiosity in search of truth; the rage for certainty and for unity; and the snobbish desire to earn the label scientist when that became a high social and intellectual rank. But these efforts, even though vain, have not been without harm, to the inventors and to the world at large. The "findings" have inspired policies affecting daily life that were enforced with the same absolute assurance as earlier ones based on religion. At the same time, the workers in the realm of intuition, the gifted finessers - artists, moralists, philosophers, historians, political theorists, and theologians - were either diverted from their proper task, while others were looking on them with disdain as dabblers in the suburbs of Truth.

But as nearly every denomination in the United States faces declining membership and waning influence, Christians may need to get used to the idea of measuring significance by something other than money, fame, and power. No one ever said the fruit of the Spirit is relevance or impact or even revival

There is a difference — subtle but very significant — between having faith in my faith (i.e., faith in my intellectual concepts about God — another way of saying “leaning on my own understanding”) and having faith in God. There is a corresponding difference between doubting my faith and doubting God.

One does not ask about one's true identity simply as a matter of course, but only in rather special circumstances. What this means, I believe, is that "who I really am" becomes an issue for me only when my system of values "breaks down," that is, only when I realize that the values according to which I have lived until now are insufficient to inform a life that I can recognize as satisfying. This realization can occur in variety of circumstances: when my beliefs about myself or the world undergo significant change; when I find that two of my values conflict in a fundamental way; or when, as in the present example, the relations among my previous commitments are insufficiently determinate to tell me what to do in the particular situation I face.

When did people begin to wear clothing with writing on it? Was this not significant? I visit a beach resort. There is a fellow sitting on the sand and his T-shirt says in bold letters: "Tommy." Is he Tommy? Of course not. Tommy is Tommy Hilfiger, the designer who writes his name all over everything and people buy it. Kate Spade puts her name on a purse and it sells for several hundred dollars. Calvin Klein enhances your underwear with his name. ... Where did they get their strange power? What did they do to derange people so that they actually pay for the right to wear an advertisement for what they have just bought?

Everyone is searching for something. Some people pursue security, others pleasure or power. Yet others look for dreams, or they know not what. There are, however, those who know what they seek but cannot find it in the natural world. For these searchers many clues have been laid out by those who have gone before. The traces are everywhere, although only those with eyes to see or ears to hear perceive them. When the significance of these signs is seriously acted upon, Providence opens a door out of the natural into the supernatural to reveal a ladder from the transient to the Eternal. He who dares the ascent enters the Way of Kabbalah.

Every time I do an interview people ask similar questions, such as "What is the most significant story that you have revealed?" […] There really is only one overarching point that all of these stories have revealed, and that is–and I say this without the slightest bit of hyperbole or melodrama; it's not metaphorical and it's not figurative; it is literally true–that the goal of the NSA and it's five eyes partners in the English speaking world–Canada, New Zealand, Australia and especially the UK–is to eliminate privacy globally, to ensure that there could be no human communications that occur electronically, that evades their surveillance net; they want to make sure that all forms of human communications by telephone or by Internet, and all online activities are collected, monitored, stored and analyzed by that agency and by their allies. That means, to describe that is to describe a ubiquitous surveillance state; you don't need hyperbole to make that claim, and you do not need to believe me when I say that that's their goal. Document after document within the archive that Edward Snowden provided us declare that to be their goal. They are obsessed with searching out any small little premise of the planet where some form of communications might take place without they being able to invade it.

The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it.

Eros and Psyche, their archetypal significance for every individual—regardless of relationship status.

When my spouse lovingly invests time, energy, and effort in me, I believe that I am significant. Without love, I may spend a lifetime in search of significance, self-worth, and security.

Our feelings about menstruation are the image of what it is to be a woman in this culture. While menstruation and the fear of revealing evidence of loss of body control bear possibilities of humiliation for women of which men are not aware, it is humiliating too to be that sex whose voice and presence carry less significance. It is humiliating to speak the same words as a man and have his heard, and not yours. It is humiliating to feel invisible when God gave you a body as solid as his. It is humiliating that women are accorded little dignity unless they are married. We twist these humiliations around, of course, and say it is glorious to have a man fight our battles for us, put us on a pedestal, take care of us. It is, if you enjoy being dependent on someone else.

At this point, simply ask the Lord to give you the courage to be honest. Give Him permission to shine His Spirit’s light on your thoughts, feelings, and actions. You may be surprised by additional pain as you realize the extent of your wounds, but our experience of healing can only be as deep as our awareness of the need for it. This takes the power of God’s light. Ask Him to turn on the light.

If I were to be asked what we are, I should answer: 'We are the door to everything that can be, we are the expectation that no material response can satisfy, no trick with words deceive. We seek the heights. Each one of us can ignore this search if he has a mind to, but mankind as a whole aspires to these heights; they are the only definition of his nature, his only justification and significance.

[…] we humans, as long as we live, are generally incapable of freeing ourselves from a certain ardent searching and longing, and should not even strive to; that our longing for happiness seems far more beautiful, always far more sensitive, more significant and all in all probably far more desirable than happiness itself, which perhaps need not even exist, since the fervent, gratifying pursuit of happiness and an everlasting, deep desire for it perhaps not only suit perfectly our needs, but satisfy them far better, far more profoundly; that being happy is by no means to be taken casually, unquestioningly as the meaning of the world, the goal and purpose of life, and so on.

