Small Scale Quotes

There are very few human beings who receive the truth, complete and staggering, by instant illumination. Most of them acquire it fragment by fragment, on a small scale, by successive developments, cellularly, like a laborious mosaic.

Imagine how our own families, let alone the world, would change if we vowed to keep faith with one another, strengthen one another, look for and accentuate the virtues in one another, and speak graciously concerning one another. Imagine the cumulative effect if we treated each other with respect and acceptance, if we willingly provided support. Such interactions practiced on a small scale would surely have a rippling effect throughout our homes and communities and, eventually, society at large.

If I should have a daughter…“Instead of “Mom”, she’s gonna call me “Point B.” Because that way, she knows that no matter what happens, at least she can always find her way to me. And I’m going to paint the solar system on the back of her hands so that she has to learn the entire universe before she can say “Oh, I know that like the back of my hand.” She’s gonna learn that this life will hit you, hard, in the face, wait for you to get back up so it can kick you in the stomach. But getting the wind knocked out of you is the only way to remind your lungs how much they like the taste of air. There is hurt, here, that cannot be fixed by band-aids or poetry, so the first time she realizes that Wonder-woman isn’t coming, I’ll make sure she knows she doesn’t have to wear the cape all by herself. Because no matter how wide you stretch your fingers, your hands will always be too small to catch all the pain you want to heal. Believe me, I’ve tried. And “Baby,” I’ll tell her “don’t keep your nose up in the air like that, I know that trick, you’re just smelling for smoke so you can follow the trail back to a burning house so you can find the boy who lost everything in the fire to see if you can save him. Or else, find the boy who lit the fire in the first place to see if you can change him.” But I know that she will anyway, so instead I’ll always keep an extra supply of chocolate and rain boats nearby, ‘cause there is no heartbreak that chocolate can’t fix. Okay, there’s a few heartbreaks chocolate can’t fix. But that’s what the rain boots are for, because rain will wash away everything if you let it. I want her to see the world through the underside of a glass bottom boat, to look through a magnifying glass at the galaxies that exist on the pin point of a human mind. Because that’s how my mom taught me. That there’ll be days like this, “There’ll be days like this my momma said” when you open your hands to catch and wind up with only blisters and bruises. When you step out of the phone booth and try to fly and the very people you wanna save are the ones standing on your cape. When your boots will fill with rain and you’ll be up to your knees in disappointment and those are the very days you have all the more reason to say “thank you,” ‘cause there is nothing more beautiful than the way the ocean refuses to stop kissing the shoreline no matter how many times it’s sent away. You will put the “wind” in win some lose some, you will put the “star” in starting over and over, and no matter how many land mines erupt in a minute be sure your mind lands on the beauty of this funny place called life. And yes, on a scale from one to over-trusting I am pretty damn naive but I want her to know that this world is made out of sugar. It can crumble so easily but don’t be afraid to stick your tongue out and taste it. “Baby,” I’ll tell her “remember your mama is a worrier but your papa is a warrior and you are the girl with small hands and big eyes who never stops asking for more.” Remember that good things come in threes and so do bad things and always apologize when you’ve done something wrong but don’t you ever apologize for the way your eyes refuse to stop shining. Your voice is small but don’t ever stop singing and when they finally hand you heartbreak, slip hatred and war under your doorstep and hand you hand-outs on street corners of cynicism and defeat, you tell them that they really ought to meet your mother.

But I think the first real change in women’s body image came when JLo turned it butt-style. That was the first time that having a large-scale situation in the back was part of mainstream American beauty. Girls wanted butts now. Men were free to admit that they had always enjoyed them. And then, what felt like moments later, boom—Beyoncé brought the leg meat. A back porch and thick muscular legs were now widely admired. And from that day forward, women embraced their diversity and realized that all shapes and sizes are beautiful. Ah ha ha. No. I’m totally messing with you. All Beyonce and JLo have done is add to the laundry list of attributes women must have to qualify as beautiful. Now every girl is expected to have Caucasian blue eyes, full Spanish lips, a classic button nose, hairless Asian skin with a California tan, a Jamaican dance hall ass, long Swedish legs, small Japanese feet, the abs of a lesbian gym owner, the hips of a nine-year-old boy, the arms of Michelle Obama, and doll tits. The person closest to actually achieving this look is Kim Kardashian, who, as we know, was made by Russian scientists to sabotage our athletes.

If you are disgusted by what you see, and if you feel the fire coursing through your veins, then it's up to you. You don't have to be the leader of a global movement or a household name. It can be as small scale as chipping away at the warped power relations in your workplace. It can be passing on knowledge and skills to those who wouldn't access them otherwise. It can be creative. It can be informal. It can be your job. It doesn't matter what it is, as long as you're doing something.

What stops me from taking myself seriously, even though I am essentially a serious person, is that I find myself extremely ridiculous, not in the sense of the small-scale ridiculousness of slap-stick comedy, but rather in the sense of ridiculousness that seems intrinsic to human life and that manifests itself in the simplest actions and the most extraordinary gestures.

Acts of violence-- Whether on a large or a small scale, the bitter paradox: the meaningfulness of death--and the meaninglessness of killing.

The greatest change we need to make is from consumption to production, even if on a small scale, in our own gardens. If only 10% of us do this, there is enough for everyone. Hence the futility of revolutionaries who have no gardens, who depend on the very system they attack, and who produce words and bullets, not food and shelter.

Freedom, "that terrible word inscribed on the chariot of the storm," is the motivating principle of all revolutions. Without it, justice seems inconceivable to the rebel's mind. There comes a time, however, when justice demands the suspension of freedom. Then terror, on a grand or small scale, makes its appearance to consummate the revolution. Every act of rebellion expresses a nostalgia for innocence and an appeal to the essence of being. But one day nostalgia takes up arms and assumes the responsibility of total guilt; in other words, adopts murder and violence.

Things on a very small scale behave like nothing that you have any direct experience about.

As spiritual searchers we need to become freer and freer of the attachment to our own smallness in which we get occupied with me-me-me. Pondering on large ideas or standing in front of things which remind us of a vast scale can free us from acquisitiveness and competitiveness and from our likes and dislikes. If we sit with an increasing stillness of the body, and attune our mind to the sky or to the ocean or to the myriad stars at night, or any other indicators of vastness, the mind gradually stills and the heart is filled with quiet joy. Also recalling our own experiences in which we acted generously or with compassion for the simple delight of it without expectation of any gain can give us more confidence in the existence of a deeper goodness from which we may deviate. (39)

Serial killers do, on a small scale, what governments do on a large one. They are products of our times and these are bloodthirsty times.

Modern man does not experience himself as a part of nature but as an outside force destined to dominate and conquer it. He even talks of a battle with nature, forgetting that, if he won the battle, he would find himself on the losing side.

Why do farmers farm, given their economic adversities on top of the many frustrations and difficulties normal to farming? And always the answer is: "Love. They must do it for love." Farmers farm for the love of farming. They love to watch and nurture the growth of plants. They love to live in the presence of animals. They love to work outdoors. They love the weather, maybe even when it is making them miserable. They love to live where they work and to work where they live. If the scale of their farming is small enough, they like to work in the company of their children and with the help of their children. They love the measure of independence that farm life can still provide. I have an idea that a lot of farmers have gone to a lot of trouble merely to be self-employed to live at least a part of their lives without a boss.

That was what they did with themselves, those two Gracelings, along with a small band of friends: They stirred up trouble on a serious scale—bribery, coercion, sabotage, organized rebellion—all directed at stopping the worst behavior of the world’s most seriously corrupt kings.

A cultured society that has fallen away from its religious traditions expects more from art than the aesthetic consciousness and the 'standpoint of art' can deliver. The Romantic desire for a new mythology... gives the artist and his task in the world the consciousness of a new consecration. He is something like a 'secular saviour' for his creations are expected to achieve on a small scale the propitiation of disaster for which an unsaved world hopes.

Real estate investing, even on a very small scale, remains a tried and true means of building an individual's cash flow and wealth.

They seem to be in a conspiracy to persecute you,” she said. “What does it mean?” “Only the protest of the world, Miss Verinder — on a very small scale — against anything that is new.

Despair, or folly?' said Gandalf. 'It is not despair, for despair is only for those who see the end beyond all doubt. We do not. It is wisdom to recognize necessity, when all other courses have been weighed, though as folly it may appear to those who cling to false hope. Well, let folly be our cloak, a veil before the eyes of the Enemy! For he is very wise, and weighs all things to a nicety in the scales of his malice. But the only measure that he knows is desire, desire for power; and so he judges all hearts. Into his heart the thought will not enter that any will refuse it, that having the Ring we may seek to destroy it. If we seek this, we shall put him out of reckoning.' 'At least for a while,' said Elrond. 'The road must be trod, but it will be very hard. And neither strenght nor wisdom will carry us far upon it. This quest may be attempted by the weak with as much hope as the strong. Yet such is oft the course of deeds that move the wheels of the world: small hands do them because they must, while the eyes of the great are elsewhere.

At last everything was satisfactorily arranged, and I could not help admiring the setting: these mingled touches betrayed on a small scale the inspiration of a poet, the research of a scientist, the good taste of an artist, the gourmet’s fondness for good food, and the love of flowers, which concealed in their delicate shadows a hint of the love of women

Ideas don’t come out fully formed , they only become clearer as you work on them . You just have to get started.

Distance changes utterly when you take the world on foot. A mile becomes a long way, two miles literally considerable, ten miles whopping, fifty miles at the very limits of conception. The world, you realize, is enormous in a way that only you and a small community of fellow hikers know. Planetary scale is your little secret. Life takes on a neat simplicity, too. Time ceases to have any meaning. When it is dark, you go to bed, and when it is light again you get up, and everything in between is just in between. It’s quite wonderful, really. You have no engagements, commitments, obligations, or duties; no special ambitions and only the smallest, least complicated of wants; you exist in a tranquil tedium, serenely beyond the reach of exasperation, “far removed from the seats of strife,” as the early explorer and botanist William Bartram put it. All that is required of you is a willingness to trudge. There is no point in hurrying because you are not actually going anywhere. However far or long you plod, you are always in the same place: in the woods. It’s where you were yesterday, where you will be tomorrow. The woods is one boundless singularity. Every bend in the path presents a prospect indistinguishable from every other, every glimpse into the trees the same tangled mass. For all you know, your route could describe a very large, pointless circle. In a way, it would hardly matter. At times, you become almost certain that you slabbed this hillside three days ago, crossed this stream yesterday, clambered over this fallen tree at least twice today already. But most of the time you don’t think. No point. Instead, you exist in a kind of mobile Zen mode, your brain like a balloon tethered with string, accompanying but not actually part of the body below. Walking for hours and miles becomes as automatic, as unremarkable, as breathing. At the end of the day you don’t think, “Hey, I did sixteen miles today,” any more than you think, “Hey, I took eight-thousand breaths today.” It’s just what you do.

People may be persuaded that the machine is doing good. In fact, good is only capable of being done on a small scale. Evil is more versatile. You can hate those you have never seen, all the vast multitudes of them, but you can only love those you know — and that with difficulty.

I don't feel the least humble before the vastness of the heavens. The stars may be large, but they cannot think or love; and these are qualities which impress me far more than size does. My picture of the world is drawn in perspective, and not like a model to scale. The foreground is occupied by human beings and the stars are all as small as threepenny bits.

The line separating good and evil passes not through states, nor between classes, nor between political parties either – but right through every human heart…even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains…an uprooted small corner of evil. Thanks to ideology the twentieth century was fated to experience evildoing calculated on a scale in the millions. Alas, all the evil of the twentieth century is possible everywhere on earth. Yet, I have not given up all hope that human beings and nations may be able, in spite of all, to learn from the experience of other people without having to go through it personally.

On a small scale, person-to-person, Jesus encountered the kinds of suffering common to all of us. And how did he respond? Avoiding philosophical theories and theological lessons, he reached out with healing and compassion. He forgave sin, healed the afflicted, cast out evil, and even overcame death.

Old England is an imaginary place, a landscape built from words, woodcuts, films, paintings, picturesque engravings. It is a place imagined by people, and people do not live very long or look very hard. We are very bad at scale. The things that live in the soil are too small to care about; climate change too large to imagine. We are bad at time too. We cannot remember what lived here before we did; we cannot love what is not. Nor can we imagine what will be different when we are dead. We live out our three score and ten, and tie our knots and lines only to ourselves. We take solace in pictures, and we wipe the hills of history.

the mighty ships tore across the empty wastes of space and finally dived screaming on to the first planet they came across - which happened to be the Earth - where due to a terrible miscalculation of scale the entire battle fleet was accidentally swallowed by a small dog.

We tend to place a lot of emphasis on our circumstances, assuming that what happens to us (or fails to happen) determines how we feel. From this perspective, the small-scale details of how you spend your day aren’t that important, because what matters are the large-scale outcomes, such as whether or not you get a promotion or move to that nicer apartment. According to Gallagher, decades of research contradict this understanding. Our brains instead construct our worldview based on what we pay attention to.

After the spasms die down, my arms come up around Kate, bringing our chests together and her head against my neck. I feel her heartbeat start to return to normal. And then she’s laughing, low and satisfied. “God…that was so…so…” Now I’m smiling too. “I know.” Earth shattering. Off the Richter Scale. Powerful enough to take out a small island country.

Happiness--a small-scale, endearing, harmonious happiness--surely dwelt here beneath the low-powered lamps in the tiny rooms of these houses. A small-scale happiness and a modest harmony: let a man cry out, let him rage, let him howl with grief with all the power of which he was capable, what more than these could he ever hope to gain in this life?

The function of the well-intentioned individual, acting in isolation, is to formulate or disseminate theoretical truths. The function of the well-intentioned individuals in association is to live in accordance with those truths, to demonstrate what happens when theory is translated into practice, to create small-scale working models of the better form of society to which the speculative idealist looks forward.

She kept hoping that something would happen to rescue her from her own small-scale, predictable dreams.

A Quarkbeast is a small hyena-shaped creature that is covered in leathery scales and often described as: 'One tenth Labrador, six-tenths velociraptor and three-tenths kitchen food blender.

How could we even begin to disarm greed and envy? Perhaps by being much less greedy and envious ourselves; perhaps by resisting the temptation of letting our luxuries become needs; and perhaps by even scrutinising our needs to see if they cannot be simplified and reduced.

This is where I would've taken Daniel. I would've told him to write poetry about space rocks and impact craters. The sheer number of actions and reactions it's taken to form our solar system, our galaxy, our universe, is astonishing. The number of things that had to go exactly right is overwhelming. Compared to that, what is falling in love? A series of small coincidences that we say means everything because we want to believe that our tiny lives matter on a galactic scale. But falling in love doesn't even begin to compare to the formation of the universe. It's not even close

It is amazing that, though I am small and ungifted and barely educated, even I can appreciate the scale of the universe. And from this perch in space, for this moment at least, it seems unimportant whether someone made it, or if it made itself.

...it occurred to me, not for the first time, what a remarkably small world Britain is. That is its glory, you see--that it manages at once to be intimate and small scale, and at the same time packed to bursting with incident and interest. I am constantly filled with admiration at this--at the way you can wander through a town like Oxford and in the space of a few hundred yards pass the home of Christopher Wren, the buildings where Halley found his comet and Boyle his first law, the track where Roger Bannister ran the first sub-four-minute mile, the meadow where Lewis Carroll strolled; or how you can stand on Snow's Hill at Windsor and see, in a single sweep, Windsor Castle, the playing fields of Eton, the churchyard where Gray wrote his "Elegy," the site where The Merry Wives of Windsor was performed. Can there anywhere on earth be, in such a modest span, a landscape more packed with centuries of busy, productive attainment?

Remember you are water. Of course you leave salt trails. Of course you are crying. Flow. P.S. If there happens to be a multitude of griefs upon you, individual and collective, or fast and slow, or small and large, add equal parts of these considerations: that the broken heart can cover more territory. that perhaps love can only be as large as grief demands. that grief is the growing up of the heart that bursts boundaries like an old skin or a finished life. that grief is gratitude. that water seeks scale, that even your tears seek the recognition of community. that the heart is a front line and the fight is to feel in a world of distraction. that death might be the only freedom. that your grief is a worthwhile use of your time. that your body will feel only as much as it is able to. that the ones you grieve may be grieving you. that the sacred comes from the limitations. that you are excellent at loving.

Things happen on the scale of centuries. Today and tomorrow are essentially the same. Your existence is a small, temporary thing. You will die and it will be as if you had never been.

