Short Good Fortune Quotes

But here is a question that is troubling me: if there is no God, then, one may ask, who governs human life and, in general, the whole order of things on earth? – Man governs it himself, – Homeless angrily hastened to reply to this admittedly none-too-clear question. – Pardon me, – the stranger responded gently, – but in order to govern, one needs, after all, to have a precise plan for a certain, at least somewhat decent, length of time. Allow me to ask you, then, how can man govern, if he is not only deprived of the opportunity of making a plan for at least some ridiculously short period, well, say, a thousand years , but cannot even vouch for his own tomorrow? And in fact, – here the stranger turned to Berlioz, – imagine that you, for instance, start governing, giving orders to others and yourself, generally, so to speak, acquire a taste for it, and suddenly you get ...hem ... hem ... lung cancer ... – here the foreigner smiled sweetly, and if the thought of lung cancer gave him pleasure — yes, cancer — narrowing his eyes like a cat, he repeated the sonorous word —and so your governing is over! You are no longer interested in anyone’s fate but your own. Your family starts lying to you. Feeling that something is wrong, you rush to learned doctors, then to quacks, and sometimes to fortune-tellers as well. Like the first, so the second and third are completely senseless, as you understand. And it all ends tragically: a man who still recently thought he was governing something, suddenly winds up lying motionless in a wooden box, and the people around him, seeing that the man lying there is no longer good for anything, burn him in an oven. And sometimes it’s worse still: the man has just decided to go to Kislovodsk – here the foreigner squinted at Berlioz – a trifling matter, it seems, but even this he cannot accomplish, because suddenly, no one knows why, he slips and falls under a tram-car! Are you going to say it was he who governed himself that way? Would it not be more correct to think that he was governed by someone else entirely?

No one could endure lasting adversity if it continued to have the same force as when it first hit us. We are all tied to Fortune, some by a loose and golden chain, and others by a tight one of baser metal: but what does it matter? We are all held in the same captivity, and those who have bound others are themselves in bonds - unless you think perhaps that the left-hand chain is lighter. One man is bound by high office, another by wealth; good birth weighs down some, and a humble origin others; some bow under the rule of other men and some under their own; some are restricted to one place by exile, others by priesthoods: all life is a servitude. So you have to get used to your circumstances, complain about them as little as possible, and grasp whatever advantage they have to offer: no condition is so bitter that a stable mind cannot find some consolation in it.

What luck has gave you will probably leave you.

All the greatest blessings are a source of anxiety, and at no time should fortune be less trusted than when it is best; to maintain prosperity there is need of other prosperity, and in behalf of the prayers that have turned out well we must make still other prayers. For everything that comes to us from chance is unstable, and the higher it rises, the more liable it is to fall. Moreover, what is doomed to perish brings pleasure to no one; very wretched, therefore, and not merely short, must the life of those be who work hard to gain what they must work harder to keep. By great toil they attain what they wish, and with anxiety hold what they have attained; meanwhile they take no account of time that will never more return.

Ronan wasn’t exactly sure why he was angry. Although Gansey had done nothing to invoke his ire, he was definitely part of the problem. Currently, he propped his cell between ear and shoulder as he eyed a pair of plastic plates printed with smiling tomatoes. His unbuttoned collar revealed a good bit of his collarbone. No one could deny that Gansey was a glorious portrait of youth, the well-tended product of a fortunate and moneyed pairing. Ordinarily, he was so polished that it was bearable, though, because he was clearly not the same species as Ronan’s rough-and-ready family. But tonight, under the fluorescent lights of Dollar City, Gansey’s hair was scuffed and his cargo shorts were a greasy ruin from mucking over the Pig. He was barelegged and sockless in his Top-Siders and very clearly a real human, an attainable human, and this, somehow, made Ronan want to smash his fist through a wall.

The point I’m trying to make is that I am the most unpleasant, rude, ignorant, and all-around obnoxious arsehole that anyone could possibly have the misfortune to meet. I am dismissive of the virtuous, unaware of the beautiful, and uncomprehending in the face of the happy. So if I didn’t understand I was being asked to be the best man, it is because I never expected to be anybody’s best friend, and certainly not the best friend of the bravest and kindest and wisest human being I have ever had the good fortune of knowing. John, I am a ridiculous man, redeemed only by the warmth and constancy of your friendship. But as I am apparently your best friend, I cannot congratulate you on your choice of companion. Actually, now I can. Mary, when I say you deserve this man, it is the highest compliment of which I am capable. John, you have endured war, and injury, and tragic loss — so sorry again about that last one. So know this: Today, you sit between the woman you have made your wife and the man you have saved. In short, the two people who love you most in all this world. And I know I speak for Mary as well when I say we will never let you down, and we have a lifetime ahead to prove that. Now, on to some funny stories about John...

I mention all this to make the point that if you were designing an organism to look after life in our lonely cosmos, to monitor where it is going and keep a record of where it has been, you wouldn't choose human beings for the job. But here's an extremely salient point: we have been chosen, by fate or Providence or whatever you wish to call it. It's an unnerving thought that we may be living the universe's supreme achievement and its worst nightmare simultaneously. Because we are so remarkably careless about looking after things, both when alive and when not, we have no idea-- really none at all-- about how many things have died off permanently, or may soon, or may never, and what role we have played in any part of the process. In 1979, in the book The Sinking Ark, the author Norman Myers suggested that human activities were causing about two extinctions a week on the planet. By the early 1990s he had raised the figure to about some six hundred per week. (That's extinctions of all types-- plants, insects, and so on as well as animals.) Others have put the figure ever higher-- to well over a thousand a week. A United Nations report of 1995, on the other hand, put the total number of known extinctions in the last four hundred years at slightly under 500 for animals and slightly over 650 for plants-- while allowing that this was "almost certainly an underestimate," particularly with regard to tropical species. A few interpreters think most extinction figures are grossly inflated. The fact is, we don't know. Don't have any idea. We don't know when we started doing many of the things we've done. We don't know what we are doing right now or how our present actions will affect the future. What we do know is that there is only one planet to do it on, and only one species of being capable of making a considered difference. Edward O. Wilson expressed it with unimprovable brevity in The Diversity of Life: "One planet, one experiment." If this book has a lesson, it is that we are awfully lucky to be here-- and by "we" i mean every living thing. To attain any kind of life in this universe of ours appears to be quite an achievement. As humans we are doubly lucky, of course: We enjoy not only the privilege of existence but also the singular ability to appreciate it and even, in a multitude of ways, to make it better. It is a talent we have only barely begun to grasp. We have arrived at this position of eminence in a stunningly short time. Behaviorally modern human beings-- that is, people who can speak and make art and organize complex activities-- have existed for only about 0.0001 percent of Earth's history. But surviving for even that little while has required a nearly endless string of good fortune. We really are at the beginning of it all. The trick, of course, is to make sure we never find the end. And that, almost certainly, will require a good deal more than lucky breaks.

The one thing our species is helpless against is good fortune. It first puzzles, then frightens, then angers, and finally destroys us.

God will not be tolerated. He instructs us to worship and fear Him. In our world, where hundreds of things distract us from God, we have to intentionally and consistently remind ourselves of Him. Because we don’t often think about the reality of who God is, we quickly forget that He is worthy to be worshiped and loved. We are to fear Him. The answer to each of these questions is simply this: because He’s God. He has more of a right to ask us why so many people are starving. As much as we want God to explain himself to us, His creation, we are in no place to demand that He give an account to us. Can you worship a God who isn’t obligated to explain His actions to you? Could it be your arrogance that makes you think God owes you an explanation? If God is truly the greatest good on this earth, would He be loving us if He didn’t draw us toward what is best for us (even if that happens to be Himself)? Doesn’t His courting, luring, pushing, calling, and even “threatening” demonstrate His love? If He didn’t do all of that, wouldn’t we accuse Him of being unloving in the end, when all things are revealed? Has your relationship with God actually changed the way you live? Do you see evidence of God’s kingdom in your life? Or are you choking it out slowly by spending too much time, energy, money, and thought on the things of this world? Christians who did most for the present world were precisely those who thought most of the next. Jesus’ call to commitment is clear: He wants all or nothing. Our greatest fear as individuals and as a church should not be of failure but of succeeding at things in life that don’t really matter. If life is a river, then pursuing Christ requires swimming upstream. When we stop swimming, or actively following Him, we automatically begin to be swept downstream. How could we think for even a second that something on this puny little earth compares to the Creator and Sustainer and Savior of it all? True faith means holding nothing back; it bets everything on the hope of eternity. When you are truly in love, you go to great lengths to be with the one you love. You’ll drive for hours to be together, even if it’s only for a short while. You don’t mind staying up late to talk. Walking in the rain is romantic, not annoying. You’ll willingly spend a small fortune on the one you’re crazy about. When you are apart from each other, it’s painful, even miserable. He or she is all you think about; you jump at any chance to be together. There is nothing better than giving up everything and stepping into a passionate love relationship with God, the God of the universe who made galaxies, leaves, laughter, and me and you. Do you recognize the foolishness of seeking fulfillment outside of Him? Are you ready and willing to make yourself nothing? To take the very nature of a servant? To be obedient unto death? True love requires sacrifice. What are you doing right now that requires faith? God doesn’t call us to be comfortable. If one person “wastes” away his day by spending hours connecting with God, and the other person believes he is too busy or has better things to do than worship the Creator and Sustainer, who is the crazy one? Am I loving my neighbor and my God by living where I live, by driving what I drive, by talking how I talk?” If I stop pursuing Christ, I am letting our relationship deteriorate. The way we live out our days is the way we will live our lives. What will people say about your life in heaven? Will people speak of God’s work and glory through you? And even more important, how will you answer the King when He says, “What did you do with what I gave you?

Table 3–1. Definitions of Cognitive Distortions 1. ALL-OR-NOTHING THINKING: You see things in black-and-white categories. If your performance falls short of perfect, you see yourself as a total failure. 2. OVERGENERALIZATION: You see a single negative event as a never-ending pattern of defeat. 3. MENTAL FILTER: You pick out a single negative detail and dwell on it exclusively so that your vision of all reality becomes darkened, like the drop of ink that colors the entire beaker of water. 4. DISQUALIFYING THE POSITIVE: You reject positive experiences by insisting they “don’t count” for some reason or other. In this way you can maintain a negative belief that is contradicted by your everyday experiences. 5. JUMPING TO CONCLUSIONS: You make a negative interpretation even though there are no definite facts that convincingly support your conclusion. a. Mind reading. You arbitrarily conclude that someone is reacting negatively to you, and you don’t bother to check this out. b. The Fortune Teller Error. You anticipate that things will turn out badly, and you feel convinced that your prediction is an already-established fact. 6. MAGNIFICATION (CATASTROPHIZING) OR MINIMIZATION: You exaggerate the importance of things (such as your goof-up or someone else’s achievement), or you inappropriately shrink things until they appear tiny (your own desirable qualities or the other fellow’s imperfections). This is also called the “binocular trick.” 7. EMOTIONAL REASONING: You assume that your negative emotions necessarily reflect the way things really are: “I feel it, therefore it must be true.” 8. SHOULD STATEMENTS: You try to motivate yourself with shoulds and shouldn’ts, as if you had to be whipped and punished before you could be expected to do anything. “Musts” and “oughts” are also offenders. The emotional consequence is guilt. When you direct should statements toward others, you feel anger, frustration, and resentment. 9. LABELING AND MISLABELING: This is an extreme form of overgeneralization. Instead of describing your error, you attach a negative label to yourself: “I’m a loser.” When someone else’s behavior rubs you the wrong way, you attach a negative label to him: “He’s a goddam louse.” Mislabeling involves describing an event with language that is highly colored and emotionally loaded. 10. PERSONALIZATION: You see yourself as me cause of some negative external event which in fact you were not primarily responsible for.

Look at those whose good fortune people gather to see: they are choked by their own blessings. How many find their riches a burden! How many burst a blood vessel by their eloquence and their daily striving to show off their talents!

In short, even though some individual slaveowners grew rich and some family fortunes were founded on the exploitation of slaves, that is very different from saying that the whole society, or even its non-slave population as a whole, was more economically advanced than it would have been in the absence of slavery. What this means is that, whether employed as domestic servants or producing crops or other goods, millions suffered exploitation and dehumanization for no higher purpose than the transient aggrandizement of slaveowners.

The whole situation,” she said. “You’re betting that the child that you bring into this will be at least as happy as you’ve been, at least as fortunate as you’ve been, or, at a minimum, that they’ll be able to say they’re happy they were born. Everyone says life is both good and bad, but the majority of people think it’s mostly good. That’s why people go through with it. The odds are decent. Sure, everyone dies eventually, but life has meaning, even pain and suffering have meaning, and there’s so much joy. There’s not a doubt in your mind that your child will see it that way, just like you. No one thinks they’ll pull the short straw. They’re convinced everything will work out fine. But that’s just people believing what they want to believe. For their own benefit. The really horrible part is that this bet isn’t yours to make. You’re betting with another person’s life. Not yours.

To be here now, alive in the twenty-first century and smart enough to know it, you also had to be the beneficiary of an extraordinary string of biological good fortune.

No. No. It couldn't be any baby. She was not going to have something waiting in her to make her deader, she was not.

I am fortunately an entirely handsome devil and appear even younger than twenty-nine. I look like a clean cut youth, a boy next door, and a good egg, and my mother stated at one time that I have the face of a heaven's angel. I have the eyes of an attractive marsupial, and I have baby-soft and white skin, and a fair complexion. I do not even have to shave, and I have finely styled hair without any of dandruff's unsightly itching or flaking. I keep my hair perfectly groomed, neat, and short at all times. I have exceptionally attractive ears.

