Sex And The City Best Quotes

It’s tempting to wish for the perfect boss, the perfect parent, or the perfect outfit. But maybe the best any of us can do is not to quit, play the hand we’ve been dealt, and accessorize what we’ve got.

startling! such determination in the dull and uninspired and the copyists. they never lose the fierce gratitude for their uneventfulness, nor do they forget to laugh at the wit of slugs; as a study in diluted senses they'd make any pharaoh cough up his beans; in music they prefer the monotony of dripping faucets; in love and sex they prefer each other and therefore compound the problem; the energy with which they propel their uselessness (without any self-doubt) toward worthless goals is as magnificent as cow shit. they produce novels, children, death, freeways, cities, wars, wealth, poverty, politicians and total areas of grandiose waste; it's as if the whole world is wrapped in dirty bandages. it's best to take walks late at night. it's best to do your business only on Mondays and Tuesdays. it's best to sit in a small room with the shades down and wait. the strongest men are the fewest and the strongest women die alone too.

After all, computers crash, people die, relationships fall apart. The best we can do is breathe and reboot.

This isn’t Sex and the City, and life isn’t a Nicholas Sparks novel. The best kind of love is one that is calming on the spirit, easy on the heart, fulfilling and completing.

Lovers are not at their best when it matters. Mouths dry up, palms sweat, conversation flags and all the time the heart is threatening to fly from the body once and for all. Lovers have been known to have heart attacks. Lovers drink too much from nervousness and cannot perform. They eat too little and faint during their fervently wished consummation. They do not stroke the favoured cat and their face-paint comes loose. This is not all. Whatever you have set store by, your dress, your dinner, your poetry, will go wrong. How is it that one day life is orderly and you are content, a little cynical perhaps, but on the whole just so, and then without warning you find the solid floor is a trapdoor and you are now in another place whose geography is uncertain and whose customs are strange? Travellers at least have a choice. Those who set sail know that things will not be the same as at home. Explorers are prepared. But for us, who travel along the blood vessels, who come to the cities of the interior by chance, there is no preparation. We who were fluent find life is a foreign language. Somewhere between the swamp and the mountains. Somewhere between fear and sex. Somewhere between God and the Devil passion is and the way there is sudden and the way back is worse.

Intense sexual desire is the best thing in the world.

This was, after all, New Orleans in 1890- the Crescent City of the Gilded Age, where aliases of convenience and unconventional living arrangements were anything but out of the ordinary, at least in certain parts of town. Identities were fluid here, and names and appearances weren't always the best guide to telling who was who.

I thought about our make-out sessions. I compared them to the best sex I'd had thus far, and Alex won, probably because, with Alex, everything took hours. He was a savorer, a relisher. He took his time, used my body to experiment, determined that every inch must be tasted - every inch but the very center. You know, the best inch.

I was never happier than on the nights we stayed home, lying on the living room rug. We talked about classes and poetry and politics and sex. Neither of us were in love with the Iowa Writers' Workshop, but it didn't really matter because we had no place else to go. What we had was the little home we made together, our life in the ugly green duplex. We lived next door to a single mother named Nancy Tate who was generous in all matters. She would drive us to the grocery store and give us menthol cigarettes and come over late at night after her son was asleep to sit in our kitchen and drink wine and talk about Hegel and Marx. Iowa City in the eighties was never going to be Paris in the twenties, but we gave it our best shot.

