Shrink Famous Quotes

Writing isn't about making money, getting famous, or making friends. It's about doing what you love the best you know how. It's about making a heart pound in fear, shrink from rage, weep with understanding, or soar with excitement. It's about making worlds and living in them deeply enough someone else can join you there. It's about life changed to words, words changed to life, over and over and over again. It's about giving.

I don’t have any regrets,” a famous movie actor said in an interview I recently witnessed. “I’d live everything over exactly the same way.” “That’s really pathetic,” the talk show host said. “Are you seeking help?” “Yeah. My shrink says we’re making progress. Before, I wouldn’t even admit that I would live it all over,” the actor said, starting to choke up. “I thought one life was satisfying enough.” “My God,” the host said, cupping his hand to his mouth. “The first breakthrough was when I said I would live it over, but only in my dreams. Nocturnal recurrence.” “You’re like the character in that one movie of yours. What’s it called? You know, the one where you eat yourself.” “The Silence of Sam.” “That’s it. Can you do the scene?” The actor lifts up his foot to stick it in his mouth. I reach over from my seat and help him to fit it into his bulging cheeks. The audience goes wild.

The Algerian fidaï, unlike the unbalanced anarchists made famous in literature, does not take dope. The fidaï does not need to be unaware of danger, to befog his consciousness, or to forgot. The "terrorist," from the moment he undertakes an assignment, allows death to enter into his soul. He has a rendezvous with death.The fidaï, on the other hand, has a rendezvous with the life of the Revolution, and with his own life. The fidaï is not one of the sacrificed. To be sure, he does not shrink before the possibility of losing his life or the independence of his country, but at no moment does he choose death.

You go to class and discuss famous poems. The poems are full of swans, gorse, blackberries, leopards, elderflowers, mountains, orchards, moonlight, wolves, nightingales, cherry blossoms, bog oak, lily-pads, honeybees. Even the brand-new ones are jam-packed with nature. It’s like the poets are not living in the same world as you. You put up your hand and say isn’t it weird that poets just keep going around noticing nature and not ever noticing that nature is shrinking? To read these poems you would think the world was as full of nature as it ever was even though in the last forty years so many animals and habitats have been wiped out. How come they don’t notice that? How come they don’t notice everything that’s been annihilated? If they’re so into noticing things? I look around and all I see is the world being ruined. If poems were true they’d just be about walking through a giant graveyard or a garbage dump. The only place you find nature is in poems, it’s total bullshit. Even the sensitive people are fucking liars, you say. No, you don’t, you sit there in silence like always.

Still, statistically the probability that there are other thinking beings out there is good. Nobody knows how many stars there are in the Milky Way – estimates range from a hundred billion or so to perhaps four hundred billion – and the Milky Way is just one of a hundred and forty billion or so other galaxies, many of them even larger than ours. In the 1960s, a professor at Cornell named Frank Drake, excited by such whopping numbers, worked out a famous equation designed to calculate the chances of advanced life existing in the cosmos, based on a series of diminishing probabilities. Under Drake’s equation you divide the number of stars in a selected portion of the universe by the number of stars that are likely to have planetary systems; divide that by the number of planetary systems that could theoretically support life; divide that by the number on which life, having arisen, advances to a state of intelligence; and so on. At each such division, the number shrinks colossally – yet even with the most conservative inputs the number of advanced civilizations just in the Milky Way always works out to be somewhere in the millions.

For everyone, though, the persona must relate to objects and protect the subject. This is its dual function. While introverts can be very outgoing with a few people, in a large group they shrink and disappear and the persona often feels inadequate, particularly with strangers and in situations in which the introvert does not occupy a defined role. Cocktail parties are a torture, but acting a role on stage may be a pure joy and pleasure. Many famous actors and actresses are quite deeply introverted. In private they may be shy, but given a public role they feel protected and secure and can easily pass as the most extroverted types imaginable.

To those who want one of the many famous, overoptimistic Dr. Firstnames to tell them the secret to being happy, we say, fuck happy. Fuck self-improvement, self-esteem, fairness, helpfulness, and everything in between.

He is famously kind, my husband. Always sending money to those afflicted with obscure diseases or shoveling the walk of the crazy neighbor or helloing the fat girl at Rite Aid. He’s from Ohio. This means he never forgets to thank the bus driver or pushes in front at the baggage claim. Nor does he keep a list of those who infuriate him on a given day. People mean well. That is what he believes. How then is he married to me? I hate often and easily. I hate, for example, people who sit with their legs splayed. People who claim to give 110 percent. People who call themselves “comfortable” when what they mean is decadently rich. You’re so judgmental, my shrink tells me, and I cry all the way home, thinking of it.

