Sooner Or Later Related Quotes

I know women are taught by other women that they must never admit the full truth to a man. But the highest form of affection is based on full sincerity on both sides. Not being men, these women don't know that in looking back on those he has had tender relations with, a man's heart returns closest to her who was the soul of truth in her conduct. The better class of man, even if caught by airy affectations of dodging and parrying, is not retained by them. A Nemesis attends the woman who plays the game of elusiveness too often, in the utter contempt for her that, sooner or later, her old admirers feel; under which they allow her to go unlamented to her grave.

The woman knows from living with the abusive man that there are no simple answers. Friends say: “He’s mean.” But she knows many ways in which he has been good to her. Friends say: “He treats you that way because he can get away with it. I would never let someone treat me that way.” But she knows that the times when she puts her foot down the most firmly, he responds by becoming his angriest and most intimidating. When she stands up to him, he makes her pay for it—sooner or later. Friends say: “Leave him.” But she knows it won’t be that easy. He will promise to change. He’ll get friends and relatives to feel sorry for him and pressure her to give him another chance. He’ll get severely depressed, causing her to worry whether he’ll be all right. And, depending on what style of abuser he is, she may know that he will become dangerous when she tries to leave him. She may even be concerned that he will try to take her children away from her, as some abusers do.

The instinct to survive is human nature itself, and every aspect of our personalities derives from it. Anything that conflicts with the survival instinct acts sooner or later to eliminate the individual and thereby fails to show up in future generations. . . . A scientifically verifiable theory of morals must be rooted in the individual's instinct to survive--and nowhere else!--and must correctly describe the hierarchy of survival, note the motivations at each level, and resolve all conflicts. We have such a theory now; we can solve any moral problem, on any level. Self-interest, love of family, duty to country, responsibility toward the human race . . . . The basis of all morality is duty, a concept with the same relation to group that self-interest has to individual.

When people are kids their parents teach them all sorts of stuff, some of it true and useful, some of it absurd hogwash (example of former: don't crap your pants; example of latter: Columbus discovered America). This is why puberty happens. The purpose of puberty is to shoot an innocent and gullible child full of nasty glandular secretions that manifest in the mind as confusion, in the innards as horniness, upon the skin as pimples, and on the tongue as cocksure venomous disbelief in every piece of information, true or false, gleaned from one's parents since infancy. The net result is a few years of familial hell culminating in the child's exodus from the parental nest, sooner or later followed by a peace treaty and the emergence of the postpubescent as an autonomous, free-thinking human being who knows that Columbus only trespassed on an island inhabited by our lost and distant Indian relatives, but who also knows not to crap his pants.

In the social production of their existence, men inevitably enter into definite relations, which are independent of their will, namely relations of production appropriate to a given stage in the development of their material forces of production. The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness. At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or – this merely expresses the same thing in legal terms – with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an era of social revolution. The changes in the economic foundation lead sooner or later to the transformation of the whole immense superstructure.

Sooner or later in life everyone discovers that perfect happiness is unrealizable, but there are few who pause to consider the antithesis: that perfect unhappiness is equally unattainable. The obstacles preventing the realization of both these extreme states are of the same nature: they derive from our human condition which is opposed to everything infinite. Our ever-insufficient knowledge of the future opposes it: and this is called, in the one instance, hope, and in the other, uncertainty of the following day. The certainty of death opposes it: for it places a limit on every joy, but also on every grief. The inevitable material cares oppose it: for as they poison every lasting happiness, they equally assiduously distract us from our misfortunes and make our consciousness of them intermittent and hence supportable. Similar to the way we are led along in life by the endless pursuits of pleasures, we are led along, even saved by the endless revelation of pain. This in itself may not be a happy thought, but it is a reminder of how relative, always, are our perceptions of misery and joy.

Friends say: “He’s mean.” But she knows many ways in which he has been good to her. Friends say: “He treats you that way because he can get away with it. I would never let someone treat me that way.” But she knows that the times when she puts her foot down the most firmly, he responds by becoming his angriest and most intimidating. When she stands up to him, he makes her pay for it—sooner or later. Friends say: “Leave him.” But she knows it won’t be that easy. He will promise to change. He’ll get friends and relatives to feel sorry for him and pressure her to give him another chance. He’ll get severely depressed, causing her to worry whether he’ll be all right.

I met with a man. His name is, "Michael Bush", a very sophisticated sage. He said to me, "Michael, don't associate yourself with people in your age bracket, but relate with elderly men, who had achieve in life far more greater than you, and then, there will be no hidden place for jealousy in his heart, but if you happen to mingle with your mates, they will always say, "why always Michael, why not me?" and you'll be poisoned sooner or later.

Sooner or later, all talk among foreigners in Pyongyang turns to one imponderable subject. Do the locals really believe what they are told, and do they truly revere Fat Man and Little Boy? I have been a visiting writer in several authoritarian and totalitarian states, and usually the question answers itself. Someone in a café makes an offhand remark. A piece of ironic graffiti is scrawled in the men's room. Some group at the university issues some improvised leaflet. The glacier begins to melt; a joke makes the rounds and the apparently immovable regime suddenly looks vulnerable and absurd. But it's almost impossible to convey the extent to which North Korea just isn't like that. South Koreans who met with long-lost family members after the June rapprochement were thunderstruck at the way their shabby and thin northern relatives extolled Fat Man and Little Boy. Of course, they had been handpicked, but they stuck to their line. There's a possible reason for the existence of this level of denial, which is backed up by an indescribable degree of surveillance and indoctrination. A North Korean citizen who decided that it was all a lie and a waste would have to face the fact that his life had been a lie and a waste also. The scenes of hysterical grief when Fat Man died were not all feigned; there might be a collective nervous breakdown if it was suddenly announced that the Great Leader had been a verbose and arrogant fraud. Picture, if you will, the abrupt deprogramming of more than 20 million Moonies or Jonestowners, who are suddenly informed that it was all a cruel joke and there's no longer anybody to tell them what to do. There wouldn't be enough Kool-Aid to go round. I often wondered how my guides kept straight faces. The streetlights are turned out all over Pyongyang—which is the most favored city in the country—every night. And the most prominent building on the skyline, in a town committed to hysterical architectural excess, is the Ryugyong Hotel. It's 105 floors high, and from a distance looks like a grotesquely enlarged version of the Transamerica Pyramid in San Francisco (or like a vast and cumbersome missile on a launchpad). The crane at its summit hasn't moved in years; it's a grandiose and incomplete ruin in the making. 'Under construction,' say the guides without a trace of irony. I suppose they just keep two sets of mental books and live with the contradiction for now.