We are all tied to Fortune, some by a loose and golden chain, and others by a tight one of baser metal: but what does it matter? We are all held in the same captivity, and those who have bound others are themselves in bonds - unless you think perhaps that the left-hand chain is lighter. One man is bound by high office, another by wealth; good birth weighs down some, and a humble origin others; some bow under the rule of other men and some under their own; some are restricted to one place by exile, others by priesthoods: all life is a servitude.

To consider the world in its length and breadth, its various history, the many races of man, their starts, their fortunes, their mutual alienation, their conflicts; and then their ways, habits, governments, forms of worship; their enterprises, their aimless courses, their random achievements, and acquirements, the impotent conclusion of long-standing facts, the tokens so faint and broken of a superintending design, the blind evolution of what turn out to be great powers or truths, the progress of things, as if from unreasoning elements, not toward final causes, the greatness and littleness of man, his far-reaching aims, his short duration, the curtain hung over his futurity, the disappointments of life, the defeat of good, the success of evil, physical pain, mental anguish, the prevalence of sin, the pervading idolatries, the corruptions, the dreary hopeless irreligion, that condition of the whole race, so fearfully yet exactly described in the Apostle's words, "having no hope and without God in the world," - all this is a vision to dizzy and appall; and inflicts upon the mind the sense of a profound mystery, which is absolutely beyond human solution.

...What I have to say is very simple and very short: [Jean-Pierre Melville]'s the greatest director I've had the good fortune, pleasure and honor to work with up to this point. It'd take too long to explain. He's wonderful. He knows more about cinema than anyone. He's the greatest director I know, the greatest cameraman, the best at framing and lighting, the best at everything. He's a living encyclopedia of cinema.

All human affairs rest upon probabilities, and the same thing is true everywhere. If man were immortal, he could be perfectly sure of seeing the day when everything in which he had trusted should betray his trust, and, in short, of coming eventually to hopeless misery. He would break down, at last, as every good fortune, as every dynasty, as every civilization does. In place of this we have death. But what, without death, would happen to every man, with death must happen to some man . . . It seems to me that we are driven to this, that logicality inexorably requires that our interests shall not be limited. They must not stop at our own fate, but must embrace the whole community.

They really experience forgetfulness of many things, but they also pretend to forget many things. They take delight in certain vices as proofs of their good fortune: it seems to be the lowly and contemptible man who knows what he is doing.

We are all chained to fortune: the chain of one is made of gold, and wide, while that of another is short and rusty. But what difference does it make? The same prison surrounds all of us, and even those who have bound others are bound themselves; unless perchance you think that a chain on the left side is lighter. Honors bind one man, wealth another; nobility oppresses some, humility others; some are held in subjection by an external power, while others obey the tyrant within; banishments keep some in one place, the priesthood others. All life is slavery. Therefore each one must accustom himself to his own condition and complain about it as little as possible, and lay hold of whatever good is to be found near him.

Men have no right to complain that they are naturally feeble and short-lived, or that it is chance and not merit that decides their destiny. . . . What guides and controls human life is man's soul. . . . If men pursued good things with the same ardour with which they seek what is unedifying and unprofitable--often, indeed, actually dangerous and pernicious--they would control events instead of being controlled by them, and would rise to such heights of greatness and glory that their mortality would put on immortality. As man consists of body and soul, all our possessions and pursuits partake of the nature of one or the other. Thus personal beauty and great wealth, bodily strength, and all similar things, soon pass away; the noble achievements of the intellect are immortal like the soul itself. Physical advantages, and the material gifts of fortune, begin and end; all that comes into existence, perishes; all that grows, must one day decay. But the soul, incorruptible and eternal, is the ruler of mankind; it guides and controls everything, subject itself to no control. Wherefore we can but marvel the more at the unnatural conduct of those who abandon themselves to bodily pleasures and pass their time in riotous living and idleness, neglecting their intelligence--the best and noblest element in man's nature--and letting it become dull through lack of effort; and that, too, when the mind is capable of so many different accomplishments that can win the highest distinction.

I feel as if it were not for me to record, even though this manuscript is intended for no eyes but mine, how hard I worked at that tremendous short-hand, and all improvement appertaining to it, in my sense of responsibility to Dora and her aunts. I will only add, to what I have already written of my perseverance at this time of my life, and of a patient and continuous energy which then began to be matured within me, and which I know to be the strong part of my character, if it have any strength at all, that there, on looking back, I find the source of my success. I have been very fortunate in worldly matters; many men have worked much harder, and not succeeded half so well; but I never could have done what I have done, without the habits of punctuality, order, and diligence, without the determination to concentrate myself on one object at a time, no matter how quickly its successor should come upon its heels, which I then formed. Heaven knows I write this, in no spirit of self-laudation. The man who reviews his own life, as I do mine, in going on here, from page to page, had need to have been a good man indeed, if he would be spared the sharp consciousness of many talents neglected, many opportunities wasted, many erratic and perverted feelings constantly at war within his breast, and defeating him. I do not hold one natural gift, I dare say, that I have not abused. My meaning simply is, that whatever I have tried to do in life, I have tried with all my heart to do well; that whatever I have devoted myself to, I have devoted myself to completely; that in great aims and in small, I have always been thoroughly in earnest. I have never believed it possible that any natural or improved ability can claim immunity from the companionship of the steady, plain, hard-working qualities, and hope to gain its end. There is no such thing as such fulfilment on this earth. Some happy talent, and some fortunate opportunity, may form the two sides of the ladder on which some men mount, but the rounds of that ladder must be made of stuff to stand wear and tear; and there is no substitute for thorough-going, ardent, and sincere earnestness. Never to put one hand to anything, on which I could throw my whole self; and never to affect depreciation of my work, whatever it was; I find, now, to have been my golden rules.

immediately commenced copying them, and in a short time was able to make the four letters named. After that, when I met with any boy who I knew could write, I would tell him I could write as well as he. The next word would be, "I don't believe you. Let me see you try it." I would then make the letters which I had been so fortunate as to learn, and ask him to beat that. In this way I got a good many lessons in writing, which it is quite possible I should never have gotten in any other way. During this time, my copy-book was the board fence, brick wall, and pavement; my pen and ink was a lump of chalk. With these, I learned mainly how to write. I then commenced and continued copying the Italics in Webster's Spelling Book, until I could make them all without looking on the book.

To do evil a human being must first of all believe that what he’s doing is good, or else that it’s a well-considered act in conformity with natural law. Fortunately, it is in the nature of the human being to seek a justification for his actions. Macbeth’s self-justifications were feeble—and his conscience devoured him. Yes, even Iago was a little lamb too. The imagination and the spiritual strength of Shakespeare’s evildoers stopped short at a dozen corpses. Because they had no ideology. Ideology—that is what gives evildoing its long-sought justification and gives the evildoer the necessary steadfastness and determination. That is the social theory which helps to make his acts seem good instead of bad in his own and others’ eyes, so that he won’t hear reproaches and curses but will receive praise and honors.

We are all tied to Fortune, some by a loose and golden chain, and others by a tight one of baser metal: but what does it matter? We are all held in the same captivity, and those who have bound others are themselves in bonds - unless you think perhaps that the left-hand chain is lighter. One man is bound by high office, another by wealth; good birth weighs down some, and a humble origin others; some bow under the rule of other men and some under their own; some are restricted to one place by exile, others by priesthoods: all life is a servitude.

When you start searching for ‘pure elements’ in literature you will find that literature has been created by the following classes of persons: Inventors. Men who found a new process, or whose extant work gives us the first known example of a process. The masters. Men who combined a number of such processes, and who used them as well as or better than the inventors. The diluters. Men who came after the first two kinds of writer, and couldn’t do the job quite as well. Good writers without salient qualities. Men who are fortunate enough to be born when the literature of a given country is in good working order, or when some particular branch of writing is ‘healthy’. For example, men who wrote sonnets in Dante’s time, men who wrote short lyrics in Shakespeare’s time or for several decades thereafter, or who wrote French novels and stories after Flaubert had shown them how. Writers of belles-lettres. That is, men who didn’t really invent anything, but who specialized in some particular part of writing, who couldn’t be considered as ‘great men’ or as authors who were trying to give a complete presentation of life, or of their epoch. The starters of crazes. Until the reader knows the first two categories he will never be able ‘to see the wood for the trees’. He may know what he ‘likes’. He may be a ‘compleat book-lover’, with a large library of beautifully printed books, bound in the most luxurious bindings, but he will never be able to sort out what he knows to estimate the value of one book in relation to others, and he will be more confused and even less able to make up his mind about a book where a new author is ‘breaking with convention’ than to form an opinion about a book eighty or a hundred years old. He will never understand why a specialist is annoyed with him for trotting out a second- or third-hand opinion about the merits of his favourite bad writer.

the effects of a decline in any one person’s after-tax income are dramatically different from those of an across-the-board decline. If you alone experience an income decline, you’re less able to buy what you want. But when everyone’s income declines simultaneously, relative purchasing power is unaffected. And it’s relative purchasing power that determines who gets things that are in short supply.

Eisenhower accepted and used the power of television. Stevenson felt obliged to critique it. In an article for Fortune magazine published shortly after the campaign, Stevenson worried that television was corrupting the ability of the body politic to think critically. “The extensions of our senses, which we find so fascinating, are not adding to the discriminations of our minds, since we need increasingly to take the reading of a needle on a dial to discover whether we think something is good or bad, right or wrong,” he wrote.

[L]ife presents itself by no means as a gift for enjoyment, but as a task, a drudgery to be performed; and in accordance with this we see, in great and small, universal need, ceaseless cares, constant pressure, endless strife, compulsory activity, with extreme exertion of all the powers of body and mind. Many millions, united into nations, strive for the common good, each individual on account of his own; but many thousands fall as a sacrifice for it. Now senseless delusions, now intriguing politics, incite them to wars with each other; then the sweat and the blood of the great multitude must flow, to carry out the ideas of individuals, or to expiate their faults. In peace industry and trade are active, inventions work miracles, seas are navigated, delicacies are collected from all ends of the world, the waves engulf thousands. All push and drive, others acting; the tumult is indescribable. But the ultimate aim of it all, what is it? To sustain ephemeral and tormented individuals through a short span of time in the most fortunate case with endurable want and comparative freedom from pain, which, however, is at once attended with ennui; then the reproduction of this race and its striving. In this evident disproportion between the trouble and the reward, the will to live appears to us from this point of view, if taken objectively, as a fool, or subjectively, as a delusion, seized by which everything living works with the utmost exertion of its strength for some thing that is of no value. But when we consider it more closely, we shall find here also that it is rather a blind pressure, a tendency entirely without ground or motive.

The phenomenon of laborers staying on at the end of their contracts with big public works companies is likely the biggest single source of Chinese migration to Africa. Workers would arrive from a given locality in China and discover there was good money to be made in some corner of an Africa they had never before imagined viable. Soon, they were sending word back home about the fortunes to be made there, or the hospitality of the locals, or the wonders of the environment, or the joys of a free and relatively pressureless life. In short order, others would follow. Li

Only those who have lost as much as we have see the particularly nasty slice of smile on someone who thinks they’re winning when they say “Get over it.” This is the thing: If you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that’s how you know you’re on board the ship that serves hors d’oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who’ve never even heard of the words hors d’oeuvres or fluff. Then someone from up on the yacht says, “It’s too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings.” And then someone else on board says something like, “But your father gave you this yacht, and these are his servants who brought the hors d’oeuvres.” At which point that person gets tossed overboard by a group of hired thugs who’d been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life, and the people on the small inflatable rafts can’t get to him soon enough, or they don’t even try, and the yacht’s speed and weight cause an undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point there are suddenly several fathers, noble, wise forefathers. And the boat sails on unfettered. If you were fortunate enough to be born into a family whose ancestors directly benefited from genocide and/or slavery, maybe you think the more you don’t know, the more innocent you can stay, which is a good incentive to not find out, to not look too deep, to walk carefully around the sleeping tiger. Look no further than your last name. Follow it back and you might find your line paved with gold, or beset with traps.

It was Oppenheimer’s good fortune to arrive shortly before an extraordinary revolution in theoretical physics drew to its close: Max Planck’s discovery of quanta (photons); Einstein’s magnificent achievement—the special theory of relativity; Niels Bohr’s description of the hydrogen atom; Werner Heisenberg’s formulation of matrix mechanics; and Erwin Schrödinger’s theory of wave mechanics. This truly innovative period began to wind down with Born’s 1926 paper on probability and causality. It was completed in 1927 with Heisenberg’s uncertainty principle and Bohr’s formulation of the theory of complementarity.

If, for my sins, or by my good fortune, I come across some giant hereabouts, a common occurrence with knights-errant, and overthrow him in one onslaught, or cleave him asunder to the waist, or, in short, vanquish and subdue him, will it not be well to have some one I may send him to as a present, that he may come in and fall on his knees before my sweet lady, and in a humble, submissive voice say, 'I am the giant Caraculiambro, lord of the island of Malindrania, vanquished in single combat by the never sufficiently extolled knight Don Quixote of La Mancha, who has commanded me to present myself before your Grace, that your Highness dispose of me at your pleasure'?