New Rule: America must stop bragging it's the greatest country on earth, and start acting like it. I know this is uncomfortable for the "faith over facts" crowd, but the greatness of a country can, to a large degree, be measured. Here are some numbers. Infant mortality rate: America ranks forty-eighth in the world. Overall health: seventy-second. Freedom of the press: forty-fourth. Literacy: fifty-fifth. Do you realize there are twelve-year old kids in this country who can't spell the name of the teacher they're having sex with? America has done many great things. Making the New World democratic. The Marshall Plan. Curing polio. Beating Hitler. The deep-fried Twinkie. But what have we done for us lately? We're not the freest country. That would be Holland, where you can smoke hash in church and Janet Jackson's nipple is on their flag. And sadly, we're no longer a country that can get things done. Not big things. Like building a tunnel under Boston, or running a war with competence. We had six years to fix the voting machines; couldn't get that done. The FBI is just now getting e-mail. Prop 87 out here in California is about lessening our dependence on oil by using alternative fuels, and Bill Clinton comes on at the end of the ad and says, "If Brazil can do it, America can, too!" Since when did America have to buck itself up by saying we could catch up to Brazil? We invented the airplane and the lightbulb, they invented the bikini wax, and now they're ahead? In most of the industrialized world, nearly everyone has health care and hardly anyone doubts evolution--and yes, having to live amid so many superstitious dimwits is also something that affects quality of life. It's why America isn't gonna be the country that gets the inevitable patents in stem cell cures, because Jesus thinks it's too close to cloning. Oh, and did I mention we owe China a trillion dollars? We owe everybody money. America is a debtor nation to Mexico. We're not a bridge to the twenty-first century, we're on a bus to Atlantic City with a roll of quarters. And this is why it bugs me that so many people talk like it's 1955 and we're still number one in everything. We're not, and I take no glee in saying that, because I love my country, and I wish we were, but when you're number fifty-five in this category, and ninety-two in that one, you look a little silly waving the big foam "number one" finger. As long as we believe being "the greatest country in the world" is a birthright, we'll keep coasting on the achievements of earlier generations, and we'll keep losing the moral high ground. Because we may not be the biggest, or the healthiest, or the best educated, but we always did have one thing no other place did: We knew soccer was bullshit. And also we had the Bill of Rights. A great nation doesn't torture people or make them disappear without a trial. Bush keeps saying the terrorist "hate us for our freedom,"" and he's working damn hard to see that pretty soon that won't be a problem.

This would be the worst birthday of his life. Vladimir's best friend Baobab was down in Florida covering his rent, doing unspeakable things with unmentionable people. Mother, roused by the meager achievements of Vladimir's first quarter-century, was officially on the warpath. And, in possibly the worst development yet, 1993 was the Year of the Girlfriend. A downcast, heavyset American girlfriend whose bright orange hair was strewn across his Alphabet City hovel as if cadre of Angora rabbits had visited. A girlfriend whose sickly-sweet incense and musky perfume coated Vladimir's unwashed skin, perhaps to remind him of what he could expect on this, the night of his birthday: Sex. Every week, once a week, they had to have sex, as both he and this large pale woman, this Challah, perceived that without weekly sex their relationship would fold up according to some unspecified law of relationships.

At best, us ladies are just a bunch of Mirandas with a slightly better wardrobe and at worst, we're a bunch of Magdas, aka Miranda's housekeeper, which means we're a bunch of nosy bitches who rifle through people's belongings and let them know they masterbate too much.

On the other hand, it seemed to be working. For Samantha, anyway. And in comparison, my own relationship with Bernard was sorely lacking. Not only in sex, but in the simple fact that I still wasn’t sure I was ever going to see him again. I guess the best thing about living with a guy is that you know you’re going to see him again. I mean, he has to come home at some point, right?

adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their own personal feelings. If in the Middle Ages two men confessed to a priest that they were in love with one another, and that they had never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their lack of guilt would only have worsened the situation. Today, in contrast, if two men are in love, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.’ Interestingly enough, today even religious zealots adopt this humanistic discourse when they want to influence public opinion. For example, every year for the past decade the Israeli LGBT community has held a gay pride parade in the streets of Jerusalem. It’s a unique day of harmony in this conflict-riven city, because it is the one occasion when religious Jews, Muslims and Christians suddenly find a common cause – they all fume in accord against the gay parade. What’s really interesting, though, is the argument they use. They don’t say, ‘These sinners shouldn’t hold a gay parade because God forbids homosexuality.’ Rather, they explain to every available microphone and TV camera that ‘seeing a gay parade passing through the holy city of Jerusalem hurts our feelings. Just as gay people want us to respect their feelings, they should respect ours.’ On 7 January 2015 Muslim fanatics massacred several staff members of the French magazine Charlie Hebdo, because the magazine published caricatures of the prophet Muhammad. In the following days, many Muslim organisations condemned the attack, yet some could not resist adding a ‘but’ clause. For example, the Egyptian Journalists Syndicate denounced the terrorists for their use of violence, but in the same breath denounced the magazine for ‘hurting the feelings of millions of Muslims across the world’.2 Note that the Syndicate did not blame the magazine for disobeying God’s will. That’s what we call progress.