I am Cinna's bird, ignited, flying frantically to escape something inescapable. The feathers of flame that grow from my body. Beating my wings only fans the blaze. I consume myself, but to no end. Finally, my wings begin to falter, I lose height, and gravity pulls me into a foamy sea the color of Finnick's eyes. I float on my back, which continues to burn beneath the water, but the agony quiets to pain. When I am adrift and unable to navigate, that's when they come. The dead. The ones I loved fly as birds in the open sky above me. Soaring, weaving, calling to me to join them. I want so badly to follow them, but the seawater saturates my wings, making it impossible to lift them. The ones I hated have taken to the water, horrible scaled things that tear my salty flesh with needle teeth. Biting again and again. Dragging me beneath the surface. The small white bird tinged in pink dives down, buries her claws in my chest, and tries to keep me afloat. "No, Katniss! No! You can't go!" But the ones I hated are winning, and if she clings to me, she'll be lost as well. "Prim, let go!" And finally she does.

What must it be, then, to bear the manifold tortures of hell forever? Forever! For all eternity! Not for a year or an age but forever. Try to imagine the awful meaning of this. You have often seen the sand on the seashore. How fine are its tiny grains! And how many of those tiny grains go to make up the small handful which a child grasps in its play. Now imagine a mountain of that sand, a million miles high, reaching from the earth to the farthest heavens, and a million miles broad, extending to remotest space, and a million miles in thickness, and imagine such an enormous mass of countless particles of sand multiplied as often as there are leaves in the forest, drops of water in the mighty ocean, feathers on birds, scales on fish, hairs on animals, atoms in the vast expanse of air. And imagine that at the end of every million years a little bird came to that mountain and carried away in its beak a tiny grain of that sand. How many millions upon millions of centuries would pass before that bird had carried away even a square foot of that mountain, how many eons upon eons of ages before it had carried away all. Yet at the end of that immense stretch time not even one instant of eternity could be said to have ended. At the end of all those billions and trillions of years eternity would have scarcely begun. And if that mountain rose again after it had been carried all away again grain by grain, and if it so rose and sank as many times as there are stars in the sky, atoms in the air, drops of water in the sea, leaves on the trees, feathers upon birds, scales upon fish, hairs upon animals – at the end of all those innumerable risings and sinkings of that immeasurably vast mountain not even one single instant of eternity could be said to have ended; even then, at the end of such a period, after that eon of time, the mere thought of which makes our very brain reel dizzily, eternity would have scarcely begun.

Feelings are relative. And at the root, they’re all the same, even if they grow from different experiences and exist on different scales.

All space is relative. There is no such thing as size. The telescope and the microscope have produced a deadly leveling of great and small, far and near. The only little thing is sin, the only great thing is fear! ("The Jelly-Fish")

We are very bad at scale. The things that live in the soil are too small to care about; climate change too large to imagine. We are bad at time, too. We cannot remember what lived here before we did; we cannot love what is not. Nor can we imagine what will be different when we are dead. We live out our three score and ten, and tie our knots and lines only to ourselves. We take solace in pictures, and we wipe the hills of history.

When I was small, I never wanted to step in puddles. Not because of any fear of drowned worms or wet stockings; I was by and large a grubby child, with a blissful disregard for filth of any kind. It was because I couldn't bring myself believe that that perfect smooth expanse was no more than I thin film of water over solid earth. I believed it was an opening into some fathomless space. Sometimes, seeing the tiny ripples caused by my approach, I thought the puddle impossibly deep, a bottomless sea in which the lazy coil of a tentacle and gleam of scale lay hidden, with the threat of huge bodies and sharp teeth adrift and silent in the far-down depths. And then, looking down into reflection, I would see my own round face and frizzled hair against a featureless blue sweep, and think instead that the puddle was the entrance to another sky. If I stepped in there, I would drop at once, and keep on falling, on and on, into blue space. The only time I would dare walk though a puddle was at twilight, when the evening stars came out. If I looked in the water and saw one lighted pinprick there, I could slash through unafraid--for if I should fall into the puddle and on into space, I could grab hold of the star as I passed, and be safe. Even now, when I see a puddle in my path, my mind half-halts--though my feet do not--then hurries on, with only the echo of the though left behind. What if, this time, you fall?

In the twentieth century nothing can better cure the anthropocentrism that is the author of all our ills than to cast ourselves into the physics of the infinitely large (or the infinitely small). By reading any text of popular science we quickly regain the sense of the absurd, but this time it is a sentiment that can be held in our hands, born of tangible, demonstrable, almost consoling things. We no longer believe because it is absurd: it is absurd because we must believe.

To consider water on any scale was to confront a boundless repetition of small events. There were the tiny wonders: rain drops, snow crystals, grains of frost aligned on a blade of grass; and there were the wonders so immense it seemed impossible to get his mind around them: global wind, oceanic currents, storms that broke like waves over whole mountain ranges. p 46

We were small and thought we knew nothing Worth knowing. We thought words travelled the wires In the shiny pouches of raindrops, Each one seeded full with the light Of the sky, the gleam of the lines, and ourselves So infinitesimally scaled We could stream through the eye of a needle.

In a small way, the world changed that day, when the Nobles of Scale Ozioma broke and ran, scattered by a new and horrible creature, born in Uhmlaba but bred in Isihogo.

Think Big Start Small Scale Fast Do it Now

Small steps may appear unimpressive, but don't be deceived. They are the means by which perspectives are subtly altered, mountains are gradually scaled, and lives are drastically changed.

Perhaps a person gains by accumulating obstacles. The more obstacles set up to prevent happiness from appearing, the greater the shock when it does appear, just as the rebound of a spring will be all the more powerful the greater the pressure that has been exerted to compress it. Care must be taken, however, to select large obstacles, for only those of sufficient scope and scale have the capacity to lift us out of context and force life to appear in an entirely new and unexpected light. For example, should you litter the floor and tabletops of your room with small objects, they constitute little more than a nuisance, an inconvenient clutter that frustrates you and leaves you irritable; the petty is mean. Cursing, you step around the objects, pick them up, knock them aside. Should you, on the other hand, encounter in your room a nine thousand pound granite boulder, the surprise it evokes, the extreme steps that must be taken to deal with it, compel you to see with new eyes. Difficulties illuminate existence, but they must be fresh and of high quality.

Any battle-seasoned general will tell you that, even in a small-scale engagement (as this one was), there always comes a point where coherence breaks down, and the narrative flow, and any real sense of how things are going. These matters are re-created by historians later on. The need to re-create the myth of coherence may be one of the reasons why history exists in the first place.

In the United States, government regulations are estimated to cost about $7,800 per employee in large businesses and about $10,600 per employee in small businesses.{662} Among other things, this suggests that the existence of numerous government regulations tends to give competitive advantages to big business, since there are apparently economies of scale in complying with these regulations.

I tried out the standard blow-into-the-palm-of-your-hand to test my breath and yes, on a scale of one to ten, I could kill a small puppy with that wretchedness.

what at first had seemed to be no more than a small bump in the road was turned into a full-scale misfortune

There was a small part of me that was still childish, stubborn in her hope, thinking I could somehow have everything. ...That I could be all the versions of me, stacked inside one another, and find someone who would want them all. But that's childhood. Before you realize that every step is a choice. That something must be given up for something to be gained. Everything on a scale, a weighing of desires, an ordering of which you want more--and what you'd be willing to give for it.

My sister's bringing up had made me sensitive. In the little world in which children have their existence whosoever brings them up, there is nothing so finely perceived and so finely felt, as injustice. It may be only small injustice that the child can be exposed to; but the child is small, and its world is small, and its rocking-horse stands as many hands high, according to scale, as a big-boned Irish hunter. Within myself, I had sustained, from my babyhood, a perpetual conflict with injustice. I had known, from the time when I could speak, that my sister, in her capricious and violent coercion, was unjust to me. I had cherished a profound conviction that her bringing me up by hand, gave her no right to bring me up by jerks. Through all my punishments, disgraces, fasts and vigils, and other penitential performances, I had nursed this assurance; and to my communing so much with it, in a solitary and unprotected way, I in great part refer the fact that I was morally timid and very sensitive.

Price controls almost invariably produce black markets, where prices are not only higher than the legally permitted prices, but also higher than they would be in a free market, since the legal risks must also be compensated. While small-scale black markets may function in secrecy, large-scale black markets usually require bribes to officials to look the other way.

Max Planck once remarked that new scientific truths don’t replace old ones by convincing established scientists that they were wrong; they do so because proponents of the older theory eventually die, and generations that follow find the new truths and theories to be familiar, obvious even. We are optimists. We like to think it will not take that long. In fact, we have already taken a first step. We can see more clearly now what is going on when, for example, a study that is rigorous in every other respect begins from the unexamined assumption that there was some ‘original’ form of human society; that its nature was fundamentally good or evil; that a time before inequality and political awareness existed; that something happened to change all this; that ‘civilization’ and ‘complexity’ always come at the price of human freedoms; that participatory democracy is natural in small groups but cannot possibly scale up to anything like a city or a nation state. We know, now, that we are in the presence of myths.

if physics is much simpler to describe under the assumption that space is discrete, rather than continuous, is not this fact itself a strong argument for space being discrete? If so, then might space look, on some very small scale, something like Wilson's lattice.

We spread our sleeping bags on the snow and crawled inside. The vantage point was dizzying. It was impossible to tell whether the comet was above us or we were above the comet; we were all falling through space, missing the stars by inches.

Even if you do die, I was thinking today, it's really only on the arbitrary human scale that a human life seems fort, or long, or whatever, and like, from the perspective of eternal time, the human life is vanishingly small, like it's really equivalent whether you live to be 17 or 94 or even 20,00 years old, which is obviosusly impossible, and then, on the other hand, from the perspective of an ultra-nanoinstant, which is the smallest measurable unit of time, a human life is almost infinite even if you die when you're like, a toddler. So either way it doesn't even matter how long you live. So I don't know if that makes you feel better, but it's just something to think about.

No one can genuinely love the world, which is too large to love entire. To love all the world at once is...dangerous self-delusion. Loving the world is like loving the idea of love, which is perilous because, feeling virtuous about this grand affection, you are freed from the struggles and the duties that come with loving people as individuals, with loving one place-home-above all others. I embrace the world on a scale that allows genuine love-the small places like a town, a neighborhood, a street-and I love life, because of what the beauty of this world and of this life portend.

We are irrational in our species-​specific devotions. I know a man who won’t eat octopus because of its intelligence. Yet he eats pork and buys glue traps for rats, though rats and pigs are highly intelligent, likely more intelligent—​I’m guessing, for I have not seen the SAT scores—​than octopuses. Why, for that matter, is intelligence the scale by which we decide whom to spare? Or size? Have the simple and the small less right to live?

One simple but powerful consequence of the fractal geometry of surfaces is that surfaces in contact do not touch everywhere. The bumpiness at all scales prevents that. Even in rock under enormous pressure, at some sufficiently small scale it becomes clear that gaps remain, allowing fluid to flow.

The longness and shortness of the present moment can be recognized by utilizing a big image of the moon, which is reflecting on the surface of the ocean, and a small image of the moon on the surface of a cup of water, or in another example the very wide scale of the whole sky itself, and the very narrow space of the moon, which is shining in the sky.

Hunter-gatherer societies tend to be relatively egalitarian, to lack full-time bureaucrats and hereditary chiefs, and to have small-scale political organization at the level of the band or tribe. That’s because all able-bodied hunter-gatherers are obliged to devote much of their time to acquiring food.

In my mind there is a scale. I do not know how many small lives add up to a big one, or if there is a formula to work it out. How many cats do I have to save? How many dogs? How many injured animals on the road do I have to drag to safety, their blood on my hands, their wild-smelling hair on my clothes?

Perhaps the most crucial stage is that of ‘intraspecies chaos.’ This is the proving ground, the awkward adolescence when a species either learns to come together on a global scale, or dissolves into squabbling factions doomed to extinction, whether through war or ecological disasters too great to tackle divided.

Civilization is an experiment, a very recent way of life in the human career, and it has a habit of walking into what I am calling progress traps. A small village on good land beside a river is a good idea; but when the village grows into a city and paves over the good land, it becomes a bad idea. While prevention might have been easy, a cure may be impossible: a city isn't easily moved. This human inability to foresee -- or to watch out for -- long-range consequences may be inherent to our kind, shaped by the millions of years when we lived from hand to mouth by hunting and gathering. It may also be little more than a mix of inertia, greed, and foolishness encouraged by the shape of the social pyramid. The concentration of power at the top of large-scale societies gives the elite a vested interest in the status quo; they continue to prosper in darkening times long after the environment and general populace begin to suffer. (109)

Waiting for him I check behind me, to be sure I haven’t accidentally activated my backup tank of oxygen, and that’s when I notice the universe. The scale is graphically shocking. The colors, too. The incongruity is stupefying: there I was, inside a small box, but now—how is this possible?

The dead no longer existed. Except in story. Some stories were modest in scale, existing in a single family or a small community of believers who whispered among themselves so their loved ones would not be forgotten. Others were so powerful they would transform the very fabric of the world.

Nothing is so small that you cannot cut it in half

Think big. Start small. Scale fast.

Where is God when it hurts? We know one answer because God came to earth and showed us. You need only follow Jesus around and note how he responded to the tragedies of his day: large-scale tragedies such as an act of government terrorism in the temple or a tower collapsing on eighteen innocent bystanders; as well as small tragedies, such as a widow who has lost her only son or even a Roman soldier whose servant has fallen ill. At moments like these Jesus never delivered sermons about judgment or the need to accept God’s mysterious providence. Instead he responded with compassion – a word from Latin which simply means, “to suffer with” – and comfort and healings. God stands on the side of those who suffer. (pp.27-28/What Good Is God?)

we have a theology that is Earth-centered and involves a tiny piece of space, and when we step back, when we attain a broader cosmic perspective, some of it seems very small in scale. And in fact a general problem with much of Western theology in my view is that the God portrayed is too small. It is a god of a tiny world and not a god of a galaxy, much less of a universe.

It was the most beautiful view Shevek had ever seen. The tenderness and vitality of the colors, the mixture of rectilinear human design and powerful, proliferate natural contours, the variety and harmony of the elements, gave an impression of complex wholeness such as he had never seen, except, perhaps, foreshadowed on a small scale in certain serene and thoughtful human faces.

It had been well known for twenty years that the distribution of large and small earthquakes followed a particular mathematical pattern, precisely the same scaling pattern that seemed to govern the distribution of personal incomes in a free-market economy.

Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade. We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off. And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.

In hospital they ask you to rate your discomfort on a scale of ten. I guess it’s the best they can come up with, but it fails to capture the nature of the beast. Pain can stay the same while you change around it. And, like a thumb of constant size, what it blocks out depends on how close it gets to you. At arm’s length a thumb obscures a small fragment of the day. Held close enough to your eye it can blind you to everything that matters, relegating the world to a periphery.

Writers rarely set out to be national writers. They need small, intimate worlds, full of details; the macro scale of countries, especially those as wide and various as India, cannot be their direct material.

Literature has chosen the domain of small scale personal relationships, and no longer deals with great metaphysical themes. We no longer have writers like Balzac and Zola, geniuses of human comedy who could explore every domain. Proust also created an inexhaustible world, and Joyce’s Ulysses is still very close to Homer . . . Joyce is the bridge between the two great worlds of classicism and chaos. In the past, philosophy could also claim to be universal. The entire world was open to the thought of a philosopher like Spinoza. Today an immense part of the universe is closed to us.

Love Letter" Not easy to state the change you made. If I'm alive now, then I was dead, Though, like a stone, unbothered by it, Staying put according to habit. You didn't just tow me an inch, no- Nor leave me to set my small bald eye Skyward again, without hope, of course, Of apprehending blueness, or stars. That wasn't it. I slept, say: a snake Masked among black rocks as a black rock In the white hiatus of winter- Like my neighbors, taking no pleasure In the million perfectly-chisled Cheeks alighting each moment to melt My cheeks of basalt. They turned to tears, Angels weeping over dull natures, But didn't convince me. Those tears froze. Each dead head had a visor of ice. And I slept on like a bent finger. The first thing I was was sheer air And the locked drops rising in dew Limpid as spirits. Many stones lay Dense and expressionless round about. I didn't know what to make of it. I shone, mice-scaled, and unfolded To pour myself out like a fluid Among bird feet and the stems of plants. I wasn't fooled. I knew you at once. Tree and stone glittered, without shadows. My finger-length grew lucent as glass. I started to bud like a March twig: An arm and a leg, and arm, a leg. From stone to cloud, so I ascended. Now I resemble a sort of god Floating through the air in my soul-shift Pure as a pane of ice. It's a gift.