Every old ruin in India becomes sooner or later a dwelling place of snakes, and the old summer-house was alive with cobras.

Some things are more important than football. You're going to find that out sooner or later.

If I were going uphill, I was relatively happy since I would sooner or later be going downhill. Whereas, if I were going downhill, I wasn’t all that happy because I knew I would eventually have to be going uphill.

Reason is itself a matter of faith. It is an act of faith to assert that our thoughts have any relation to reality at all. If you are merely a sceptic, you must sooner or later ask yourself the question, “Why should anything go right; even observation and deduction? Why should not good logic be as misleading as bad logic? They are both movements in the brain of a bewildered ape?” The young sceptic says, “I have a right to think for myself.” But the old sceptic, the complete sceptic, says, “I have no right to think for myself. I have no right to think at all...Man, by a blind instinct, knew that if once things were wildly questioned, reason could be questioned first. The authority of priests to absolve, the authority of popes to define the authority, even of inquisitors to terrify: these were all only dark defences erected round one central authority, more undemonstrable, more supernatural than all—the authority of a man to think. We know now that this is so; we have no excuse for not knowing it. For we can hear scepticism crashing through the old ring of authorities, and at the same moment we can see reason swaying upon her throne. In so far as religion is gone, reason is going. For they are both of the same primary and authoritative kind. They are both methods of proof which p 60 cannot themselves be proved. And in the act of destroying the idea of Divine authority we have largely destroyed the idea of that human authority by which we do a long-division sum. With a long and sustained tug we have attempted to pull the mitre off pontifical man; and his head has come off with it.

It is idle to talk always of the alternative of reason and faith. Reason is itself a matter of faith. It is an act of faith to assert that our thoughts have any relation to reality at all. If you are merely a sceptic, you must sooner or later ask yourself the question, "Why should ANYTHING go right; even observation and deduction? Why should not good logic be as misleading as bad logic? They are both movements in the brain of a bewildered ape?" The young sceptic says, "I have a right to think for myself." But the old sceptic, the complete sceptic, says, "I have no right to think for myself. I have no right to think at all.

Reason is itself a matter of faith. It is an act of faith to assert that our thoughts have any relation to reality at all. If you are merely a sceptic, you must sooner or later ask yourself the question, "Why should anything go right; even observation and deduction? Why should not good logic be as misleading as bad logic? They are both movements in the brain of a bewildered ape?" The young sceptic says, "I have a right to think for myself." But the old sceptic, the complete sceptic, says, "I have no right to think for myself. I have no right to think at all." There is a thought that stops thought. That is the only thought that ought to be stopped.

When she was nine or ten, one of her relatives asked her at a family gathering the question every boy and girl is asked sooner or later: “What do you want to do when you grow up?” Without skipping a beat, Elizabeth replied, “I want to be a billionaire.” “Wouldn’t you rather be president?” the relative asked. “No, the president will marry me because I’ll have a billion dollars.

That peril is that the human intellect is free to destroy itself. Just as one generation could prevent the very existence of the next generation, by all entering a monastery or jumping into the sea, so one set of thinkers can in some degree prevent further thinking by teaching the next generation that there is no validity in any human thought. It is idle to talk always of the alternative of reason and faith. Reason is itself a matter of faith. It is an act of faith to assert that our thoughts have any relation to reality at all. If you are merely a sceptic, you must sooner or later ask yourself the question, “Why should anything go right; even observation and deduction? Why should not good logic be as misleading as bad logic? They are both movements in the brain of a bewildered ape?” The young sceptic says, “I have a right to think for myself.” But the old sceptic, the complete sceptic, says, “I have no right to think for myself. I have no right to think at all.” There

The plane banked, and he pressed his face against the cold window. The ocean tilted up to meet him, its dark surface studded with points of light that looked like constellations, fallen stars. The tourist sitting next to him asked him what they were. Nathan explained that the bright lights marked the boundaries of the ocean cemeteries. The lights that were fainter were memory buoys. They were the equivalent of tombstones on land: they marked the actual graves. While he was talking he noticed scratch-marks on the water, hundreds of white gashes, and suddenly the captain's voice, crackling over the intercom, interrupted him. The ships they could see on the right side of the aircraft were returning from a rehearsal for the service of remembrance that was held on the ocean every year. Towards the end of the week, in case they hadn't realised, a unique festival was due to take place in Moon Beach. It was known as the Day of the Dead... ...When he was young, it had been one of the days he most looked forward to. Yvonne would come and stay, and she'd always bring a fish with her, a huge fish freshly caught on the ocean, and she'd gut it on the kitchen table. Fish should be eaten, she'd said, because fish were the guardians of the soul, and she was so powerful in her belief that nobody dared to disagree. He remembered how the fish lay gaping on its bed of newspaper, the flesh dark-red and subtly ribbed where it was split in half, and Yvonne with her sleeves rolled back and her wrists dipped in blood that smelt of tin. It was a day that abounded in peculiar traditions. Pass any candy store in the city and there'd be marzipan skulls and sugar fish and little white chocolate bones for 5 cents each. Pass any bakery and you'd see cakes slathered in blue icing, cakes sprinkled with sea-salt.If you made a Day of the Dead cake at home you always hid a coin in it, and the person who found it was supposed to live forever. Once, when she was four, Georgia had swallowed the coin and almost choked. It was still one of her favourite stories about herself. In the afternoon, there'd be costume parties. You dressed up as Lazarus or Frankenstein, or you went as one of your dead relations. Or, if you couldn't think of anything else, you just wore something blue because that was the colour you went when you were buried at the bottom of the ocean. And everywhere there were bowls of candy and slices of special home-made Day of the Dead cake. Nobody's mother ever got it right. You always had to spit it out and shove it down the back of some chair. Later, when it grew dark, a fleet of ships would set sail for the ocean cemeteries, and the remembrance service would be held. Lying awake in his room, he'd imagine the boats rocking the the priest's voice pushed and pulled by the wind. And then, later still, after the boats had gone, the dead would rise from the ocean bed and walk on the water. They gathered the flowers that had been left as offerings, they blew the floating candles out. Smoke that smelt of churches poured from the wicks, drifted over the slowly heaving ocean, hid their feet. It was a night of strange occurrences. It was the night that everyone was Jesus... ...Thousands drove in for the celebrations. All Friday night the streets would be packed with people dressed head to toe in blue. Sometimes they painted their hands and faces too. Sometimes they dyed their hair. That was what you did in Moon Beach. Turned blue once a year. And then, sooner or later, you turned blue forever.