Cities have characters, pathologies that can make or destroy or infect you, states of mind that run through daily life as surely as a fault line. Chandler’s “mysterious something” was a mood of disenchantment, an intense spiritual malaise that identified itself with Los Angeles at a particular time, what we call noir. On the one hand noir is a narrow film genre, born in Hollywood in the late 1930s when European visual style, the twisted perspectives and stark chiaroscuros of German Expressionism, met an American literary idiom. This fruitful comingling gave birth to movies like Double Indemnity, directed by Vienna-born Billy Wilder and scripted by Raymond Chandler from a James M. Cain novella. The themes — murderous sex and the cool, intricate amorality of money — rose directly from the psychic mulch of Southern California. But L.A. is a city of big dreams and cruelly inevitable disappointments where noir is more than just a slice of cinema history; it’s a counter-tradition, the dark lens through which the booster myths came to be viewed, a disillusion that shadows even the best of times, an alienation that assails the sense like the harsh glitter of mica in the sidewalk on a pitiless Santa Ana day. Noir — in this sense a perspective on history and often a substitute for it — was born when the Roaring Twenties blew themselves out and hard times rushed in; it crystallized real-life events and the writhing collapse of the national economy before finding its interpreters in writers like Raymond Chandler.

At that age, at that time of my life, refusal involved a kind of strategising for which I lacked the language. I didn’t understand how to negotiate my own disavowal – of food choices at a restaurant, of which movie to see, of which route to take through the city, of anything to do with sex – because I didn’t know my own desire, I didn’t know the limits and contours of my own wants, or the boundaries of my own comfort. Or how much another might press these. Because in its best sense refusal is relative, always secondary, always an after-effect of desire or predilection, or just a logical response to the insistence on self-preservation, to life and its livingness. But at that time I had no internalised repertoire of the preferences against which I could measure and assess his requests. Or if I did, I hadn’t found a way of articulating them, of expressing them, of saying with my body or otherwise: This is how I feel. This is what I want. This is what I’m going to do.

I've become a handmaiden to other people’s relationships. Aiding and abetting. And now I’m al alone. Thank God for Miranda. I’ll always have her. Miranda will never have a relationship. So where the hell is she? “Having sex,” she repeats. She slides onto the cushion. “I met a guy and we’ve been having nonstop sex for the last two days. And the worst thing about it? I couldn’t poop. I honestly could not poop until he finally left this morning.” “He’s not the best-looking guy. But I told myself that looks aren’t everything. And he really is smart. Which can be a turn-on. I’ve always said I’d rather be with a smart, ugly guy than a goodlooking dumb guy. Because what are you going to talk about with a dumb guy?” “So then,” Miranda continues, “we’re walking through the Mews -- that cute little cobblestoned street -- and suddenly he pushes me up against the wall and starts making out with me!” “I hardly know him,” she giggles, “but so what? If it’s right, it’s right, don’t you think?

Power has always been a temptation, and I want to argue that majority rule in America carries with it an empire temptation for many Christian citizens. Those of us who know our American history might be tempted to say, “That’s precisely the opposite of what our democracy, or representative democracy, stands for.” True enough, at one level, because giving everyone a voice vastly surpasses anything less. But take any heated political issue, from abortion to same-sex marriage to national health care to free-market enterprise to nuclear build-up for security, and you may glimpse what I’m trying to say. The political left takes one posture on issues while the political right draws swords from another posture. If we step back we see that each side seeks to impose its view on the minority. This is ruling over the other. Now to a few questions. Is this imposition of power over others consistent with following Christ? Do we ever wonder if the right to vote is the right to coerce and impose, the right to use the power of the majority against the minority?17 Is the power of the majority that different from the power of King Charles when the pilgrims and Puritans left England to establish the “city on a hill”? We would all agree that empowering the people improved the conditions, but I want to ask another question: Does it make the political process of voting the source of seeking for power over others? What is the best Christian response to the drive for power? I call this quest for power through the political process the “eschatology of politics”—that is, the belief that if we usher in the right political candidates and the right laws, then kingdom conditions will arrive. Every two years America goes through convulsions as one candidate after another promises (all but) the kingdom if he or she is elected. Every two years Americans go through the same convulsions as they lather up for the election because they believe if they get their candidate, not only will they win, but (all but) the kingdom will come. This is idolatry and yet another example of Constantinianism