There is perhaps some hope to be derived from the fact that in most instances where an attempt to realize an ideal society gave birth to the ugliness and violence of a prolonged active mass movement the experiment was made on a vast scale and with a heterogeneous population. Such was the case in the rise of Christianity and Islam, and in the French, Russian and Nazi revolutions. The promising communal settlements in the small state of Israel and the successful programs of socialization in the small Scandinavian states indicate perhaps that when the attempt to realize an ideal society is undertaken by a small nation with a more or less homogeneous population it can proceed and succeed in an atmosphere which is neither hectic nor coercive.

The yin-yang view of the world is serenely cyclic. Fortune and misfortune, life and death, whether on small scale or vast, come and go everlastingly without beginning or end, and the whole system is protected from monotony by the fact that, in just the same way, remembering alternates with forgetting.

Some days you wake up changed. This was one for Starling, she could tell. What she had seen yesterday at the Potter Funeral Home had caused in her a small tectonic shift. Starling had studied psychology and criminology in a good school. In her life she had seen some of the hideously offhand ways in which the world breaks things. But she hadn’t really known, and now she knew: sometimes the family of man produces, behind a human face, a mind whose pleasure is what lay on the porcelain table at Potter, West Virginia, in the room with the cabbage roses. Starling’s first apprehension of that mind was worse than anything she could see on the autopsy scales. The knowledge would lie against her skin forever,

Junghuhn saw an immense field entirely covered with skeletons, and took it to be a battlefield. However they were nothing but skeletons of large turtles, five feet long, three feet broad, and of equal height. These turtles come this way from the sea, in order to lay their eggs, and are then seized by wild dogs (canis rutilans); with their united strength, these dogs lay them on their backs, tear open their lower armour, the small scales of the belly, and devour them alive. But then a tiger often pounces on the dogs. Now all this misery is repeated thousands and thousands of times, year in, year out. For this then, are these turtles born. For what offence must they suffer this agony? What is the point of the whole scene of horror? The only answer is that the will-to-live [the world-will] thus objectifies itself.

Disciplines are small and by themselves inconsequential (like the scales that professional musicians play every day), attracting no notice and deserving no prize, humbling us in advance of the occasions when our work will be recognized and applauded. Disciplines are difficult, revealing all too clearly our laziness and foolishness, preparing us for the times when fruit seems to burst from our smallest efforts.

In contrast, for the 2016 election, the political war chest accumulated by the Kochs and their small circle of friends was projected to be $889 million, completely dwarfing the scale of money that was considered deeply corrupt during the Watergate days.

Whatever is happening on very small scales near the horizon of the black hole will be enlarged by the effect whereby the wavelengths of light are stretched as the light climbs up to us. This means that jf we can observe light coming from very close to the horizon of a black hole, we may be able to see the quantum structure of space itself.

That being said, is there anything to say in support of utopian thinking? Everything, if the meaning of the word is somewhat restricted. If utopia means the highest set of values we want to defend and see implemented in social life, nothing prevents us from hanging on to all of them even if we know that they will never be perfectly compatible with each other. If utopia is a regulative idea of the optimum and not an assurance that we have mastered the skill to produce the optimum, then utopia is a necessary part of our thinking. But it would be a puerile fantasy to pretend that we know how to rid the world of scarcity, suffering, hatred, and injustice: nobody knows that. Whatever can be done in softening these conditions can be done only in specific points, on small scales, by inches. That this should be so unacceptable to the genuine utopian mentality which looks for the vision of the Last Day, the great leap, the final battle; everything else seems (and is, indeed) grey, boring, lacking pathos, requiring specific knowledge instead.

Change is ubiquitous. Only: elementary processes cannot be ordered along a common succession of instants. At the extremely small scale of the quanta of space, the dance of nature does not develop to the rhythm kept by the baton of a single orchestral conductor: every process dances independently with its neighbours, following its own rhythm. The passing of time is intrinsic to the world, it is born of the world itself, out of the relations between quantum events which are the world and which themselves generate their own time.

Well...what you did in Rosewater County was far from insane. It was quite possibly the most important social experiment of our time, for it dealt on a very small scale with a problem whose queasy horrors will eventually be made world-wide by the sophistication of machines. The problem is this: How to love people who have no use? In time, almost all men and women will become worthless as producers of goods, food, services, and more machines, as sources of practical ideas in the areas of economics, engineering, and probably medicine, too. So - if we can't find reasons and methods for treasuring human beings because they are _human beings_, then we might as well, as has so often been suggested, rub them out.

If I had scales, this place would make them itch, he said to Saphira. A small puff of smoke rose from her nostrils as she snorted with amusement.

The general theory of relativity describes the force of gravity and the large-scale structure of the universe, that is, the structure on scales from only a few miles to as large as a million million million million (1 with twenty-four zeros after it) miles, the size of the observable universe. Quantum mechanics, on the other hand, deals with phenomena on extremely small scales, such as a millionth of a millionth of an inch. Unfortunately, however, these two theories are known to be inconsistent with each other – they cannot both be correct.

she dives left, smacking into an invisible wall and falling backward. A wall that snarls. Scales shimmer to the same silver-blue as my strike, and a small dragon stalks toward Theophanie, her head low, teeth bared. And just like that, my stammering heartbeat stabilizes. Andarna.

In my dreams a small wolf slept inside of me and it wasn’t comfortable. It moved it’s heels and elbows and paws, struggled to make space between my lungs, stomach, bladder. Occasionally a scrabbling claw punctured something and I woke. What were you dreaming? Arabella wanted to know. I knew what it was dreaming. It was dreaming of being born. The form and scale of its occupancy shifted. Sometimes its legs were in my legs, its head in my head, its paws in my hands. Other times it was barely the size of a kitten, heartburn hot and fidgety under my sternum. I’d wake and for a moment feel my face changed, reach up and touch the muzzle that wasn’t there.

What gives modern society a superficial appearance of individualism, independence, and self-reliance is the vanishing of the ties that formerly linked individuals into small-scale communities. Today, nuclear families commonly have little connection to their next-door neighbors or even to their cousins. Most people have friends, but friends nowadays tend to use each other only for entertainment. They do not usually cooperate in economic or other serious, practical activities, nor do they offer each other much physical or economic security. If you become disabled, you don’t expect your friends to support you. You depend on insurance or on the welfare department.

Empirical evidence suggests that the relationship between the profitability of larger share and smaller share depends on the industry. Exhibit 7-1 compares the rate of return on equity of the largest firms accounting for at least 30 percent of industry sales (leaders) to the rate of return on equity of the medium-sized firms in the same industry (followers). In this calculation small firms with assets less than $500,000 were excluded. Although some of the industries in the sample are overly broad, it is striking that followers were noticeably more profitable than leaders in 15 of 38 industries. The industries in which the followers’ rates of return were higher appear generally to be those where economies of scale are either not great or absent (clothing, footwear, pottery, meat products, carpets) and/or those that are highly segmented (optical, medical and ophthalmic goods, liquor, periodicals, carpets, and toys and sporting goods). The industries in which leaders’ rates of return are higher seem to be generally those with heavy advertising (soap; perfumes; soft drinks; grain mill products, i.e., cereal; cutlery) and/or research outlays and production economies of scale (radio and television, drugs, photographic equipment). This outcome is as we would expect.

Political parties are a marvellous mechanism which, on the national scale, ensures that not a single mind can attend to the effort of perceiving, in public affairs, what is good, what is just, what is true. As a result – except for a very small number of fortuitous coincidences – nothing is decided, nothing is executed, but measures that run contrary to the public interest, to justice and to truth.

A home where a woman is abused is a small-scale model of much larger oppressive systems that work in remarkably similar ways. Many of the excuses an abusive man uses for verbally tearing his partner to shreds are the same ones that a power-mad boss uses for humiliating his or her employees. The abusive man’s ability to convince himself that his domination of you is for your own good is paralleled by the dictator who says, “People in this country are too primitive for democracy.” The divide-and-conquer strategies used by abusers are reminiscent of a corporate head who tries to break the labor union by giving certain groups of workers favored treatment. The making of an abuser is thus not necessarily restricted to the specific values his society teaches him about men’s relationships with women; without realizing it he may also apply attitudes and tactics from other forms of oppression that he has been exposed to as a boy or as a young adult and that he has learned to justify or even admire.

The explosive development of technology was analogous to the grown of cancer cells, and the results would be identical: the exhaustion of all sources of nourishment, the destruction of organs, and the final death of the host body. He advocated abolishing crude technologies such as fossil fuels and nuclear energy and keeping gentler technologies such as solar power and small-scale hydroelectric power.

practical time scale. There is no mechanism in the marine environment to biodegrade that long a molecule.” Even if photodegradable nets helped marine mammals live, he concluded, their powdery residue remains in the sea, where the filter feeders will find it. “Except for a small amount that’s been incinerated,” says Tony Andrady the oracle, “every bit of plastic manufactured in the world for the last 50 years or so still remains. It’s somewhere in the environment.” That half-century’s total production now surpasses 1 billion tons. It includes hundreds of different plastics, with untold permutations involving added plasticizers, opacifiers, colors, fillers, strengtheners, and light stabilizers. The longevity of each can vary enormously. Thus far, none has disappeared. Researchers have attempted to find out how long it will take polyethylene to biodegrade by incubating a sample in a live bacteria culture

I wrote every day throughout my twenties. For a while, I had a boyfriend who was a musician, and he practiced every day. He played scales; I wrote small fictional scenes. It was the same idea - to keep your hand in your craft, to stay close to it. On bad days, when I felt no inspiration at all, I would set the kitchen timer for thirty minutes and make myself sit there and scribble something, anything. I had read an interview with John Updike where he said that some of the best novels you've ever read were written in an hour a day; I figured I could always carve out at least thirty minutes somewhere to dedicate myself to my work, no matter what else was going on or how badly I believed the work was going.

Rix stroked the Glove. "There was a garden and a tree grew there with golden apples and if you ate one of them, you knew everything. And then Sapphique climbed over the fense and killed the many-headed monster and picked the apple, because he wanted to know, you see. He wanted to know how to Escape." "Right." She had wriggled back. She was close to his pocked face. "And a snake came out of the grass and it said, 'Oh go on, eat the apple. I dare you.' And he stopped then with it to his mouth because he knew the snake was Incarceron." Keiro groaned. "Let me..." "Put the Glove away, Rix. Or give it to me." His fingers caressed its dark scales. "And because if he ate it he would know how small he was. How much of a nothing he was. He would see himself as a speck in the vastness of the Prison." "So he didn't eat it, right?

Innovations had better be capable of being started small, requiring at first little money, few people, and only a small and limited market. Otherwise, there is not enough time to make the adjustments and changes that are almost always needed for an innovation to succeed. Initially innovations rarely are more than ‘almost right’. The necessary changes can be made only if the scale is small and the requirements for people and money fairly modest.

Longing on a large scale is what makes history. This is just a kid with a local yearning but he is part of an assembling crowd, anonymous thousands off the buses and trains, people in narrow columns tramping over the swing bridge above the river, and even if they are not a migration or a revolution, some vast shaking of the soul, they bring with them the body heat of a great city and their own small reveries and desperations, the unseen something that haunts the day—men in fedoras and sailors on shore leave, the stray tumble of their thoughts, going to a game.

There is something about the pace and scale of British life - an appreciation of small pleasures, a kind of restraint with respect to greed, generally speaking - that makes life strangely agreeable. The British really are the only people in the world who become genuinely enlivened when presented with a hot beverage and a small plain biscuit.

I've been good at this world, the one that hits you when you are born and makes you cry right from the start, so that crying is your first language. I've learned what I was supposed to learn, bu now it comes to me that in doing so I've unlearned other things. I've lost my sense; I cannot sense things. Yes, we are a shambles. And maybe Ama found the way; she found it when all the paths were washed away by rivers from the sky, when all the buildings were blown down by the breath of a God. For just one day, that one day, she found a way out of that shambles, a way around it. And it's this I want to find. But now she has no path back, no way to return even if she wanted to be here in this America. She will always live away from this world, in something of a twilight that is not one thing or the other, one time or the next. She lives in a point, a small point, between two weighted things and it is always rocking this scale, back and forth.

This is surely the most significant of the elements that Tolkien brought to fantasy.... his arranged marriage between the Elder Edda and "The Wind in the Willows"--big Icelandic romance and small-scale, cozy English children's book. The story told by "The Lord of the Rings" is essentially what would happen if Mole and Ratty got drafted into the Nibelungenlied.

Once I am sure there's nothing going on I step inside, letting the door thud shut. Another church: matting, seats, and stone, And little books; sprawlings of flowers, cut For Sunday, brownish now; some brass and stuff Up at the holy end; the small neat organ; And a tense, musty, unignorable silence, Brewed God knows how long. Hatless, I take off My cycle-clips in awkward reverence. Move forward, run my hand around the font. From where I stand, the roof looks almost new - Cleaned, or restored? Someone would know: I don't. Mounting the lectern, I peruse a few Hectoring large-scale verses, and pronounce 'Here endeth' much more loudly than I'd meant. The echoes snigger briefly. Back at the door I sign the book, donate an Irish sixpence, Reflect the place was not worth stopping for. Yet stop I did: in fact I often do, And always end much at a loss like this, Wondering what to look for; wondering, too, When churches will fall completely out of use What we shall turn them into, if we shall keep A few cathedrals chronically on show, Their parchment, plate and pyx in locked cases, And let the rest rent-free to rain and sheep. Shall we avoid them as unlucky places? Or, after dark, will dubious women come To make their children touch a particular stone; Pick simples for a cancer; or on some Advised night see walking a dead one? Power of some sort will go on In games, in riddles, seemingly at random; But superstition, like belief, must die, And what remains when disbelief has gone? Grass, weedy pavement, brambles, buttress, sky, A shape less recognisable each week, A purpose more obscure. I wonder who Will be the last, the very last, to seek This place for what it was; one of the crew That tap and jot and know what rood-lofts were? Some ruin-bibber, randy for antique, Or Christmas-addict, counting on a whiff Of gown-and-bands and organ-pipes and myrrh? Or will he be my representative, Bored, uninformed, knowing the ghostly silt Dispersed, yet tending to this cross of ground Through suburb scrub because it held unspilt So long and equably what since is found Only in separation - marriage, and birth, And death, and thoughts of these - for which was built This special shell? For, though I've no idea What this accoutred frowsty barn is worth, It pleases me to stand in silence here; A serious house on serious earth it is, In whose blent air all our compulsions meet, Are recognized, and robed as destinies. And that much never can be obsolete, Since someone will forever be surprising A hunger in himself to be more serious, And gravitating with it to this ground, Which, he once heard, was proper to grow wise in, If only that so many dead lie round.

Competition permits the capitalist to deduct from the price of labour power that which the family earns from its own little garden or field; the workers are compelled to accept any piece wages offered to them, because otherwise they would get nothing at all, and they could not live from the products of their small-scale agriculture alone, and because, on the other hand, it is just this agriculture and landownership which chains them to the spot and prevents them from looking around for other employment.

It is a natural human impulse to think of evolution as a long chain of improvements, of a never-ending advance towards largeness and complexity – in a word, towards us. We flatter ourselves. Most of the real diversity in evolution has been small-scale. We large things are just flukes – an interesting side branch. Of the twenty-three main divisions of life, only three – plants, animals and fungi – are large enough to be seen by the human eye33, and even they contain species that are microscopic. Indeed, according to Woese, if you totalled up all the biomass of the planet – every living thing, plants included – microbes would account for at least 80 per cent of all there is34, perhaps more. The world belongs to the very small – and it has done for a very long time.

the success of Christianity was rooted in the Roman Empire, in its territorial extent, in the mobility that it promoted, in its towns and its cultural mix. From Pliny’s Bithynia to Perpetua’s Carthage, Christianity spread from its small-scale origins in Judaea largely because of the channels of communication across the Mediterranean world that the Roman Empire had opened up and because of the movement through those channels of people, goods, books and ideas. The irony is that the only religion that the Romans ever attempted to eradicate was the one whose success their empire made possible and which grew up entirely within the Roman world.

[...] proficiency in inferring the large-scale and small-scale structure of our immediate environment, or any features of parts of the universe distant from our ancestral stomping grounds, was of no relevance to our ancestors’ reproductive fitness. Hence, there is no reason to imagine that our habitual intuitions and inferential responses are well designed for science or for metaphysics.