There’s that line in that show Designing Women when Julia Sugarbaker says something like, 'We here in the South don’t hide our crazy relatives up in the attic; we bring them downstairs and show them off.' My stories are about what then happens when they run out the front door, jump off the front porch and run down the street naked. You might lock the front door to prevent it but it’s going to happen sooner or later. Life is always going to have those crazy moments, so I’ll always have something to write about.

Colby’s resourceful, I’ll give him that.” “You used to be good friends.” “We were, until he started hanging around Cecily,” came the short reply. “I’m not as angry at him as I was. But it seems that he has to have a woman to prop him up.” “Not necessarily,” Matt replied. “Sometimes a good woman can save a bad man. It’s an old saying, but fairly true from time to time. Colby was headed straight to hell until Cecily put him on the right track. It’s gratitude, but I don’t think he can see that just yet. He’s in between mourning his ex-wife and finding someone to replace her.” He leaned back again. “I feel sorry for him. He’s basically a one-woman man, but he lost the woman.” Tate packed back to the wing chair and sat down on the edge. “He’s not getting Cecily. She’s mine, even if she doesn’t want to admit it.” Matt stared at him. “Don’t you know anything about women in love?” “Not a lot,” the younger man confessed. “I’ve spent the better part of my life avoiding them.” “Especially Cecily,” Matt agreed. “She’s been like a shadow. You didn’t miss her until you couldn’t see her behind you anymore.” “She’s grown away from me,” Tate said. “I don’t know how to close the gap. I know she still feels something for me, but she wouldn’t stay and fight for me.” He lifted his gaze to Matt’s hard face. “She’s carrying my child. I want both of them, regardless of the adjustments I have to make. Cecily’s the only woman I’ve ever truly wanted.” Matt spread his hands helplessly. “This is one mess I can’t help you sort out,” he said at last. “If Cecily loves you, she’ll give in sooner or later. If it were me, I’d go find her and tell her how I really felt. I imagine she’ll listen.” Tate stared at his shoes. He couldn’t find the right words to express what he felt. “Tate,” his father said gently, “you’ve had a lot to get used to lately. Give it time. Don’t rush things. I’ve found that life sorts itself out, given the opportunity.” Tate’s dark eyes lifted. “Maybe it does.” He searched the other man’s quiet gaze. “It’s not as bad as I thought it was, having a foot in two worlds. I’m getting used to it.” “You still have a unique heritage,” Matt pointed out. “Not many men can claim Berber revolutionaries and Lakota warriors as relatives.

In theory, if some holy book misrepresented reality, its disciples would sooner or later discover this, and the text’s authority would be undermined. Abraham Lincoln said you cannot deceive everybody all the time. Well, that’s wishful thinking. In practice, the power of human cooperation networks depends on a delicate balance between truth and fiction. If you distort reality too much, it will weaken you, and you will not be able to compete against more clear-sighted rivals. On the other hand, you cannot organise masses of people effectively without relying on some fictional myths. So if you stick to unalloyed reality, without mixing any fiction with it, few people will follow you. If you used a time machine to send a modern scientist to ancient Egypt, she would not be able to seize power by exposing the fictions of the local priests and lecturing the peasants on evolution, relativity and quantum physics. Of course, if our scientist could use her knowledge in order to produce a few rifles and artillery pieces, she could gain a huge advantage over pharaoh and the crocodile god Sobek. Yet in order to mine iron ore, build blast furnaces and manufacture gunpowder the scientist would need a lot of hard-working peasants. Do you really think she could inspire them by explaining that energy divided by mass equals the speed of light squared? If you happen to think so, you are welcome to travel to present-day Afghanistan or Syria and try your luck. Really powerful human organisations – such as pharaonic Egypt, the European empires and the modern school system – are not necessarily clear-sighted. Much of their power rests on their ability to force their fictional beliefs on a submissive reality. That’s the whole idea of money, for example. The government makes worthless pieces of paper, declares them to be valuable and then uses them to compute the value of everything else. The government has the power to force citizens to pay taxes using these pieces of paper, so the citizens have no choice but to get their hands on at least some of them. Consequently, these bills really do become valuable, the government officials are vindicated in their beliefs, and since the government controls the issuing of paper money, its power grows. If somebody protests that ‘These are just worthless pieces of paper!’ and behaves as if they are only pieces of paper, he won’t get very far in life.

Harmonious passion is related to having high levels of grit, whereas obsessive passion is not.23 If you’re obsessively passionate, you’re thinking short-term. You’re trying to force things to go your way. But you don’t truly want whatever it is you’re seeking. You just think you need it because you’re unresolved internally. Whether you get what you want or not, sooner or later you’ll shift that unhealthy need onto something else—the hedonic treadmill will continue. Similar to harmonious passion, intrinsic motivation is also related to having high levels of grit, whereas extrinsic motivation is not.24