For unknown ages after the explosive outpouring of matter and energy of the Big Bang, the Cosmos was without form. There were no galaxies, no planets, no life. Deep, impenetrable darkness was everywhere, hydrogen atoms in the void. Here and there, denser accumulations of gas were imperceptibly growing, globes of matter were condensing-hydrogen raindrops more massive than suns. Within these globes of gas was kindled the nuclear fire latent in matter. A first generation of stars was born, flooding the Cosmos with light. There were in those times, not yet any planets to receive the light, no living creatures to admire the radiance of the heavens. Deep in the stellar furnaces, the alchemy of nuclear fusion created heavy elements from the ashes of hydrogen burning, the atomic building blocks of future planets and lifeforms. Massive stars soon exhausted their stores of nuclear fuel. Rocked by colossal explosions, they returned most of their substance back into the thin gas from which they had once condensed. Here in the dark lush clouds between the stars, new raindrops made of many elements were forming, later generation of stars being born. Nearby, smaller raindrops grew, bodies far too little to ignite the nuclear fire, droplets in the interstellar mist on their way to form planets. Among them was a small world of stone and iron, the early Earth. Congealing and warming, the Earth released methane, ammonia, water and hydrogen gases that had been trapped within, forming the primitive atmosphere and the first oceans. Starlight from the Sun bathed and warmed the primeval Earth, drove storms, generated lightning and thunder. Volcanoes overflowed with lava. These processes disrupted molecules of the primitive atmosphere; the fragments fell back together into more and more complex forms, which dissolved into the early oceans. After a while the seas achieved the consistency of a warm, dilute soup. Molecules were organized, and complex chemical reactions driven, on the surface of clay. And one day a molecule arose that quite by accident was able to make crude copies of itself out of the other molecules in the broth. As time passed, more elaborate and more accurate self replicating molecules arose. Those combinations best suited to further replication were favored by the sieve of natural selection. Those that copied better produced more copies. And the primitive oceanic broth gradually grew thin as it was consumed by and transformed into complex condensations of self replicating organic molecules. Gradually, imperceptibly, life had begun. Single-celled plants evolved, and life began generating its own food. Photosynthesis transformed the atmosphere. Sex was invented. Once free living forms bonded together to make a complex cell with specialized functions. Chemical receptors evolved, and the Cosmos could taste and smell. One celled organisms evolved into multicellular colonies, elaborating their various parts into specialized organ systems. Eyes and ears evolved, and now the Cosmos could see and hear. Plants and animals discovered that land could support life. Organisms buzzed, crawled, scuttled, lumbered, glided, flapped, shimmied, climbed and soared. Colossal beasts thundered through steaming jungles. Small creatures emerged, born live instead of in hard-shelled containers, with a fluid like the early ocean coursing through their veins. They survived by swiftness and cunning. And then, only a moment ago, some small arboreal animals scampered down from the trees. They became upright and taught themselves the use of tools, domesticated other animals, plants and fire, and devised language. The ash of stellar alchemy was now emerging into consciousness. At an ever-accelerating pace, it invented writing, cities, art and science, and sent spaceships to the planets and the stars. These are some of the things that hydrogen atoms do, given fifteen billion years of cosmic evolution.

Exercise 1: How to Invigorate Your Relationship with Your Romantic Partner STEP 1: Privately, each person should think about time spent with their partner. Without talking about it, each of you should make a list of the shared times together that could best be described as “very pleasant” or “exciting.” Think about things you do at home, for work, in the community, for leisure, on vacation, or anywhere else where you did something with your partner that made you feel excited. For instance, think about when the two of you: Went to a concert or a club Played or watched a sport or games of some kind Shopped Learned a new skill Talked Volunteered Solved a problem Took care of other people, animals, or things Went to a spiritual or religious event/workshop/meeting Played music Had sex (the more details, the better) Worked out Relaxed Spent time in a different environment than you are usually in (beach versus mountains, suburbs versus city, noisy versus quiet, teeming with people versus sparsely populated) Engaged in strenuous physical and/or mental exercise Joined an organization that you both believed in Pursued a hobby Worked on the house, the yard, the car, the boat Cooked new recipes Went to the movies Sat in the same room and did your own thing, like read, did needlework, or worked crossword puzzles Planned the family budget Took a class Something else (the sky is the limit—add any activities that fueled you)