You find us, Copperfield,’ said Mr Micawber, with one eye on Traddles, ‘at present established, on what may be designated as a small and unassuming scale; but, you are aware that I have, in the course of my career, surmounted difficulties, and conquered obstacles.

Jim watched them eat, his eyes fixed on every morsel that entered their mouth. When the oldest of the four soldiers had finished he scraped some burnt rice and fish scales from the side of the cooking pot. A first-class private of some forty years, with slow, careful hands, he beckoned Jim forward and handed him his mess tin. As they smoked their cigarettes the Japanese smiled to themselves, watching Jim devour the shreds of fatty rice. It was his first hot food since he had left he hospital, and the heat and greasy flavour stung his gums. Tears swam in his eyes. The Japanese soldier who had taken pity on Jim, recognising that this small boy was starving, began to laugh good-naturedly, and pulled the rubber plug from his metal water-bottle. Jim drank the clear, chlorine-flavoured liquid, so unlike the stagnant water in the taps of the Columbia Road. He choked, carefully swallowed his vomit, and tittered into his hands, grinning at the Japanese. Soon they were all laughing together, sitting back in the deep grass beside the drained swimming-pool.

The greatest danger invariably arises from the ruthless application, on a vast scale, of partial knowledge such as we are currently witnessing in the application of nuclear energy, of the new chemistry in agriculture, of transportation technology, and countless other things.

For many Westerners, “it’s natural” seems to mean “it’s good.” This view is wrong and comes from shopping in supermarkets and living in landscaped environments. Plants evolved toxins to deter animals, fungi, and bacteria from eating them. The list of “natural” foods that need processing to detoxify them goes on and on. Early potatoes were toxic, and the Andean peoples ate clay to neutralize the toxin. Even beans can be toxic without processing. In California, many hunter-gatherer populations relied on acorns, which, similar to manioc, require a labor intensive, multiday leaching process. Many small-scale societies have similarly exploited hardy, tropical plants called cycads for food. But cycads contain a nerve toxin. If not properly processed, they can cause neurological symptoms, paralysis, and death. Numerous societies, including hunter-gatherers, have culturally evolved an immense range of detoxification techniques for cycads. By contrast with our species, other animals have far superior abilities to detoxify plants. Humans, however, lost these genetic adaptations and evolved a dependence on cultural know-how, just to eat.

Fractals are a kind of geometry, associated with a man named Mandelbrot. Unlike ordinary Euclidean geometry that everybody learns in school—squares and cubes and spheres—fractal geometry appears to describe real objects in the natural world. Mountains and clouds are fractal shapes. So fractals are probably related to reality. Somehow. “Well, Mandelbrot found a remarkable thing with his geometric tools. He found that things looked almost identical at different scales.” “At different scales?” Grant said. “For example,” Malcolm said, “a big mountain, seen from far away, has a certain rugged mountain shape. If you get closer, and examine a small peak of the big mountain, it will have the same mountain shape. In fact, you can go all the way down the scale to a tiny speck of rock, seen under a microscope—it will have the same basic fractal shape as the big mountain.

I was asked to talk to a roomful of undergraduates in a university in a beautiful coastal valley. I talked about place, about the way we often talk about love of place, but seldom how places love us back, of what they give us. They give us continuity, something to return to, and offer familiarity that allows some portion of our lives to remain collected and coherent. They give us an expansive scale in which our troubles are set into context, in which the largeness of the world is a balm to loss, trouble, and ugliness. And distant places give us refuge in territories where our own histories aren't so deeply entrenched and we can imagine other stories, other selves, or just drink up quiet and respite. The bigness of the world is redemption. Despair compresses you into a small space, and a depression is literally a hollow in the ground. To dig deeper into the self, to go underground, is sometimes necessary, but so is the other route of getting out of yourself, into the larger world, into the openness in which you need not clutch your story and your troubles so tightly to your chest. Being able to travel in both ways matters, and sometimes the way back into the heart of the question begins by going outward and beyond. This is the expansiveness that comes literally in a landscape or that tugs you out of yourself in a story..... I told the student that they were at an age when they might begin to choose the places that would sustain them the rest of their lives, that places were much more reliable than human beings, and often much longer-lasting, and I asked each of them where they felt at home. They answered, each of them, down the rows, for an hour, the immigrants who had never stayed anywhere long or left a familiar world behind, the teenagers who'd left the home they'd spent their whole lives in for the first time, the ones who loved or missed familiar landscapes and the ones who had not yet noticed them. I found books and places before I found friends and mentors, and they gave me a lot, if not quite what a human being would. As a child, I spun outward in trouble, for in that inside-out world [of my family], everywhere but home was safe. Happily, the oaks were there, the hills, the creeks, the groves, the birds, the old dairy and horse ranches, the rock outcroppings, the open space inviting me to leap out of the personal into the embrace of the nonhuman world.

The books diverge and radiate, as fluid as finches on isolated islands. But they share a core so obvious it passes for given. Every one imagines that fear and anger, violence and desire, rage laced with the surprise capacity to forgive—character—is all that matters in the end. It’s a child’s creed, of course, just one small step up from the belief that the Creator of the Universe would care to dole out sentences like a judge in federal court. To be human is to confuse a satisfying story with a meaningful one, and to mistake life for something huge with two legs. No: life is mobilized on a vastly larger scale, and the world is failing precisely because no novel can make the contest for the world seem as compelling as the struggles between a few lost people.

In that moment, I feel the Prophet's canvas ceiling lift away from my head, walls flying off me, and a pressure I've never put into words hisses somewhere at the back of my mind as the size of the universe assembles itself in my mind. If I close my eyes, I can see it, the endlessness beyond my ears, and knowing I'm only in a corner of that vastness doesn't make me feel tiny. It is amazing that, though I am small and ungifted and barely educated, even I can appreciate the scale of the universe. And from this perch in space, for this moment at least, it seems unimportant whether someone made it, or if it made itself.

the swarms of cringers, suckers, doughfaces, lice of politics, planners of sly involutions for their own preferment to city offices or state legislatures or the judiciary or congress or the presidency, obtain a response of love and natural deference from the people whether they get the offices or no . . . . when it is better to be a bound booby and rogue in office at a high salary than the poorest free mechanic or farmer with his hat unmoved from his head and firm eyes and a candid and generous heart . . . . and when servility by town or state or the federal government or any oppression on a large scale or small scale can be tried on without its own punishment following duly after in exact proportion against the smallest chance of escape . . . . or rather when all life and all the souls of men and women are discharged from any part of the earth—then only shall the instinct of liberty be discharged from that part of the earth.

The sheer number of actions and reactions it’s taken to form our solar system, our galaxy, our universe, is astonishing. The number of things that had to go exactly right is overwhelming. Compared to that, what is falling in love? A series of small coincidences that we say means everything because we want to believe that our tiny lives matter on a galactic scale. But falling in love doesn’t even begin to compare to the formation of the universe. It’s not even close.

It is a natural human impulse to think of evolution as a long chain of improvements, of a never-ending advance towards largeness and complexity – in a word, towards us. We flatter ourselves. Most of the real diversity in evolution has been small-scale. We large things are just flukes – an interesting side branch.

Stop thinking this is all there is... Realize that for every ongoing war and religious outrage and environmental devastation and bogus Iraqi attack plan, there are a thousand counterbalancing acts of staggering generosity and humanity and art and beauty happening all over the world, right now, on a breathtaking scale, from flower box to cathedral... Resist the temptation to drown in fatalism, to shake your head and sigh and just throw in the karmic towel... Realize that this is the perfect moment to change the energy of the world, to step right up and crank your personal volume; right when it all seems dark and bitter and offensive and acrimonious and conflicted and bilious... there's your opening. Remember magic. And finally, believe you are part of a groundswell, a resistance, a seemingly small but actually very, very large impending karmic overhaul, a great shift, the beginning of something important and potent and unstoppable.

Death paused, his hand on the spine of the book. And why do you think I directed you to the stables? think carefully, now. Mort hesitated, he has been thinking carefully, in between counting wheelbarrows. He'd wondered if it had been to coordinate his hand and eye, or to teach him the habit of obedience, or bring home the human scale, of small tasks, or make him realize that even great men must start at the bottom. None of these explanations seemed exactly right. I think ... he began. YES? Well. I think it was because you were up to your knees in horseshit, to tell you the truth. Death looked at him for a very long time.Mort shifted uneasily from one foot to the other. ABSOLUTELY CORRECT, snapped Death.Clarity of thought. Realistic approach. Very important in a job like ours.

Because it is located so far south, and the coastal plain quickly rises into high land, South Africa is one of the very few African countries that do not suffer from the curse of malaria, as mosquitoes find it difficult to breed there. This allowed the European colonialists to push into its interior much further and faster than in the malaria-riddled tropics, settle, and begin small-scale industrial activity which grew into what is now southern Africa’s biggest economy.

In reality, a river's basic shape... is not a line but a tree. A river is, in its essence, a thing that branches... Although it flows inward toward its trunk, in geological time it grew, and continues to grow, outward, like an organism, from its ocean outlet to its many headwaters. In the vernacular of a new science, it is fractal, its structure echoing itself on all scales, from river to stream to brook to creek to rivulet, branches too small to name and too many to count.

The warm fragile weight of her son. She pictured his bones inside him, suspending the rest of him with their careful architecture; the miniature lungs that lifted and lowered the back; the small limbs that twitched as he settled into deep sleep; the whole infant body somehow an impossibility in its scale, in its smell, in its composition, in the way it induced a sort of calm in her that—the conviction landed on her one day like an anvil—she would never again feel in her life.

You’ve probably heard about “first mover advantage”: if you’re the first entrant into a market, you can capture significant market share while competitors scramble to get started. But moving first is a tactic, not a goal. What really matters is generating cash flows in the future, so being the first mover doesn’t do you any good if someone else comes along and unseats you. It’s much better to be the last mover—that is, to make the last great development in a specific market and enjoy years or even decades of monopoly profits. The way to do that is to dominate a small niche and scale up from there, toward your ambitious long-term vision. In this one particular at least, business is like chess. Grandmaster José Raúl Capablanca put it well: to succeed, “you must study the endgame before everything else.

If you have a fractured bone, and I’ve broken every bone in my body, does that make your fracture go away? Does it hurt you any less, knowing that I am in more pain?” “No, but that’s not—” “Yes, it is. Feelings are relative. And at the root, they’re all the same, even if they grow from different experiences and exist on different scales.” He examined her face. She looked skeptical. “Sissix would understand this. You Humans really do cripple yourselves with your belief that you all think in unique ways.

When they were only a few yards from the stone hull, Inej halted and watched the mists wreathing the branches. “He was going to break by legs,” she said. “Smash them with a mallet so they’d never heal….” She took a shaky breath. The words came like a string of gunshots, rapid-fire, as if she resented the very act of speaking them. “I didn’t know if you would come.” Kaz couldn’t blame Van Eck for that. Kaz has built that doubt in her with every cold word and small cruelty. “We’re your crew, Inej. We don’t leave our own at the mercy of merch scum.” It wasn’t the answer he wanted to give. It wasn’t the answer she wanted. When she turned to him, her eyes were bright with anger. “He was going to break my legs,” she said, her chin held high, the barest quaver in her voice. “Would you have come for me then, Kaz? When I couldn’t scale a wall or walk a tightrope? When I wasn’t the Wraith anymore?” Dirtyhands would not. The boy who could get them through this, get their money, keep them alive, would do her the courtesy of putting her out of her misery, then cut his losses and move on. “I would come for you,” he said, and when he saw the wary look she shot him, he said it again. “I would come for you. And if I couldn’t walk, I’d crawl to you, and no matter how broken we were, we’d fight our way out together—knives drawn, pistols blazing. Because that’s what we do. We never stop fighting.” The wind rose. The boughs of the willows whispered, a sly, gossiping sound. Kaz held her gaze, saw the moon reflected there, twin scythes of light. She was right to be cautious. Even of him. Especially of him. Cautious was how you survived. At last she nodded, the smallest dip of her chin.

The more improbable the situation and the greater the demands made on [the climber], the more sweetly the blood flows later in release from all that tension. The possibility of danger serves merely to sharpen his awareness and control. And perhaps this is the rationale of all risky sports: You deliberately raise the ante of effort and concentration in order, as it were, to clear your mind of trivialities. It’s a small scale model for living, but with a difference: Unlike your routine life, where mistakes can usually be recouped and some kind of compromise patched up, your actions, for however brief a period, are deadly serious. A. Alvarez            The Savage God:   A Study of Suicide A

She was a gardener of the ruthless type, and went for any small green thing that incautiously showed a timid spike above the earth, suspecting it of being a weed. She had had a slight difference with the professional gardener who had hitherto worked for her on three afternoons during the week, and had told him that his services were no longer required. She meant to do her gardening herself this year, and was confident that a profusion of beautiful flowers and a plethora of delicious vegetables would be the result. At the end of her garden path was a barrow of rich manure, which she proposed, when she had finished the slaughter of the innocents, to dig into the depopulated beds. On the other side of her paling her neighbour Georgie Pillson was rolling his strip of lawn, on which during the summer he often played croquet on a small scale. Occasionally they shouted remarks to each other, but as they got more and more out of breath with their exertions the remarks got fewer. Mrs. Quantock's last question had been "What do you do with slugs, Georgie?" and Georgie had panted out, "Pretend you don't see them.

I like to work in watercolor, with as little under-drawing as I can get away with. I like the unpredictability of a medium which is affected as much by humidity, gravity, the way that heavier particles in the wash settle into the undulations of the paper surface, as by whatever I wish to do with it. In other mediums you have more control, you are responsible for every mark on the page — but with watercolor you are in a dialogue with the paint, it responds to you and you respond to it in turn. Printmaking is also like this, it has an unpredictable element. This encourages an intuitive response, a spontaneity which allows magic to happen on the page. When I begin an illustration, I usually work up from small sketches — which indicate in a simple way something of the atmosphere or dynamics of an illustration; then I do drawings on a larger scale supported by studies from models — usually friends — if figures play a large part in the picture. When I've reached a stage where the drawing looks good enough I'll transfer it to watercolor paper, but I like to leave as much unresolved as possible before starting to put on washes. This allows for an interaction with the medium itself, a dialogue between me and the paint. Otherwise it is too much like painting by number, or a one-sided conversation.

And yet there is no sign of humans in this picture, not our reworking of the Earth’s surface, not our machines, not ourselves: We are too small and our statecraft is too feeble to be seen by a spacecraft between the Earth and the Moon. From this vantage point, our obsession with nationalism is nowhere in evidence. The Apollo pictures of the whole Earth conveyed to multitudes something well known to astronomers: On the scale of worlds—to say nothing of stars or galaxies—humans are inconsequential, a thin film of life on an obscure and solitary lump of rock and metal.

Jill, of all the nonsense that twists the world, the concept of 'altruism' is the worst. People do what they want to do, every time. If it sometimes pains them to make a choice - if the choice turns out to look like a 'noble sacrifice' - you can be sure that it is in no wise nobler than the discomfort caused by greediness . . . the unpleasant necessity of having to decide between two things both of which you would like to do when you can't do both. The ordinary bloke suffers that discomfort every day, every time he makes a choice between spending a buck on beer or tucking it away for his kids, between getting up when he's tired or spending the day in his warm bed and losing his job. No matter which he does he always chooses what seems to hurt least or pleasures most. The average chump spends his life harried by these small decisions. But the utter scoundrel and the perfect saint merely make the same choices on a larger scale. They still pick what pleases them.

Once you have disidentified from your mind, whether you are right or wrong makes no difference to your sense of self at all, so the forcefully compulsive and deeply unconscious need to be right, which is a form of violence, will no longer be there. You can state clearly and firmly how you feel or what you think, but there will be no aggressiveness or defensiveness about it. Your sense of self is then derived from a deeper and truer place within yourself, not from the mind. Watch out for any kind of defensiveness within yourself. What are you defending? An illusory identity, an image in your mind, a fictitious entity. By making this pattern conscious, by witnessing it, you disidentify from it. In the light of your consciousness, the unconscious pattern will then quickly dissolve. This is the end of all arguments and power games, which are so corrosive to relationships. Power over others is weakness disguised as strength. True power is within, and it is available to you now. So anyone who is identified with their mind and, therefore, disconnected from their true power, their deeper self rooted in Being, will have fear as their constant companion. The number of people who have gone beyond mind is as yet extremely small, so you can assume that virtually everyone you meet or know lives in a state of fear. Only the intensity of it varies. It fluctuates between anxiety and dread at one end of the scale and a vague unease and distant sense of threat at the other. Most people become conscious of it only when it takes on one of its more acute forms.