It starts with a thwack, the sharp crack of hard plastic against a hot metal surface. When the ladle rolls over, it deposits a pale-yellow puddle of batter onto the griddle. A gentle sizzle, as the back of the ladle sparkles a mixture of eggs, flour, water, and milk across the silver surface. A crepe takes shape. Next comes cabbage, chopped thin- but not too thin- and stacked six inches high, lightly packed so hot air can flow freely and wilt the mountain down to a molehill. Crowning the cabbage comes a flurry of tastes and textures: ivory bean sprouts, golden pebbles of fried tempura batter, a few shakes of salt, and, for an extra umami punch, a drift of dried bonito powder. Finally, three strips of streaky pork belly, just enough to umbrella the cabbage in fat, plus a bit more batter to hold the whole thing together. With two metal spatulas and a gentle rocking of the wrists, the mass is inverted. The pork fat melts on contact, and the cabbage shrinks in the steam trapped under the crepe. Then things get serious. Thin wheat soba noodles, still dripping with hot water, hit the teppan, dancing like garden hoses across its hot surface, absorbing the heat of the griddle until they crisp into a bird's nest to house the cabbage and crepe. An egg with two orange yolks sizzles beside the soba, waiting for its place on top of this magnificent heap. Everything comes together: cabbage and crepe at the base, bean sprouts and pork belly in the center, soba and fried egg parked on top, a geologic construction of carbs and crunch, protein and chew, all framed with the black and white of thickened Worcestershire and a zigzag of mayonnaise. This is okonomiyaki, the second most famous thing that ever happened to Hiroshima.

Dart initially echoed Darwin’s theory that bipedalism freed the hands of early hominins to make and use hunting tools, which in turn selected for big brains, hence better hunting abilities. Then, in a famous 1953 paper, clearly influenced by his war experiences, Dart proposed that the first humans were not just hunters but also murderous predators.18 Dart’s words are so astonishing, you have to read them: The loathsome cruelty of mankind to man forms one of his inescapable characteristics and differentiative features; and it is explicable only in terms of his carnivorous, and cannibalistic origin. The blood-bespattered, slaughter-gutted archives of human history from the earliest Egyptian and Sumerian records to the most recent atrocities of the Second World War accord with early universal cannibalism, with animal and human sacrificial practices of their substitutes in formalized religions and with the world-wide scalping, head-hunting, body-mutilating and necrophilic practices of mankind in proclaiming this common bloodlust differentiator, this predaceous habit, this mark of Cain that separates man dietetically from his anthropoidal relatives and allies him rather with the deadliest of Carnivora. Dart’s killer-ape hypothesis, as it came to be known, was popularized by the journalist Robert Ardrey in a best-selling book, African Genesis, that found a ready audience in a generation disillusioned by two world wars, the Cold War, the Korean and Vietnam Wars, political assassinations, and widespread political unrest.19 The killer-ape hypothesis left an indelible stamp on popular culture including movies like Planet of the Apes, 2001: A Space Odyssey, and A Clockwork Orange. But the Rousseauians weren’t dead yet. Reanalyses of bones in the limestone pits from which fossils like the Taung Baby came showed they were killed by leopards, not early humans.20 Further studies revealed these early hominins were mostly vegetarians. And as a reaction to decades of bellicosity, many scientists in the 1970s embraced evidence for humans’ nicer side, especially gathering, food sharing, and women’s roles. The most widely discussed and audacious hypothesis, proposed by Owen Lovejoy, was that the first hominins were selected to become bipeds to be more cooperative and less aggressive.21 According to Lovejoy, early hominin females favored males who were better at walking upright and thus better able to carry food with which to provision them. To entice these tottering males to keep coming back with food, females encouraged exclusive long-term monogamous relationships by concealing their menstrual cycles and having permanently large breasts (female chimps advertise when they ovulate with eye-catching swellings, and their breasts shrink when they are not nursing). Put crudely, females selected for cooperative males by exchanging sex for food. If so, then selection against reactive aggression and frequent fighting is as old as the hominin lineage.22