Stevie. Curly hair and amazing ass. Won’t sleep with me, but I hope she changes her mind.”  Scrolling to the Denver tab, she clicks on it. “Stevie. Has an attitude. Likes basketball and is down to eat burgers.” She exits out, finding Washington DC next. “Stevie,” she continues. “Best sex of my life.”  She keeps going to Calgary. “Stevie. Snuck her into my hotel room to watch movies with me all night.” San Jose. “Stevie. Insane blowjob in the shower. Wore my T-shirt to bed.” Next, she finds Vancouver. “Stevie. Came to my game. My favorite person to hang out with.

In Xenophon's summary of the allegory [Prodicus' "Choice of Heracles'' ] the young Heracles has sat down at a crossroads, not knowing which path to follow through life. As he sits deliberating, two women appear to him. Their physical appearance is a study in contrasts, and they are clearly villainness and heroine. Evil (Kakia) is overfed, plump, rouged, and all powdered up. She wears revealing clothes and is vain, viewing herself in a mirror and turning around to see if she is being admired. Virtue (Arete), on the other hand, wears simple white; her only adornments are purity, modesty, and temperance. These apparitions proceed to give speeches in praise of the life that they can give Heracles. Evil speaks first-an ominous choice, since in such debates, the first speaker typically loses. She offers Heracles a life of free, effortless pleasure. There will be no delights that he will not taste, no difficulties that he will not avoid. He need never worry about wars and affairs. All he need trouble himself about will be what food or drink to take; what to look at, hear, smell or touch for his pleasure; what partner he might enjoy, how he might sleep softest, and how he can obtain all these with the least toil (aponOtata). If ever there are shortages, he will not suffer ponos or hardship either in body or soul. Rather "you will enjoy those things that others work to produce, and you will not hold back from profiting everywhere." Evil tells Heracles her name, but adds confidentially that to her friends she is known as Happiness (Eudaimonia). Very different is the tone and substance of Virtue's argument. For while Evil would have Heracles live for himself alone and treat others as means to his self-gratification, Virtue begins by saying that she knows Heracles' parents and nature: Heracles must live up to his Olympian heritage. Therefore she will not deceive him with "hymns to pleasure." Evil's enticements are in fact contrary to the divine ordering, "for the gods have given men nothing good without ponos and diligence." There follows a series of emphatic verbal nouns to hammer home this truth: if you want divine favor, you must worship the gods; if you want to be admired, you must do good works for your friends; if you want to be honored, you must benefit your city and Greece; if you want the earth to bear crops, you must cultivate the land. Flocks require tending, war demands practice. And if you want strength (Heracles' trademark), you must accustom your body to serve your will, and you must train "with ponoi and sweat:' At this point, Evil bursts in to deplore such a harsh lifestyle. She is immediately silenced, however, as Virtue argues that duality is essential to a sense of fulfillment and even to pleasure itself. For paradoxically, ponos (pain, struggle) makes pleasure pleasurable. Evil's vision of happiness is one of continual and languid orgy-food without hunger, drink without thirst, sex without desire, sleep without weariness. But as experience shows, continual partying soon loses its zest, even if one goes so far as to cool expensive drinks "with snow" in summertime. By contrast, Virtue's own followers have no real trouble in satisfying their desires. They do so not by committing violence against others or living off others' labor, but by simply "holding off until they actually do desire" food or drink. Hunger is the best sauce, and it is free. Furthermore, Virtue appeals to Heracles' native idealism. What hedonists have ever accomplished any "fine work" (ergon kalon)? None, for no beautiful or divine deed is ever done "without me [Virtue] ." Therefore, wherever there are energetic, effective people, Virtue is present: she is a helper to craftsmen, a guard of the household, a partner in peacetime ponoi, an ally for the works (erga) of war, the best support of friendship. To choose Evil would be shameful and not even extremely pleasurable, while with Virtue one will lead the most varied and honorable life.

The coffee and croissants were so good, you made that bakery your regular breakfast stop. But after a few weeks, “the best coffee and croissant in the city” became the same old breakfast.