When I was in power, I found that experts can’t be trusted. For this simple reason: unlike tyrants, they are under no delusion that a country, a people is their body. Under this delusion a tyrant takes everything personally. An expert takes nothing personally. Nothing is ever precisely his fault. If a bridge collapses, or a war miscarries, he has already walked away. He still has his expertise. Also,---people imagine that because a thing is big, it has had a great deal of intelligent thought given to it. This is not true. A big idea is even more apt to be wrong than a small one, because the scale is inorganic. The Great Wall, for instance, is extremely stupid. The two biggest phenomena in the world right now are Maoism and American television, and both are extremely stupid.

THE FAIR HAD A POWERFUL and lasting impact on the nation’s psyche, in ways both large and small. Walt Disney’s father, Elias, helped build the White City; Walt’s Magic Kingdom may well be a descendant. Certainly the fair made a powerful impression on the Disney family. It proved such a financial boon that when the family’s third son was born that year, Elias in gratitude wanted to name him Columbus. His wife, Flora, intervened; the baby became Roy. Walt came next, on December 5, 1901. The writer L. Frank Baum and his artist-partner William Wallace Denslow visited the fair; its grandeur informed their creation of Oz. The Japanese temple on the Wooded Island charmed Frank Lloyd Wright, and may have influenced the evolution of his “Prairie” residential designs. The fair prompted President Harrison to designate October 12 a national holiday, Columbus Day, which today serves to anchor a few thousand parades and a three-day weekend. Every carnival since 1893 has included a Midway and a Ferris Wheel, and every grocery store contains products born at the exposition. Shredded Wheat did survive. Every house has scores of incandescent bulbs powered by alternating current, both of which first proved themselves worthy of large-scale use at the fair; and nearly every town of any size has its little bit of ancient Rome, some beloved and be-columned bank, library or post office. Covered with graffiti, perhaps, or even an ill-conceived coat of paint, but underneath it all the glow of the White City persists. Even the Lincoln Memorial in Washington can trace its heritage to the fair.

My personal position on counterinsurgency in general, and on Iraq and Afghanistan in particular, could therefore be summarized as "Never again, but..." That is, we should avoid any future large-scale, unilateral military intervention in the Islamic world, for all the reasons already discussed. But, recognizing that while our conventional war-fighting superiority endures, any sensible enemy will choose to fight us in this manner, we should hold on to the knowledge and corporate memory so painfully acquired, across all the agencies of all the Coalition partners, in Afghanistan and Iraq. And should we find ourselves (by error or necessity) in a similar position once again, then the best practices we have rediscovered in current campaigns represent an effective approach: effective, but not recommended.

In Laos, a baby was never apart from its mother, sleeping in her arms all night and riding on her back all day. Small children were rarely abused; it was believed that a dab who witnessed mistreatment might take the child, assuming it was not wanted. The Hmong who live in the United States have continued to be unusually attentive parents. A study conducted at the University of Minnesota found Hmong infants in the first month of life to be less irritable and more securely attached to their mothers than Caucasian infants, a difference the researcher attributed to the fact that the Hmong mothers were, without exception, more sensitive, more accepting, and more responsive, as well as “exquisitely attuned” to their children’s signals. Another study, conducted in Portland, Oregon, found that Hmong mothers held and touched their babies far more frequently than Caucasian mothers. In a third study, conducted at the Hennepin County Medical Center in Minnesota, a group of Hmong mothers of toddlers surpassed a group of Caucasian mothers of similar socioeconomic status in every one of fourteen categories selected from the Egeland Mother-Child Rating Scale, ranging from “Speed of Responsiveness to Fussing and Crying” to “Delight.

It is the unco-ordinated activity of large-scale production that leads to those periodical crises and depressions which inflict such untold hardship upon the working masses of the people in industrialized countries. Small-scale production carried on by individuals who own the instruments with which they personally work is not subject to periodical slumps. Furthermore, the ownership of the means of small-scale, personal production has none of the disastrous political, economic and psychological consequences of large-scale production-loss of independence, enslavement to an employer, insecurity of the tenure of employment.

The vast universal suffering feel as thine: Thou must bear the sorrow that thou claimst to heal; The day-bringer must walk in darkest night. He who would save the world must share its pain. If he knows not grief, how shall he find grief’s cure? If far he walks above mortality’s head, How shall the mortal reach that too high path? If one of theirs they see scale heaven’s peaks, Men then can hope to learn that titan climb. God must be born on earth and be as man That man being human may grow even as God. He who would save the world must be one with the world, All suffering things contain in his heart’s space And bear the grief and joy of all that lives. His soul must be wider than the universe And feel eternity as its very stuff, Rejecting the moment’s personality Know itself older than the birth of Time, Creation an incident in its consciousness, Arcturus and Belphegor grains of fire Circling in a corner of its boundless self, The world’s destruction a small transient storm In the calm infinity it has become. If thou wouldst a little loosen the vast chain, Draw back from the world that the Idea has made, Thy mind’s selection from the Infinite, Thy senses’ gloss on the Infinitesimal’s dance, Then shalt thou know how the great bondage came. Banish all thought from thee and be God’s void.

In a lot of ways it is easier to do things on a large scale. It is easier to build a skyscraper in Manhattan than it is to buy a bungalow in the Bronx. For one thing, it takes just as much time to close a big deal as it does to close a small deal. You will endure as much stress and aggravation; you will have all the same headaches and problems. It is easier to finance a big deal. Bankers would much rather lend money for a big project than for a small one. They are more comfortable investing money in a big prestigious building than they are a rundown house in a bad section of town. If you succeed with the big project, you stand to gain a lot more money.

Rhodes Must Fall was a small-scale example of what racial injustice looks like in Britain. It looks normal. It is pedestrian. It is unquestioned. It's just a part of the landscape, you might walk past it every day. For people who oppose anti-racism on the grounds of freedom of speech, opposition to gross racial disparities is about 'offence', rather than the heavily unequal material conditions that people affected by it carry as burden. Being in a position where their lives are so comfortable that they don't really have anything material to oppose, faux 'free speech' defenders spend all their spare time railing against 'offence culture'. When they make it about offence rather than their own complicity in a drastically unjust system, they successfully transfer the responsibility of fixing the system from the benefactors of it to those who are likely to lose out because of it. Tackling racism moves from conversations about justice to conversations about sensitivity. Those who are repeatedly struck by racism's tendency to hinder their life chances are told to toughen up and grow a thicker skin.

To get a sense of the scale of Earth history, imagine walking back in time, a hundred years per step—every pace equal to more than three human generations. A mile takes you 175,000 years into the past. The twenty miles of Chesapeake cliffs, a hard day’s walk to be sure, correspond to more than 3 million years. But to make even a small dent in Earth history, you would have to keep walking at that rate for many weeks. Twenty days of effort at twenty miles a day and a hundred years per step would take you back 70 million years, to just before the mass death of the dinosaurs. Five months of twenty-mile walks would correspond to more than 530 million years, the time of the Cambrian “explosion”—the near-simultaneous emergence of myriad hard-shelled animals. But at a hundred years per footstep, you’d have to walk for almost three years to reach the dawn of life, and almost four years to arrive at Earth’s beginnings.

Believing in the second coming itself is anything but arrogant. The whole point of it is to insist, over against not only the wider pagan world, but against all self-delusion or pretension within the church, that Jesus remains sovereign and will return at last to put everything right. This putting right (the biblical word for it is “justice”) is the sort of sigh-of-relief event that the whole world, at its best and at many other times too, longs for most deeply. All sorts of things are out of joint, both on a large and a small scale, in the world; and God the creator will put them straight. All sorts of things are still going wrong, corrupting the lives of human beings and the larger life of the environment, the planet itself; God the creator will put them right. All sorts of things are still wrong with us, Jesus’s followers; Jesus, when he comes, will put us right as well. That may not be comfortable, but it’s what we need.

Unlike European empires, ours was supposed to entail a concert of equal, sovereign democratic American republics, with shared interests and values, led but not dominated by the United States—a conception of empire that remains Washington’s guiding vision. The same direction of influence is evident in any number of examples. The United States’s engagement with the developing world after World War II, for instance, is often viewed as an extension of its postwar policies in Europe and Japan, yet that view has it exactly backwards. Washington’s first attempts, in fact, to restructure another country’s economy took place in the developing world—in Mexico in the years after the American Civil War and in Cuba following the Spanish-American War. “We should do for Europe on a large scale,” remarked the U.S. ambassador to England in 1914, “essentially what we did for Cuba on a small scale and thereby usher in a new era of human history.

With each integer on the Richter scale, there is a tenfold increase in the number of earthquakes that occur annually. On average, there is one magnitude 8 event, ten magnitude 7 events, a hundred magnitude 6 events, and so on, each year. If we consider this from an energy standpoint, the smaller earthquakes account for a significant fraction of the total seismic energy released each year. The one million magnitude 2 events (which are too small to be felt except instrumentally) collectively release as much energy as does one magnitude 6 earthquake. Although the larger events are certainly more devastating from a human perspective, they are geologically no more important than the myriad less newsworthy small ones.

Azriel arrived first, no shadows to be seen, my sister a pale, golden mass in his arms. He, too, wore his Illyrian armour, Elain's golden-brown hair snagging in some of the black scales across his chest and shoulders. He set her down gently on the foyer carpet, having carried her in through the front door. Elain peered up at his patient, solemn face. Azriel smiled faintly. 'Would you like me to show you the garden?' She seemed so small before him, so fragile compared to the scales of his fighting leathers, the breadth of his shoulders. The wings peeking over them. But Elain did not balk from him, did not shy away as she nodded- just once. Azriel, graceful as any courtier, offered her an arm. I couldn't tell if she was looking at his blue Siphons or at his scarred skin beneath as she breathed, 'Beautiful.' Colour bloomed high on Azriel's golden-brown cheeks, but he inclined his head in thanks and led my sister toward the back doors into the garden, sunlight bathing them.

Last and crowning torture of all the tortures of that awful place is the eternity of hell. Eternity! O, dread and dire word. Eternity! What mind of man can understand it? And remember, it is an eternity of pain. Even though the pain of hell were not so terrible as they are, yet they would become infinite, as they are destined to last for ever. But while they are everlasting they are at the some times, as you know, intolerably intense, unbearably extensive. To bear even the sting of an insect for all eternity would be a dreadful torment. What must it be, then, to bear the manifold tortures of hell for ever? For ever! For all eternity! Not for a year or for an age but for ever. Try to imagine the awful meaning of this. You have often seen the sand on the seashore. How fine are its tiny grains! And how many of those tiny little grains go to make up the small handful which a child grasps in its play. Now imagine a mountain of that sand, a million miles high, reaching from earth to the farthest heavens, and a million miles broad, extending to remotest space, and a million miles in thickness; and imagine such an enormous mass of countless particles of sand multiplies as often as there are leaves in the forest, drops of water in the mighty ocean, feathers on birds, scales on fish, hairs on animals, atoms in the vast expanse of the air: and imagine that at the end of every million years a little bird came to that mountain and carried away in its beak a tiny grain of that sand. How many million upon millions of centuries would pass before that bird had carried away even a square foot of that mountain, how many eons upon eons of ages before it had carried away all? Yet at the end of that immense stretch of time not even one instant of eternity could be said to have ended. At the end of all those billions and trillions of years eternity would have scarcely begun. And if that mountain rose again after it had been all carried away, and i f the bird came again and carried it all away again grain by grain, and if it sop rose and sank as many times as there are stars in the sky, atoms in the air, drops of water in the sea, leaves on the trees, feathers upon birds, scales upon fish, hairs upon animals, at the end of all those innumerable risings and sinkings of that immeasurably vast mountain not one single instant of eternity could be said to have ended; even then, at the end of such a period, after that eon of time the mere thought of which makes our very brain reel dizzily, eternity would scarcely have begun.

In 1999, the anthropologist Christopher Boehm addressed this issue in Hierarchy in the Forest, which reviewed the lifestyles of dozens of small-scale human groups. Perhaps surprisingly, he found that they are egalitarian. Material inequality is kept to a minimum; goods are distributed to everyone. The old and sick are cared for. There are leaders, but their power is kept in check; and the social structure is flexible and nonhierarchical. It looks less like Stalin’s Russia and more like Occupy Wall Street.

Our ghoulish mission was to search for bodies. It was rich hunting that day and the many thereafter. We started on a small scale—here a leg, there an arm, and an occasional baby—but struck a mother lode before noon. We cut our way through a basement wall to discover a reeking hash of over one hundred human beings. Flame must have swept through before the building’s collapse sealed the exits, because the flesh of those within resembled the texture of prunes. Our job, it was explained, was to wade into the shambles and bring forth the remains. Encouraged by cuffing and guttural abuse, wade in we did. We did exactly that, for the floor was covered with an unsavory broth from burst water mains and viscera. A number of victims, not killed outright, had attempted to escape through a narrow emergency exit. At any rate, there were several bodies packed tightly into the passageway. Their leader had made it halfway up the steps before he was buried up to his neck in falling brick and plaster. He was about fifteen, I think.

Animal welfare - yes. Animal rights - don't make me laugh. I'm not an animals rights activist. I certainly do not love animals. In fact, I secretly mistrust all four-legged / furry / two-winged / feathered / shelled ar scaly brothers and sisters. If I were them, I would by now be plotting ultimate revenge on a scale previously unknown to man. ... I stick to a vegan diet only for reasons of self-preservertion. Call it insurance. When the time of the great animal uprising comes, I may have a small chance of escaping ...

All of us deserve better than what thinness takes. We deserve a new paradigm of health: one that acknowledges its multifaceted nature and holds t-cell counts and blood pressure alongside mental health and chronic illness management. We deserve a paradigm of personhood that does not make size or health a prerequisite for dignity and respect. We deserve more places for thin people to heal from the endless social messages that tell them at once that their bodies will never be perfect enough to be beautiful and simultaneously that their bodies make them inherently superior to fatter people. We deserve spaces for thin people to build their self-confidence with one another so that the task no longer falls to fat people who are already contending with widespread judgment, harassment, and even discrimination. We deserve more spaces for fat people too—fat-specific spaces and fat-only spaces, where we can have conversations that can thrive in specificity, acknowledging that our experiences of external discrimination are distinct from internal self-confidence and body image issues (though we may have those too). We deserve those separate spaces so that we can work through the trauma of living in a world that tells all of us that our bodies are failures—punishing thin people with the task of losing the last ten pounds and fat people with the crushing reality of pervasive social, political, and institutional anti-fatness. We deserve more spaces to think and talk critically about our bodies as they are, not as we wish they were, or as an unforgiving and unrealistic culture pressures them to change. We deserve spaces and movements that allow us to think and talk critically about the messages each of us receive about our bodies—both on a large scale, from media and advertising, and on a small scale, interpersonally, with friends and family. But we can only do this if we acknowledge the differences in our bodies and the differences in our experiences that spring from bodies. We deserve to see each other as we are so that we can hear each other. And the perfect, unreachable standard of thinness is taking that from us.

There is a similar system of discrimination, extending far beyond a small geographical region to the entire globe; it touches every nation, perpetuating and expanding the trafficking in human slaves, body mutilation, and even legitimized murder on a massive scale. This system is based on the presumption that men and boys are superior to women and girls, and it is supported by some male religious leaders who distort the Holy Bible, the Koran, and other sacred texts to perpetuate their claim that females are, in some basic ways, inferior to them, unqualified to serve God on equal terms. Many men disagree but remain quiet in order to enjoy the benefits of their dominant status. This false premise provides a justification for sexual discrimination in almost every realm of secular and religious life.

We are told that small-scale farming is inefficient— this is true—and that because our factory farms feed the masses, and do so cheaply, we should be satisfied. And that's a deal that makes sense to nearly all of us: just keep the stuff showing up in produce bins and under cellophane in the supermarket cooler, and keep it relatively cheap, and we'll ask no questions. But in striking that devil's bargain, we sign away our responsibility for what's in that food, how it got there, and what was done to human communities to close the deal. To participate in a system and a way of thinking in which the act of eating is merely a commercial transaction is to sell out our spiritual and cultural patrimony. I understand the free-market reasons why Americans do this. But I don't understand why it is called conservative.