A related issue to the Anthropic Principle is the so-called “god-of-the-gaps” in which theists argue that the (shrinking) number of issues that science has not yet explained require the existence of a god. For example, science has not (yet) been able to demonstrate the creation of a primitive life-form in the laboratory from non-living material (though US geneticist Craig Venter’s recent demonstration lays claim to having created such a laboratory synthetic life-form, the “Mycoplasma Laboratorium”). It is therefore concluded that a god is necessary to account for this step because of the “gap” in scientific knowledge. The issue of creating life in the laboratory (and other similar “gap” issues such as those in the fossil record) is reminiscent of other such “gaps” in the history of science that have since been bridged. For example, the laboratory synthesis of urea from inorganic materials by Friedrich Wöhler in 1828 at that time had nearly as much impact on religious believers as Copernicus’s heliocentric universe proposal. From the time of the Ancient Egyptians, the doctrine of vitalism had been dominant. Vitalism argued that the functions of living organisms included a “vital force” and therefore were beyond the laws of physics and chemistry. Urea (carbamide) is a natural metabolite found in the urine of animals that had been widely used in agriculture as a fertilizer and in the production of phosphorus. However, Friedrich Wöhler was the first to demonstrate that a natural organic material could be synthesized from inorganic materials (a combination of silver isocyanate and ammonium chloride leads to urea as one of its products). The experiment led Wöhler famously to write to a fellow chemist that it was “the slaying of a beautiful hypothesis by an ugly fact,” that is, the slaying of vitalism by urea in a Petri dish. In practice, it took more than just Wöhler’s demonstration to slay vitalism as a scientific doctrine, but the synthesis of urea in the laboratory is one of the key advances in science in which the “gap” between the inorganic and the organic was finally bridged. And Wöhler certainly pissed on the doctrine of vitalism, if you will excuse a very bad joke.

I have agreed to walk with my mother late in the day but I’ve come uptown early to wander by myself, feel the sun, take in the streets, be in the world without the interceding interpretations of a companion as voluble as she. At Seventy-third Street I turn off Lexington and head for the Whitney, wanting a last look at a visiting collection. As I approach the museum some German Expressionist drawings in a gallery window catch my eye. I walk through the door, turn to the wall nearest me, and come face to face with two large Nolde watercolors, the famous flowers. I’ve looked often at Nolde’s flowers, but now it’s as though I am seeing them for the first time: that hot lush diffusion of his outlined, I suddenly realize, in intent. I see the burning quality of Nolde’s intention, the serious patience with which the flowers absorb him, the clear, stubborn concentration of the artist on his subject. I see it. And I think, It’s the concentration that gives the work its power. The space inside me enlarges. That rectangle of light and air inside, where thought clarifies and language grows and response is made intelligent, that famous space surrounded by loneliness, anxiety, self-pity, it opens wide as I look at Nolde’s flowers. In the museum lobby I stop at the permanent exhibit of Alexander Calder’s circus. As usual, a crowd is gathered, laughing and gaping at the wonderfulness of Calder’s sighing, weeping, triumphing bits of cloth and wire. Beside me stand two women. I look at their faces and I dismiss them: middle-aged Midwestern blondes, blue-eyed and moony. Then one of them says, “It’s like second childhood,” and the other one replies tartly, “Better than anyone’s first.” I’m startled, pleasured, embarrassed. I think, What a damn fool you are to cut yourself off with your stupid amazement that she could have said that. Again, I feel the space inside widen unexpectedly. That space. It begins in the middle of my forehead and ends in the middle of my groin. It is, variously, as wide as my body, as narrow as a slit in a fortress wall. On days when thought flows freely or better yet clarifies with effort, it expands gloriously. On days when anxiety and self-pity crowd in, it shrinks, how fast it shrinks! When the space is wide and I occupy it fully, I taste the air, feel the light. I breathe evenly and slowly. I am peaceful and excited, beyond influence or threat. Nothing can touch me. I’m safe. I’m free. I’m thinking. When I lose the battle to think, the boundaries narrow, the air is polluted, the light clouds over. All is vapor and fog, and I have trouble breathing. Today is promising, tremendously promising. Wherever I go, whatever I see, whatever my eye or ear touches, the space radiates expansion. I want to think. No, I mean today I really want to think. The desire announced itself with the word “concentration.” I go to meet my mother. I’m flying. Flying! I want to give her some of this shiningness bursting in me, siphon into her my immense happiness at being alive. Just because she is my oldest intimate and at this moment I love everybody, even her.