It is not for nothing,” he now assured himself, “that when people pass judgment upon their neighbour, their finding is based upon his actions. It is those alone that are significant, and not at all what we say or what we think.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to

You are in search all over of eyes that can give you a certain meaning. Whenever a woman looks at you she gives you meaning. Now psychologists have discovered that when you enter a room—in a waiting room at the airport, or at a station or in a hotel—if a woman looks twice at you, she is ready to be seduced. But if a woman looks once, don’t bother her, just forget it. They have made films and they have been watching and this is a fact, because a woman looks twice only if she wants to be appreciated and looked at. A man enters a restaurant—the woman can look once, but if he is not worthwhile she will not look another time. And woman-hunters know it well, they have known it for centuries! Psychologists have come to know just now. They watch the eyes—if the woman looks again she is interested. Now much is possible, she has given the hint: She is ready to move with you or play the game of love. But if she doesn’t look at you again then the door is closed; better knock at some other door, this door is closed for you. Whenever a woman looks at you, you become important, very significant; in that moment you are unique. That’s why love gives so much radiance; love gives you so much life, vitality.

So if you understand that where there is a search for pleasure there must be pain, live that way if you want to, but don't just slip into it. If you want to end pleasure, though, which is to end pain, you must be totally attentive to the whole structure of pleasure - not cut it out as monks and sannyasis do, never looking at a woman because they think it is a sin and thereby destroying the vitality of their understanding - but seeing the whole meaning and significance of pleasure. Then you will have tremendous joy in life. You cannot think about joy. Joy is an immediate thing and by thinking about it, you turn it into pleasure. Living in the present is the instant perception of beauty and the great delight in it without seeking pleasure from it.

Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The great task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person, as Frankl held on to the image of his wife through the darkest days in Auschwitz), and in courage in difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it.

I believe most Afghan men, on an individual level, are far from extremist or fundamentalist. Hope rests with those men, who control what happens to their daughters. Behind every discreetly ambitious young Afghan woman with budding plans to take on the world, there is an interesting father. And in every successful grown woman who has managed to break new ground and do something women usually do not, there is a determined father, who is redefining honor and society by promoting his daughter. There will always be a small group of elite women with wealthy parents who can choose to go abroad or to take high positions in politics. They will certainly inspire others, but in order for significant numbers of women to take advantage of higher education and participate in the economy on a larger scale, it will take powerful men educating many other men

It may, after all, be the bad habit of creative talents to invest themselves in pathological extremes that yield remarkable insights but no durable way of life for those who cannot translate their psychic wounds into significant art or thought. THEODORE ROSZAK, “IN SEARCH OF THE MIRACULOUS

Man’s search for meaning is the primary motivation in his life and not a “secondary rationalization” of instinctual drives. This meaning is unique and specific in that it must and can be fulfilled by him alone; only then does it achieve a significance which will satisfy his own will to meaning.

But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus.” (EPH. 2:4–6)

In the end, we do not so much reclaim what we have lost as discover a significantly new self in and through the process. Until we are led to the limits of our present game plan and find it insufficient, we will not search out or find the real source, the deep well, or the constantly flowing stream.

To give Kahneman his due, he later admitted that he’d made a mistake in overemphasising the scientific certainty of priming effects. ‘The experimental evidence for the ideas I presented in that chapter was significantly weaker than I believed when I wrote it,’ he commented six years after the publication of Thinking, Fast and Slow. ‘This was simply an error: I knew all I needed to know to moderate my enthusiasm … but I did not think it through.’14 But the damage had already been done: millions of people had been informed by a Nobel Laureate that they had ‘no choice’ but to believe in those studies.

We age slowly. First our pleasure in life and other people declines, everything gradually becomes so real, we understand the significance of everything, everything repeats itself in a kind of troubling boredom. It's the function of age. We know a glass is only a glass. A man, poor creature, is only mortal, no matter what he does. Then our bodies age: not all at once. First it is the eyes, or the legs, or the heart. We age by installments. And then suddenly our spirits begin to age: the body may have grown old, but our souls still yearn and remember and search and celebrate and long for joy. And when the longing for joy disappears, all that are left are memories or vanity, and then, finally, we are truly old. One day we wake up and rub our eyes and do not know why we have woken...Nothing surprising can ever happen again...there's nothing we want anymore, either good or bad...That is old age. There's still some spark inside us, a memory, a goal, someone we would like to see again, something we would like to say or learn, and we know the time will come, but then suddenly it is no longer important to learn the truth and answer to it as we had assumed in all the decades of waiting. Gradually we understand the world and then we die.