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

If you never knew the worlds in my mind your sense of loss would be small pity and we’ll forget this on the trail. Take what you’re given and turn away the screwed face. I do not deserve it, no matter how narrow the strand of your private shore. If you will do your best I’ll meet your eye. It’s the clutch of arrows in hand that I do not trust bent to the smile hitching my way. We aren’t meeting in sorrow or some other suture bridging scars. We haven’t danced the same thin ice and my sympathy for your troubles I give freely without thought of reciprocity or scales on balance. It’s the decent thing, that’s all. Even if that thing is a stranger to so many. But there will be secrets you never knew and I would not choose any other way. All my arrows are buried and the sandy reach is broad and all that’s private cools pinned on the altar. Even the drips are gone, that child of wants with a mind full of worlds and his reddened tears. The days I feel mortal I so hate. The days in my worlds, are where I live for ever, and should dawn ever arrive I will to its light awaken as one reborn. Poet’s Night iii.iv The Malazan Book of the Fallen Fisher kel Tath

They are also difficult to reconcile with archaeological evidence of how cities actually began in many parts of the world: as civic experiments on a grand scale, which frequently lacked the expected features of administrative hierarchy and authoritarian rule. We do not possess an adequate terminology for these early cities. To call them ‘egalitarian’, as we’ve seen, could mean quite a number of different things. It might imply an urban parliament and co-ordinated projects of social housing, as with some pre-Columbian centres in the Americas; or the self-organizing of autonomous households into neighbourhoods and citizens’ assemblies, as with prehistoric mega-sites north of the Black Sea; or, perhaps, the introduction of some explicit notion of equality based on principles of uniformity and sameness, as in Uruk-period Mesopotamia. None of this variability is surprising once we recall what preceded cities in each region. That was not, in fact, rudimentary or isolated groups, but far-flung networks of societies, spanning diverse ecologies, with people, plants, animals, drugs, objects of value, songs and ideas moving between them in endlessly intricate ways. While the individual units were demographically small, especially at certain times of year, they were typically organized into loose coalitions or confederacies. At the very least, these were simply the logical outcome of our first freedom: to move away from one’s home, knowing one will be received and cared for, even valued, in some distant place. At most they were examples of ‘amphictyony’, in which some kind of formal organization was put in charge of the care and maintenance of sacred places. It seems that Marcel Mauss had a point when he argued that we should reserve the term ‘civilization’ for great hospitality zones such as these. Of course, we are used to thinking of ‘civilization’ as something that originates in cities – but, armed with new knowledge, it seems more realistic to put things the other way round and to imagine the first cities as one of those great regional confederacies, compressed into a small space.

Why value humility in our approach to God? Because it accurately reflects the truth. Most of what I am — my nationality and mother tongue, my race, my looks and body shape, my intelligence, the century in which I was born, the fact that I am still alive and relatively healthy — I had little or no control over. On a larger scale, I cannot affect the rotation of planet earth, or the orbit that maintains a proper distance from the sun so that we neither freeze nor roast, or the gravitational forces that somehow keep our spinning galaxy in exquisite balance. There is a God and I am not it. Humility does not mean I grovel before God, like the Asian court officials who used to wriggle along the ground like worms in the presence of their emperor. It means, rather, that in the presence of God I gain a glimpse of my true state in the universe, which exposes my smallness at the same time it reveals God’s greatness.

Thus it often is with us, we take a course, and we keep to it, as if we were infallible, and we allow nothing to alter our convictions. We persuade ourselves that we are right, and we hold on our course unmoved. Death steps in: and now, when the past is irrevocable, the scales that have so long darkened our eyes, fall at once to the ground, and we see that we were wrong after all. How much cruel conduct, how many harsh words, how many little unkindnesses do we wish unspoken and undone when we look upon a dead face we have loved, or stand by the side of a new-made grave! how we wish—how we wish that we could but have the time over again! Perhaps in past times we were quite content with our own conduct; we had no doubts in our mind but that we always did what was right and kind, and that we were in every way doing our duty. But now in what a different light do right and duty appear! how we regret that we ever caused tears to flow from those dear eyes, now never to open again! why could we not have made those small concessions which would have cost us so little, why were we so hard upon that trifling fault, why so impatient with that little failing? Ah me! ah me! if we could but live our lives over again, how different, oh, how different it should be! And yet while we say this, we do not think that there are others yet alive upon whose faults we are just as hard, with whose failings we bear just as little, and that these, too, may some day go down into the quiet grave, and that we may again have to stand beside and cry 'peccavi'.

In the Amazon, the turn to swidden was unfortunate. Slash-and-burn cultivation has become one of the driving forces behind the loss of tropical forest. Although swidden does permit the forest to regrow, it is wildly inefficient and environmentally unsound. The burning sends up in smoke most of the nutrients in the vegetation—almost all of the nitrogen and half the phosphorus and potassium. At the same time, it pours huge amounts of carbon dioxide into the air, a factor in global warming. (Large cattle ranches are the major offenders in the Amazon, but small-scale farmers are responsible for up to a third of the clearing.) Fortunately, it is a relatively new practice, which means it has not yet had much time to cause damage. More important, the very existence of so much healthy forest after twelve thousand years of use by large populations suggests that whatever Indians did before swidden must have been ecologically more sustainable.

Her mother had smelled of cold and scales, her father of stone dust and dog. She imagined her husband's mother, whom she had never met, had a whiff of rotting apples, though her stationary had stunk of baby powder and rose perfume. Sally was starch, cedar, her dead grandmother sandalwood, her uncle, swiss cheese. People told her she smelled like garlic, like chalk, like nothing at all. Lotto, clean as camphor at his neck and belly, like electrified pennies at the armpit, like chlorine at the groin. She swallowed. Such things, details noticed only on the edges of thought would not return. 'Land,' Mathilde said, 'odd name for a guy like you.' 'Short for Roland,' the boy said. Where the August sun had been steaming over the river, a green cloud was forming. It was still terrifically hot, but the birds had stopped singing. A feral cat scooted up the road on swift paws. It would rain soon. 'Alright Roland,' Mathilde said, suppressing as sigh, 'sing your song.

Tristran tugged and pulled out the stopper of the bottle. He could smell something intoxicating, like honey mixed with wood smoke and cloves. He passed the bottle back to the little man. “It’s a crime to drink something as rare and good as this out of the bottle,” said the little hairy man. He untied the little wooden cup from his belt and, trembling, poured a small amount of an amber-colored liquid into it. He sniffed it, then sipped it, then he smiled, with small, sharp teeth. “Aaaahhhh. That’s better.” He passed the cup to Tristran. “Sip it slowly,” he said. “It’s worth a king’s ransom, this bottle. It cost me two large blue-white diamonds, a mechanical bluebird which sang, and a dragon’s scale.” Tristran sipped the drink. It warmed him down to his toes and made him feel like his head was filled with tiny bubbles. “Good, eh?” Tristran nodded. “Too good for the likes of you and me, I’m afraid. Still. It hits the spot in times of trouble, of which this is certainly one.

Why, then, did the Americans invest so much in Vietnam when, in comparison with the whole of their interests at the time, so little was at stake there? Thucydidean resemblances, I think, suggest an answer. Megara might look like a trifle, Pericles told the Athenians in 432 B.C.E., but if they yielded on that small matter “you will instantly have to meet some greater demand.” “Without the United States,” John F. Kennedy warned a Texas audience on the morning of November 22, 1963, “South Viet-Nam would collapse overnight,” and American alliances everywhere were equally vulnerable. There was no choice, Pericles insisted, but to “resist our enemies in any way and in every way.” For, as Kennedy added: “We are still the keystone in the arch of freedom.” 58 However distant they may be in time and space, statements like these perch precariously across scale. For if credibility is always in doubt, then capabilities must become infinite or bluffs must become routine. Neither approach is sustainable: that’s why walls exist in the first place. They buffer what’s important from what’s not. When one’s own imprecisions pull walls down—as Pericles and Kennedy did when they dismissed the possibility of giving anything up—then fears become images, images become projections, and projections as they expand blur into indistinctiveness.

But creativity, she doesn’t fit in a box. She’s a wild, fluid, uncontrollable energy that spreads out sensuously from a curious, wide open mind in large expanses of aimless time on dreamy liminal train journeys or in subtle moments between waking and sleep. She can’t be pushed, or coughed up, or beaten into submission by a brutal and unmerciful regime. She needs light, and breath, and space and then, maybe, if the mood takes her, she’ll unfurl her wings and let her colors run into the atmosphere. And this energy, this wild, fun, unpredictable magic that I’d played with so happily as a child, that had flowed through me like it was my very life force up until this point; I didn’t understand it anymore. Creativity was this swirling wild mysterious language, but now I lived in a colorless angular world that promised me a certainty I valued above all else. And where before, I was just scribbling, writing, moving for the mere joy of it, now I tried to commodify my creativity. I tried to squeeze it out and make it do something worthwhile, be special, be important, be good. I could no longer see the point of art if it wasn’t good. But that’s the tricky thing about art, it’s never strictly good or bad, it’s just expression, or excretion. It couldn’t be measure by scales or charts, or contained in small manageable segments in the day. It was always, by its very nature, so imperfect. And the imperfections drove me mad. The anxiety and frustration with my creative endeavors turned into an actual fear of blank pages and pallets of paint. There was too much potential and too much room to fail so day by day, I chose perfection over creativity. I chose no more creativity, and no more mistakes. There are things that eating disorders takes from you that are more important, much greater and more profound a loss, and much much more difficult to recover and restore completely than body fat. And that reckless urge to create, just for the pure, senseless joy of it, would become the one I missed the most.

The sun is out, the air is not so cold, and there is so much to love about a city like New York. The food, the art, the constant offerings of culture—though Addie’s favorite thing is its scale. Towns and villages are easily conquered. A week in Villon was enough to walk every path, to earn every face. But with cities like Paris, London, Chicago, New York, she doesn’t have to pace herself, doesn’t have to take small bites to make the newness last. A city she can consume as hungrily as she likes, devour it every day and never run out of things to eat. It is the kind of place that takes years to visit, and still there always seems to be another alley, another set of steps, another door.

Another class of universal truths is the conservation laws, where the amount of some measured quantity remains unchanged no matter what. The three most important are the conservation of mass and energy, the conservation of linear and angular momentum, and the conservation of electric charge. These laws are in evidence on Earth, and everywhere we have thought to look—from the domain of particle physics to the large-scale structure of the universe. In spite of this boasting, all is not perfect in paradise. It happens that we cannot see, touch, or taste the source of eighty-five percent of the gravity we measure in the universe. This mysterious dark matter, which remains undetected except for its gravitational pull on matter we see, may be composed of exotic particles that we have yet to discover or identify. A small minority of astrophysicists, however, are unconvinced and have suggested that there is no dark matter—you just need to modify Newton’s law of gravity. Simply add a few components to the equations and all will be well. Perhaps

PJs use parachuting skills to raid into enemy territory to rescue and save lives; army rangers parachute onto the battle field to kill enemy soldiers and capture ground, while a Green Beret will infiltrate a remote, hostile area to teach the local populace how to fight and defend themselves against an enemy. Recon marines can sneak into enemy territory and learn all their secrets. SEALs are small direct-action-oriented teams that can infiltrate areas by sea air, or land to accomplish their objectives, such as capturing or destroying high value targets. Air force combat controllers call in airstrikes, help seize enemy airfields, and use their air traffic control skills to orchestrate everything from large-scale aerial invasions to small insertions of American planes and soldiers. All of these elite units consider themselves exclusive brotherhoods. Members of these outfits live at the most dangerous extreme of human experience and entrust their lives to each other. They focus on a common mission and share unique experiences of adventure and danger.

Not if you’ve been where we have. Forty years ago, in Südwest, we were nearly exterminated. There was no reason. Can you understand that? No reason. We couldn’t even find comfort in the Will of God Theory. These were Germans with names and service records, men in blue uniforms who killed clumsily and not without guilt. Search-and-destroy missions, every day. It went on for two years. The orders came down from a human being, a scrupulous butcher named von Trotha. The thumb of mercy never touched his scales.” “We have a word that we whisper, a mantra for times that threaten to be bad. Mba-kayere. You may find it will work for you. Mba-kayere. It means ‘I am passed over.’ To those of us who survived von Trotha, it also means that we have learned to stand outside our history and watch it, without feeling too much. A little schizoid. A sense for the statistics of our being. One reason we grew so close to the Rocket, I think, was this sharp awareness of how contingent, like ourselves, the Aggregat 4 could be—how at the mercy of small things…dust that gets in a timer and breaks electrical contact…a film of grease you can’t even see, oil from the touch of human fingers, left inside a liquid-oxygen valve, flaring up soon as the stuff hits and setting the whole thing off—I’ve seen that happen…rain that swells the bushings in the servos or leaks into a switch: corrosion, a short, a signal grounded out, Brennschluss too soon, and what was alive is only an Aggregat again, an Aggregat of pieces of dead matter, no longer anything that can move, or that has a Destiny with a shape—stop doing that with your eyebrows, Scuffling. I may have gone a bit native out here, that’s all. Stay in the Zone long enough and you’ll start getting ideas about Destiny yourself.

When one is much alone one’s vision becomes more extensive; from the tide-wrack rubbish-heap of small bones and dry, crumpled wings, relics of lesser lives, rise images the brighter for being unconfined by the physical eye. From some feathered mummy, stained and thin, soars the spinning lapwing in the white March morning; in the surface crust of rotting weed, where the foot explodes a whirring puff of flies, the withered fins and scales hold still, intrinsically, the sway and dart of glittering shoals among the tide-swung sea-tangle; smothered by the mad parabolic energy of leaping sand-hoppers the broken antlers of a stag re-form and move again high in the bare, stony corries and the October moonlight.

. . .biographers tend to regard as character those elements of personality that remain constant, or nearly so, throughout. . .Like practitioners of fractal geometry, biographers seek patterns that persist as one moves from micro- to macro-levels of analysis, and back again. . . . It follows from this that the scale across which we seek similarity need not be chronological. Consider the following incidents in the life of Stalin between 1929 and 1940, arranged not by dates but in terms of ascending horror. Start with the parrot he kept in a cage in his Kremlin apartment. The dictator had the habit of pacing up and down for long periods of time, smoking his pipe, brooding, and occasionally spitting on the floor. One day the parrot tried to mimic Stalin's spitting. He immediately reached into the cage with his pipe and crushed the parrot's head. A very micro-level event, you might well say, so what? But then you learn that Stalin, while on vacation in the Crimea, was once kept awake by a barking dog. It turned out to be a seeing-eye dog that belonged to a blind peasant. The dog wound up being shot, and the peasant wound up in the Gulag. And then you learn that Stalin drove his independently minded second wife, who tried to talk back to him, into committing suicide. And that he arranged for Trotsky, who also talked back, to be assassinated halfway around the world. And that he arranged as well the deaths of as many of Trotsky's associates that he could reach, as well as the deaths of hundred of thousands of other people who never had anything to do with Trotsky. And that when his own people began to talk back by resisting the collectivization of agriculture, he allowed some fourteen million of them to die from the resulting starvation, exile, or imprisonment. Again, there's self-similarity across scale, except that the scale this time is a body count. It's a fractal geometry of terror. Stalin's character extended across time and space, to be sure, but what's most striking about it is its extension across scale: the fact that his behavior seemed much the same in large matters, small matters, and most of those that lay in between.

If you went to England, it was all hand-made trousers. If you went to France, it was cheese from cows who munched away on one particular hillside. How could you possibly arrange plenty for everyone on that sort of small-scale, old-fashioned footing? You couldn’t. But the Americans got it. Of all the capitalist countries, it was America that hand-most nearly trying to do the same thing as the Soviet Union. They shared the Soviet insight. They understood that whittling and hand-stitching belonged to the past. They understood that if ordinary people were to live the way the kings and merchants of old had lived, what would be required was a new kind of luxury, an ordinary luxury built up from goods turned out by the million so that everybody could have one.

The Greeks thought of culture as character. It was predictability across scale: the behavior of a city, a state, or a people in small things, big things, and those in between. 32 Knowing who they were and what they wanted, the Spartans were wholly predictable. They saw no need to change themselves or anyone else. The Athenians’ strategy of walling their cities, however, had reshaped their character, obliging them restlessly to roam the world. Because they had changed, they would have to change others—that’s what having an empire means—but how many, to what extent, and by what means? No one, not even Pericles, could easily say. Pericles was not Xerxes. “I am more afraid of our own blunders than of the enemy’s devices,” he admitted as war approached. Knowing that the Athenians’ empire could not expand indefinitely, Pericles “unsparingly pruned and cut down their ever busy fancies,” Plutarch explained, “supposing it would be quite enough for them to do, if they could keep the [Spartans] in check.” 33 But as Pericles’ agents acknowledged before the Spartan assembly, allowing the empire the equality he celebrated within the city could cause contraction, perhaps even collapse.