If, for my sins, or by my good fortune, I come across some giant hereabouts, a common occurrence with knights-errant, and overthrow him in one onslaught, or cleave him asunder to the waist, or, in short, vanquish and subdue him, will it not be well to have some one I may send him to as a present, that he may come in and fall on his knees before my sweet lady, and in a humble, submissive voice say, 'I am the giant Caraculiambro, lord of the island of Malindrania, vanquished in single combat by the never sufficiently extolled knight Don Quixote of La Mancha, who has commanded me to present myself before your Grace, that your Highness dispose of me at your pleasure'?" Oh,

Have you ever been in a place where history becomes tangible? Where you stand motionless, feeling time and importance press around you, press into you? That was how I felt the first time I stood in the astronaut garden at OCA PNW. Is it still there? Do you know it? Every OCA campus had – has, please let it be has – one: a circular enclave, walled by smooth white stone that towered up and up until it abruptly cut off, definitive as the end of an atmosphere, making room for the sky above. Stretching up from the ground, standing in neat rows and with an equally neat carpet of microclover in between, were trees, one for every person who’d taken a trip off Earth on an OCA rocket. It didn’t matter where you from, where you trained, where your spacecraft launched. When someone went up, every OCA campus planted a sapling. The trees are an awesome sight, but bear in mind: the forest above is not the garden’s entry point. You enter from underground. I remember walking through a short tunnel and into a low-lit domed chamber that possessed nothing but a spiral staircase leading upward. The walls were made of thick glass, and behind it was the dense network you find below every forest. Roots interlocking like fingers, with gossamer fungus sprawled symbiotically between, allowing for the peaceful exchange of carbon and nutrients. Worms traversed roads of their own making. Pockets of water and pebbles decorated the scene. This is what a forest is, after all. Don’t believe the lie of individual trees, each a monument to its own self-made success. A forest is an interdependent community. Resources are shared, and life in isolation is a death sentence. As I stood contemplating the roots, a hidden timer triggered, and the lights faded out. My breath went with it. The glass was etched with some kind of luminescent colourant, invisible when the lights were on, but glowing boldly in the dark. I moved closer, and I saw names – thousands upon thousands of names, printed as small as possible. I understood what I was seeing without being told. The idea behind Open Cluster Astronautics was simple: citizen-funded spaceflight. Exploration for exploration’s sake. Apolitical, international, non-profit. Donations accepted from anyone, with no kickbacks or concessions or promises of anything beyond a fervent attempt to bring astronauts back from extinction. It began in a post thread kicked off in 2052, a literal moonshot by a collective of frustrated friends from all corners – former thinkers for big names gone bankrupt, starry-eyed academics who wanted to do more than teach the past, government bureau members whose governments no longer existed. If you want to do good science with clean money and clean hands, they argued, if you want to keep the fire burning even as flags and logos came down, if you understand that space exploration is best when it’s done in the name of the people, then the people are the ones who have to make it happen.

So thank goodness for atoms. But the fact that you have atoms and that they assemble in such a willing manner is only part of what got you here. To be here now, alive in the twenty-first century and smart enough to know it, you also had to be the beneficiary of an extraordinary string of biological good fortune. Survival on Earth is a surprisingly tricky business. Of the billions and billions of species of living things that have existed since the dawn of time, most – 99.99 per cent, it has been suggested – are no longer around. Life on Earth, you see, is not only brief but dismayingly tenuous. It is a curious feature of our existence that we come from a planet that is very good at promoting life but even better at extinguishing it.

Never have I trusted Fortune, even when she seemed to offer peace. All those blessings which she kindly bestowed on me – money, public office, influence – I relegated to a place whence she could claim them back without bothering me. I kept a wide gap between them and me, with the result that she has taken them away, not torn them away. No man has been shattered by the blows of Fortune unless he was first deceived by her favours. Those who loved her gifts as if they were their own for ever, who wanted to be admired on account of them, are laid low and grieve when the false and transient pleasures desert their vain and childish minds, ignorant of every stable pleasure. But the man who is not puffed up in good times does not collapse either when they change.

Life, in short, just wants to be. But—and here’s an interesting point—for the most part it doesn’t want to be much. This is perhaps a little odd because life has had plenty of time to develop ambitions. If you imagine the 4.5 billion odd years of Earth’s history compressed into a normal earthly day, then life begins very early, about 4 A.M., with the rise of the first simple, single-celled organisms, but then advances no further for the next sixteen hours. Not until almost 8:30 in the evening, with the day five-sixths over, has Earth anything to show the universe but a restless skin of microbes. Then, finally, the first sea plants appear, followed twenty minutes later by the first jellyfish and the enigmatic Ediacaran fauna first seen by Reginald Sprigg in Australia. At 9:04 P.M. trilobites swim onto the scene, followed more or less immediately by the shapely creatures of the Burgess Shale. Just before 10 P.M. plants begin to pop up on the land. Soon after, with less than two hours left in the day, the first land creatures follow. Thanks to ten minutes or so of balmy weather, by 10:24 the Earth is covered in the great carboniferous forests whose residues give us all our coal, and the first winged insects are evident. Dinosaurs plod onto the scene just before 11 P.M. and hold sway for about three-quarters of an hour. At twenty-one minutes to midnight they vanish and the age of mammals begins. Humans emerge one minute and seventeen seconds before midnight. The whole of our recorded history, on this scale, would be no more than a few seconds, a single human lifetime barely an instant. Throughout this greatly speeded-up day continents slide about and bang together at a clip that seems positively reckless. Mountains rise and melt away, ocean basins come and go, ice sheets advance and withdraw. And throughout the whole, about three times every minute, somewhere on the planet there is a flashbulb pop of light marking the impact of a Manson-sized meteor or one even larger. It’s a wonder that anything at all can survive in such a pummeled and unsettled environment. In fact, not many things do for long. Perhaps an even more effective way of grasping our extreme recentness as a part of this 4.5-billion-year-old picture is to stretch your arms to their fullest extent and imagine that width as the entire history of the Earth. On this scale, according to John McPhee in Basin and Range, the distance from the fingertips of one hand to the wrist of the other is Precambrian. All of complex life is in one hand, “and in a single stroke with a medium-grained nail file you could eradicate human history.” Fortunately, that moment hasn’t happened, but the chances are good that it will. I don’t wish to interject a note of gloom just at this point, but the fact is that there is one other extremely pertinent quality about life on Earth: it goes extinct. Quite regularly. For all the trouble they take to assemble and preserve themselves, species crumple and die remarkably routinely. And the more complex they get, the more quickly they appear to go extinct. Which is perhaps one reason why so much of life isn’t terribly ambitious.

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

One planet, one experiment15.’ If this book has a lesson, it is that we are awfully lucky to be here – and by ‘we’ I mean every living thing. To attain any kind of life at all in this universe of ours appears to be quite an achievement. As humans we are doubly lucky, of course. We enjoy not only the privilege of existence, but also the singular ability to appreciate it and even, in a multitude of ways, to make it better. It is a trick we have only just begun to grasp. We have arrived at this position of eminence in a stunningly short time. Behaviourally modern humans have been around for less than 0.01 per cent of Earth’s history – almost nothing, really – but even existing for that little while has required a nearly endless string of good fortune. We really are at the beginning of it all. The trick, of course, is to make sure we never find the end. And that, almost certainly, will require a lot more than lucky breaks.

It may be remarked in passing that success is an ugly thing. Men are deceived by its false resemblances to merit. To the crowd, success ears almost the features of true mastery, and the greatest dupe of this counterfeit talent is History. Juvenal and Tacitus alone mistrust it. In these days an almost official philosophy has come to dwell in the house of Success, wear its livery, receive callers in its ante-chamber. Success in principle and for its own sake. Prosperity presupposes ability. Win a lottery-prize and you are a clever man. Winners are adulated. To be born with a caul is everything; luck is what matters. Be fortunate and you will be thought great. With a handful of tremendous exceptions which constitute the glory of a century, the popular esteem is singularly short-sighted. Gilt is as good as gold. No harm in being a chance arrival provided you arrive. The populace is an aged Narcissus which worships itself and applauds the commonplace. The tremendous qualities of Moses, an Aeschylus, a Dante, a Michelangelo or a Napoleon are readily ascribed by the multitude to any man, in any sphere, who has got what he set out to get - the notary who becomes a deputy, the hack playwright who produces a mock-Corneille, the eunuch who acquires a harem, the journeyman-general who by accident wins the decisive battle of an epoch. The profiteer who supplies the army of the Sambre-et-Meuse with boot-soles of cardboard and earns himself an income of four hundred thousand a year; the huckster who espouses usury and brings her to bed of seven or eight millions; the preacher who becomes bishop by loudly braying; the bailiff of a great estate who so enriches himself that on retirement he is made Minister of Finance - all this is what men call genius, just as they call a painted face beauty and a richly attired figure majesty. The confound the brilliance of the firmament with the star-shaped footprints of a duck in the mud.

The soul stands on unassailable ground, if it has abandoned external things; it is independent in its own fortress; and every weapon that is hurled falls short of the mark. Fortune has not the long reach with which we credit her; she can seize none except him that clings to her. Let us then recoil from her as far as we are able. This will be possible for us only through knowledge of self and of the world of Nature. The soul should know whither it is going and whence it came, what is good for it and what is evil, what it seeks and what it avoids, and what is that Reason which distinguishes between the desirable and the undesirable, and thereby tames the madness of our desires and calms the violence of our fears. Some men flatter themselves that they have checked these evils by themselves even without the aid of philosophy; but when some accident catches them off their guard, a tardy confession of error is wrung from them. Their boastful words perish from their lips when the torturer commands them to stretch forth their hands, and when death draws nearer!

What franticke fit (quoth he) hath thus distraught Thee, foolish man, so rash a doome to give? What justice ever other judgement taught, But he should die, who merites not to live? None else to death this man despayring drive, But his owne guiltie mind deserving death. Is then unjust to each his due to give? Or let him die, that loatheth living breath? Or let him die at ease, that liveth here uneath? Who travels by the wearie wandring way, To come unto his wished home in haste, And meetes a flood, that doth his passage stay, Is not great grace to helpe him over past, Or free his feet, that in the myre sticke fast? Most envious man, that grieves at neighbours good, And fond, that joyest in the woe thou hast, Why wilt not let him passe, that long hath stood Upon the banke, yet wilt thy selfe not passe the flood? He there does now enjoy eternall rest And happie ease, which thou doest want and crave, And further from it daily wanderest: What if some litle paine the passage have, That makes fraile flesh to feare the bitter wave? Is not short paine well borne, that brings long ease, And layes the soule to sleepe in quiet grave? Sleepe after toyle, port after stormie seas, Ease after warre, death after life does greatly please. [...] Is not his deed, what ever thing is donne, In heaven and earth? did not he all create To die againe? all ends that was begonne. Their times in his eternall booke of fate Are written sure, and have their certaine date. Who then can strive with strong necessitie, That holds the world in his still chaunging state, Or shunne the death ordaynd by destinie? When houre of death is come, let none aske whence, nor why. The lenger life, I wote the greater sin, The greater sin, the greater punishment: All those great battels, which thou boasts to win, Through strife, and bloud-shed, and avengement, Now praysd, hereafter deare thou shalt repent: For life must life, and bloud must bloud repay. Is not enough thy evill life forespent? For he, that once hath missed the right way, The further he doth goe, the further he doth stray. Then do no further goe, no further stray, But here lie downe, and to thy rest betake, Th'ill to prevent, that life ensewen may. For what hath life, that may it loved make, And gives not rather cause it to forsake? Feare, sicknesse, age, losse, labour, sorrow, strife, Paine, hunger, cold, that makes the hart to quake; And ever fickle fortune rageth rife, All which, and thousands mo do make a loathsome life. Thou wretched man, of death hast greatest need, If in true ballance thou wilt weigh thy state: For never knight, that dared warlike deede, More lucklesse disaventures did amate: Witnesse the dongeon deepe, wherein of late Thy life shut up, for death so oft did call; And though good lucke prolonged hath thy date, Yet death then, would the like mishaps forestall, Into the which hereafter thou maiest happen fall. Why then doest thou, O man of sin, desire To draw thy dayes forth to their last degree? Is not the measure of thy sinfull hire High heaped up with huge iniquitie, Against the day of wrath, to burden thee? Is not enough, that to this Ladie milde Thou falsed hast thy faith with perjurie, And sold thy selfe to serve Duessa vilde, With whom in all abuse thou hast thy selfe defilde? Is not he just, that all this doth behold From highest heaven, and beares an equall eye? Shall he thy sins up in his knowledge fold, And guiltie be of thine impietie? Is not his law, Let every sinner die: Die shall all flesh? what then must needs be donne, Is it not better to doe willinglie, Then linger, till the glasse be all out ronne? Death is the end of woes: die soone, O faeries sonne.