As ingenious as this explanation is, it seems to me to miss entirely the emotional significance of the text- its beautiful and beautifully economical evocation of certain difficult feelings that most ordinary people, at least, are all too familiar with: searing regret for the past we must abandon, tragic longing for what must be left behind. (...) Still, perhaps that's the pagan, the Hellenist in me talking. (Rabbi Friedman, by contrast, cannot bring himself even to contemplate that what the people of Sodom intend to do to the two male angels, as they crowd around Lot's house at the beginning of the narrative, is to rape them, and interpretation blandly accepted by Rashi, who blithely points out thta if the Sodomites hadn't wanted sexual pleasure from the angels, Lot wouldn't have suggested, as he rather startingly does, that the Sodomites take his two daughter as subsitutes. But then, Rashi was French.) It is this temperamental failure to understand Sodom in its own context, as an ancient metropolis of the Near East, as a site of sophisticated, even decadent delights and hyper-civilized beauties, that results in the commentator's inability to see the true meaning of the two crucial elements of this story: the angel's command to Lot's family not to turn and look back at the city they are fleeing, and the transformation of Lot's wife into a pillar of salt. For if you see Sodom as beautiful -which it will seem to be all the more so, no doubt, for having to be abandoned and lost forever, precisely the way in which, say, relatives who are dead are always somehow more beautiful and good than those who still live- then it seems clear that Lot and his family are commanded not to look back at it not as a punishment, but for a practical reason: because regret for what we have lost, for the pasts we have to abandon, often poisons any attempts to make a new life, which is what Lot and his family now must do, as Noah and his family once had to do, as indeed all those who survive awful annihilations must somehow do. This explanation, in turn, helps explain the form that the punishment of Lot's wife took- if indeed it was a punishment to begin with, which I personally do not believe it was, since to me it seems far more like a natural process, the inevitable outcome of her character. For those who are compelled by their natures always to be looking back at what has been, rather than forward into the future, the great danger is tears, the unstoppable weeping that the Greeks, if not the author of Genesis, knew was not only a pain but a narcotic pleasure, too: a mournful contemplation so flawless, so crystalline, that it can, in the end, immobilize you.

It is only when the mind, which has taken shelter behind the walls of self-protection, frees itself from its own creations that there can be that exquisite reality. After all, these walls of self-protection are the creations of the mind which, conscious of its insufficiency, builds these walls of protection, and behind them takes shelter. One has built up these barriers unconsciously or consciously, and one’s mind is so crippled, bound, held, that action brings greater conflict, further disturbances. So the mere search for the solution of your problems is not going to free the mind from creating further problems. As long as this center of self-protectiveness, born of insufficiency, exists, there must be disturbances, tremendous sorrow, and pain; and you cannot free the mind of sorrow by disciplining it not to be insufficient. That is, you cannot discipline yourself, or be influenced by conditions and environment, in order not to be shallow. You say to yourself, “I am shallow; I recognize the fact, and how am I going to get rid of it?” I say, do not seek to get rid of it, which is merely a process of substitution, but become conscious, become aware of what is causing this insufficiency. You cannot compel it; you cannot force it; it cannot be influenced by an ideal, by a fear, by the pursuit of enjoyment and powers. You can find out the cause of insufficiency only through awareness. That is, by looking into environment and piercing into its significance there will be revealed the cunning subtleties of self-protection. After all, self-protection is the result of insufficiency, and as the mind has been trained, caught up in its bondage for centuries, you cannot discipline it, you cannot overcome it. If you do, you lose the significance of the deceits and subtleties of thought and emotion behind which mind has taken shelter; and to discover these subtleties you must become conscious, aware. Now to be aware is not to alter. Our mind is accustomed to alteration which is merely modification, adjustment, becoming disciplined to a condition; whereas if you are aware, you will discover the full significance of the environment. Therefore there is no modification, but entire freedom from that environment. Only when all these walls of protection are destroyed in the flame of awareness, in which there is no modification or alteration or adjustment, but complete understanding of the significance of environment with all its delicacies and subtleties—only through that understanding is there the eternal; because in that there is no “you” functioning as a self-protective focus. But as long as that self-protecting focus which you call the “I” exists, there must be confusion, there must be disturbance, disharmony, and conflict. You cannot destroy these hindrances by disciplining yourself or by following a system or by imitating a pattern; you can understand them with all their complications only through the full awareness of mind and heart. Then there is an ecstasy, there is that living movement of truth, which is not an end, not a culmination, but an ever-creative living, an ecstasy which cannot be described, because all description must destroy it. So long as you are not vulnerable to truth, there is no ecstasy, there is no immortality.

One of the most significant aspects of our current situation, it should be noted, is the "crisis of meaning." Perspectives on life and the world, often of a scientific temper, have so proliferated that we face an increasing fragmentation of knowledge. This makes the search for meaning difficult and often fruitless. Indeed, still more dramatically, in this maelstrom of data and facts in which we live and which seem to comprise the very fabric of life, many people wonder whether it still makes sense to ask about meaning. The array of theories which vie to give an answer, and the different ways of viewing and of interpreting the world of human life, serve only to aggravate this radical doubt, which can easily lead to skepticism, indifference or to various forms of nihilism.

We are offered glimpses, even deep searches, into the questions that haunt people the most. We experience a level of intimacy with our clients that few will ever know. We are exposed to levels of drama and emotional arousal that are at once terrifying and captivating. We get to play detective and help solve mysteries that have plagued people throughout their lives. We hear stories so amazing that they make television shows, novels, and movies seem tedious and predictable by comparison. We become companions to people who are on the verge of making significant changes— and we are transformed as well. We go to sleep at night knowing that, in some way, we have made a difference in people’s lives. There is almost a spiritual transcendence associated with much of the work we do.

Most of the messaging and chatting I did was in search of answers to questions I had about how to build my own computer, and the responses I received were so considered and thorough, so generous and kind, they’d be unthinkable today. My panicked query about why a certain chipset for which I’d saved up my allowance didn’t seem to be compatible with the motherboard I’d already gotten for Christmas would elicit a two-thousand-word explanation and note of advice from a professional tenured computer scientist on the other side of the country. Not cribbed from any manual, this response was composed expressly for me, to troubleshoot my problems step-by-step until I’d solved them. I was twelve years old, and my correspondent was an adult stranger far away, yet he treated me like an equal because I’d shown respect for the technology. I attribute this civility, so far removed from our current social-media sniping, to the high bar for entry at the time. After all, the only people on these boards were the people who could be there—who wanted to be there badly enough—who had the proficiency and passion, because the Internet of the 1990s wasn’t just one click away. It took significant effort just to log on.