Oxford and Cambridge had offered degrees with music since the mid-fifteenth century which mostly focused on musical theory. Music was perceived as a gentlemanly pastime rather than as a serious part of a student’s studies. The best secular opportunity for employment for a musician other than court was as a city wait. Waits were essentially watchmen who patrolled cities and played instruments to assure people all was well. By the mid-sixteenth

Oxford and Cambridge had offered degrees with music since the mid-fifteenth century which mostly focused on musical theory. Music was perceived as a gentlemanly pastime rather than as a serious part of a student’s studies. The best secular opportunity for employment for a musician other than court was as a city wait. Waits were essentially watchmen who patrolled cities and played instruments to assure people all was well. By the mid-sixteenth century they were officially municipal musicians who played at civic occasions and were available for private hire. London owned six waits who, from 1548, were allowed two apprentices each. Waits possessed summer and winter livery of blue gowns and red caps. They wore silver chains and a silver badge displaying the arms of the city. The musicians were in great demand for weddings and an important citizen might employ them when impressing

and loving community. All of our emotions were heightened and intense, frustrating and beautiful at the same time. It was a bubble filled with demonstrations, endless meetings, nights of ecstasy and dancing, nights of wheat-pasting, hospitals and memorials, boyfriends, new friends, breakups, phone zaps, phone trees, shame-free sex, sex between proud sluts, sex that was political, that said fuck-you to the haters, more endless meetings, kiss-ins, kissing hello on the lips, kissing lesbians, selling T-shirts and buttons, covering an entire city in SILENCE = DEATH stickers, heckling presidents, getting arrested with your best friends, chanting,

What is the book (or books) you’ve given most as a gift, and why? Or what are one to three books that have greatly influenced your life? When I give a book, I always try to find something that I loved, and most important, speaks to the person’s dreams, yearnings, or challenges they are facing. For friends who have faced or are facing cancer, I often give them The Emperor of All Maladies: A Biography of Cancer by Siddhartha Mukherjee, because this beautifully written book weaves together science and story so elegantly, and helped me understand cancer—the history, causes, and innovative treatment—when my son had cancer. For new cooks I give Mark Bittman’s How to Cook Everything because it delivers exactly what it promises! For New York City geeks—and I know a lot of them—I gave Nonstop Metropolis by Rebecca Solnit. For a great novel that I have read three times, Anna Karenina by Leo Tolstoy. For young women, I get The Second Sex by Simone de Beauvoir, which I read when I was studying in Paris. “One is not born, but rather becomes, a woman.” And for those who struggle with productivity and taking control of their lives, The 4-Hour Workweek, of course!

[On Socrates] My decision to prove reincarnation to the sophomoric cavemen of Athens, quite possibly, was the best decision I made for both myself and humanity. Another dominant behavioral trait is displayed by my efforts to perform selfish acts selflessly, which is significantly unique because the majority of people perform selfless acts selfishly. In the former modus operandi the virtue is preserved through the honesty of being selfish, but in the latter the virtue is corrupted by the dishonesty since the intent is disguised to appear virtuous. Therefore, people are the most evil when performing selfish acts selfishly, and would therefore be the most benevolent when performing selfless acts selflessly. To performs acts selfishly for the mere sake of acting, is irresponsible and destructive and to perform acts selflessly for the sake of acting, is reckless and self-destructive. The interesting dynamic of this newest revelation is how Aristotle knew, innately, to seek out Plato upon his father's death. Once Socrates reunited with Plato, as Aristotle, they proved metaphysics; except the trial of Socrates was so traumatizing they made the decision not to make it known. Instead they channeled the knowledge constructively ("selfishly"- because self-preservation is ultimately selfish) which was done selflessly by cultivating it through education. They were so successful, that the King of Macedonia (my father's previous employer) made a formal request ordering me to tutor his son, Alexander. That's interesting because I have memory of Alexander the Great. He was a passionate boy with incredible sex drive that was equal to that of a honey badger's virulence. He allowed his power to intoxicate him and I was the only one he trusted, and when I made the attempt to slow him down by reminding of of the all powerful mighty God, something happened that caused his death and some Athenian imbecile (probably out of guilt) tried to hang me up on a cross for being a traitor. I got the hell of out doge like a bat of hell the minute that fool said something about me not "honoring" the "gods" - I may have even said something to the effect of 'I am God.' Although, the quote that did survive was when I refused to allow Athens to commit the same crime twice prior to fleeing the city to seek sanctuary at a family's estate.