Chapter I. Ignorance is Strength.   Throughout recorded time, and probably since the end of the Neolithic Age, there have been three kinds of people in the world, the High, the Middle and the Low. They have been subdivided in many ways, they have borne countless different names, and their relative numbers, as well as their attitude towards one another, have varied from age to age: but the essential structure of society has never altered. Even after enormous upheavals and seemingly irrevocable changes, the same pattern has always reasserted itself, just as a gyroscope will always return to equilibrium, however far it is pushed one way or the other.   ‘Julia, are you awake?’ said Winston. ‘Yes, my love, I’m listening. Go on. It’s marvellous.’ He continued reading:   The aims of these three groups are entirely irreconcilable. The aim of the High is to remain where they are. The aim of the Middle is to change places with the High. The aim of the Low, when they have an aim—for it is an abiding characteristic of the Low that they are too much crushed by drudgery to be more than intermittently conscious of anything outside their daily lives—is to abolish all distinctions and create a society in which all men shall be equal. Thus throughout history a struggle which is the same in its main outlines recurs over and over again. For long periods the High seem to be securely in power, but sooner or later there always comes a moment when they lose either their belief in themselves or their capacity to govern efficiently, or both. They are then overthrown by the Middle, who enlist the Low on their side by pretending to them that they are fighting for liberty and justice. As soon as they have reached their objective, the Middle thrust the Low back into their old position of servitude, and themselves become the High. Presently a new Middle group splits off from one of the other groups, or from both of them, and the struggle begins over again. Of the three groups, only the Low are never even temporarily successful in achieving their aims. It would be an exaggeration to say that throughout history there has been no progress of a material kind. Even today, in a period of decline, the average human being is physically better off than he was a few centuries ago. But no advance in wealth, no softening of manners, no reform or revolution has ever brought human equality a millimetre nearer. From the point of view of the Low, no historic change has ever meant much more than a change in the name of their masters.

Nobody is ever made happy by winning the lottery, buying a house, getting a promotion or even finding true love. People are made happy by one thing and one thing only – pleasant sensations in their bodies. A person who just won the lottery or found new love and jumps from joy is not really reacting to the money or the lover. She is reacting to various hormones coursing through her bloodstream and to the storm of electric signals flashing between different parts of her brain. Unfortunately for all hopes of creating heaven on earth, our internal biochemical system seems to be programmed to keep happiness levels relatively constant. There's no natural selection for happiness as such - a happy hermit's genetic line will go extinct as the genes of a pair of anxious parents get carried on to the next generation. Happiness and misery play a role in evolution only to the extent that they encourage or discourage survival and reproduction. Perhaps it's not surprising, then, that evolution has moulded us to be neither too miserable nor too happy. It enables us to enjoy a momentary rush of pleasant sensations, but these never last for ever. Sooner of later they subside and give place to unpleasant sensations. (...) Some scholars compare human biochemistry to an air-conditioning system that keeps the temperature constant, come heatwave or snowstorm. Events might momentarily change the temperature, but the air-conditioning system always returns the temperature to the same set point. Some air-conditioning systems are set at twenty-five degrees Celsius. Others are set at twenty degrees. Human happiness conditioning systems also differ from person to person. On a scale from one to ten, some people are born with a cheerful biochemical system that allows their mood to swing between levels six and ten, stabilising with time at eight. Such a person is quite happy even if she lives in an alienating big city, loses all her money in a stock-exchange crash and is diagnosed with diabetes. Other people are cursed with a gloomy biochemistry that swings between three and seven and stabilises at five. Such an unhappy person remains depressed even if she enjoys the support of a tight-knit community, wins millions in the lottery and is as healthy as an Olympic athlete (...) incapable of experiencing anything beyond level seven happiness. Her brain is simply not built for exhilaration, come what may. (...) Buying cars and writing novels do not change our biochemistry. They can startle it for a fleeting moment, but it is soon back to the set point.

Images shown on television are by definition images of which, sooner or later, one tires. What looks like callousness has its origin in the instability of attention that television is organized to arouse and to satiate by its surfeit of images. Image-glut keeps attention light, mobile, relatively indifferent to content. Image-flow precludes a privileged image. The whole point of television is that one can switch channels, that it is normal to switch channels, to become restless, bored. Consumers droop. They need to be stimulated, jump-started, again and again. Content is no more than one of these stimulants. A more reflective engagement with content would require a certain intensity of awareness—just what is weakened by the expectations brought to images disseminated by the media, whose leaching out of content contributes most to the deadening of feeling.

Would it not be possible, in a time of peace and quiet, to form relief societies for the purpose of having care given to the wounded in wartime by zealous, devoted and thoroghly qualified volunteers ? Since the new and terrible methods of destruction are invented daily, with perseverance worthy of a better object, and since the inventors of these instruments of destruction are applauded and encouraged in most of the great European States, which are engaged in an armament race; and since finally the state of mind in Europe combines with many other symptoms to indicate the prospect of future wars, the avoidance of which, sooner or later, seems hardly possible, In view of all this, why could not advantage be taken of a time of relative calm and quiet to investigate and try to solve a question of such immense and worldwide importance, both from the humane and Christian standpoint ?

We must not conclude that morals are worthless because they differ according to time and place, and that it would be wise to show our historic learning by at once discarding the moral customs of our group. A little anthropology is a dangerous thing. [...] Social order is none the less necessary; the game must still have rules in order to be played; men must know what to expect of one another in the ordinary circumstances of life. Hence the unanimity with which the members of a society practise its moral code is quite as important as the contents of that code. Our heroic rejection of the customs and morals of our tribe, upon our adolescent discovery of their relativity, betrays the immaturity of our minds; given another decade and we begin to understand that there may be more wisdom in the moral code of the group—the formulated experience of generations of the race—than can be explained in a college course. Sooner or later the disturbing realization comes to us that even that which we cannot understand may be true.

I’m talking to God here, be with ye as soon as we’re done,— Is Mason going to get angry and into a fight? Will he stand and announce, “This is none of God’s judgment,— to be offended as gravely by Calendar Reform as by Mortal Sin, requires a meanness of spirit quite out of the reach of any known Deity,— tho’ well within the resources of Stroud, it seems.” And walk out thro’ their stunn’d ranks to the Embrace of the Night, and never enter the place again? No.— He buys ev’ryone another Pint, instead, and resigns himself to seeking out his Family tomorrow,— tho’ sure Agents of Melancholy, they sooner or later feel regretful for it, whilst Regret is just the sort of Sentiment that regular life at The George depends on having no part of. The Landlord is kind and forthright, the Ale as good as any in Britain, the Defenestration of the Clothiers in ’56 has inscrib’d the place forever in Legend, and Good Eggs far outnumber Bad Hats,— yet so dismal have these late Hours in it been for Mason, as to make him actually look forward to meeting his Relations again.