As psychologist Bruce Hood writes in his book The Self Illusion, you have an origin story and a sense that you’ve traveled from youth to now along a linear path, with ups and downs that ultimately made you who you are today. Babies don’t have that. That sense is built around events that you can recall and place in time. Babies and small children have what Hood calls “unconscious knowledge,” which is to say they simply recognize patterns and make associations with stimuli. Without episodic memories, there is no narrative; and without any narrative, there is no self. Somewhere between ages two and three, according to Hood, that sense of self begins to come online, and that awakening corresponds with the ability to tell a story about yourself based on memories. He points to a study by Alison Gopnik and Janet Astington in 1988 in which researchers presented to three-year-olds a box of candy, but the children were then surprised to find pencils inside instead of sweets. When they asked each child what the next kid would think was in the box when he or she went through the same experiment, the answer was usually pencils. The children didn’t yet know that other people have minds, so they assumed everyone knew what they knew. Once you gain the ability to assume others have their own thoughts, the concept of other minds is so powerful that you project it into everything: plants, glitchy computers, boats with names, anything that makes more sense to you when you can assume, even jokingly, it has a sort of self. That sense of agency is so powerful that people throughout time have assumed a consciousness at the helm of the sun, the moon, the winds, and the seas. Out of that sense of self and other selves come the narratives that have kept whole societies together. The great mythologies of the ancients and moderns are stories made up to make sense of things on a grand scale. So strong is the narrative bias that people live and die for such stories and devote whole lives to them (as well as take lives for them).

There are really only two kinds of monsters in the world, which you already know if you've been watching horror movies: Breeders and Non-breeders. So for instance, Frankenstein’s monster would fall into the second category if he was real. He’s a freak, a singular being and once you kill him, he’s gone. Problem solved. The Breeders are an exponentially bigger problem. Within that group you've got slow breeders like vampires (if they were real, which they’re not) which breed in a small-scale controlled way, but mainly to avoid extinction rather than spread. But then you've got the fast breeders, like zombies (if they existed, which they don’t) where breeding is all they do. They are basically walking epidemics, and are the worst of the worst-case scenarios, because such a creature could, hypothetically, wipe out civilization. This is humanity’s greatest fear, which is why at the moment half of the world’s horror novels, movie posters and video games have zombies on the cover. So in any situation like this, step one is to find out what category of creature you’re dealing with. Step two is to anticipate what the creature is going to do next, based on what you determined in step one. Then step three is you find out if the thing can be killed with a chainsaw.

Neofeudalism: Much as warlords seized land in the Norman Conquest and levied rent on subject populations (starting with the Domesday Book, the great land census of England and Wales ordered by William the Conqueror), so today’s financialized mode of warfare uses debt leverage and foreclosure to pry away land, natural resources and economic infrastructure. The commons are privatized by bondholders and bankers, gaining control of government and shifting taxes onto labor and small-scale industry. Household accounts, corporate balance sheets and public budgets are earmarked increasingly to pay real estate rent, monopoly rent, interest and financial fees, and to bear the taxes shifted off rentier wealth. The rentier oligarchy makes itself into a hereditary aristocracy lording it over the population at large from gated communities that are the modern counterpart to medieval castles with their moats and parapets.

I picked up the large lapel button richly worked in purple, green and yellow plastic. 'January 1997,' it announced, 'Day of Visionaries.' Beneath the slogan was a portrait of Dr Martin Luther King Jr. And next to him, sharing the billing as it were, was a same-size picture of our newly elected President. And below was the official logo of the inauguration committee. I’m sorry, but that’s too much. Much too much. I can tune out the Chief Executive when he drivels on about building a bridge to Newt Gingrich. I can be shaking a cocktail or grilling a lobster when he intones that 'nothing big ever came from being small.' I can be receiving a telephone call in a foreign language and still keep up with him when he says that the future lies before us, and the past behind, and that we must light the torch of knowledge from the fountain of wisdom (or whatever). As Orwell once remarked, after a point you stop noticing that you have said things like 'The jackboot is thrown into the melting pot,’ or 'The fascist octopus has sung its swansong.' Motor-mouth and automatic pilot and sheer flatulence and conceit supply their own mediocre, infinitely renewable energy. But this cheap, cheery little button turned the scale. It’s one thing to be bored, or subjected to boredom. It’s another to be insulted. This is a pot of piss flung in the face. What does it take to get people disgusted these days?

Viruses are a little weird, not quite living but by no means dead. Outside living cells, they are just inert things. They don’t eat or breathe or do much of anything. They have no means of locomotion. We must go out and collect them—off door handles or handshakes or drawn in with the air we breathe. They do not propel themselves; they hitchhike. Most of the time, they are as lifeless as a mote of dust, but put them into a living cell, and they will burst into animate existence and reproduce as furiously as any living thing. Like bacteria, they are incredibly successful. The herpes virus has endured for hundreds of millions of years and infects all kinds of animals—even oysters. They are also terribly small—much smaller than bacteria and too small to be seen under conventional microscopes. If you blew one up to the size of a tennis ball, a human would be five hundred miles high. A bacterium on the same scale would be about the size of a beach ball.

And just as he had tried, on the southern beach, to find again that unique rounded black pebble with the regular little white belt, which she had happened to show him on the eve of their last ramble, so now he did his best to look up all the roadside items that retained her exclamation mark: the special profile of a cliff, a hut roofed with a layer of silvery-gray scales, a black fir tree and a footbridge over a white torrent, and something which one might be inclined to regard as a kind of fatidic prefiguration: the radial span of a spider’s web between two telegraph wires that were beaded with droplets of mist. She accompanied him: her little boots stepped rapidly, and her hands never stopped moving, moving—to pluck a leaf from a bush or stroke a rock wall in passing—light, laughing hands that knew no repose. He saw her small face with its dense dark freckles, and her wide eyes, whose pale greenish hue was that of the shards of glass licked smooth by the sea waves.

The critical infrastructure of Indigenous worlds is, fundamentally, about responsibility and being a good relative. But our responsibilities do not happen only in the realm of political transformation. Caretaking, which we address in the introduction and in Part III, is the basis, too, for vibrant economies that must work fluidly with political structures to reinforce the world we seek to build beyond capitalism. We must thus have faith in our own forms of Indigenous political economy, the critical infrastructures that Huson speaks of so eloquently. We must rigorously study, theorize, enact, and experiment with these forms. While it covers ambitious terrain, The Red Deal at its base provides a program for study, theorization, action, and experimentation. But we must do the work. And the cold, hard truth is that we must not only be willing to do the work on a small scale whenever it suits us—in our own lives, in our families, or even in The Red Nation. We must be willing, as our fearless Wet’suwet’en relatives have done, to enforce these orders on a large scale. In conversation, our The Red Nation comrade Nick Estes stated, “I don’t want to just honor the treaties. I want to enforce them.” We can and should implement these programs in our own communities to alleviate suffering and protect what lands we are still able to caretake under colonial rule. To survive extinction, however, we must enforce Indigenous orders in and amongst those who have made it clear they will not stop their plunder until we are all dead. Settler and imperial nations, military superpowers, multinational corporations, and members of the ruling class are enemies of the Earth and the greatest danger to our future. How will we enforce Indigenous political, scientific, and economic orders to successfully prevent our mass ruin? This is the challenge we confront and pose in The Red Deal, and it is the challenge that all who take up The Red Deal must also confront.

Arin nearly got his throat cut. “The god of life preserve you,” Cheat gasped. He staggered back, his knife glinting in the shadows of his small bedroom. “What the hell are you doing here? Breaking into my home like a thief in the night. Climbing through the window. You’re lucky I saw your face in time.” “There’s something I have to tell you.” “Start with why you couldn’t come by the auction house at a decent hour. I thought you had a free pass. What about the girl’s seal ring?” “Unavailable.” Cheat squinted up at Arin, tapping the flat of the short blade against his thigh. In the dim light of a streetlamp, a slow grin spread across his face. “Had a falling-out with your lady, did you? A lovers’ quarrel?” Arin felt his face go dark and tight. “Easy, lad. Just tell me: are the rumors true?” “No.” “All right.” Cheat held up his hands as if in surrender, the knife held loosely. “If you say they’re not, they’re not.” “Cheat. I broke curfew, scaled the general’s wall, and stole through a guarded city to speak with you. Don’t you think we have more important things to discuss than Valorian gossip?

When I first began to criticize small farming, a number of critics (most of them small-scale farmers) roundly condemned me for supporting agribusiness. In my favorite example to date, Joel Salatin, who figures prominently in the grass-fed-beef chapter, condemned my “love affair with confinement hog factories”! This reaction, while wildly inaccurate, is nonetheless important to take seriously. Most notably, it’s almost comically indicative of how narrowly we have framed our options. Joel was serious. His accusation shows that by constricting our choices to animal products sourced from either industrial or nonindustrial operations, by holding up the animal-based alternatives to industrial agriculture as our only alternative, we have silenced discussion of the most fertile, most politically consequential, and most reform-minded choice: eating plants. This alternative to the alternatives changes the entire game of revolutionizing our broken food system. It places the food movement on a new foundation, infuses it with fresh energy, and promotes the only choice that keeps agribusiness executives awake at night.

She canted her wings and soared toward the top of it, where she could see a never-ending line of trees tossing violently in the wind. The hurricane made one more effort to throw her back into the sea, but she fought with her last reserves until she felt earth beneath her talons. She collapsed forward, clutching the wet soil for a moment, grateful to be alive. Keep going. They’re not safe yet. Clearsight pushed herself up and faced the trees. They were coming. The first two dragons she would meet in this strange new world. What would it be like to face unfamiliar tribes, completely different from the ones she knew? There wouldn’t be any NightWings like her here. No sand dragons, no sea dragons, no ice dragons. She’d glimpsed what these new dragons would look like, but she didn’t know anything yet about their tribes . . . or whether they would trust her. They stepped out of the trees, eyeing her with wary curiosity. Oh, they’re beautiful, she thought. One was dark forest green, the color of the trees all around them. His wings curved gracefully like long leaves on either side of him, and mahogany-brown underscales glinted from his chest. But it was the other who took Clearsight’s breath away. His scales were iridescent gold layered over metallic rose and blue, shimmering through the rain. He outshone even the RainWings she’d occasionally seen in the marketplace, and those were the most beautiful dragons in Pyrrhia. Not only that, but his wings were startlingly weird. There were four of them instead of two; a second pair at the back overlapped the front ones, tilting and dipping at slightly different angles from the first pair to give the dragon extra agility in the air. Like dragonflies, she realized, remembering the delicate insects darting across the ponds in the mountain meadows. Or butterflies, or beetles. She sat up and spread her front talons to show that she was harmless. “Hello,” she said in her very least threatening voice. The green one circled her slowly. The iridescent one sat down and gave her a small smile. She smiled back, although her heart was pounding. She knew she had to wait for them to make the first move. “Leefromichou?” said the green dragon finally, in a deep, calm voice. “Wayroot?” Take a breath. You knew it would be like this at first. “My name is Clearsight,” she said, touching her forehead. “I am from far over the sea.” She pointed at the churning ocean stretching way off to the east behind her. “Anyone speak Dragon?

The history of the own that is grasped on too small a scale and the foreign that is treated too badly reaches an end at the moment when a global co-immunity structure is born, with a respectful inclusion of individual cultures, particular interests and local solidarities. This structure would take on planetary dimensions at the moment when the earth spanned by networks and built over by foams, was conceived as the own, and the previously dominant exploitative excess as the foreign. With this turn, the concretely universal would become operational. The helpless whole is transformed into a unity capable of being protected. A romanticism of brotherliness is replaced by a cooperative logic. Humanity becomes a political concept. Its members are no longer travellers on the ship of fools that is abstract universalism, but workers on the consistently concrete and discrete project of a global immune design. Although communism was a conglomeration of a few correct ideas and many wrong ones, its reasonable part - the understanding that shared life interests of the highest order can only be realized within a horizon of universal co-operative asceticisms - will have to assert itself anew sooner or later. It presses for a macrostructure of global immunizations : co-immunism.

Hello, Gwyn,' he said warmly. 'Good to see you again.' Gwyn blushed, shaking herself out of her stupor and bowed low. 'My lord.' Nesta rolled her eyes, and found Rhys watching her. That casual smile sharpened as he met her stare. 'Nesta.' 'Rhysand.' The other two women were glancing between them, the bouncing of their stares almost comical. Cassian just strode to Nesta's side and slung an arm around her shoulders before drawling to Rhys, 'These ladies are going to hand your ass to you in combat soon enough.' Nesta made to step out from under the heavy, sweaty weight of his arm, but Cassian clamped a too-friendly hand on her shoulder, his grin unfaltering. Rhys's gaze slid between them, little warmth to be found in his eyes. But plenty of wariness. Little princeling didn't like her with his friend. Nesta leaned into Cassian. Not much, but enough for a trained warrior like Rhysand to note. A dark, silken hand brushed inside her mind. A request. She debated ignoring it, but found herself opening a small door through the steel, spiked barrier she kept around herself day and night. The door was essentially a peephole, and she allowed what she supposed was the equivalent of her mental face to peer through it to the dark, sparkling plane beyond. What? You are to treat Gwyn with kindness and respect. The thing that stood beyond the fortress of her mind was a creature of claws, scales and teeth. It was veiled from sight beneath writhing shadows and the occasional passing star glinting in the darkness, but every now and then, a glimpse of a wing or talon shone. Mind your own business. Nesta slammed the small viewing hole shut. She blinked, slowly registering Emerie asking Cassian about tomorrow morning's lesson, and what she'd miss today by leaving an hour early. Rhysand's eyes glimmered. Cassian's arm remained around Nesta, and his thumb moved over her shoulder in an idle, reassuring caress. Whether he knew of or sensed her silent conversation with his High Lord, he didn't let on.

This was a golden age, in which we solved most of the major problems in black hole theory even before there was any observational evidence for black holes. In fact, we were so successful with the classical general theory of relativity that I was at a bit of a loose end in 1973 after the publication with George Ellis of our book The Large Scale Structure of Space–Time. My work with Penrose had shown that general relativity broke down at singularities, so the obvious next step would be to combine general relativity—the theory of the very large—with quantum theory—the theory of the very small. In particular, I wondered, can one have atoms in which the nucleus is a tiny primordial black hole, formed in the early universe? My investigations revealed a deep and previously unsuspected relationship between gravity and thermodynamics, the science of heat, and resolved a paradox that had been argued over for thirty years without much progress: how could the radiation left over from a shrinking black hole carry all of the information about what made the black hole? I discovered that information is not lost, but it is not returned in a useful way—like burning an encyclopedia but retaining the smoke and ashes. To answer this, I studied how quantum fields or particles would scatter off a black hole. I was expecting that part of an incident wave would be absorbed, and the remainder scattered. But to my great surprise I found there seemed to be emission from the black hole itself. At first, I thought this must be a mistake in my calculation. But what persuaded me that it was real was that the emission was exactly what was required to identify the area of the horizon with the entropy of a black hole. This entropy, a measure of the disorder of a system, is summed up in this simple formula which expresses the entropy in terms of the area of the horizon, and the three fundamental constants of nature, c, the speed of light, G, Newton’s constant of gravitation, and ħ, Planck’s constant. The emission of this thermal radiation from the black hole is now called Hawking radiation and I’m proud to have discovered it.