I find it hard to understand how men with some claim to genius—Nietzsche, for instance—can have been such simpletons as to ascribe to it a certain intellectual value, and consequently to deny themselves friendships in which intellectual esteem would have no part. Yes, it has always been a surprise to me to find a man who carried sincerity towards himself to so high a pitch as to cut himself off, by a scruple of conscience, from Wagner’s music, imagining that the truth could ever be attained by the mode of expression, naturally vague and inadequate, which our actions in general and acts of friendship in particular furnish, or that there could be any kind of significance in the fact of one’s leaving one’s work to go and see a friend and shed tears with him on hearing the false report that the Louvre was burned.

As long as there have been humans, we have searched for our place in the Cosmos. In the childhood of our species (when our ancestors gazed a little idly at the stars), among the Ionian scientists of ancient Greece, and in our own age, we have been transfixed by this question: Where are we? Who are we? We find that we live on an insignificant planet of a humdrum star lost between two spiral arms in the outskirts of a galaxy which is a member of a sparse cluster of galaxies, tucked away in some forgotten corner of a universe in which there are far more galaxies than people. This perspective is a courageous continuation of our penchant for constructing and testing mental models of the skies; the Sun as a red-hot stone, the stars as celestial flame, the Galaxy as the backbone of night. Since Aristarchus, every step in our quest has moved us farther from center stage in the cosmic drama. There has not been much time to assimilate these new findings. The discoveries of Shapley and Hubble were made within the lifetimes of many people still alive today. There are those who secretly deplore these great discoveries, who consider every step a demotion, who in their heart of hearts still pine for a universe whose center, focus and fulcrum is the Earth. But if we are to deal with the Cosmos we must first understand it, even if our hopes for some unearned preferential status are, in the process, contravened. Understanding where we live is an essential precondition for improving the neighborhood. Knowing what other neighborhoods are like also helps. If we long for our planet to be important, there is something we can do about it. We make our world significant by the courage of our questions and by the depth of our answers. We embarked on our cosmic voyage with a question first framed in the childhood of our species and in each generation asked anew with undiminished wonder: What are the stars? Exploration is in our nature. We began as wanderers, and we are wanderers still. We have lingered long enough on the shores of the cosmic ocean. We are ready at last to set sail for the stars.

A point that should be emphasized is that the energy that defines the lifetime of the superposed state is an energy difference, and not the total, (mass-) energy that is involved in the situation as a whole. Thus, for a lump that is quite large but does not move very much-and supposing that it is also crystalline, so that its individual atoms do not get randomly displaced-quantum superpositions could be maintained for a long time. The lump could be much larger than the water droplets considered above. There could also be other very much larger masses in the vicinity, provided that they do not get significantly entangled with the superposed state we are concerned with. (These considerations would be important for solid-state devices, such as gravitational wave detectors, that use coherently oscillating solid-perhaps crystalline-bodies.)

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it. At one point, Frankl writes that a person “may remain brave, dignified and unselfish, or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal.” He concedes that only a few prisoners of the Nazis were able to do the former, “but even one such example is sufficient proof that man’s inner strength may raise him above his outward fate.

Terrible as it was, his experience in Auschwitz reinforced what was already one of his key ideas: Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times.

the way you learn a new word and then hear it everywhere. Baader-Meinhof phenomenon is the scientific term for it, and the research strongly suggests it’s not nearly as magical as it feels. The far less sexy truth is that it has to do with both the biological necessity of our being able to quickly and reliably identify patterns as well as the cognitive bias known as the recency effect, which leads us to overemphasize the significance of the most recent knowledge we’ve acquired.

Like anything that is important in our lives, we don’t understand the why intellectually at first; we can’t categorize or describe it in a discrete way. We just know that it has space and power in our lives, and it feels significant. You may not understand it, but you feel its weight and importance. This is why I run, why I adventure and go out to push myself day in and day out. I am searching for connection through solitude. I connect with myself, with the spaces I explore, with the human experience and existence itself. Without the extremes I can encounter through running, these playgrounds and experiences of being outside of my comfort zone, I can’t feel truly connected or understood—by others or myself. This manner of self-exploration looks different for different people. It can happen through anything that pushes you to be better and really question your purpose here on this earth, causing you to search for the answers within yourself and through your medium.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it. At one point, Frankl writes that a person “may

If you cannot drop a wrong problem, then the first time you meet one you will be stuck with it for the rest of your career. Einstein was tremendously creative in his early years, but once he began, in midlife, the search for a unified theory, he spent the rest of his life on it and had about nothing to show for all the effort. I have seen this many times while watching how science is done. It is most likely to happen to the very creative people; their previous successes convince them they can solve any problem, but there are other reasons besides overconfidence why, in many fields, sterility sets in with advancing age. Managing a creative career is not an easy task, or else it would often be done. In mathematics, theoretical physics, and astrophysics, age seems to be a handicap (all characterized by high, raw creativity), while in music composition, literature, and statesmanship, age and experience seem to be an asset. As valued by Bell Telephone Laboratories in the late 1970s, the first 15 years of my career included all they listed, and for my second 15 years they listed nothing I was very closely associated with! Yes, in my areas the really great things are generally done while the person is young, much as in athletics, and in old age you can turn to coaching (teaching), as I have done. Of course, I do not know your field of expertise to say what effect age will have, but I suspect really great things will be realized fairly young, though it may take years to get them into practice. My advice is if you want to do significant things, now is the time to start thinking (if you have not already done so) and not wait until it is the proper moment—which may never arrive!