Did you ever consider how ridiculous it would be to try to cram on a farm—to forget to plant in the spring, play all summer and then cram in the fall to bring in the harvest? The farm is a natural system. The price must be paid and the process followed. You always reap what you sow; there is no shortcut. This principle is also true, ultimately, in human behavior, in human relationships. They, too, are natural systems based on the law of the harvest. In the short run, in an artificial social system such as school, you may be able to get by if you learn how to manipulate the man-made rules, to “play the game.” In most one-shot or short-lived human interactions, you can use the Personality Ethic to get by and to make favorable impressions through charm and skill and pretending to be interested in other people’s hobbies. You can pick up quick, easy techniques that may work in short-term situations. But secondary traits alone have no permanent worth in long-term relationships. Eventually, if there isn’t deep integrity and fundamental character strength, the challenges of life will cause true motives to surface and human relationship failure will replace short-term success. Many people with secondary greatness—that is, social recognition for their talents—lack primary greatness or goodness in their character. Sooner or later, you’ll see this in every long-term relationship they have, whether it is with a business associate, a spouse, a friend, or a teenage child going through an identity crisis. It is character that communicates most eloquently. As Emerson once put it, “What you are shouts so loudly in my ears I cannot hear what you say.” There are, of course, situations where people have character strength but they lack communication skills, and that undoubtedly affects the quality of relationships as well. But the effects are still secondary. In the last analysis, what we are communicates far more eloquently than anything we say or do. We all know it. There are people we trust absolutely because we know their character. Whether they’re eloquent or not, whether they have the human relations techniques or not, we trust them, and we work successfully with them. In the words of William George Jordan, “Into the hands of every individual is given a marvelous power for good or evil—the silent, unconscious, unseen influence of his life. This is simply the constant radiation of what man really is, not what he pretends to be.

Tell me, Princess Olivia... why do you have to stay in your tower?" The soft entreaty made Livia feel as if she were melting inside. She laughed unsteadily, wishing for a moment that she dared to trust him. But the habit of independence was too strong. Shaking her head, Livia approached him, expecting him to back away from the doorway. He retreated half a step, his hands still grasping the edges of the doorway, so that she couldn't help but walk into an open-armed embrace. The bonnet ribbons slipped from her fingers. "Mr. Shaw-" she began, making the mistake of looking up at him. "Gideon," he whispered. "I want to know your secrets, Olivia." A bitter half smile touched her lips. "You'll hear them sooner or later from other people." "I want to hear them from you." As Livia began to retreat into the glasshouse, Shaw deftly caught the little cloth belt of her walking dress. His long fingers hooked beneath the reinforced fabric. Unable to back away from him, Livia clamped her hand over his, while a hectic blush flooded her face. She knew that he was toying with her, and that she once might have been able to manage this situation with relative ease. But not now. When she spoke, her voice was husky. "I can't do this, Mr. Shaw." To her amazement, he seemed to understand exactly what she meant. "You don't have to do anything," he said softly. "Just let me come closer... and stay right there..." His head bent, and he found her mouth easily. The coaxing pressure of his lips made Livia sway dizzily, and he caught her firmly against him. She was being kissed by Gideon Shaw, the self-indulgent, debauched scoundrel her brother had warned her about. And oh, he was good at it. She had thought nothing would ever be as pleasurable as Amberley's kisses... but this man's mouth was warm and patient, and there was something wickedly erotic about his complete lack of urgency. He teased her gently, nudging her lips apart, the tip of his tongue barely brushing hers before it withdrew. Wanting more of those silken strokes, Livia began to strain against him, her breath quickening. He nurtured her excitement with such subtle skill that she was utterly helpless to defend against it. To her astonishment, she found herself winding her arms around his neck and pressing her breasts against the hard plane of his chest. His hand slid behind her neck, tilting her head back to expose her throat more fully. Still gentle and controlled, he kissed the fragile skin, working his way down to the hollow at the base of her throat. She felt his tongue swirl in the warm depression, and a moan of pleasure escaped her. Shaw lifted his head to nuzzle the side of her cheek, while his hand smoothed over her back. Their breaths mingled in swift puffs of heat, his hard chest moving against hers in an erratic rhythm.

Calm down! I don’t believe in monogamy, okay? I don’t understand how you can be with one partner all your life. Love just the same person for the rest of your life, be committed to one person… Let me explain it in your language. It's like listening to the same song throughout your life. The same song every freaking day. Sooner or later you’ll get tired of it. Then those notes, that melody, those words will get on your nerves, and, in the end, one day, you will be done. That’s why there are people like me. We listen to everything, rap, pop, rock, country, even classical music. You must understand, you can’t get everything from one partner. I came back because I knew that no matter what, you will always be there waiting for me. You are giving me things others can’t give and vice versa. It’s easy.

Meditation is the art of enjoying your own aloneness, and love is the art of relating with others. These two qualities are the most important in life.  Meditation is far more important than love, because love is only possible if meditation becomes possible.  A person who cannot enjoy his own aloneness cannot enjoy relating with others. That is the basic reason why the two persons  in a relationship  are always in  such a conflict. They basically meet out of need, because they cannot be alone. They feely empty and  they are unable to be alone. They have only a negative experience of aloneness, so it is like an inner wound that hurts. And one needs some support and somebody to cling to. So both people in a relationship desire the other for support. But sooner or later this will create conflict and frustration, because both are lonely and they want the other to fill their emptiness and loneliness.  It is only two meditator that can relate out  of joy,  because  both are capable of being alone. There is no need for the other. Now they can relate, because they have something to share. They do not relate out of need, but out of joy and abundance. The meditator can love himself in his own aloneness. which means that he can enjoy everything. The ancient spiritual scriptures say that wherever a real meditator sits, the whole place becomes a sacred place.

At times, too, I've had the impression that I'd manage to feel quite at home in a life of vacuity. That the relatively painless boredom would enable me to go on making the usual gestures of life. Another big mistake. Prolonged boredom is not tenable as a position: sooner or later it is transformed into feelings that are acutely more painful, of true pain; this is precisely what's happening to me.