What American Healthcare Can Learn from Italy: Three Lessons It’s easy. First, learn to live like Italians. Eat their famous Mediterranean diet, drink alcohol regularly but in moderation, use feet instead of cars, stop packing pistols and dropping drugs. Second, flatten out the class structure. Shrink the gap between high and low incomes, raise pensions and minimum wages to subsistence level, fix the tax structure to favor the ninety-nine percent. And why not redistribute lifestyle too? Give working stiffs the same freedom to have kids (maternity leave), convalesce (sick leave), and relax (proper vacations) as the rich. Finally, give everybody access to health care. Not just insurance, but actual doctors, medications, and hospitals. As I write, the future of the Affordable Care Act is uncertain, but surely the country will not fall into the abyss that came before. Once they’ve had a taste of what it’s like not to be one heart attack away from bankruptcy, Americans won’t turn back the clock. Even what is lately being called Medicare for All, considered to be on the fringe left a decade ago and slammed as “socialized medicine,” is now supported by a majority of Americans, according to some polls. In practice, there’s little hope for Italian lessons one and two—the United States is making only baby steps toward improving its lifestyle, and its income inequality is worse every year. But the third lesson is more feasible. Like Italy, we can provide universal access to treatment and medications with minimal point-of-service payments and with prices kept down by government negotiation. Financial arrangements could be single-payer like Medicare or use private insurance companies as intermediaries like Switzerland, without copying the full Italian model of doctors on government salaries. Despite the death by a thousand cuts currently being inflicted on the Affordable Care Act, I am convinced that Americans will no longer stand for leaving vast numbers of the population uninsured, or denying medical coverage to people whose only sin is to be sick. The health care genie can’t be put back in the bottle.

You go to class and discuss famous poems. The poems are full of swans, gorse, blackberries, leopards, elderflowers, mountains, orchards, moonlight, wolves, nightingales, cherry blossoms, bog oak, lily-pads, honeybees. Even the brand-new ones are jam-packed with nature. It’s like the poets are not living in the same world as you. You put up your hand and say isn’t it weird that poets just keep going around noticing nature and not ever noticing that nature is shrinking? To read these poems you would think the world was as full of nature as it ever was even though in the last forty years so many animals and habitats have been wiped out. How come they don’t notice that? How come they don’t notice everything that’s been annihilated? If they’re so into noticing things? I look around and all I see is the world being ruined. If poems were true they’d just be about walking through a giant graveyard or a garbage dump. The only place you find nature is in poems, it’s total bullshit. Even the sensitive people are fucking liars, you say. No, you don’t, you sit there in silence like

Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that frightens us most. We ask ourselves, ‘who am I to be brilliant, gorgeous, talented and famous?’ Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightening about shrinking so that people won’t feel insecure around you. We were born to make manifest the Glory of God that is within us. It’s not just in some of us; it’s in all of us. And when we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others.” -Nelson Mandela

On my coffee table at home, I have a piece of driftwood. Its sole purpose is to display a quote by Anaïs Nin, which I see every day: “Life shrinks or expands in proportion to one’s courage.” It’s a short reminder that success can usually be measured by the number of uncomfortable conversations we are willing to have, and by the number of uncomfortable actions we are willing to take. The most fulfilled and effective people I know—world-famous creatives, billionaires, thought leaders, and more—look at their life’s journey as perhaps 25 percent finding themselves and 75 percent creating themselves. This book is not intended to be a passive experience. It’s intended to be a call to action. You are the author of your own life, and it’s never too late to replace the stories you tell yourself and the world. It’s never too late to begin a new chapter, add a surprise twist, or change genres entirely.

Our world is no longer a safe place. Perhaps it never was. Between 1985 and 1993, exposure to violence increased 176 percent for the average junior high school student. Fifty percent of the women in our culture will experience some form of sexual assault during their lifetimes. We are all aware of the shrinking global village. Violence in other lands seems closer than ever before. Terrorism and hatred leak across our borders. No longer can we say that it’s not our problem. We know what violence does to people. Alice Miller, the famous psychotherapist, described the process in her classic book For Your Own Good. German children in the 1920s and 1930s became acclimatized to physical violence. They saw it in their homes, where physical punishment was routine. By today’s standards, this same form of punishment would be abusive. They saw it in the streets. Germany lost a war they felt they should have won. They felt betrayed by their leaders. Political and economic chaos surrounded them. Children learned to split off from the violence. They learned to make it unreal, which is why as adults, Miller points out, they could be in the presence of concentration camps and remain unmoved.2