Believing, with Max Weber, that man is an animal suspended in webs of significance he himself has spun, I take culture to be those webs, and the analysis of it to be therefore not an experimental science in search of law but an interpretive one in search of meaning. It is explication I am after, construing social expressions on their surface enigmatical. And it is not even, finally, meanings that I am after, but rather significances. Culture is not a power, something to which social events, behaviors, institutions, or processes can be causally attributed; it is a context, something within which they can be intelligibly— that is, thickly— described. In brief, a little thicker description is what we need in this life, and that is what, I am here to argue, ethnography, properly conceived as a thick description of particular social situations, does indeed provide. The task of the ethnographer is to make the familiar strange and the strange familiar, to take, as it were, the native's point of view, to get inside his head and see the world the way he does, to delineate the ethos of his culture as that ethos is manifested in actual behavior.

ME/CFS is not synonymous with depression or other psychiatric illnesses. The belief by some that they are the same has caused much con- fusion in the past, and inappropriate treatment. Nonpsychotic depression (major depression and dysthymia), anxiety disorders and somatization disorders are not diagnostically exclusionary, but may cause significant symptom overlap. Careful attention to the timing and correlation of symptoms, and a search for those characteristics of the symptoms that help to differentiate between diagnoses may be informative, e.g., exercise will tend to ameliorate depression whereas excessive exercise tends to have an adverse effect on ME/CFS patients.

Man’s search for meaning is the primary motivation in his life and not a “secondary rationalization” of instinctual drives. This meaning is unique and specific in that it must and can be fulfilled by him alone; only then does it achieve a significance which will satisfy his own will to meaning. There are some authors who contend that meanings and values are "nothing but defense mechanisms, reaction formations and sublimations." But as for myself, I would not be willing to live merely for the sake of my "defense mechanisms," nor would I be ready to die merely for the sake of my "reaction formations." Man, however, is able to live and even die for the sake of his ideals and values!

Man’s search for meaning is the primary motivation in his life and not a “secondary rationalization” of instinctual drives. This meaning is unique and specific in that it must and can be fulfilled by him alone; only then does it achieve a significance which will satisfy his own will to meaning. There are some authors who contend that meanings and values are “nothing but defense mechanisms, reaction formations and sublimations.” But as for myself, I would not be willing to live merely for the sake of my “defense mechanisms,” nor would I be ready to die merely for the sake of my “reaction formations.” Man, however, is able to live and even to die for the sake of his ideals and values!

So here we find that the animals, and the plants, the vegetation, became living souls, and were created spiritually before they were naturally upon the earth. These are very significant expressions, and I am stressing them as evidence that contradicts and confutes the organic theory of evolution. . . . Evolution teaches production and development of all things by chance, development of the smallest germ to a man created in the image of God, requiring several billions of years for that development. Moreover, this process would, if true, produce on other earths, passing through similar conditions, beings of a most hideous and dreadful nature imaginable. As they teach it has produced some very hideous beings on this earth. There could be no intelligence in a Supreme Being who had each time an earth is formed to leave everything to chance hoping that in some great period of time from an amoeba, creatures would be developed, fit to possess an eternal spirit in his image. I want you to get that! The idea, for us, sons and daughters of God, to be led astray by these theories of men into thinking that things began way back in that far distant time by some chance, suddenly appearing. Why, conditions today are far more favorable to spontaneous life than they were according to the teachings of science, millions of years ago, and have not men struggled and done everything that they knew how to do to find spontaneous life, and in searching for it they have always been defeated. So I state, and have the evidence in this book. They have never found life coming only from antecedent life. God is the author of life, and that is one secret he has not revealed to man. . . . We are transplanted beings. Adam was transplanted. I do not want to get a misunderstanding when I say that. He did not come here a resurrected being. He did not die on some other earth and then come here to die again, to be changed to mortality again, for the resurrected being cannot die. . . . So, Adam was the first man upon the earth, according to the Lord's statement, and the first flesh also. That needs a little explanation. Adam did not come to this earth until it was prepared for him. The animals were here. Plants were here. The Lord did not bring him to a desolate world, and then bring other creatures. It was all prepared for him, just according to the order that is written in our scriptures, and when it was all ready for Adam he was placed upon the earth. Then what is meant by the "first flesh"? It is simple when you understand it. Adam was the first of all creatures to fall and become flesh, and flesh in this sense means mortality, and all through our scriptures the Lord speaks of this life as flesh, while we are here in the flesh, so Adam became the first flesh. There was no other mortal creature before him, and there was no mortal death until he brought it, and the scriptures tell you that. It is here written, and that is the gospel of Jesus Christ. . . . Here the Lord says to Adam that through the fall came death, and other statements of that kind are given in these scriptures. . . . Now, evolution leads men away from God. Men who have had faith in God, when they have become converted to that theory, forsake him. Charles Darwin was a religious man when he started out. I have told in this book something about what happened to him, and how his feelings changed, and what was beautiful to him in the beginning ceased to be beautiful to him thereafter. [Seek Ye Earnestly, 277-283]