When Charles Dickens wrote "It was the best of times, it was the worst of times," I believe he must have been having an affair with his married ex-boyfriend.

January 2013 Andy’s Message   Hi Young, I’m home after two weeks in Tasmania. My rowing team was the runner-up at the Lindisfarne annual rowing competition. Since you were so forthright with your OBSS experiences, I’ll reciprocate with a tale of my own from the Philippines.☺               The Canadian GLBT rowing club had organised a fun excursion to Palawan Island back in 1977. This remote island was filled with an abundance of wildlife, forested mountains and beautiful pristine beaches.               It is rated by the National Geographic Traveller magazine as the best island destination in East and South-East Asia and ranked the thirteenth-best island in the world. In those days, this locale was vastly uninhabited, except by a handful of residents who were fishermen or local business owners.               We stayed in a series of huts, built above the ocean on stilts. These did not have shower or toilet facilities; lodgers had to wade through knee-deep waters or swim to shore to do their business. This place was a marvellous retreat for self-discovery and rejuvenation. I was glad I didn’t have to room with my travelling buddies and had a hut to myself.               I had a great time frolicking on the clear aquiline waters where virgin corals and unperturbed sea-life thrived without tourist intrusions. When we travelled into Lungsodng Puerto Princesa (City of Puerto Princesa) for food and a shower, the locals gawked at us - six Caucasian men and two women - as if we had descended from another planet. For a few pesos, a family-run eatery agreed to let us use their outdoor shower facility. A waist-high wooden wall, loosely constructed, separated the bather from a forest at the rear of the house. In the midst of my shower, I noticed a local adolescent peeping from behind a tree in the woods. I pretended not to notice as he watched me lathe and played with himself. I was turned on by this lascivious display of sexual gratification. The further I soaped, the more aroused I became. Through the gaps of the wooden planks, the boy caught glimpses of my erection – like a peep show in a sex shop, I titillated the teenager. His eyes were glued to my every move, so much so that he wasn’t aware that his friend had creeped up from behind. When he felt an extra hand on his throbbing hardness, he let out a yelp of astonishment. Before long, the boys were masturbating each other. They stroked one another without mortification, as if they had done this before, while watching my exhibitionistic performance carefully. This concupiscent carnality excited me tremendously. Unfortunately, my imminent release was punctured by a fellow member hollering for me to vacate the space for his turn, since I’d been showering for quite a while. I finished my performance with an anticlimactic final, leaving the boys to their own devices. But this was not the end of our chance encounter. There is more to ‘cum’ in my next correspondence!               Much love and kisses,               Andy

Shame" It is a cramped little state with no foreign policy, Save to be thought inoffensive. The grammar of the language Has never been fathomed, owing to the national habit Of allowing each sentence to trail off in confusion. Those who have visited Scusi, the capital city, Report that the railway-route from Schuldig passes Through country best described as unrelieved. Sheep are the national product. The faint inscription Over the city gates may perhaps be rendered, "I'm afraid you won't find much of interest here." Census-reports which give the population As zero are, of course, not to be trusted, Save as reflecting the natives' flustered insistence That they do not count, as well as their modest horror Of letting one's sex be known in so many words. The uniform grey of the nondescript buildings, the absence Of churches or comfort-stations, have given observers An odd impression of ostentatious meanness, And it must be said of the citizens (muttering by In their ratty sheepskins, shying at cracks in the sidewalk) That they lack the peace of mind of the truly humble. The tenor of life is careful, even in the stiff Unsmiling carelessness of the border-guards And douaniers, who admit, whenever they can, Not merely the usual carloads of deodorant But gypsies, g-strings, hasheesh, and contraband pigments. Their complete negligence is reserved, however, For the hoped-for invasion, at which time the happy people (Sniggering, ruddily naked, and shamelessly drunk) Will stun the foe by their overwhelming submission, Corrupt the generals, infiltrate the staff, Usurp the throne, proclaim themselves to be sun-gods, And bring about the collapse of the whole empire.

I open my mouth to scream, because honestly, I’m not exactly in the best shape. I may be skinny, but my exercise solely consists of sex with a man I can hardly muster enough enthusiasm for, save for a few fake moans and some hip thrusts here and there, and walking around campus and New York City, but only when I absolutely have to. Which basically means I’m definitely not a runner, let alone a sprinter.