So, boy, how does it feel to be pouring out a never-ending stream of--?” “Stop that!” I scowled at my brothers as I shooed them away from Milo. “How can you make such jokes in front of him?” “To be honest, the only thing in front of him right now is the sea and the supper he ate three days ago.” Castor’s grin got wider. Polydeuces was contrite. “We mean well, Helen. We’re only trying to make him laugh. A good laugh might take his mind off being so ill.” “It’s a shame we’re bound straight for Corinth,” the old sailor said, rubbing the back of his neck. “Since nothing else seems to be working for this lad, could be that a short rest on dry land would steady his stomach.” “You think we’d ever be able to get him back on board afterward?” Castor asked. The sailor shrugged. “What would he have to say about it? He’s your slave, isn’t he?” “He’s our sister’s slave, or was,” Castor replied. “She freed him as soon as she bought him.” “And still he came onto this ship with you, sick as seafaring makes him?” “This is his first voyage,” I said, stooping beside Milo to place one arm protectively around him. “He didn’t know he’d get sick.” “Oh, he’d have come along even if he’d known that a sea monster was waiting to gobble him up,” Castor said, with another of those annoying, conspiratorial winks to his twin. “Anything rather than be separated from you, little sister.” Polydeuces eagerly took up his brother’s game. “That’s true,” he hastened to tell the old sailor. “If you could have seen the way he’s been gazing at her, all the way from Calydon!” “Can we blame him, Polydeuces?” Castor asked with mock sincerity. “Our little sister is the most beautiful woman in the world.” They collapsed laughing into each other’s arms. Milo made a great effort and pushed himself away from the rail, away from me. He took two staggering steps, fists clenched. “She is.” Then he spun around and lurched for the ship’s side once more. My brothers exchanged a look of pure astonishment. The old sailor chuckled. “He may have been a slave, Lady Helen, but he’s braver than many a free man, to talk back to princes that way! But it wouldn’t be the first time a man found courage he never knew he had until he met the right woman.” My face flamed. I wanted to thank Milo for putting an end to my brothers’ teasing--whether or not it was all in fun, I still found it annoying--but I was strangely tongue-tied. Fortunately for me, the old sailor chose that moment to say, “That’s not something you see every day, a mouse trying to take a bite from a lion’s tail. Mark my words, this lad has the makings of a great hero. Why, if I had it my way, I’d put in at the next port and carry him all the way to Apollo’s temple at Delphi, just to see what marvels the Pythia would have to predict about his future.

Shortly before our CFO’s pep talk, another high-level executive at the bank stopped me in the hall to give me what he considered some critical advice. “A lot of smart kids like you come through the bank, and they use it for a stepping stone,” he said. “They stay for a year or two and then they leave. I think that’s a huge mistake. Look at me: I’ve been here forever and I’m happier than anyone I know. This place rewards loyalty, and I’m good at my job because I’ve got my finger right on the pulse of the company. I know everything that’s going on.” A week later, I saw two workmen hauling boxes out of his office. He was a victim of the bank’s first-ever round of layoffs. I’m not trying to put this man down for his faith in the bank or make light of his unemployment. I want to use his story to make another point about failure in business. That chat reinforced something else I was beginning to learn: people in management positions, even very senior management positions, are often completely wrong about the fortunes of their own companies. More important, in making these misjudgments, they almost always err on the side of excessive optimism. They think their businesses are in much better shape than they actually are. Jerry’s rig utilization chart at Global Marine and our own CFO’s boasts about Joe DiMaggio only underscored this lesson for me at the time. And, three decades and over 1,400 meetings with other executives later, I can say this tendency is as pronounced as ever.

My Future Self My future self and I become closer and closer as time goes by. I must admit that I neglected and ignored her until she punched me in the gut, grabbed me by the hair and turned my butt around to introduce herself. Well, at least that’s what it felt like every time I left the convalescent hospital after doing skills training for a certification I needed to help me start my residential care business. I was going to be providing specialized, 24/7 residential care and supervising direct care staff for non-verbal, non-ambulatory adult men in diapers! I ran to the Red Cross and took the certified nurse assistant class so I would at least know something about the job I would soon be hiring people to do and to make sure my clients received the best care. The training facility was a Medicaid hospital. I would drive home in tears after seeing what happens when people are not able to afford long-term medical care and the government has to provide that care. But it was seeing all the “young” patients that brought me to tears. And I had thought that only the elderly lived like this in convalescent hospitals…. I am fortunate to have good health but this experience showed me that there is the unexpected. So I drove home each day in tears, promising God out loud, over and over again, that I would take care of my health and take care of my finances. That is how I met my future self. She was like, don’t let this be us girlfriend and stop crying! But, according to studies, we humans have a hard time empathizing with our future selves. Could you even imagine your 30 or 40 year old self when you were in elementary or even high school? It’s like picturing a stranger. This difficulty explains why some people tend to favor short-term or immediate gratification over long-term planning and savings. Take time to picture the life you want to live in 5 years, 10 years, and 40 years, and create an emotional connection to your future self. Visualize the things you enjoy doing now, and think of retirement saving and planning as a way to continue doing those things and even more. However, research shows that people who interacted with their future selves were more willing to improve savings. Just hit me over the head, why don’t you! I do understand that some people can’t even pay attention or aren’t even interested in putting money away for their financial future because they have so much going on and so little to work with that they feel like they can’t even listen to or have a conversation about money. But there are things you’re doing that are not helping your financial position and could be trouble. You could be moving in the wrong direction. The goal is to get out of debt, increase your collateral capacity, use your own money in the most efficient manner and make financial decisions that will move you forward instead of backwards. Also make sure you are getting answers specific to your financial situation instead of blindly guessing! Contact us. We will be happy to help!

That must be my surgeon coming aboard. You will like him; a reading man too, most amazing learned; a full-blown physician into the bargain, and my particular friend. But I must tell you this, Yorke; he is wealthy – ‘ In point of fact Captain Aubrey had little idea of his surgeon’s fortune, apart from knowing that he owned a good deal of hilly land in Catalonia with a tumbledown castle on it. But Stephen had done pretty well out of the Mauritius campaign; his manner of living was Spartan – one suit of clothes every five years and perhaps a couple of shirts – and apart from books he had no visible expenses at all. Jack was no Macchiavel, but he did know that to the rich it should be given; that capital possessed a mystical significance; that even the most perfectly disinterested respected it and its owner; and that although a naval surgeon was ordinarily a person of no great consequence, the same man moved into quite a different category the moment he was endowed with comfortable private means. In short, that whereas an ordinary surgeon, living on his pay, might not readily be indulged in room for exotic livestock, an imperfectly- preserved giant squid, and several tons of natural specimens, in a stranger’s ship, a wealthy natural philosopher might meet with more consideration; and Jack knew how Stephen prized the collection he had made during their arduous voyage. ‘ – he is wealthy, and he only comes with me because of the opportunities for natural philosophy; though he is a first-rate surgeon, too, and we are lucky to have him. But this voyage the opportunities have been prodigious, and he has turned the Leopard into a down-right Ark. Most of the Desolation creatures are stuffed or pickled but there are some from New Holland that skip and bound about: I hope you are not too crowded in La Fleche?

If you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that’s how you know you’re on board the ship that serves hors d’oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who’ve never even heard of the words hors d’oeuvres or fluff. Then someone from up on the yacht says, “It’s too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings.” And then someone else on board says something like, “But your father gave you this yacht, and these are his servants who brought the hors d’oeuvres.” At which point that person gets tossed overboard by a group of hired thugs who’d been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life, and the people on the small inflatable rafts can’t get to him soon enough, or they don’t even try, and the yacht’s speed and weight cause an undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point there are suddenly several fathers, noble, wise forefathers. And the boat sails on unfettered. If you were fortunate enough to be born into a family whose ancestors directly benefited from genocide and/or slavery, maybe you think the more you don’t know, the more innocent you can stay, which is a good incentive to not find out, to not look too deep, to walk carefully around the sleeping tiger. Look no further than your last name. Follow it back and you might find your line paved with gold, or beset with traps.

Non-Tenure Writing Jobs The MLA session on the adjunct crisis indicates where higher education has come to in the Brave New World of the 21st century. Research by the MLA itself, by Gloria McMillan, by Eileen Schell and other colleagues, already confirm the deep replacement of tenure-track faculty with contingent adjuncts and others. This crisis is deepest in composition and in community colleges. Doug Hesse’s program at Denver Univ. is no solution; it will extend the subordination of composition through sub-faculty lines while rationalizing it as “good for students"(before research has even proved it so). But, sub-faculty writing lecturers will never be treated as “real” professors by their institutions and will never be accepted as colleagues by their tenure-track peers. Such sub-faculty plans will weaken the faculty as a whole in the academy by further dividing it into competing sub-groups. Neither will a sub-faculty plan benefit the 14 million undergraduates on campus, most who attend under-funded public colleges with no billion-dollar endowments or corporate angels to turn to. Community colleges, in particular, where about 6 million students are enrolled, can have up to 65% of classes taught by adjuncts. The sub-faculty plan is thus really a management tool available in the short-term to those colleges with deep pockets and deep readiness to entrench a lesser sub-faculty in their writing programs. Doug Hesse acknowledges such an outcome as a possibility. He is quoted in the IHE report saying he was disturbed by the degree of interest other WPAs took in DU’s new sub-faculty writing program, fearing that DU was installing a “Vichy"-type model(collaborating with the authorities desire to de-tenure faculty generally and to subordinate writing instructors particularly). But, Hesse is quoted as making peace with this because he feels that sub-faculty lines for writing teachers are at least good for writing students. Even if we knew for sure this was true, why must writing teachers be the only professionals in higher education called upon to make such sacrifices? A large private grant to finance Denver University’s program($10 million for Hesse’s project)is good fortune for one campus, but it offers no model for how we can solve the national disgrace of exploited adjuncts.

We would prefer to say that such people cannot exist, that there aren't any. It is permissible to portray evildoers in a story for children, so as to keep the picture simple. But when the great world literature of the past -- Shakespeare, Schiller, Dickens -- inflates and inflates images of evildoers of the blackest shades, it seems somewhat farcical and lumsy to our contemporary percetption. The trouble lies in the way these classical evildoers are pictured. They recognize themselves as evildoers and they know their souls are black. And they reason: "I cannot live unless I do evil. So I'll set my father against my brother! I'll drink the victim's sufferings until I'm drunk with them!" Iago very precisely identifies his purposes and his motives as being black and born of hate. But no; that's not the way it is! To do evil a human being must first of all believe that what he's doing is good, or else that it's a well-considered act in conformity with natural law. Fortunately, it is in the nature of the human beingto seek a justifaction for his actions. Macbeth's self-justifications were feeble -- and his conscience devoured him. Yes, even Iago was a little lamb too. The imagination and the spiritual strength of Shakespeare's evildoers stopped short at a dozen corpses. Because they have no ideology. Ideology-- that is what gives evildoing its long-sought justification and gives the evildoer the necessary steadfastness and determination. That is the social theory which helps to make his acts seem good instead of bad and in his own and other's eyes, so that he won't hear reproaches and curses but will received praise and honors. That was how the agents of the Inquisition fortified their weills: by invoking Christianity; the conquerors of foreign lands, by extolling the grandeur of their Mother-land; the conolizers, by civilization; the Nazis, by race; and the Jacobins (early and late), by equality, brotherhood, and the happiness of future generations. Thanks to ideology, the twentieth century was fated to experience evildoing on a scale calculated in the millions. This cannot be denied, nor passed over, nor suppressed. How, then, do we dare insist that evildoers do not exist? And who was it that destroyed these millions? Without evildoers there would have been no Archipelago.

While the following tragedy may be revolting to read, it must not be forgotten that the existence of it is far more revolting. In Devonshire Place, Lisson Grove, a short while back died an old woman of seventy-five years of age. At the inquest the coroner's officer stated that all he found in the room was a lot of old rags covered with vermin. He had got himself smothered with the vermin. The room was in a shocking condition, and he had never seen anything like it. Everything was absolutely covered with vermin.' The doctor said: 'He found deceased lying across the fender on her back. She had one garment and her stockings on. The body was quite alive with vermin, and all the clothes in the room were absolutely gray with insects. Deceased was very badly nourished and was very emaciated. She had extensive sores on her legs, and her stockings were adherent to those sores. The sores were the result of vermin. Over her bony chest leaped and rolled hundreds, thousands, myriads of vermin.' A man present at the inquest wrote; 'I had the evil fortune to see the body of the unfortunate woman as it lay in the mortuary; and even now the memory of that gruesome sight makes me shudder. There she lay in the mortuary shell, so starved and emaciated that she was a mere bundle of skin and bones. Her hair, which was matted with filth, was simply a nest of vermin. If it is not good for your mother and my mother so to die, then it is not good for this woman, whosoever's mother she might be, so to die. Bishop Wilkinson, who has lived in Zululand, recently said, 'No headman of an African village would allow such a promiscuous mixing of young men and women, boys and girls.' He had reference to the children of the overcrowded folk, who at five have nothing to learn and much to unlearn which they will never unlearn. It is notorious that here in the Ghetto the houses of the poor are greater profit earners than the mansions of the rich. Not only does the poor worker have to live like a beast, but he pays proportionately more for it than does the rich man for his spacious comfort. A class of house-sweaters has been made possible by the competition of the poor for houses. There are more people than there is room, and numbers are in the workhouse because they cannot find shelter elsewhere. Not only are houses let, but they are sublet, and sub-sublet down to the very rooms.