The Three Lives We all lead three lives: our public life, our private life, and our deep inner life. Our public life takes place in a community setting, where we interact with others. Our private life is away from the public—we may be alone, with a friend, or with family members. But our deep inner life is our most significant life. It is where our heart is. It’s where we have the capacity to explore our own motives, to examine our own thoughts and desires, and to analyze our problems and our needs. We can go into this deep private life—we could call it a secret life—even when we are in a public or a private setting. Our secret life is where we are able to tap into the power of the four human endowments: self-awareness, conscience, imagination, and independent will. When you are dealing with the development of a personal mission statement, you need to go into the deep inner or secret life, which influences the other two. It is the part of you where you decide the most fundamental issues of your life. As the psalmist put it: “Search your own heart with all diligence, for out of it flows the issues of your life.” It truly is a secret life. No one knows the thoughts and intents of your heart. You alone have that awareness, and you can step in on your own deep inner life; you can examine, explore, and change it. Many people, unless they are in pain because of something they care about that is not being fulfilled, will not go into their deep inner life at all. In a sense, they’re not living. They’re just being lived, publicly and privately.

To answer the question, what makes a tragedy, is to answer the question wherein lies the essential significance of life, what the dignity of humanity depends upon in the last analysis. Here the tragedians speak to us with no uncertain voice. The great tragedies themselves offer the solution to the problem they propound. It is by our power to suffer, above all, that we are of more value than the sparrows. Endow them with a greater or as great a potentiality of pain and our foremost place in the world would no longer be undisputed. Deep down, when we search out the reason for our conviction of the transcendent worth of each human being, we know that it is because of the possibility that each can suffer so terribly. What do outside trappings matter, Zenith or Elsinore? Tragedy’s preoccupation is with suffering. But,

Another pastor from India gave me some simple and powerful advice I hope never leaves me. His ministry has led over three million people to Jesus. All these people are being discipled. When I asked how he organized this massive army, he replied, “Americans always want to know about strategy. This is what I will tell you: my leaders are the most humble men I know, and they know Jesus deeply.” He proceeded to tell me that his biggest mistakes were the times when he allowed people into leadership who were not humble. He got so excited about releasing their gifts, but it always led to their destruction. To this day, he says those are his biggest regrets. Now his main criterion for identifying leaders is humility, and his leadership problems have significantly decreased. We would never admit it, but we often search for leaders the way the world does. We look at outward appearances.

How does the body push the comparatively tiny genome so far? Many researchers want to put the weight on learning and experience, apparently believing that the contribution of the genes is relatively unimportant. But though the ability to learn is clearly one of the genome's most important products, such views overemphasize learning and significantly underestimate the extent to which the genome can in fact guide the construction of enormous complexity. If the tools of biological self-assembly are powerful enough to build the intricacies of the circulatory system or the eye without requiring lessons from the outside world, they are also powerful enough to build the initial complexity of the nervous system without relying on external lessons. The discrepancy melts away as we appreciate the true power of the genome. We could start by considering the fact that the currently accepted figure of 30,000 could well prove to be too low. Thirty thousand (or thereabouts) is, at press time, the best estimate for how many protein-coding genes are in the human genome. But not all genes code for proteins; some, not counted in the 30,000 estimate, code for small pieces of RNA that are not converted into proteins (called microRNA), of "pseudogenes," stretches of DNA, apparently relics of evolution, that do not properly encode proteins. Neither entity is fully understood, but recent reports (from 2002 and 2003) suggest that both may play some role in the all-important process of regulating the IFS that control whether or not genes are expressed. Since the "gene-finding" programs that search the human genome sequence for genes are not attuned to such things-we don't yet know how to identify them reliably-it is quite possible that the genome contains more buried treasure.

So, to summarise: Science is the search for explanation. Religion is the search for meaning. Meaning is not accidental to the human condition because we are the meaning-seeking animal. To believe on the basis of science that the universe has no meaning is to confuse two disciplines of thought: explanation and interpretation. The search for meaning, though it begins with science, must go beyond it. Science does not yield meanings, nor does it prove the absence of meanings. The meaning of a system lies outside the system. Therefore the meaning of the universe lies outside the universe. The belief in a God who transcends the universe was the discovery of Abrahamic monotheism, which transformed the human condition, endowing it with meaning and thereby rescuing it from tragedy in the name of hope. For if God created the physical universe, then God is free, and if God made us in his image, we are free. If we are free, then history is not a matter of eternal recurrences. Because we can change ourselves, we can change the world. That is the religious basis of hope. There are cultures that do not share these beliefs. They are, ultimately, tragic cultures, for whatever shape they give the powers they name, those powers are fundamentally indifferent to human fate. They may be natural forces. They may be human institutions: the empire, the state, the political system, or the economy. They may be human collectivities: the tribe, the nation, the race. But all end in tragedy because none attaches ultimate significance to the individual as individual. All end by sacrificing the individual, which is why, in the end, such cultures die. There is only one thing capable of defeating tragedy, which is the belief in God who in love sets his image on the human person, thus endowing each of us with non-negotiable, unconditional dignity.