Adelia began to get cross. Why was it women who were to blame for everything—everything, from the Fall of Man to these blasted hedges? “We are not in a labyrinth, my lord,” she said clearly. “Where are we, then?” “It’s a maze.” “Same difference.” Puffing at the horse: “Get back, you great cow.” “No, it isn’t. A labyrinth has only one path and you merely have to follow it. It’s a symbol of life or, rather, of life and death. Labyrinths twist and turn, but they have a beginning and an end, through darkness into light.” Softening, and hoping that he would, too, she added, “Like Ariadne’s. Rather beautiful, really.” “I don’t want mythology, mistress, beautiful or not, I want to get to that sodding tower. What’s a maze when it’s at home?” “It’s a trick. A trick to confuse. To amaze.” “And I suppose Mistress Clever-boots knows how to get us out?” “I do, actually.” God’s rib, he was sneering at her, sneering. She’d a mind to stay where she was and let him sweat. “Then in the name of Christ, do it.” “Stop bellowing at me,” she yelled at him. “You’re bellowing.” She saw his teeth grit in the pretense of a placatory smile; he always had good teeth. Still did. Between them, he said, “The Bishop of Saint Albans presents his compliments to Mistress Adelia and please to escort him out of this hag’s hole, for the love of God. How will you do it?” “My business.” Be damned if she’d tell him. Women were defenseless enough without revealing their secrets. “I’ll have to take the lead.” She stumped along in front, holding Walt’s mount’s reins in her right hand. In the other was her riding crop, which she trailed with apparent casualness so that it brushed against the hedge on her left. As she went, she chuntered to herself. Lord, how disregarded I am in this damned country. How disregarded all women are. ... Ironically, the lower down the social scale women were, the greater freedom they had; the wives of laborers and craftsmen could work alongside their men—even, sometimes, when they were widowed, take over their husband’s trade. Adelia trudged on. Hag’s hole. Grendel’s mother’s entrails. Why was this dreadful place feminine to the men lost in it? Because it was tunneled? Womb-like? Is this woman’s magic? The great womb? Is that why the Church hates me, hates all women? Because we are the source of all true power? Of life? She supposed that by leading them out of it, she was only confirming that a woman knew its secrets and they did not. Great God, she thought, it isn't a question of hatred. It’s fear. They are frightened of us. And Adelia laughed quietly, sending a suggestion of sound reverberating backward along the tunnel, as if a small pebble was skipping on water, making each man start when it passed him. “What in hell was that?” Walt called back stolidly, “Reckon someone’s laughing at us, master.” “Dear God.

Jack took two steps towards the couch and then heard his daughter’s distressed wails, wincing. “Oh, right. The munchkin.” He instead turned and headed for the stairs, yawning and scratching his messy brown hair, calling out, “Hang on, chubby monkey, Daddy’s coming.” Jack reached the top of the stairs. And stopped dead. There was a dragon standing in the darkened hallway. At first, Jack swore he was still asleep. He had to be. He couldn’t possibly be seeing correctly. And yet the icy fear slipping down his spine said differently. The dragon stood at roughly five feet tall once its head rose upon sighting Jack at the other end of the hallway. It was lean and had dirty brown scales with an off-white belly. Its black, hooked claws kneaded the carpet as its yellow eyes stared out at Jack, its pupils dilating to drink him in from head to toe. Its wings rustled along its back on either side of the sharp spines protruding down its body to the thin, whip-like tail. A single horn glinted sharp and deadly under the small, motion-activated hallway light. The only thing more noticeable than that were the many long, jagged scars scored across the creature’s stomach, limbs, and neck. It had been hunted recently. Judging from the depth and extent of the scars, it had certainly killed a hunter or two to have survived with so many marks. “Okay,” Jack whispered hoarsely. “Five bucks says you’re not the Easter Bunny.” The dragon’s nostrils flared. It adjusted its body, feet apart, lips sliding away from sharp, gleaming white teeth in a warning hiss. Mercifully, Naila had quieted and no longer drew the creature’s attention. Jack swallowed hard and held out one hand, bending slightly so his six-foot-two-inch frame was less threatening. “Look at me, buddy. Just keep looking at me. It’s alright. I’m not going to hurt you. Why don’t you just come this way, huh?” He took a single step down and the creature crept forward towards him, hissing louder. “That’s right. This way. Come on.” Jack eased backwards one stair at a time. The dragon let out a warning bark and followed him, its saliva leaving damp patches on the cream-colored carpet. Along the way, Jack had slipped his phone out of his pocket and dialed 9-1-1, hoping he had just enough seconds left in the reptile’s waning patience. “9-1-1, what’s your emergency?” “Listen to me carefully,” Jack said, not letting his eyes stray from the dragon as he fumbled behind him for the handle to the sliding glass door. He then quickly gave her his address before continuing. “There is an Appalachian forest dragon in my house. Get someone over here as fast as you can.” “We’re contacting a retrieval team now, sir. Please stay calm and try not to make any loud noises or sudden movements–“ Jack had one barefoot on the cool stone of his patio when his daughter Naila cried for him again. The dragon’s head turned towards the direction of upstairs. Jack dropped his cell phone, grabbed a patio chair, and slammed it down on top of the dragon’s head as hard as he could.

ONCE, a youth went to see a wise man, and said to him: “I have come seeking advice, for I am tormented by feelings of worthlessness and no longer wish to live. Everyone tells me that I am a failure and a fool. I beg you, Master, help me!” The wise man glanced at the youth, and answered hurriedly: “Forgive me, but I am very busy right now and cannot help you. There is one urgent matter in particular which I need to attend to...”—and here he stopped, for a moment, thinking, then added: “But if you agree to help me, I will happily return the favor.” “Of...of course, Master!” muttered the youth, noting bitterly that yet again his concerns had been dismissed as unimportant. “Good,” said the wise man, and took off a small ring with a beautiful gem from his finger. “Take my horse and go to the market square! I urgently need to sell this ring in order to pay off a debt. Try to get a decent price for it, and do not settle for anything less than one gold coin! Go right now, and come back as quick as you can!” The youth took the ring and galloped off. When he arrived at the market square, he showed it to the various traders, who at first examined it with close interest. But no sooner had they heard that it would sell only in exchange for gold than they completely lost interest. Some of the traders laughed openly at the boy; others simply turned away. Only one aged merchant was decent enough to explain to him that a gold coin was too high a price to pay for such a ring, and that he was more likely to be offered only copper, or at best, possibly silver. When he heard these words, the youth became very upset, for he remembered the old man’s instruction not to accept anything less than gold. Having already gone through the whole market looking for a buyer among hundreds of people, he saddled the horse and set off. Feeling thoroughly depressed by his failure, he returned to see the wise man. “Master, I was unable to carry out your request,” he said. “At best I would have been able to get a couple of silver coins, but you told me not to agree to anything less than gold! But they told me that this ring is not worth that much.” “That’s a very important point, my boy!” the wise man responded. “Before trying to sell a ring, it would not be a bad idea to establish how valuable it really is! And who can do that better than a jeweler? Ride over to him and find out what his price is. Only do not sell it to him, regardless of what he offers you! Instead, come back to me straightaway.” The young man once more leapt up on to the horse and set off to see the jeweler. The latter examined the ring through a magnifying glass for a long time, then weighed it on a set of tiny scales. Finally, he turned to the youth and said: “Tell your master that right now I cannot give him more than 58 gold coins for it. But if he gives me some time, I will buy the ring for 70.” “70 gold coins?!” exclaimed the youth. He laughed, thanked the jeweler and rushed back at full speed to the wise man. When the latter heard the story from the now animated youth, he told him: “Remember, my boy, that you are like this ring. Precious, and unique! And only a real expert can appreciate your true value. So why are you wasting your time wandering through the market and heeding the opinion of any old fool?

Say what you will of religion, but draw applicable conclusions and comparisons to reach a consensus. Religion = Reli = Prefix to Relic, or an ancient item. In days of old, items were novel, and they inspired devotion to the divine, and in the divine. Now, items are hypnotizing the masses into submission. Take Christ for example. When he broke bread in the Bible, people actually ate, it was useful to their bodies. Compare that to the politics, governments and corrupt, bumbling bureacrats and lobbyists in the economic recession of today. When they "broke bread", the economy nearly collapsed, and the benefactors thereof were only a select, decadent few. There was no bread to be had, so they asked the people for more! Breaking bread went from meaning sharing food and knowledge and wealth of mind and character, to meaning break the system, being libelous, being unaccountable, and robbing the earth. So they married people's paychecks to the land for high ransoms, rents and mortgages, effectively making any renter or landowner either a slave or a slave master once more. We have higher class toys to play with, and believe we are free. The difference is, the love of profit has the potential, and has nearly already enslaved all, it isn't restriced by culture anymore. Truth is not religion. Governments are religions. Truth does not encourage you to worship things. Governments are for profit. Truth is for progress. Governments are about process. When profit goes before progress, the latter suffers. The truest measurement of the quality of progress, will be its immediate and effective results without the aid of material profit. Quality is meticulous, it leaves no stone unturned, it is thorough and detail oriented. It takes its time, but the results are always worth the investment. Profit is quick, it is ruthless, it is unforgiving, it seeks to be first, but confuses being first with being the best, it is long scale suicidal, it is illusory, it is temporary, it is vastly unfulfilling. It breaks families, and it turns friends. It is single track minded, and small minded as well. Quality, would never do that, my friends. Ironic how dealing and concerning with money, some of those who make the most money, and break other's monies are the most unaccountable. People open bank accounts, over spend, and then expect to be held "unaccountable" for their actions. They even act innocent and unaccountable. But I tell you, everything can and will be counted, and accounted for. Peace can be had, but people must first annhilate the love of items, over their own kind.

We have traded our intimacy for social media, our romantic bonds for dating matches on apps, our societal truth for the propaganda of corporate interests, our spiritual questioning for dogmatism, our intellectual curiosity for standardized tests and grading, our inner voices for the opinions of celebrities and hustler gurus and politicians, our mindfulness for algorithmic distractions and outrage, our inborn need to belong to communities for ideological bubbles, our trust in scientific evidence for the attractive lies of false leaders, our solitude for public exhibitionism. We have ignored the hunter-gatherer wisdom of our past, obedient now to the myth of progress. But we must remember who we are and where we came from. We are animals born into mystery, looking up at the stars. Uncertain in ourselves, not knowing where we are heading. We exist with the same bodies, the same brains, as Homo sapiens from thousands of years past, roaming on the plains, hunting in forests and by the sea, foraging together in small bands. Except now, our technology is exponentially increasing at a scale that we cannot predict. We are overwhelmed with information; lost in a matrix that we do not understand. Our civilizational “progress” is built on the bones of the indigenous and the poor and the powerless. Our “progress” comes at the expense of our land, and oceans, and air. We are reaching beyond what we can globally sustain. Former empires have perished from their unrestrained greed for more resources. They were limited in past ages by geography and capacity, collapsing in regions, and not over the entire planet. What will be the cost of our progress? We have grown arrogant in our comfort, hardened away from our compassion, believing that our reality is the only reality. Yet even at our most uncertain, there are still those saints who are unknown and nameless, who help even when they do not need to help. They often are not rich, don’t have their profiles written up in magazines, and will never win any prestigious awards. They may have shared their last bit of food while already surviving on so little. They may have cherished the disheartened, shown warmth to the neglected, tended to the diseased and dying, spoken kindly to the hopeless. They do not tremble in silence while the wheels of prejudice crush over their land. Withering what was once fertile into pale death and smoke. They tend to what they love, to what they serve. They help, even when they could fall back into ignorance, even when they could prosper through easy greed, even when they could compromise their values, conforming into groupthink for the illusion of security. They help.

Toward an Organic Philosophy SPRING, COAST RANGE The glow of my campfire is dark red and flameless, The circle of white ash widens around it. I get up and walk off in the moonlight and each time I look back the red is deeper and the light smaller. Scorpio rises late with Mars caught in his claw; The moon has come before them, the light Like a choir of children in the young laurel trees. It is April; the shad, the hot headed fish, Climbs the rivers; there is trillium in the damp canyons; The foetid adder’s tongue lolls by the waterfall. There was a farm at this campsite once, it is almost gone now. There were sheep here after the farm, and fire Long ago burned the redwoods out of the gulch, The Douglas fir off the ridge; today the soil Is stony and incoherent, the small stones lie flat And plate the surface like scales. Twenty years ago the spreading gully Toppled the big oak over onto the house. Now there is nothing left but the foundations Hidden in poison oak, and above on the ridge, Six lonely, ominous fenceposts; The redwood beams of the barn make a footbridge Over the deep waterless creek bed; The hills are covered with wild oats Dry and white by midsummer. I walk in the random survivals of the orchard. In a patch of moonlight a mole Shakes his tunnel like an angry vein; Orion walks waist deep in the fog coming in from the ocean; Leo crouches under the zenith. There are tiny hard fruits already on the plum trees. The purity of the apple blossoms is incredible. As the wind dies down their fragrance Clusters around them like thick smoke. All the day they roared with bees, in the moonlight They are silent and immaculate. SPRING, SIERRA NEVADA Once more golden Scorpio glows over the col Above Deadman Canyon, orderly and brilliant, Like an inspiration in the brain of Archimedes. I have seen its light over the warm sea, Over the coconut beaches, phosphorescent and pulsing; And the living light in the water Shivering away from the swimming hand, Creeping against the lips, filling the floating hair. Here where the glaciers have been and the snow stays late, The stone is clean as light, the light steady as stone. The relationship of stone, ice and stars is systematic and enduring: Novelty emerges after centuries, a rock spalls from the cliffs, The glacier contracts and turns grayer, The stream cuts new sinuosities in the meadow, The sun moves through space and the earth with it, The stars change places. The snow has lasted longer this year, Than anyone can remember. The lowest meadow is a lake, The next two are snowfields, the pass is covered with snow, Only the steepest rocks are bare. Between the pass And the last meadow the snowfield gapes for a hundred feet, In a narrow blue chasm through which a waterfall drops, Spangled with sunset at the top, black and muscular Where it disappears again in the snow. The world is filled with hidden running water That pounds in the ears like ether; The granite needles rise from the snow, pale as steel; Above the copper mine the cliff is blood red, The white snow breaks at the edge of it; The sky comes close to my eyes like the blue eyes Of someone kissed in sleep. I descend to camp, To the young, sticky, wrinkled aspen leaves, To the first violets and wild cyclamen, And cook supper in the blue twilight. All night deer pass over the snow on sharp hooves, In the darkness their cold muzzles find the new grass At the edge of the snow.

On the other side of the mountain, Drizzt Do'Urden opened his eyes from his daytime slumber. Emerging from the cave into the growing gloom, he found Wulfgar in the customary spot, poised meditatively on a high stone, staring out over the plain. "You long for your home?" the drow asked rhetorically. Wulfgar shrugged his huge shoulders and answered absently, "Perhaps." The barbarian had come to ask many disturbing questions of himself about his people and their way of life since he had learned respect for Drizzt. The Drow was an enigma to him, a confusing combination of fighting brilliance and absolute control. Drizzt seemed able to weigh every move he ever made in the scales of high adventure and indisputable morals. Wulfgar turned a questioning gaze on the drow. "Why are you here?" he asked suddenly. Now it was Drizzt who stared reflectively into the openness before them. The first stars of the evening had appeared, their reflections sparkling distinctively in the dark pools of the elf's eyes. But Drizzt was not seeing them; his mind was viewing long past images of the lightless cities of the drow in their immense cavern complexes far beneath the ground. "I remember," Drizzt recalled vividly, as terrible memories are often vivid, "'the first time I ever viewed this surface world. I was a much younger elf then, a member of a large raiding party. We slipped out from a secret cave and descended upon a small elven village." The drow flinched at the images as they flashed again in his mind. "My companions slaughtered every member of the wood elf clan. Every female. Every child." Wulfgar listened with growing horror. The raid that Drizzt was describing might well have been one perpetrated by the ferocious Tribe of the Elk. "My people kill," Drizzt went on grimly. "They kill without mercy." He locked his stare onto Wulfgar to make sure that the barbarian heard him well. "They kill without passion." He paused for a moment to let the barbarian absorb the full weight of his words. The simple yet definitive description of the cold killers had confused Wulfgar. He had been raised and nurtured among passionate warriors, fighters whose entire purpose in life was the pursuit of battle-glory - fighting in praise of Tempos. The young barbarian simply could not understand such emotionless cruelty. A subtle difference, though, Wulfgar had to admit. Drow or barbarian, the results of the raids were much the same. "The demon goddess they serve leaves no room for the other races," Drizzt explained. "Particularly the other races of elves." "But you will never come to be accepted in this world," said Wulfgar. "Surely you must know that the humans will ever shun you." Drizzt nodded. "Most," he agreed. "I have few that I can call friends, yet I am content. You see, barbarian, I have my own respect, without guilt, without shame." He rose from his crouch and started away into the darkness. "Come," he instructed. "Let us fight well this night, for I am satisfied with the improvement of your skills, and this part of your lessons nears its end." Wulfgar sat a moment longer in contemplation. The drow lived a hard and materially empty existence, yet he was richer than any man Wulfgar had ever known. Drizzt had clung to his principles against overwhelming circumstances, leaving the familiar world of his own people by choice to remain in a world where he would never be accepted or appreciated. He looked at the departing elf, now a mere shadow in the gloom. "Perhaps we two are not so different," he mumbled under his breath.