1. ALL-OR-NOTHING THINKING: You see things in black-and-white categories. If your performance falls short of perfect, you see yourself as a total failure. 2. OVERGENERALIZATION: You see a single negative event as a never-ending pattern of defeat. 3. MENTAL FILTER: You pick out a single negative detail and dwell on it exclusively so that your vision of all reality becomes darkened, like the drop of ink that colors the entire beaker of water. 4. DISQUALIFYING THE POSITIVE: You reject positive experiences by insisting they “don’t count” for some reason or other. In this way you can maintain a negative belief that is contradicted by your everyday experiences. 5. JUMPING TO CONCLUSIONS: You make a negative interpretation even though there are no definite facts that convincingly support your conclusion. a. Mind reading. You arbitrarily conclude that someone is reacting negatively to you, and you don’t bother to check this out. b. The Fortune Teller Error. You anticipate that things will turn out badly, and you feel convinced that your prediction is an already-established fact. 6. MAGNIFICATION (CATASTROPHIZING) OR MINIMIZATION: You exaggerate the importance of things (such as your goof-up or someone else’s achievement), or you inappropriately shrink things until they appear tiny (your own desirable qualities or the other fellow’s imperfections). This is also called the “binocular trick.” 7. EMOTIONAL REASONING: You assume that your negative emotions necessarily reflect the way things really are: “I feel it, therefore it must be true.” 8. SHOULD STATEMENTS: You try to motivate yourself with shoulds and shouldn’ts, as if you had to be whipped and punished before you could be expected to do anything. “Musts” and “oughts” are also offenders. The emotional consequence is guilt. When you direct should statements toward others, you feel anger, frustration, and resentment. 9. LABELING AND MISLABELING: This is an extreme form of overgeneralization. Instead of describing your error, you attach a negative label to yourself: “I’m a loser.” When someone else’s behavior rubs you the wrong way, you attach a negative label to him: “He’s a goddam louse.” Mislabeling involves describing an event with language that is highly colored and emotionally loaded. 10. PERSONALIZATION: You see yourself as me cause of some negative external event which in fact you were not primarily responsible for.

It is foolish to be in thrall to fame and fortune, engaged in painful striving all your life with never a moment of peace and tranquillity. Great wealth will drive you to neglect your own well-being in pursuit of it. It is asking for harm and tempting trouble. Though you leave behind at your death a mountain of gold high enough to prop up the North Star itself, it will only cause problems for those who come after you. Nor is there any point in all those pleasures that delight the eyes of fools. Big carriages, fat horses, glittering gold and jewels – any man of sensibility would view such things as gross stupidity. Toss your gold away in the mountains; hurl your jewels into the deep. Only a complete fool is led astray by avarice. Everyone would like to leave their name unburied for posterity – but the high-born and exalted are not necessarily fine people, surely. A dull, stupid person can be born into a good house, attain high status thanks to opportunity and live in the height of luxury, while many wonderfully wise and saintly men choose to remain in lowly positions, and end their days without ever having met with good fortune. A fierce craving for high status and position is next in folly to the lust for fortune. We long to leave a name for our exceptional wisdom and sensibility – but when you really think about it, desire for a good reputation is merely revelling in the praise of others. Neither those who praise us nor those who denigrate will remain in the world for long, and others who hear their opinions will be gone in short order as well. Just who should we feel ashamed before, then? Whose is the recognition we should crave? Fame in fact attracts abuse and slander. No, there is nothing to be gained from leaving a lasting name. The lust for fame is the third folly. Let me now say a few words, however, to those who dedicate themselves to the search for knowledge and the desire for understanding. Knowledge leads to deception; talent and ability only serve to increase earthly desires. Knowledge acquired by listening to others or through study is not true knowledge. So what then should we call knowledge? Right and wrong are simply part of a single continuum. What should we call good? One who is truly wise has no knowledge or virtue, nor honour nor fame. Who then will know of him, and speak of him to others? This is not because he hides his virtue and pretends foolishness – he is beyond all distinctions such as wise and foolish, gain and loss. I have been speaking of what it is to cling to one’s delusions and seek after fame and fortune. All things of this phenomenal world are mere illusion. They are worth neither discussing nor desiring.

I never dreamed it would be as amazing as that,” she whispered. “I did.” “Really?” Her soft voice was a caress. Everything about her was as smooth and silky and sweet as whipped cream. Well, except for her tart opinions. And her fierce determination to make him tell everything in his soul. Though he had to admit that after confessing his secret fears to her earlier, he felt freer, as if the boulder he’d been carrying for years had dropped from his back. “I knew it would be perfect.” He gave her a lingering kiss, then drew back to cup her pinkening cheek. “With you it could be nothing less.” Shyly avoiding his gaze, she finger-combed his short hair. “Nancy always said that sharing a man’s bed was something to ‘endure.’ That marriage was more pleasant without it, but it was required for having children so she’d had to put up with it.” He skimmed a hand down her lightly freckled arm. “And what do you think, now that you’ve experienced it for yourself?” “I think I could ‘endure’ it with great enthusiasm.” Jane flashed him a mischievous smile. “But I’m not really sure. Should we try it again so I can make certain?” Stifling a laugh, he tried to look stern. “We’re lucky none of the grooms have stumbled over us already.” He managed to sound even-toned, though the prospect of taking her again--here, now--was already making him hard. “Speaking of that, we’d better get dressed, before someone finds us here naked.” A sigh escaped her. “You do have a point. Though I don’t know how you can be so sensible and industrious when all I feel is lazy and content.” “I’m not being sensible and industrious at all.” Reluctantly he slipped from her arms to go hunt up his drawers. “I’m simply being selfish. The longer you stay naked, the more chance that I will attempt to ravish you again.” “That sounds perfectly…awful,” she said as she struck a seductive pose. God save him. He swept his gaze over her thrusting breasts, her slender belly with its delicate navel, and her auburn thatch of curls. The taste of her was still on his lips, the smell of her still in his nostrils. He wanted her again. And again and again… Muttering a curse under his breath, he tossed her shift at her. “Put some clothes on before I combust.” She laughed, a delicate tinkling sound that tightened his cock. Fortunately for his self-restraint, she did as he bade and donned her shift. Only then was he able to breathe, to concentrate on putting on his trousers rather than on the erotic sight of her drawing her stockings up those luscious legs. He turned and nearly stumbled over the carriage lamps. “These are a lost cause, now that I recklessly dashed them to the floor in my…er…enthusiasm, sweeting.” “Good,” she said cheerily. “Now you can’t run off to London without me tonight.

All this shows a very mediocre idea of oneself - always imputing misfortune to some objective cause. Once it has been exorcized by causes, misfortune is no longer a problem: it becomes susceptible of a causal solution and, above all, it originates elsewhere - in original sin, in history, in the social order, or in natural perversion. In short, it originates in an objectivity into which we exile it the better to be rid of it. Once again, this bespeaks very little pride and self-respect. In the past, what struck you down was your destiny, your personal fatum. You didn't look for some 'objective' cause of this or some attenuating circumstance, which would amount to saying we have no part in what happens to us. There is something humiliating in that. The intelligence of evil begins with the hypothesis that our ills come to us from an evil genius that is our own. Let us be worthy of our 'perversity' of our evil genius, let us measure up to our tragic involvement in what happens to us (including good fortune). In a word, let us not be imbeciles, for imbecility in the literal sense lies in the superficial reference to misfortune and exemption from evil. This is how we make imbeciles of the victims themselves, by confining them to their condition of victim. And by the compassion we show them we engage in a kind of false advertising for them. We take no account of what degree of choice and defiance, of connivence with oneself, of - unconscious or quasi-deliberate - provocative relation to evil there may be in AIDS, in drug-taking, in suffering and alienation, in voluntary servitude - in this acting-out in the fatal zone. It is the same with suicide, which is always ascribed to depressive motivations with no account taken of an originality of, an original will to commit, the act itself (Canetti speaks in the same way of the interpretation of dreams as a violence done to dreams that takes no account of their literalness). So, the understanding of misfortune is everywhere substituted for the intelligence of evil. Now, unlike the former, this latter rests on the rejection of the presumption of innocence. By contrast with that understanding, we are all presumptive wrongdoers - but not responsible ones, for, in the last instance, we do not have to answer for ourselves - that is the business of destiny or of the divinity. For the act we commit, it is right we should be dealt with - and indeed punished - accordingly. We are never innocent of that act in the sense of having nothing to do with it or being victims of it. But this does not mean we are answerable for it either, as that would suppose we were answerable for ourselves, that we were invested with total power over ourselves, which is a subjective illusion. It's a good thing we don't possess that power or that responsibility. A good thing we are not the causes of ourselves - that at least confers some degree of innocence on us. For the rest, we are forever complicit in what we do, even if we are not answerable to anyone. So we are both irresponsible and without excuses. Never explain, never complain.

We would prefer to say that such people cannot exist, that there aren’t any. It is permissible to portray evildoers in a story for children, so as to keep the picture simple. But when the great world literature of the past — Shakespeare, Schiller, Dickens — inflates and inflates images of evildoers of the blackest shades, it seems somewhat farcical and clumsy to our contemporary perception. The trouble lies in the way these classic evildoers are pictured. They recognize themselves as evildoers, and they know their souls are black. And they reason: “I cannot live unless I do evil. So I’ll set my father against my brother! I’ll drink the victim’s sufferings until I’m drunk with them!” Iago very precisely identifies his purposes and his motives as being black and born of hate. But no; that’s not the way it is! To do evil a human being must first of all believe that what he’s doing is good, or else that it’s a well-considered act in conformity with natural law. Fortunately, it is in the nature of the human being to seek a justification for his actions. Macbeth’s self-justifications were feeble — and his conscience devoured him. Yes, even Iago was a little lamb too. The imagination and the spiritual strength of Shakespeare’s evildoers stopped short at a dozen corpses. Because they had no ideology. Ideology — that is what gives evildoing its long-sought justification and gives the evildoer the necessary steadfastness and determination. That is the social theory which helps to make his acts seem good instead of bad in his own and others’ eyes, so that he won’t hear reproaches and curses but will receive praise and honors. That was how the agents of the Inquisition fortified their wills: by invoking Christianity; the conquerors of foreign lands, by extolling the grandeur of their Motherland; the colonizers, by civilization; the Nazis, by race; and the Jacobins (early and late), by equality, brotherhood, and the happiness of future generations. Thanks to ideology, the twentieth century was fated to experience evildoing on a scale calculated in the millions. This cannot be denied, nor passed over, nor suppressed. How, then, do we dare insist that evildoers do not exist? And who was it that destroyed these millions? Without evildoers there would have been no Archipelago. There was a rumor going the rounds between 1918 and 1920 that the Petrograd Cheka, headed by Uritsky, and the Odessa Cheka, headed by Deich, did not shoot all those condemned to death but fed some of them alive to the animals in the city zoos. I do not know whether this is truth or calumny, or, if there were any such cases, how many there were. But I wouldn’t set out to look for proof, either. Following the practice of the bluecaps, I would propose that they prove to us that this was impossible. How else could they get food for the zoos in those famine years? Take it away from the working class? Those enemies were going to die anyway, so why couldn’t their deaths support the zoo economy of the Republic and thereby assist our march into the future? Wasn’t it expedient? That is the precise line the Shakespearean evildoer could not cross. But the evildoer with ideology does cross it, and his eyes remain dry and clear.

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, where by a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbé Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

I no longer require your services." With her head held high, she strode for the door. Hell and blazes, he wouldn't let her do this! Now when he knew what was at stake. "You don't want to hear my report?" he called out after her. She paused near the door. "I don't believe you even have a report." "I certainly do, a very thorough one. I've only been waiting for my aunt to transcribe my scrawl into something decipherable. Give me a day, and I can offer you names and addresses and dates, whatever you require." "A day? Just another excuse to put me off so you can wreak more havoc." She stepped into the doorway, and he hurried to catch her by the arm and drag her around to face him. He ignored the withering glance she cast him. "The viscount is twenty-two years your senior," he said baldly. Her eyes went wide. "You're making that up." "He's aged very well, I'll grant you, but he's still almost twice your age. Like many vain Continental gentlemen, he dyes his hair and beard-which is why he appears younger than you think." That seemed to shake her momentarily. Then she stiffened. "All right, so he's an older man. That doesn't mean he wouldn't make a good husband." "He's an aging roué, with an invalid sister. The advantages in a match are all his. You'd surely end up taking care of them both. That's probably why he wants to marry you." "You can't be sure of that." "No? He's already choosing not to stay here for the house party at night because of his sister. That tells me that he needs help he can't get from servants." Her eyes met his, hot with resentment. "Because it's hard to find ones who speak Portuguese." He snorted. "I found out this information from his Portuguese servants. They also told me that his lavish spending is a façade. He's running low on funds. Why do you think his servants gossip about him? They haven't been paid recently. So he’s definitely got his eye on your fortune.” “Perhaps he does,” she conceded sullenly. “But not the others. Don’t try to claim that of them.” “I wouldn’t. They’re in good financial shape. But Devonmont is estranged from his mother, and no one knows why. I need more time to determine it, though perhaps your sister-in-law could tell you, if you bothered to ask.” “Plenty of people don’t get along with their families,” she said stoutly. “He has a long-established mistress, too.” A troubled expression crossed her face. “Unmarried men often have mistresses. It doesn’t mean he wouldn’t give her up when he marries.” He cast her a hard stare. “Are you saying you have no problem with a man paying court to you while he keeps a mistress?” The sigh that escaped her was all the answer he needed. “I don’t think he’s interested in marriage, anyway.” She tipped up her chin. “That still leaves the duke.” “With his mad family.” “He’s already told me about his father, whom I knew about anyway.” “Ah, but did you know about his great-uncle? He ended his life in an asylum in Belgium, while there to receive some special treatment for his delirium.” Her lower lip trembled. “The duke didn’t mention that, no. But then our conversation was brief. I’m sure he’ll tell me if I ask. He was very forthright on the subject of his family’s madness when he offered-“ As she stopped short, Jackson’s heart dropped into his stomach. “Offered what?” She hesitated, then squared her shoulders. “Marriage, if you must know.” Damn it all. Jackson had no right to resent it, but the thought of her in Lyons’s arms made him want to smash something. “And of course, you accepted his offer,” he said bitterly. “You couldn’t resist the appeal of being a great duchess.” Her eyes glittered at him. “You’re the only person who doesn’t see the advantage in such a match.