For example, a suitable explanation or a comforting word to the patient may have something like a healing effect which may even influence the glandular secretions. The doctor's words, to be sure, are "only" vibrations in the air, yet they constitute a particular set of vibrations corresponding to a particular psychic state in the doctor. The words are effective only in so far as they convey a meaning or have significance. It is their meaning which is effective. But "meaning" is something mental or spiritual. Call it a fiction if you like. None the less it enables us to influence the course of the disease in a far more effective way than with chemical preparations. We can even influence the biochemical processes of the body by it. Whether the fiction arises in me spontaneously, or reaches me from without by way of human speech, it can make me ill or cure me. Nothing is surely more intangible and unreal than fictions, illusions and opinions; and yet nothing is more effective in the psychic and even the psychophysical realm.

For black youth, the experience of being “made black” often begins with the first police stop, interrogation, search, or arrest. The experience carries social meaning—this is what it means to be black. The story of one’s “first time” may be repeated to family or friends, but for ghetto youth, almost no one imagines that the first time will be the last. The experience is understood to define the terms of one’s relationship not only to the state but to society at large. This reality can be frustrating for those who strive to help ghetto youth “turn their lives around.” James Forman Jr., the cofounder of the See Forever charter school for juvenile offenders in Washington, D.C., made this point when describing how random and degrading stops and searches of ghetto youth “tell kids that they are pariahs, that no matter how hard they study, they will remain potential suspects.” One student complained to him, “We can be perfect, perfect, doing everything right and still they treat us like dogs. No, worse than dogs, because criminals are treated worse than dogs.” Another student asked him pointedly, “How can you tell us we can be anything when they treat us like we’re nothing?”56 The process of marking black youth as black criminals is essential to the functioning of mass incarceration as a racial caste system. For the system to succeed—that is, for it to achieve the political goals described in chapter 1—black people must be labeled criminals before they are formally subject to control. The criminal label is essential, for forms of explicit racial exclusion are not only prohibited but widely condemned. Thus black youth must be made—labeled—criminals. This process of being made a criminal is, to a large extent, the process of “becoming” black. As Wideman explains, when “to be a man of color of a certain economic class and milieu is equivalent in the public eye to being a criminal,” being processed by the criminal justice system is tantamount to being made black, and “doing time” behind bars is at the same time “marking race.”57 At its core, then, mass incarceration, like Jim Crow, is a “race-making institution.” It serves to define the meaning and significance of race in America.

Which brings me back to Ecclesiastes, his search for happiness, and mine. I spoke in chapter 4 about my first meeting, as a student, with Rabbi Menachem Mendel Schneersohn, the Lubavitcher Rebbe. As I was waiting to go in, one of his disciples told me the following story. A man had recently written to the Rebbe on something of these lines: ‘I need the Rebbe’s help. I am deeply depressed. I pray and find no comfort. I perform the commands but feel nothing. I find it hard to carry on.’ The Rebbe, so I was told, sent a compelling reply without writing a single word. He simply ringed the first word in every sentence of the letter: the word ‘I’. It was, he was hinting, the man’s self-preoccupation that was at the root of his depression. It was as if the Rebbe were saying, as Viktor Frankl used to say in the name of Kierkegaard, ‘The door to happiness opens outward.’23 It was this insight that helped me solve the riddle of Ecclesiastes. The word ‘I’ does not appear very often in the Hebrew Bible, but it dominates Ecclesiastes’ opening chapters. I enlarged my works: I built houses for myself, I planted vineyards for myself; I made gardens and parks for myself and I planted in them all kinds of fruit trees; I made ponds of water for myself from which to irrigate a forest of growing trees. I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. Also, I collected for myself silver and gold and the treasure of kings and provinces. (Ecclesiastes 2:4–8) Nowhere else in the Bible is the first-person singular used so relentlessly and repetitively. In the original Hebrew the effect is doubled because of the chiming of the verbal suffix and the pronoun: Baniti li, asiti li, kaniti li, ‘I built for myself, I made for myself, I bought for myself.’ The source of Ecclesiastes’ unhappiness is obvious and was spelled out many centuries later by the great sage Hillel: ‘If I am not for myself, who will be? But if I am only for myself, what am I?’24 Happiness in the Bible is not something we find in self-gratification. Hence the significance of the word simchah. I translated it earlier as ‘joy’, but really it has no precise translation into English, since all our emotion words refer to states of mind we can experience alone. Simchah is something we cannot experience alone. Simchah is joy shared.

Who is America named after? Not the Italian merchant and cartographer Amerigo Vespucci, but Richard Ameryk, a Welshman and wealthy Bristol merchant. Ameryk was the chief investor in the second transatlantic voyage of John Cabot—the English name of the Italian navigator Giovanni Caboto, whose voyages in 1497 and 1498 laid the groundwork for the later British claim to Canada. He moved to London from Genoa in 1484 and was authorized by King Henry VII to search for unknown lands to the west. On his little ship Matthew, Cabot reached Labrador in May 1497 and became the first recorded European to set foot on American soil, predating Vespucci by two years. Cabot mapped the North American coastline from Nova Scotia to Newfoundland. As the chief patron of the voyage, Richard Ameryk would have expected discoveries to be named after him. There is a record in the Bristol calendar for that year: “…on Saint John the Baptist’s day [June 24], the land of America was found by the merchants of Bristowe, in a ship of Bristowe called the Mathew,” which clearly suggests this is what happened. Although the original manuscript of this calendar has not survived, there are a number of references to it in other contemporary documents. This is the first use of the term America to refer to the new continent. The earliest surviving map to use the name is Martin Waldseemüller’s great map of the world of 1507, but it only applied to South America. In his notes Waldseemüller makes the assumption that the name is derived from a Latin version of Amerigo Vespucci’s first name, because Vespucci had discovered and mapped the South American coast from 1500 to 1502. This suggests he didn’t know for sure and was trying to account for a name he had seen on other maps, possibly Cabot’s. The only place where the name “America” was known and used was Bristol—not somewhere the France-based Waldseemüller was likely to visit. Significantly, he replaced “America” with “Terra Incognita” in his world map of 1513. Vespucci never reached North America. All the early maps and trade were British. Nor did he ever use the name of America for his discovery. There’s a good reason for this. New countries or continents were never named after a person’s first name, but always after the second (as in Tasmania, Van Diemen’s Land, or the Cook Islands). America would have become Vespucci Land (or Vespuccia) if the Italian explorer had consciously given his name to it.