As a relatively young widow, I discovered that there was little help to be had from people of my own age, most of whom have little or no knowledge of the realms of grief. We live in a society that regards death as a defeat for medical science rather than a part of life. In a culture that allows little place for death in the public arena, grief becomes a private affair, viewed as a luxury we cannot afford. We are all amateurs at grief, although sooner or later every one of us will lose someone close to us. I was determined to permit myself the luxury of grieving.

go away without surrendering their lives to Christ. They want the blessings of belief without the burden of swimming against the cultural stream. They like the idea of the gospel, but they lack a personal commitment to Christ. Sooner or later, they begin to feel disillusioned, disenchanted, even disappointed. They fall away. It’s been relatively easy to live as a Christian in America throughout recent decades. I know that from experience. However, the days are coming—in many ways they’re already here—when lifting up the banner of Christ will cost something. This will

Tolstoy’s accounts of Borodino and Austerlitz show us what real war is like: no one knows what the orders are or who is winning. No one has any idea what to do. Soldiers are permitted to kill each other and are maddened, sooner or later, by the realization that someone else, somewhere relatively comfortable, thinks this is the right thing for them to do. And we are not so far from that kind of chaos in everyday life, really. I walk down the street towards the Infirmary, every Wednesday, and I go in and wait and sit down and everyone is quite polite, and I am played with by the law and turned into a sexless person. The most extraordinary thing is done behind a nice white screen. And the nurse who injects me does it with a good will, because she has been told that it is her job. She doubtless thinks of herself as a freely choosing agent. She likes to think she does her job well, but at the same time she is just doing her job. (One hears this a lot.) That means she does not take ultimate responsibility for her actions, because those kinds of decisions are taken, or absorbed, by more powerful persons, like Tolstoy’s generals, who know what they are doing. She sees no contradiction between this and her own intuitive sense of agency.

The truth is a solid base for a long-lasting relationship. If you don’t build your relationship on the truth, sooner or later it will crumble. We have to find the best way to tell the truth so that the other person can receive it easily. Sometimes even the most skillful words can cause pain. That is okay. Pain can heal. If your words are spoken with compassion and understanding, the pain will heal more quickly.

I closed my eyes and thought once again about the relative merits of honesty. It seemed to me that the only thing you could say about it, as far as its being a good thing, was that if you didn’t tell the truth, sooner or later your made-up story would whirl around and bite you in the crotch. The only other thing I could say about honesty was that whatever else you try first, it never works and honesty ends up as your last resort anyway. And then you’re standing there with a crotch wound, and you have to tell the truth just the same, but now you have to drop it into an atmosphere of anger and resentment. Life is a rigged game; there’s really no way to win.

As the producer states gradually forced the major oil companies to share with them more of the profits from oil, increasing quantities of sterling and dollars flowed to the Middle East. To maintain the balance of payments and the viability of the international financial system, Britain and the United States needed a mechanism for these currency flows to be returned. [...] The purchase of most goods, whether consumable materials like food and clothing or more durable items such as cars or industrial machinery, sooner or later reaches a limit where, in practical terms, no more of the commodity can be used and further acquisition is impossible to justify. Given the enormous size of oil revenues, and the relatively small populations and widespread poverty of many of the countries beginning to accumulate them, ordinary goods could not be purchased at a rate that would go far to balance the flow of dollars (and many could be bought from third countries, like Germany and Japan – purchases that would not improve the dollar problem). Weapons, on the other hand, could be purchased to be stored up rather than used, and came with their own forms of justification. Under the appropriate doctrines of security, ever-larger acquisitions could be rationalised on the grounds that they would make the need to use them less likely. Certain weapons, such as US fighter aircraft, were becoming so technically complex by the 1960s that a single item might cost over $10 million, offering a particularly compact vehicle for recycling dollars. Arms, therefore, could be purchased in quantities unlimited by any practical need or capacity to consume. As petrodollars flowed increasingly to the Middle East, the sale of expensive weaponry provided a unique apparatus for recycling those dollars – one that could expand without any normal commercial constraint.

That which is external, it is instrumental (naimitik); it is relative and it is perishable [destructive]. Instrumental means no one has a say in it. One’s actions are not of his own free will; he is under the control of external power. So on what basis do you need to object? Sooner or later you will have to become free from objections.

If the weather does remain fair, I would like to take Winnie with me into town soon.” Emmie nodded but pulled her feet up under her, making herself look smaller and even a little defensive. “Miss Farnum, nobody will treat her badly in my company.” “They would not dare,” she agreed, but her tone was off. A little flippant or bitter. “But?” He sipped his drink and tried not to focus on the way candlelight glinted off her hair, which was swept back into a soft, disheveled bun at her nape. “Winnie will parade around town with you,” she said, an edge to her voice, “and have a grand time as long as you are at her side. Emboldened by your escort and her happy experiences, she will wander there again on her own, and sooner or later, somebody will treat her like the pariah she is.” “Go on.” He was a bastard, but he hadn’t considered this. “I wonder, when I watch you and Lord Amery cosseting and fussing over Winnie, if I don’t do her a disservice by allowing such attentions. She is desperate for your regard and affection, your time, and yet she cannot grow to depend on it. Still, her instincts are right: She is deserving of just such care, and had her father been a decent man, she would have had at least some of that from him.” “But?” The earl watched the emotions play across the lady’s face and saw there was much she wasn’t saying. “But she cannot grow to rely on such from others,” Emmie said, setting her drink down with a definite clink. “Sooner or later, you will return to London or take a wife, and Winnie will be sent off, to school, to a poor relation, to somewhere. Her future is not that of the legitimate daughter of an earl, and she must learn to rely on herself.” “As you have?” He watched as she rose and started pacing the room. She crossed her arms and hunched her shoulders, her expression troubled. “Of course as I have.” She nodded then startled as thunder rumbled even closer. “Winnie deserves the hugs and cuddles and compliments and guidance you give her, but what she deserves and what life will hand her are two different things. She needs to know not every friendly gentleman who offers her a buss on the cheek can be trusted to respect her.

Reflex or Response I did not survive to be untouched. The emotional patterns of our lives are very strong. They often come into being because we've needed them to survive. But sooner or later, we all arrive at moments where the very thing that has saved us is killing us, keeping us from truly living. Being invisible once kept us from being hurt, but now we are vanishing. Or listening once kept us in relation, but now we are drowning in our unheard cries. Or avoiding conflict once kept us out of the line of fire, but now we are thirsting for contact that is real. Early in my life, I learned to protect myself, and this meant that I became very good at catching things. In fact, I never went anywhere without my catcher's mitt. No matter what came at me, nothing could surprise me. And while this saved me from the unpredictable assaults of my family, and even helped me in my odyssey through cancer, it eventually had a life of its own. Everything—birds, women, friends, truth—was intercepted by the quick reflex of my mitt. Eventually, nothing got through, and the very thing that helped me survive was now keeping me from being touched. The softness and wonder of the world was vanishing from my life. But I did not survive to live at a distance from things, and so I began the long and painful process of putting my mitt down, of regaining choice about when and how to protect myself. I began to realize that letting life in was a deeper way to survive.