Every special human being strives instinctively for his own castle and secrecy, where he is saved from the crowd, the many, the majority—where he can forget the rule-bound "people," for he is an exception to them;—but for the single case where he is pushed by an even stronger instinct straight against these rules, as a person who seeks knowledge in a great and exceptional sense. Anyone who, in his intercourse with human beings, does not, at one time or another, shimmer with all the colours of distress—green and gray with disgust, surfeit, sympathy, gloom, and loneliness—is certainly not a man of higher taste. But provided he does not take all this weight and lack of enthusiasm freely upon himself, always keeps away from it, and stays, as mentioned, hidden, quiet, and proud in his castle, well, one thing is certain: he is not made for, not destined for, knowledge. For if he were, he would one day have to say to himself, "The devil take my good taste! The rule-bound man is more interesting than the exception—than I am, the exception!"— and he would make his way down , above all, "inside." The study of the average man—long, serious, and requiring much disguise, self-control, familiarity, bad company - (all company is bad company except with one’s peers):—that constitutes a necessary part of the life story of every philosopher, perhaps the most unpleasant, foul-smelling part, the richest in disappointments. But if he’s lucky, as is appropriate for a fortunate child of knowledge, he encounters real shortcuts and ways of making his task easier; I’m referring to the so-called cynics, those who, as cynics, simply recognize the animal, the meanness, the "rule-bound man" in themselves and, in the process, still possess that degree of intellectual quality and urge to have to talk about themselves and people like them before witnesses;—now and then they even wallow in books, as if in their very own dung. Cynicism is the single form in which common souls touch upon what honesty is, and the higher man should open his ears to every cruder and more refined cynicism and think himself lucky every time a shameless clown or a scientific satyr announces himself directly in front of him. There are even cases where enchantment gets mixed into the disgust—for example, in those places where, by some vagary of nature, genius is bound up with such an indiscreet billy-goat and ape; as in the Abbé Galiani, the most profound, sharp-sighted, and perhaps also the foulest man of his century—he was much deeper than Voltaire and consequently a good deal quieter. More frequently it happens that, as I’ve intimated, the scientific head is set on an ape’s body, a refined and exceptional understanding in a common soul; among doctors and moral physiologists, for example, that’s not an uncommon occurrence. And where anyone speaks without bitterness and quite harmlessly of men as a belly with two different needs and a head with one, everywhere someone constantly sees, looks for, and wants to see only hunger, sexual desires, and vanity, as if these were the real and only motivating forces in human actions, in short, wherever people speak "badly" of human beings—not even in a nasty way—there the lover of knowledge should pay fine and diligent attention; he should, in general, direct his ears to wherever people talk without indignation. For the indignant man and whoever is always using his own teeth to tear himself apart or lacerate himself (or, as a substitute for that, the world, or God, or society) may indeed, speaking morally, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, the more trivial, the more uninstructive case. And no one lies as much as the indignant man.

The most famous child survivor of the Holocaust in the 1950s was not Anne Frank—after all, she didn’t survive—but a young woman named Hannah Bloch Kohner. NBC television’s This Is Your Life was one of television’s first reality shows, in which host Ralph Edwards surprised a guest, often a celebrity, by reuniting him or her with friends and family members the guest hadn’t heard from in years. The program didn’t shy away from either political controversy or questionable sentimentality, as when guest Reverend Kiyoshi Tanimoto, who had survived the atomic bombing of Hirsohima in 1945, was introduced to the copilot of the Enola Gay. On May 27, 1953, This Is Your Life ambushed a beautiful young woman in the audience, escorted her to the stage, and proceeded, in a matter of minutes, to package, sanitize, and trivialize the Holocaust for a national television audience. Hannah Bloch Kohner’s claim to fame was that she had survived Auschwitz before emigrating, marrying, and settling in Los Angeles. She was the first Holocaust survivor to appear on a national television entertainment program. “Looking at you, it’s hard to believe that during seven short years of a still short life, you lived a lifetime of fear, terror, and tragedy,” host Edwards said to Kohner in his singsong baritone. “You look like a young American girl just out of college, not at all like a survivor of Hitler’s cruel purge of German Jews.” He then reunited a stunned Kohner with Eva, a girl with whom she’d spent eight months in Auschwitz, intoning, “You were each given a cake of soap and a towel, weren’t you, Hannah? You were sent to the so-called showers, and even this was a doubtful procedure, because some of the showers had regular water and some had liquid gas, and you never knew which one you were being sent to. You and Eva were fortunate. Others were not so fortunate, including your father and mother, your husband Carl Benjamin. They all lost their lives in Auschwitz.” It was an extraordinary lapse of sympathy, good taste, and historical accuracy—history that, if not common knowledge, had at least been documented on film. It would be hard to explain how Kohner ever made it on This Is Your Life to be the Holocaust’s beautiful poster girl if you didn’t happen to know that her husband—a childhood sweetheart who had emigrated to the United States in 1938—was host Ralph Edwards’s agent. Hannah Bloch’s appearance was a small, if crass, oasis of public recognition for Holocaust survivors—and child survivors especially—in a vast desert of indifference. It would be decades before the media showed them this much interest again.

Intellectual Fascism – 1/3 If fascism is defined as the arbitrary belief that individuals possessing certain traits (such as those who are white, Aryan, or male) are intrinsically superior to individuals possessing certain other traits (such as those who are black, Jewish, or female), and that therefore the "superior" individuals should have distinct politico-social privileges, then the vast majority of (American) liberals and so called antifascists are actually intellectual fascists. In fact, the more politico-economically liberal our citizens are, the more intellectually fascistic they often tend to be. Intellectual fascism - in accordance with the above definition - is the arbitrary belief that individuals possessing certain traits (such as those who are intelligent, cultured, artistic, creative, or achieving) are intrinsically superior to individuals possessing certain other traits (such as those who are stupid, uncultured, unartistic, uncreative, or unachieving). The reason why the belief of the intellectual fascist, like that of the politico-social fascist, is arbitrary is simple: there is no objective evidence to support it. At bottom, it is based on value judgements or prejudices which are definitional in character and are not empirically validatable, nor is it falsifiable. It is a value chosen by a group of prejudiced people - and not necessarily by a majority. This is not to deny that verifiable differences exist among various individuals. They certainly do. Blacks, in some ways, are different from whites; short people do differ from tall ones; stupid individuals can be separated from bright ones. Anyone who denies this, whatever his or her good intentions, is simply not accepting reality. Human differences, moreover, usually have their distinct advantages. Under tropical conditions, the darkly pigmented blacks seem to fare better than do the lightly pigmented whites. At the same time, many blacks and fewer whites become afflicted with sickle-cell anaemia. When it comes to playing basketball, tall men are generally superior to short ones. But as jockeys and coxswains, the undersized have their day. For designing and operating electric computers, a plethora of gray matter is a vital necessity; for driving a car for long distances, it is likely to prove a real handicap. Let us face the fact, then, that under certain conditions some human traits are more advantageous - or "better" - than some other traits. Whether we approve the fact or not, they are. All people, in today's world, may be created free, but they certainly are not created equal. Granting that this is so, the important question is: Does the possession of a specific advantageous endowment make an individual a better human? Or more concretely: Does the fact that someone is an excellent athlete, artist, author, or achiever make him or her a better person? Consciously or unconsciously, both the "politico-social" and the "intellectual fascist" say yes to these questions. This is gruesomely clear when we consider politico-social or lower-order fascists. For they honestly and openly not only tell themselves and the world that being white, Aryan, or male, or a member of the state-supported party is a grand and glorious thing; but, simultaneously, they just as honestly and openly admit that they despise, loathe, consider as scum of the earth individuals who are not so fortunate as to be in these select categories. Lower-order fascists at least have the conscious courage of their own convictions. Not so, alas, intellectual or higher-order fascists. For they almost invariably pride themselves on their liberality, humanitarianism, and lack of arbitrary prejudice against certain classes of people. But underneath, just because they have no insight into their fascistic beliefs, they are often more vicious, in their social effects, than their lower-order counterparts.

Whether it be brand marketers trumpeting the new BMW X5, game developers getting players to spend real money on virtual goods, or someone selling an online nursing degree, the only difference is the time frame in which those different goals occur—in other words, the time between attention and action. If the time frame is very short, like browsing for and buying a shirt at nordstroms.com, it’s called “direct response,” or “DR” advertising. If the time frame is very long, such as making you believe life is unlivable outside the pricey mantle of a Burberry coat, it’s called “brand advertising.” Note that the goal is the same in both: to make you buy shit you likely don’t need with money you likely don’t have. In the former case, the trail is easily trackable, as the “conversion” usually happens online, usually after clicking on the very ad you were served.* In the latter, the media employed is a multipronged strategy of Super Bowl ads, Internet advertising, postal mail, free keychains, and God knows what else. Also, the conversion happens way after the initial exposure to the media, and often offline and in a physical space, like at a car dealership. The tracking and attribution are much harder, due to both the manifold media used and the months or years gone by between the exposure and the sale. As such, brand advertising budgets, which are far larger than direct-response ones, are spent in embarrassingly large broadsides, barely targeted or tracked in any way. Now you know all there is to know about advertising. The rest is technical detail and self-promoting bullshit spun by agencies. You’re officially as informed as the media tycoons who run the handful of agencies that manage our media world.

In life you will face a lot of Circuses. You will pay for your failures. But, if you persevere, if you let those failures teach you and strengthen you, then you will be prepared to handle life’s toughest moments. July 1983 was one of those tough moments. As I stood before the commanding officer, I thought my career as a Navy SEAL was over. I had just been relieved of my SEAL squadron, fired for trying to change the way my squadron was organized, trained, and conducted missions. There were some magnificent officers and enlisted men in the organization, some of the most professional warriors I had ever been around. However, much of the culture was still rooted in the Vietnam era, and I thought it was time for a change. As I was to find out, change is never easy, particularly for the person in charge. Fortunately, even though I was fired, my commanding officer allowed me to transfer to another SEAL Team, but my reputation as a SEAL officer was severely damaged. Everywhere I went, other officers and enlisted men knew I had failed, and every day there were whispers and subtle reminders that maybe I wasn’t up to the task of being a SEAL. At that point in my career I had two options: quit and move on to civilian life, which seemed like the logical choice in light of my recent Officer Fitness Report, or weather the storm and prove to others and myself that I was a good SEAL officer. I chose the latter. Soon after being fired, I was given a second chance, an opportunity to deploy overseas as the Officer in Charge of a SEAL platoon. Most of the time on that overseas deployment we were in remote locations, isolated and on our own. I took advantage of the opportunity to show that I could still lead. When you live in close quarters with twelve SEALs there isn’t anywhere to hide. They know if you are giving 100 percent on the morning workout. They see when you are first in line to jump out of the airplane and last in line to get the chow. They watch you clean your weapon, check your radio, read the intelligence, and prepare your mission briefs. They know when you have worked all night preparing for tomorrow’s training. As month after month of the overseas deployment wore on, I used my previous failure as motivation to outwork, outhustle, and outperform everyone in the platoon. I sometimes fell short of being the best, but I never fell short of giving it my best. In time, I regained the respect of my men. Several years later I was selected to command a SEAL Team of my own. Eventually I would go on to command all the SEALs on the West Coast.

He hasn’t got guts enough to go out and do it by hard work. Therefore, he does it with talk and by trying to take short cuts. When things go wrong, he feels sorry for himself and wants someone to listen to his tale of woe. When he has a little spurt of good fortune, he patronizes all of his friends and starts to strut. Then the next time he gets a body blow, he caves in and crawls all over the place, trying to put his head in your lap and sob out his troubles, while you run your fingers through his hair, tell him you’ll protect him and that it will be all right.

You're betting that the child that you bring into this will be at least as happy as you've been, at least as fortunate as you've been, or, at a minimum, that they'll be able to say they're happy they were born. Everyone says life is both good and bad, but the majority of people think it's mostly good. That's why people go through with it. The odds are good. Sure, everyone dies someday, but life has meaning, even pain and suffering have meaning, and there's so much joy. There's not a doubt in your mind that your child will see it that way, just like you. No one thinks they'll pull the short straw. They're convinced everything will work out fine. but that's just people believing what they want to believe. For their own benefit. The really horrible part is that this bet isn't yours to make. You're betting on another person's life. Not yours.

The view from below2 There remains an experience of incomparable value. We have for once learnt to see the great events of world history from below, from the perspective of the outcast, the suspects, the maltreated, the powerless, the oppressed, the reviled - in short, from the perspective of those who suffer. The important thing is that neither bitterness nor envy should have gnawed at the heart during this time, that we should have come to look with new eyes at matters great and small, sorrow and joy, strength and weakness, that our perception of generosity, humanity, justice and mercy should have become clearer, freer, less corruptible. We have to learn that personal suffering is a more effective key, a more rewarding principle for exploring the world in thought and action than personal good fortune. This perspective from below must not become the partisan possession of those who are eternally dissatisfied; rather, we must do justice to life in all its dimensions from a higher satisfaction, whose foundation is beyond any talk of ‘from below’ or ‘from above’. This is the way in which we may affirm it.

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, where by a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbe Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

You're betting that the child that you bring into this will be at least as happy as you've been, at least as fortunate as you've been, or, at a minimum, that they'll be able to say they're happy they were born. Everyone says life is both good and bad, but the majority of people think its mostly good. That's why people go through with it. The odds are good. Sure, everyone dies someday, but life has meaning, even pain and suffering have meaning, and there's so much joy. There's not a doubt in your mind that your child will see it that way, just like you. No one thinks they'll pull the short straw. They're convinced everything will work out fine. But that's just people believing what they want to believe. For their own benefit. The really horrible part is that this bet isn't yours to make. You're betting on another person's life, Not yours.