Even while I dreamed I prayed that what I saw was only fear and no foretelling, for I saw the last known landscape destroyed for the sake of the objective, the soil bludgeoned, the rock blasted. Those who had wanted to go home would never get there now. I visited the offices where for the sake of the objective the planners planned at blank desks set in rows. I visited the loud factories where the machines were made that would drive ever forward toward the objective. I saw the forest reduced to stumps and gullies; I saw the poisoned river, the mountain cast into the valley; I came to the city that nobody recognized because it looked like every other city. I saw the passages worn by the unnumbered footfalls of those whose eyes were fixed upon the objective. Their passing had obliterated the graves and the monuments of those who had died in pursuit of the objective and who had long ago forever been forgotten, according to the inevitable rule that those who have forgotten forget that they have forgotten. Men, women, and children now pursued the objective as if nobody ever had pursued it before. The races and the sexes now intermingled perfectly in pursuit of the objective. the once-enslaved, the once-oppressed were now free to sell themselves to the highest bidder and to enter the best paying prisons in pursuit of the objective, which was the destruction of all enemies, which was the destruction of all obstacles, which was the destruction of all objects, which was to clear the way to victory, which was to clear the way to promotion, to salvation, to progress, to the completed sale, to the signature on the contract, which was to clear the way to self-realization, to self-creation, from which nobody who ever wanted to go home would ever get there now, for every remembered place had been displaced; the signposts had been bent to the ground and covered over. Every place had been displaced, every love unloved, every vow unsworn, every word unmeant to make way for the passage of the crowd of the individuated, the autonomous, the self-actuated, the homeless with their many eyes opened toward the objective which they did not yet perceive in the far distance, having never known where they were going, having never known where they came from.

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Universal City Oakwood, a complex of furnished temporary-stay apartments on Barham Boulevard. The Oakwood was popular with businessmen, airline pilots and stewardesses, recently divorced fathers, and actors staying in LA for auditions, episodic guest shots, or movie shoots. Visiting assassins liked it, too. The best part of staying there was the sex. Unless you had leprosy, it was almost impossible not to get laid. And even then, your chances were still pretty good.

How much science fiction have you read?” “A little. Not much.” “Well, lucky for you, I’ve read quite a bit.” He grinned. “In fact, you could say that’s why I’m here. I got hooked on that stuff when I was a kid, and by the time I got out of college, I’d pretty much decided that I wanted to see Mars.” He became serious again. “Okay, try to follow me. Although people have been writing about Mars since the 1700’s, it wasn’t until the first Russian and American probes got out here in the 1960’s that anyone knew what this place is really like. That absence of knowledge gave writers and artists the liberty to fill in the gap with their imaginations… or at least until they learned better. Understand?” “Sure.” I shrugged. “Before the 1960’s, you could have Martians. After that, you couldn’t have Martians anymore.” “Umm… well, not exactly.” Karl lifted his hand, teetered it back and forth. “One of the best stories on the disk is ‘A Rose For Ecclesiastes’ by Roger Zelazny. It was written in 1963, and it has Martians in it. And some stories written before then were pretty close to getting it right. But for the most part, yes… the fictional view of Mars changed dramatically in the second half of the last century, and although it became more realistic, it also lost much of its romanticism.” Karl folded the penknife, dropped it on his desk. “Those aren’t the stories Jeff’s reading. Greg Bear’s ‘A Martian Ricorso’, Arthur C. Clarke’s ‘Transit of Earth’, John Varley’s ‘In the Hall of the Martian Kings’… anything similar to the Mars we know, he ignores. Why? Because they remind him of where he is… and that’s not where he wants to be.” “So…” I thought about it for a moment. “He’s reading the older stuff instead?” “Right.” Karl nodded. “Stanley Weinbaum’s ‘A Martian Odyssey’, Otis Albert Kline’s ‘The Swordsman of Mars’, A.E. van Vogt’s ‘The Enchanted Village’… the more unreal, the more he likes them. Because those stories aren’t about the drab, lifeless planet where he’s stuck, but instead a planet of native Martians, lost cities, canal systems…” “Okay, I get it.” “No, I don’t think you do… because I’m not sure I do, either, except to say that Jeff appears to be leaving us. Every day, he’s taking one more step into this other world… and I don’t think he’s coming back again.