Nothing is more certain than that whatever has to court public favor for its support will sooner or later be prostituted to utilitarian ends. The educational institutions of the United States afford a striking demonstration of this truth. Virtually without exception, liberal education, that is to say, education centered about ideas and ideals, has fared best in those institutions which draw their income from private sources. They have been able, despite limitations which donors have sought to lay upon them, to insist that education be not entirely a means of breadwinning. This means that they have been relatively free to promote pure knowledge and the training of the mind; they have afforded a last stand for “antisocial” studies like Latin and Greek. In state institutions, always at the mercy of elected bodies and of the public generally, and under obligation to show practical fruits for their expenditure of money, the movement toward specialism and vocationalism has been irresistible. They have never been able to say that they will do what they will with their own because their own is not private. It seems fair to say that the opposite of the private is the prostitute. Not

Is this part of your church thing?" he asks. Juanita has been using her excess money to start her own branch of the Catholic church -- she considers herself a missionary to the intelligent atheists of the world. "Don't be condescending," she says. "That's exactly the attitude I'm fighting. Religion is not for simpletons." "Sorry. This is unfair, you know -- you can read every expression on my face, and I'm looking at you through a fucking blizzard." "It's definitely related to religion," she says. "But this is so complex, and your background in that area is so deficient, I don't know where to begin." "Hey, I went to church every week in high school. I sang in the choir." "I know. That's exactly the problem. Ninety-nine percent of everything that goes on in most Christian churches has nothing whatsoever to do with the actual religion. Intelligent people all notice this sooner or later, and they conclude that the entire one hundred percent is bullshit, which is why atheism is connected with being intelligent in people's minds." "So none of that stuff I learned in church has anything to do with what you're talking about?" Juanita thinks for a while, eyeing him. Then she pulls a hypercard out of her pocket. "Here. Take this.

More often than not, focusing on stress, pain and chaos in our lives creates even more stress, pain and chaos for us. Here’s what I’ve experienced, and my guess is that it’s happened to you as well: Whenever I am focused on how difficult my life is, I begin to feel overwhelmed, stressed, depressed, and worried. These emotions, in turn, influence my productivity, actions and choices. They may even change my sleeping patterns and compromise my immune system. Sooner or later they begin to interfere with my relationships with family and friends. They even hinder the way I worship or approach God. As these emotions continue to influence how I live, cope, function, and relate to those around me, they can even impact my finances and long-term security.

Humble Inquiry has the potential to humanize relationships across hierarchical and geographical boundaries, especially when people reveal aspects of themselves that are relatable. Of course each person’s experiences are unique. Yet the events of any story we tell reveal how we perceive things, feel about them, and act on them, which sooner or later provides opportunities for empathizing. Ideally, inquirers remember something similar from their own experiences and can identify with the storyteller. When we share our stories, we provide each other opportunities to discover important similarities in our experiences and our reactions, even as we know that experiences still differ in many ways. We have to listen and understand—this allows us to identify with the storyteller, which in turn prompts us to inquire further.

Every student of the history of philosophy assumes, tacitly or expressly, rightly or wrongly, that he knows what philosophy is or what a philosopher is. In attempting to transform the necessarily confused notion with which one starts one’s investigations, into a clear notion of philosophy, one is confronted sooner or later with what appears to be the most serious implication of the question “what a philosopher is,” viz., the relation of philosophy to social or political life. This relation is adumbrated by the term “Natural Law,” a term which is as indispensable as it is open to grave objections. If we follow the advice of our great medieval teachers and ask first “the philosopher” for his view, we learn from him that there are things which are “by nature just.” On the basis of Aristotle, the crucial question concerns then, not the existence of a ius naturale, but the manner of its existence: “is” it in the sense in which numbers and figures “are,” or “is” it in a different sense? The question can be reduced, to begin with, to this more common form: is the ius naturale a dictate of right reason, a set of essentially rational rules?

Every student of the history of philosophy assumes, tacitly or expressly, rightly or wrongly, that he knows what philosophy is or what a philosopher is. In attempting to transform the necessarily confused notion with which one starts one’s investigations, into a clear notion of philosophy, one is confronted sooner or later with what appears to be the most serious implication of the question 'what a philosopher is,' viz., the relation of philosophy to social or political life. This relation is adumbrated by the term 'Natural Law,' a term which is as indispensable as it is open to grave objections.

(I found out later that my lawyers had also represented various Trump-related entities. I wish I’d known sooner.) The finer points: (1) I would volunteer as a trusted advisor,

But it was always the case, wasn’t it? You could go out into the world, succeed on your own terms, and sooner or later some embarrassing old relative was bound to turn up.

Never underestimate the power of your associations. By the phenomenon known as “emotional contagion” as well as through the activation of the mirror neurons in our brains, we model the behavior of the people we spend our days with. Fill your life with exceptionally excellent, enterprising, healthy, positive, ethical and sincerely loving people. And over time, you’ll exemplify these lofty traits. Allow dream stealers, energy thieves and enthusiasm bandits into your Tight Bubble of Total Focus and please know you’re sure to become like them. The real key is to avoid trouble creators. People who have grown up in an environment riddled with drama and non-stop problems will consciously and subconsciously re-create drama and nonstop problems because, as amazing as it seems, such conditions feel familiar, safe and like home to them. Stay away from all drama queens and negativity kings. If you don’t, sooner or later, they’ll dissolve your bigness and destroy your life. It’s just what they do. Relate peacefully, as much as possible, with everyone. Even one enemy is an enemy too many. Pass through life gracefully, taking the high road when conflict shows up. Should someone do you wrong, let karma do the dirty work. And let a world-class life be your revenge.