All human affairs rest upon probabilities, and the same thing is true everywhere. If man were immortal, he could be perfectly sure of seeing the day when everything in which he had trusted should betray his trust, and, in short, of coming eventually to hopeless misery. He would break down, at last, as every good fortune, as every dynasty, as every civilization does. In place of this we have death. But what, without death, would happen to every man, with death must happen to some man . . . It seems to me that we are driven to this, that logicality inexorably requires that our interests shall not be limited. They must not stop at our own fate, but must embrace the whole community.

In this instance, she’d not heard him count. He’d not hit a wall, unless the brick-headed stubbornness of Dmitri’s face counted. Thwack! “Yay.” Yes, that was her cheering for her Pookie aloud. Since it seemed he hadn’t heard, she said it louder, yodeled it as a matter of fact. “You get him, Pookie. Show him who’s the biggest, baddest pussy around.” Leo turned his head at that, narrowing his blue gaze on her. Totally annoyed. Totally adrenalized. Totally hot. “Vex!” How sexy her nickname sounded when he growled it. She could tell he totally dug the encouragement. She waggled her fingers at him and meant to say, “You’re welcome,” but instead shouted, “Behind you!” During that moment of inattention— which really Leo should have known better than to indulge in— Dmitri threw a mighty hook. Had she mentioned just how sigh-worthy big her Pookie was? The perfectly aimed blow hit Leo in the jaw, and the force snapped his head to the side. But it certainly didn’t fell him. Not even close. On the contrary, the punch brought the predator in him alive. As he rotated his jaw, Leo’s gaze flicked her way, his eyes lit with a wildness, his lip quirked, almost in amusement, and then he acted. His fist retaliated then his elbow, snapping Dmitri in the nose. Any other man, even shifter, might have quickly succumbed, but the Russian Siberian tiger was more than a match for the hybrid lion/ tiger. Put them in a ring and they’d have brought in a fortune. They certainly put on a good show. Blood trailed from Dmitri’s lip from where Leo’s fist struck him. However, that didn’t stop the Russian from giving as good as he got. Size-wise, Leo held a slight edge, but what Dmitri lacked in girth, he made up for in skill. Even if Meena wasn’t interested in marrying him, it didn’t mean she couldn’t admire the grace of Dmitri’s movement and his uncanny intuition when it came to dodging blows. Leo wasn’t too shabby either. While he’d obviously not grown up on the mean streets of Russia, he knew how to throw a punch, wrestle a man, and look totally hot in defense of his woman. Sigh. A man coming to her rescue. Just like one of those romance novels Teena likes to read. Luna sidled up alongside her. “What did you do this time?” Why did everyone assume it was her fault? “I didn’t do anything.” Luna snorted. “Sure you didn’t. And it also wasn’t you who put Kool-Aid in Arik’s mom’s shampoo bottle and turned her hair pink at the family picnic a few years ago.” “I thought the short spikes she sported after she got it shaved looked awesome.” “Never said the outcome wasn’t worth it. Just like I’m totally intrigued about what’s happening here. That is Leo laying a smackdown on that Russian diplomat, right? Since I highly doubt they’re sparring over who makes the better vodka or who deserved the gold medal in hockey at the last winter Olympics, then that leaves only one other possibility.” Luna fixed her with a gaze. “This is your fault.” Meena’s shoulders hunched. “Okay, so maybe I’m a teensy tiny bit responsible. Like maybe I made sure my ex-fiancé and current fiancé got to meet.” “Duh. I already knew about that part. What I’m talking about is, how the hell did you get Leo to lose his shit? I mean when he gets his serious on, you couldn’t melt an ice cube in his mouth. Leo never loses control because to lose control is to lose one’s way, or some such bullshit. He’s always spouting these funny little sayings in the hopes of curbing our wild tendencies.” Pookie had the cutest personality. “What can I say?” Meena shrugged. “I guess he got jealous. Totally normal, given we’re soul mates.

Business was booming for Tiffany & Co. in the late 1990s, thanks to the introduction of a new affordable silver jewellery line. The $110 silver charm bracelet inscribed with the Tiffany name was coveted by teenage girls, causing sales of the new silver product line to skyrocket 67% between 1997 and 2002. By 2003, company earnings had doubled and the silver jewellery line accounted for a third of Tiffany’s U.S. sales. And yet the queues of excited girls didn’t fill the store managers with joy. Sure, sales were up and stores were busy, but the people close to the brand, who understood its heritage, began to worry that this lower price point would forever change how the brand was perceived by its high-end customers. “We didn’t want the brand to be defined by any single product.” —Michael Kowalski, CEO, Tiffany & Co. Despite some unease from investors, Tiffany raised prices on their most popular silver products by 30% over the next three years and managed to halt the growth of their highly profitable silver line. And so the company sacrificed short-term gain and profits for the long-term good of the brand by telling the story they wanted customers to believe—that Tiffany’s represents something special. A client recently told me about her friend’s excited engagement announcement on Facebook. All she did was post a photo of the Tiffany blue box—not a picture of the ring in sight. The box alone was enough to say everything she wanted to say. QUESTIONS FOR YOU How are you least like the competition?

The fact is, whenever I made an overture to a woman, which I seldom did, even in my young days, I never really expected it to be entertained, or even noticed, despite certain instances of success, which I tended to regards as flukes, the result of misunderstanding, or dimness on the part of the woman and simple good fortune on mine. I’m not an immediately alluring specimen, having been, for a start, the runt of the litter. I’m short and stout, or better go the whole hog and say fat, with a big head and tiny feet. My hair is of a shade somewhere between wet rust and badly tarnished brass, and in damp weather, or when I’m by the seaside, clenches itself into curls that are as tight and dense as cauliflower florets and stubbornly resistant to fiercest combings. My skin – oh, my skin! – is a flaccid, moist, off-white integument, so that I look as if I had been blanched in the dark for a long time. Of my freckles I shall not speak

While George fell asleep in the back of the bus, I examined his outfit, noting that my strange American friend had now got his ‘world traveller’ apparel down to a fine art. His compact munchkin figure wore a short-cropped jeans jacket from Nepal over a ratty pink T-shirt he’d picked up in Bangkok which was decorated with the simple message, ‘Fuck You.’ Beneath a pair of worn out, fashionably torn Levis from Dharamsala poked a brace of dusty hiking boots obtained second-hand from a hill porter in Manali. All this was topped by an expandable Afghani hat, into which he tucked his long, matted dreadlocks. As for his bespectacled features, these were rendered quite dwarfish by a wispy little beard, cut short at the cheeks and running wild below the chin. A glittering array of chunky ethnic rings adorned each finger. He actually had an extra one—fortunately out of sight—which had been inserted into his penis during his last foray into Paharganj. Around his neck hung a final touch: a valuable Zzi-bead necklace purchased from a Tibetan family in Ladakh for the considerable sum of 1600 dollars. Nobody looking at him would have guessed that this was the foremost wholesaler of hippy goods into America.

Mr. Lefkowitz—sixty-five, a widower—was having a very lonely time in Miami Beach, and he observed a man of his age who was never without a companion; people forever streamed around him, extending invitations, swapping jokes. So Lefkowitz screwed up his courage, leaned over, and said to the popular paragon, “Mister, excuse me. What should I do to make friends?” “Get—a camel,” the other said with a sneer. “Ride up and down Collins Avenue every day, and before you know it, everyone in Miami will be asking, ‘Who is that man?’ and you’ll have to hire a social secretary to handle all the invitations! Don’t bother me again with such a foolish question.” So Mr. Lefkowitz bought a paper and looked through the ads, and by good fortune he read of a circus, stranded in Miami, that needed capital. Mr. Lefkowitz telephoned the circus owner and within half an hour had rented a camel. The next morning, Mr. Lefkowitz, wearing khaki shorts and a pith helmet, mounted his camel and set forth on Collins Avenue. Everywhere people stopped, buzzed, gawked, pointed. Every day for a week, Lefkowitz rode his trusty steed. One morning, just as he was about to get dressed, the telephone rang. “Mr. Lefkowitz! This is the parking lot! Your camel—it’s gone! Stolen!” At once, Mr. Lefkowitz phoned the police. A Sergeant O’Neill answered: “What? … It sounded as though you said someone had stolen your camel.” “That’s right!” “Er—I’ll fill out a form…. How tall was the animal?” “From the sidewalk to his back, where I sat, a good six feet.” “What color was it?” “What color?” echoed Lefkowitz. “Camel color: a regular, camel-colored camel!” “Male or female?” “Hanh?” “Was the animal male or female?” “How am I supposed to know about the sex of a camel?” Lefkowitz exclaimed. “Wait! Aha! It was a male!” “Are you sure?” “Absolutely.” “But Mr. Lefkowitz, a moment ago you—” “I’m positive, Officer, because I just remembered: Every time and every place I was riding on that camel, I could hear people yelling: ‘Hey! Look at the shmuck on that camel!

We could take at face value that we are elect because we have such good fortune already. And then we could proceed to act like spendthrifts because life is short and we don’t fear the consequences.

I was also really fortunate at Eton to have had a fantastic housemaster, and so much of people’s experience of Eton rests on whether they had a housemaster who rocked or bombed. I got lucky. The relationship with your housemaster is the equivalent to that with a headmasterat a smaller school. He is the one who supervises all you do, from games to your choice of General Certificate of Secondary Education (GCSE), and without doubt he is the teacher who gets to know you the best--the good and the bad. In short, they are the person who runs the show. Mr. Quibell was old-school and a real character--but two traits made him great: he was fair and he cared. And as a teenager those two qualities really matter to one’s self-esteem. But, boy, did he also get grief from us. Mr. Quibell disliked two things: pizzas and the town of Slough. Often, as a practical joke, we would order a load of Slough’s finest pizzas to be delivered to his private door; but never just one or two pizzas--I am talking thirty of them. As the delivery guy turned up we would all be hidden, peeping out of the windows, watching the look of both horror, then anger, as Mr. Quibell would send the poor delivery man packing, with firm instructions never to return. The joke worked twice, but soon the pizza company got savvy.

Advaita   You may be asking: how am I responsible for my karma? How can I change it? One popular Western theory is that when we are born, our lives are like a clean slate where nothing is written. Each life develops as a result of its surroundings and the forces acting on it such as parents, friends, society, their dominant culture, etc. However, TransZendental Introspection teaches the eternity of life – that I’ve lived countless lives before this current manifestation. This means that when I am born, I am not a collection of blank pages, but rather pages with countless impressions. In TransZentalism, life is forever existing in the cosmos. At times, it is manifested; at other times, latent. When I sleep and awaken, my conscious mind awakens and my body is refreshed. My consciousness carries on in a sub-conscious state between sleeping and awakening. Similarly, my life continues eternally in alternating states of life and death. Therefore, death is a part of the process of living.  Karma is a Sanskrit word that means ‘action.’ It is the accumulation of effects from the positive and negative causes I brought with me from my former lives, together with the causes I make in this life, thus shaping my future. My thoughts, words and deeds are manifested in my appearance, behavior, attitudes, good and bad fortune, where I’m born or live - in short, everything about me is the effect of my karma. Unlike some philosophies, TransZendental Introspection does not consider one’s karma or destiny to be fixed; since my mind changes from moment to moment, even the habitual and destructive tendencies I possess can be altered. In other words, I have in me the potential to change my destiny.  Last but not least, Advaita is the non-duality - The Oneness, the fundamental quality of everything conscious.

The long and short of the Rag Tree of Bamford Cross story was, if someone were to tie a scrap of cloth to the tree and make a worthy wish, that wish would come true, if and when the rag fell to the ground. Down through the years, people were after claiming cures for all classes of ills and diseases as well as changes in personal fortunes, all on account of the Rag Tree. Biddie figured that half of these claims were bunk, and the other half were due to good Catholics having their prayers answered. For her money, Biddie would rather put her chances with a good Padre Pio relic.

Now we are entering a new age,' she had said to him, to which he had replied, 'A new age begins with every day God gives us.' In response she had stared at him open-mouthed and said that some people did not know what was good for them and that they had to be forced towards their own good fortune. Yes, he had said, and had paused again, there were real artists in this respect who could spit into their own faces and still regard it as refreshing.

Here was my first lesson: This type of skill development is hard. When I got to the first tricky gap in the paper’s main proof argument, I faced immediate internal resistance. It was as if my mind realized the effort I was about to ask it to expend, and in response it unleashed a wave of neuronal protest, distant at first, but then as I persisted increasingly tremendous, crashing over my concentration with mounting intensity. To combat this resistance, I deployed two types of structure. The first type was time structure: “I am going to work on this for one hour,” I would tell myself. “I don’t care if I faint from the effort, or make no progress, for the next hour this is my whole world.” But of course I wouldn’t faint and eventually I would make progress. It took, on average, ten minutes for the waves of resistance to die down. Those ten minutes were always difficult, but knowing that my efforts had a time limit helped ensure that the difficulty was manageable. The second type of structure I deployed was information structure—a way of capturing the results of my hard focus in a useful form. I started by building a proof map that captured the dependencies between the different pieces of the proof. This was hard, but not too hard, and it got me warmed up in my efforts to understand the result. I then advanced from the maps to short self-administered quizzes that forced me to memorize the key definitions the proof used. Again, this was a relatively easy task, but it still took concentration, and the result was an understanding that was crucial for parsing the detailed math that came next. After these first two steps, emboldened by my initial successes in deploying hard focus, I moved on to the big guns: proof summaries. This is where I forced myself to take each lemma and walk through each step of its proofs—filling in missing steps. I would conclude by writing a detailed summary in my own words. This was staggeringly demanding, but the fact that I had already spent time on easier tasks in the paper built up enough momentum to help push me forward. I returned to this paper regularly over a period of two weeks. When I was done, I had probably experienced fifteen hours total of deliberate practice–style strain, but due to its intensity it felt like much more. Fortunately, this effort led to immediate benefits. Among other things, it allowed me to understand whole swaths of related work that had previously been mysterious. The researchers who wrote this paper had enjoyed a near monopoly on solving this style of problem—now I could join them.