The final major area of untapped power for the Negro is in the political arena. Negro population is burgeoning in major cities as tides of migrants flow into them in search of employment and opportunity. These new migrants have substantially higher birth rates than characterize the white population. The two trends, along with the exodus of the white population to the suburbs, are producing fast-gathering Negro majorities in the large cities. The changing composition of the cities must be seen in the light of their political significance. Particularly in the North, the large cities substantially determine the political destiny of the state. These states, in turn, hold the dominating electoral votes in presidential contests. The future of the Democratic Party, which rests so heavily on its coalition of urban minorities, cannot be assessed without taking into account which way the Negro vote turns. The wistful hopes of the Republican Party for large city influence will also be decided not in the boardrooms of great corporations but in the teeming ghettos. Its 1964 disaster with Goldwater, in which fewer than 6 percent of Negroes voted Republican, indicates that the illustrious ghost of Abraham Lincoln is not sufficient for winning Negro confidence, not so long as the party fails to shrink the influence of its ultra-right wing.

I soon had an occasion to apply what I had learned from Feller. The Yom Kippur War broke out in 1973, and my only significant contribution to the war effort was to advise high officers in the Israeli Air Force to stop an investigation. The air war initially went quite badly for Israel, because of the unexpectedly good performance of Egyptian ground-to-air missiles. Losses were high, and they appeared to be unevenly distributed. I was told of two squadrons flying from the same base, one of which had lost four planes while the other had lost none. An inquiry was initiated in the hope of learning what it was that the unfortunate squadron was doing wrong. There was no prior reason to believe that one of the squadrons was more effective than the other, and no operational differences were found, but of course the lives of the pilots differed in many random ways, including, as I recall, how often they went home between missions and something about the conduct of debriefings. My advice was that the command should accept that the different outcomes were due to blind luck, and that the interviewing of the pilots should stop. I reasoned that luck was the most likely answer, that a random search for a nonobvious cause was hopeless, and that in the meantime the pilots in the squadron that had sustained losses did not need the extra burden of being made to feel that they and their dead friends were at fault.

Build houses and make yourselves at home. You are not camping. This is your home; make yourself at home. This may not be your favorite place, but it is a place. Dig foundations; construct a habitation; develop the best environment for living that you can. If all you do is sit around and pine for the time you get back to Jerusalem, your present lives will be squalid and empty. Your life right now is every bit as valuable as it was when you were in Jerusalem, and every bit as valuable as it will be when you get back to Jerusalem. Babylonian exile is not your choice, but it is what you are given. Build a Babylonian house and live in it as well as you are able. Put in gardens and eat what grows in the country. Enter into the rhythm of the seasons. Become a productive part of the economy of the place. You are not parasites. Don’t expect others to do it for you. Get your hands into the Babylonian soil. Become knowledgeable about the Babylonian irrigation system. Acquire skill in cultivating fruits and vegetables in this soil and climate. Get some Babylonian recipes and cook them. Marry and have children. These people among whom you are living are not beneath you, nor are they above you; they are your equals with whom you can engage in the most intimate and responsible of relationships. You cannot be the person God wants you to be if you keep yourself aloof from others. That which you have in common is far more significant than what separates you. They are God’s persons: your task as a person of faith is to develop trust and conversation, love and understanding. Make yourselves at home there and work for the country’s welfare. Pray for Babylon’s well-being. If things go well for Babylon, things will go well for you. Welfare: shalom. Shalom means wholeness, the dynamic, vibrating health of a society that pulses with divinely directed purpose and surges with life-transforming love. Seek the shalom and pray for it. Throw yourselves into the place in which you find yourselves, but not on its terms, on God’s terms. Pray. Search for that center in which God’s will is being worked out (which is what we do when we pray) and work from that center. Jeremiah’s letter is a rebuke and a challenge: “Quit sitting around feeling sorry for yourselves. The aim of the person of faith is not to be as comfortable as possible but to live as deeply and thoroughly as possible—to deal with the reality of life, discover truth, create beauty, act out love. You didn’t do it when you were in Jerusalem. Why don’t you try doing it here, in Babylon? Don’t listen to the lying prophets who make an irresponsible living by selling you false hopes. You are in Babylon for a long time. You better make the best of it. Don’t just get along, waiting for some miraculous intervention. Build houses, plant gardens, marry husbands, marry wives, have children, pray for the wholeness of Babylon, and do everything you can to develop that wholeness. The only place you have to be human is where you are right now. The only opportunity you will ever have to live by faith is in the circumstances you are provided this very day: this house you live in, this family you find yourself in, this job you have been given, the weather conditions that prevail at this moment.