Thus the Utopia of terrestrial paradise implies an absolute humanity within the transitory relations of terrestrial history. But there is no room in terrestrial reality, by its nature strictly confined and limited, for an absolute life. Yet the Utopia theory asserts that what has been impossible until now will not be so always, that an absolute and conclusive state will sooner or later crown historical relations. It affirms, not a transition from limited historical relations to some other plane of being, to some fourth dimension commensurable with the closed three dimensional world, but a fourth dimension of absolute life within the very framework of three-dimensional space. In this lie its fundamental metaphysical antithesis and essential instability, instead of seeing absolute life as the transition from terrestrial to, celestial history, it presupposes an ultimate solution of human destiny within the framework of terrestrial relations, a final integration of the three-dimensional world. It desires to humanize that absolute perfection and beatitude which can only be attained in the celestial reality and only contained in the fourth dimension.

That peril is that the human intellect is free to destroy itself. Just as one generation could prevent the very existence of the next generation, by all entering a monastery or jumping into the sea, so one set of thinkers can in some degree prevent further thinking by teaching the next generation that there is no validity in any human thought. It is idle to talk always of the alternative of reason and faith. Reason is itself a matter of faith. It is an act of faith to assert that our thoughts have any relation to reality at all. If you are merely a sceptic, you must sooner or later ask yourself the question, “Why should anything go right; even observation and deduction? Why should not good logic be as misleading as bad logic? They are both movements in the brain of a bewildered ape?” The young sceptic says, “I have a right to think for myself.” But the old sceptic, the complete sceptic, says, “I have no right to think for myself. I have no right to think at all.

There are deceivers among Muslims as there are among Christians who go on Scripture (i.e., Qur'an/Bible) with "Sola Scriptura" attitude and behaviour. They take this path thinking that they purify themselves from an evil doctrine which was attached to Scripture, as if it were a legitimate act of scholarship and Scripture would be cleansed by such a self-proclaimed entrepreneurship endeavour. It helps them foremost in attracting new converts in environments that are not tolerant of historical Scripture and its culture in the first place. However, such an unscientific stance will inevitably lead to their dependence on the text rather than the authority of the whole package (i.e., text, history, science, reason, context ..etc) which The Lord has endowed the truth with, and sooner or later they'll end up worshipping the text itself; and eventually the book (i.e., the paper and its cover)! If one cannot differentiate between the authority of the Messengers of God and other creatures and yet refuse to simply believe that their role is not substitutable by others, then worshipping materialism in form of atoms/particles or spirit/consciousness will unequivocally follow and conclude the development of their faith/religion establishment. Playing that role of the Messengers (i.e., revelation reception) when there is no such communication/relation with God in the first place, will certainly lead to establishing a contact with that being that lurks in the darkness in the absence of light awaiting those stray children of Adam. If God wanted to establish faith using Socialism, He'd have inscribed Scripture on a mountain for example so that all creatures/humans have equal access unto it! But this is not how The Lord created and intended the universe to be; there are ranks, preferences and degrees. He who transgresses the limits is not guided by God and is to be held responsible for his stray choices.

Tolstoy’s accounts of Borodino and Austerlitz show us what real war is like: no one knows what the orders are or who is winning. No one has any idea what to do. Soldiers are permitted to kill each other and are maddened, sooner or later, by the realisation that someone else, somewhere relatively comfortable, thinks this is the right thing for them to do. And we are not so far from that kind of chaos in everyday life, really.

One argument that I shall make in this book is that the very notion that a rational agent in full possession of his or her faculties could, in any meaningful sense, freely reject God absolutely and forever is a logically incoherent one. Another is that, for this and other reasons, a final state of eternal torment could be neither a just sentence pronounced upon nor a just fate suffered by a finite being, no matter how depraved that being might have become. Still another is that, even if that fate were in some purely abstract sense “just,” the God who would permit it to become anyone’s actual fate could never be perfectly good—or, rather, as Christian metaphysical tradition obliges us to phrase it, could never be absolute Goodness as such—but could be at most only a relative calculable good in relation to other relative calculable goods. And yet another is that the traditional doctrine of hell’s perpetuity renders other aspects of the tradition, such as orthodox Christology or the eschatological claims of the Apostle Paul, ultimately meaningless. If all of this seems obscure, which at this point it should, I hope it will have become clear by the end of the book. I cannot be certain that it will have done so, however, because Christians have been trained at a very deep level of their thinking to believe that the idea of an eternal hell is a clear and unambiguous element of their faith, and that therefore the idea must make perfect moral sense. They are in error on both counts, as it happens, but a sufficiently thorough conditioning can make an otherwise sound mind perceive even the most ostentatiously absurd proposition to be the very epitome of rational good sense. In fact, where the absurdity proves only slight, the mind that has been trained most thoroughly will, as often as not, fabricate further and more extravagant absurdities, in order to secure the initial offense against reason within a more encompassing and intoxicating atmosphere of corroborating nonsense. Sooner or later, it will all seem to make sense, simply through ceaseless repetition and restatement and rhetorical reinforcement. The most effective technique for subduing the moral imagination is to teach it to mistake the contradictory for the paradoxical, and thereby to accept incoherence as profundity, or moral idiocy as spiritual subtlety. If this can be accomplished with sufficient nuance and delicacy, it can sustain even a very powerful intellect for an entire lifetime. In the end, with sufficient practice, one really can, like the White Queen, learn to believe as many as six impossible things before breakfast.

We have jerks, assholes, and those who are just dumb...dumb!" "You mean relative to you others," my mother once protested. "No, Mom, dumb like anyone is dumb." "So how did he get a Ph.D.?" "Sitzfleisch, Mom." Sitzfleisch: the ability to sit through any task, to do it again and again until the job is somehow done. Those who give out Ph.D.'s are human too - sooner or later they give in.

But because we have mistaken our real self for this imposter we feel an insecurity, a doubt, a lack, a sensation of isolation. The “me” can only live in relation to objects so we spend all our energy trying to fulfill the insatiable insecurity of this me. We live in anxiety, fear and desire trying at one and the same time to be as individualistic as possible and to overcome this separateness. The “me” which appears occasionally is taken as a continuum. Actually it is only a crystallization of data and experience held together by memory. Being fractional, its viewpoint is fractional functioning through like and dislike. Its contact with its surroundings is based on this arbitrary choosing. Living in this way is miserable. The loneliness of such an existence may be temporarily camouflaged by compensatory activity but sooner or later, as we said, our real nature will make itself felt and our questioning will become more urgent.

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