Juliet! My daemon has made contact!” “Yes!” Juliet pumped her fist, speaking aloud. She cringed, embarrassed by the outburst, but the pedestrians on the busy sidewalk ignored her. “I have an encrypted back door into the Port Security network. My daemon shared its activity log with me, and it did a wonderful job disguising its actions. I’m calling him home.” “Him?” “Yes. I’ve named him Fido.” Juliet choked out a short laugh but caught herself, afraid she’d hurt Angel’s feelings. “You named him Fido?” “Yes, Juliet! He’s a very good boy.” “Oh my …” Juliet shook her head, trying to wrap her mind around the idea that her PAI had given birth to a partially conscious daemon and given it the name of a dog. “Is something wrong?” Angel pressed as Juliet made the last turn toward her destination. “No, Angel. Nothing at all. You surprised me, that’s all. You always surprise me, and I love it. Tell Fido I said thanks.

Fortune, because of whom all good leaves us, was thereupon born, and was complicit in the whole affair. She did this because of her fickleness. And I believe her to be the daughter of the devil because I do not find any writing or text—not prose, not verse—that says or proves that God, who makes all good, beneficial works out of nothing, ever formed or loved Fortune. So I believe that the devil made her, so that she would undo all good and put man in servitude, because there is no shame, damage, or misfortune that does not come to man because of Fortune (may all remember that!). And she does even greater harm to the best than to the worst, night and day. Her disruptive influence will not be short-lived; rather, her control will last until Judgment Day

You ever choked? You know what I mean, fumbled at the goal line, stuck your foot in your mouth when you were trying to ask that girl on a date, had a brain freeze on the final exam you were totally prepared for, lipped out a three-foot putt to win the golf tournament, or been paralyzed by the feeling of “Oh my god life can’t get any better, do I really deserve this?” I have. What happens when we get that feeling? We clench up, get short of breath, self-conscious. We have an out-of-body experience where we observe ourselves in the third person, no longer present, now not doing well what we are there to do. We become voyeurs of our moment because we let it become bigger than us, and in doing so, we just became less involved in it and more impressed with it. Why does this happen? It happens because when we mentally give a person, place, or point in time more credit than ourselves, we then create a fictitious ceiling, a restriction, over the expectations we have of our own performance in that moment. We get tense, we focus on the outcome instead of the activity, and we miss the doing of the deed. We either think the world depends on the result, or it’s too good to be true. But it doesn’t, and it isn’t, and it’s not our right to believe it does or is. Don’t create imaginary constraints. A leading role, a blue ribbon, a winning score, a great idea, the love of our life, euphoric bliss, who are we to think we don’t deserve these fortunes when they are in our grasp? Who are we to think we haven’t earned them? If we stay in process, within ourselves, in the joy of the doing, we will never choke at the finish line. Why? Because we aren’t thinking of the finish line, we’re not looking at the clock, we’re not watching ourselves on the Jumbotron performing. We are performing in real time, where the approach is the destination, and there is no goal line because we are never finished. When Bo Jackson scored, he ran over the goal line, through the end zone, and up the tunnel . The greatest snipers and marksmen in the world don’t aim at the target, they aim on the other side of it. When we truly latch on to the fact that we are going to die at some point in time, we have more presence in this one. Reach beyond your grasp, have immortal finish lines, and turn your red light green, because a roof is a man-made thing.

For you must know that ill fortune slays the dignity of a man—it is just as well to have a little insight into these things. There is a strange and dreadful concatenation of cause and effect here. There is no use in a man’s protesting his own innocence; in most cases he will despise himself for his misfortune. But self-contempt and vice have a strange and horrible interrelationship; they feed each other, they play into each other’s hands, in a way to make one’s blood run cold. And that is the way it was with Piepsam. He drank because he did not respect himself, and he respected himself less and less because the continual shameful defeats of all his good resolutions devoured all his self-confidence.

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, whereby a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbe Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever anyone sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

People are prosocial creatures. We typically form enduring bonds with others. We find spending time with our family and friends rewarding, we rejoice in their good fortune, we want to help them and often go to a substantial degree of bother for others. This applies particularly in relation to people whom we consider to be part of our ‘in group’, but also often in relation to strangers.

Sir Dalton,” I thought, through the party communication system, “Why so glum?” “I’m not in the mood for this now, brain,” replied Sir Dalton. Sir Dalton had interesting internal conversations between various parts of his anatomy.  His brain and gut seemed to be the main “voices.”  Fortunately, I had a tried and true method of conversing with Dalton.  I pitched my voice higher.  “Dalton, this is your gut.  I think we should talk about it.” “I think not,” growled Sir Dalton.  “We are not on speaking terms after what you just did!” Sir Dalton had always trusted his gut before.  Now, I was even more curious.  I pitched my voice lower and tried again. “Sir Dalton, it is I, your elbow.  Do you want to talk?” I asked. There was a long pause.  Just as I decided the Knight wasn’t actually that stupid, I received a gasping sob through the connection.  “Oh, elbow, I don’t know who to trust anymore!” “What happened?” I, as his elbow, continued. “Well, as you know, I ‘ve always trusted my gut before.  Yet, when we got into the dungeon it started asking me about the Drak-ish.  We talked for a moment, and I decided I should do a gut check about Jarra the Healer.” “That sounds reasonable,” I replied, running my mind back to the battle with the Drak-ish. “When I did, my gut told me to give up on Jarra the Healer.  She has her heart set on another,” said Dalton hotly.  “Isn’t that ridiculous?   Of course, I knew my gut was lying to me.  Look at me! I’m Sir Dalton!” “That is true,” I replied.  “You are Sir Dalton.” “Don’t sell yourself short, elbow.  You are part of the mighty carriage of Sir Dalton,” continued the very humble Knight. “Good point,” I continued.  “Have you talked to anyone about this?” “Wouldn’t you know?  You are my elbow, after all,” replied Sir Dalton questioningly. “Um, I, uh, don’t have ears,” I reached.  “Oh, so sorry, of course” replied Sir Dalton.  “Well, I talked to SueLeeta about it, and she agreed.  She also thinks I should find another woman.  Someone who likes being around me.  Someone that I have fun with.  Someone who’s interested in me, and the like.

For many people, the pursuit of money and status can supply them with plenty of motivation and focus. Such types would consider figuring out their calling in life a monumental waste of time and an antiquated notion. But in the long run this philosophy often yields the most impractical of results. We all know the effects of “hyperintention”: If we want and need desperately to sleep, we are less likely to fall asleep. If we absolutely must give the best talk possible at some conference, we become hyperanxious about the result, and the performance suffers. If we desperately need to find an intimate partner or make friends, we are more likely to push them away. If instead we relax and focus on other things, we are more likely to fall asleep or give a great talk or charm people. The most pleasurable things in life occur as a result of something not directly intended and expected. When we try to manufacture happy moments, they tend to disappoint us. The same goes for the dogged pursuit of money and success. Many of the most successful, famous, and wealthy individuals do not begin with an obsession with money and status. One prime example would be Steve Jobs, who amassed quite a fortune in his relatively short life. He actually cared very little for material possessions. His singular focus was on creating the best and most original designs, and when he did so, good fortune followed him.

We all had a choice. Every day we woke up, we could think of all the things we didn’t have, and everything we’d lost, and every area we felt our lives were lacking. We could focus on where we fell short, where we could do more or be more. Or, we could choose gratitude. We could choose to focus on everything we did have, on all we were fortunate to experience, on everything around us that was beautiful and good. We could choose new chapters and new beginnings. We could choose to be happy.

We all had a choice. Every day we woke up, we could think of all the things we didn’t have, and everything we’d lost, and every area we felt our lives were lacking. We could focus on where we fell short, where we could do more or be more. Or, we could choose gratitude. We could choose to focus on everything we did have, on all we were fortunate to experience, on everything around us that was beautiful and good.

We all had a choice. Every day we woke up, we could think of all the things we didn’t have, and everything we’d lost, and every area we felt our lives were lacking. We could focus on where we fell short, where we could do more or be more. Or, we could choose gratitude. We could choose to focus on everything we did have, on all we were fortunate to experience, on everything around us that was beautiful and good. We could choose new chapters and new beginnings. We could choose to be happy.

You become a better writer by being fortunate enough to be a good writer who writes every day, who edits ferociously, who worries over every word as if you are laying a path with diamonds. There are no tricks. No short cuts. No magic course or tutor or how to guide. Each book is climbing Everest without oxygen and, if you are talented enough or lucky enough to get published, it is unlikely that your book will sell enough copies to pay you royalties equivalent to a teacher's annual salary. And if you write another book, you start again, you reinvent the wheel, you take another bag of diamonds and lay them one at a time in a new direction. Those who cannot write have as much chance of learning to write as those who can't fly are drawn to clifftops to try and fly.

Siobhan’s story was cut short so soon. Miranda tightens her arms around AJ and leans her head against his chest, and she feels impossibly fortunate. No more prevaricating or overthinking. From now on, when good things come, Miranda Rosso will grab hold of them and not let go.

Kadam Lamrimpas of the present day study texts such as Je Tsongkhapa’s Great Exposition of the Stages of the Path and Middling Exposition of the Stages of the Path. Kadam Menngagpas of the present day study a few short texts such as the first Panchen Lama’s Blissful Path and the second Panchen Lama’s Quick Path. Although these texts are brief they include all the practices of Lamrim.

You know what I have learnt, when you can't stand up for others you lack the spine, which means you can never truly stand up for your own self. And vice versa. It is as basic and simple as that, when you can't man up the courage and voice up against the evils of this society, you become a part of that evil cycle, you become the very vacuum through which the injustices flow. But it's not your fault, it's called Spine, and God hasn't really graced everyone with it. Anyway, this isn't gonna be a talk invested on such creatures, neither on those who try their hardest to pull others down by body-shaming, age-shaming, ganging up to mock and ridicule, in short being a bully to those their darkness can't withstand the Light of. This is for everyone, Woman and Man, who's faced such a bully in their personal space, workspace or even in their random space. You guys, stay in your Light and remember when someone is literally shaken by your power and feel their failures as a living success on your being, they try to pull you down. It's like their mind cannot fathom how you shine all along that too so spontaneously and palpably, while those poor insecure beings have to literally wear a mask or turn in tactics that their soul knows the cost of. This is for everyone, who stands up for their own selves and for every other soul who they see deserve (no, not need but deserve, these two words have very different connotations) their support at the moment, to fight the menaces of this evil system. This is a Thank You note to every soul who fights these Bullies with a fierce strength and sunshine. You go, guys. You've got this. Every day, we lose countless people from suicides to depression, and one of the core reasons to that is always going to be these cruel and worthless beings who try to pull down another only to feel their worth, because of their own insecurities; we lose good people from children to adults, because certain dark creatures are too loud in their derogatory treatment, and certain 'neutral' people find it difficult to take a stand (after all, those words weren't hurled at you, right?), but you see that's the thing we gotta tell the good people, that their goodness is their strength not weakness, we gotta tell them to raise their voices for themselves, because honestly one clear voice is enough, always enough. You don't have to be loud to be heard. And if you think, they are too many and you're just one, remember a sheep moves in a herd, a lioness, oh she roars baby, and that's just pretty much enough. And if this gives you Strength, remember every time someone tries to pull you down, someone bullies you, it's just a reflection of their own insecurities; it has absolutely nothing to do with you. Remember who you are, and walk with your Head up. And if you're fortunate, you will find some support coming your way in the shape of like-minded souls, true friends and souls who know what it takes to be human and stand up with a clear spine, and then be gracious enough to thank them with all your soul. So this one's for them, who know their worth and have the heart to stand up for what's important not only for their own sake but for others around. Because when you fight to let your goodness shine on an individual level, you also channelise the spirit of fighting for the good at the collective level. Hope this reaches and gives courage and strength to at least a single being, remember you've got this, already. Love & Light, always - Debatrayee

My – our – one stroke of good fortune was that the eavesdropper was detected only a short way into the prophecy and thrown from the building.’ ‘So he only heard –?’ ‘He heard only the beginning, the part foretelling the birth of a boy in July to parents who had thrice defied Voldemort.

The basic speculative impulse, which is to believe whatever best serves the good fortune you are experiencing.

Maybe we all come into this world with a Good Luck Bag in our hands. The bag contains everything you’re destined to experience after you’re born into this life. Hopes and despairs. Happinesses and torments. Joyful laughter and choked-back tears. Feelings of love and feelings of hate. They’re all there. Just because it says “Good Luck” on the outside doesn’t mean the bag contains nothing but good fortune. Sometimes what you find inside isn’t anything like what you hoped for. It looks cheap, and disappoints. You wish you’d chosen a different bag. But you can’t discard what you find in it. You reluctantly put it on, make do with it one way or another, and about the time you grow into it, you’ve forgotten how you even came by it. What looked cheap, what disappointed, is now simply there. It’s there as something given only to you.