Statistic Death Quotes

A single death is a tragedy; a million deaths is a statistic.

Miracles are statistical improbabilities. And fate is an illusion humanity uses to comfort itself in the dark. There are no absolutes in life, save death.

The death of one is a tragedy, but death of a million is just a statistic.

The death penalty can be tolerated only by extreme statist reactionaries who demand a state that is so powerful that it has the right to kill.

single death is a tragedy; a million is a statistic.

Anarchists did not try to carry out genocide against the Armenians in Turkey; they did not deliberately starve millions of Ukrainians; they did not create a system of death camps to kill Jews, gypsies, and Slavs in Europe; they did not fire-bomb scores of large German and Japanese cities and drop nuclear bombs on two of them; they did not carry out a ‘Great Leap Forward’ that killed scores of millions of Chinese; they did not attempt to kill everybody with any appreciable education in Cambodia; they did not launch one aggressive war after another; they did not implement trade sanctions that killed perhaps 500,000 Iraqi children. In debates between anarchists and statists, the burden of proof clearly should rest on those who place their trust in the state. Anarchy’s mayhem is wholly conjectural; the state’s mayhem is undeniably, factually horrendous.

He turns off the techno-shit in his goggles. All it does is confuse him; he stands there reading statistics about his own death even as it's happening to him. Very post-modern.

The truth is that the 143 million orphaned children and the 11 million who starve to death or die from preventable diseases and the 8.5 million who work as child slaves, prostitutes, or under other horrific conditions and the 2.3 million who live with HIV add up to 164.8 million needy children. And though at first glance that looks like a big number, 2.1 billion people on this earth proclaim to be Christians. The truth is that if only 8 percent of the Christians would care for one more child, there would not be any statistics left.

It is axiomatic that one death is a tragedy, a thousand is a statistic. So it was for Mi-ran. What she didn't realize is that her indifference was an acquired survival skill. In order to get through the 1990s alive, one had to suppress any impulse to share food. To avoid going insane, one had to learn to stop caring.

There are two kinds of statistics, the kind you look up and the kind you make up.

If you enjoyed laughing in the face of death, you might like to have a crack at High Saffron. One hundred merits, and all you have to do is take a look.' 'I understand there's a one hundred percent fatality rate?' 'True. But up until the moment of death there was a one hundred percent survival rate. Really, I shouldn't let anything as meaningless as statistics put you off.

You know that old cliché about millions of deaths being a statistic while the loss of just one life is a tragedy? If that's true, what is it when you lose something that never even had the chance to be born? I've had lots of relationships in my time, platonic and otherwise, but the ones I think about most are those that never quite made it to term. The dashing first date who didn't call you back. The lady on the train you had that amazing conversation but never saw again. The cool neighbor kid you met the first time a week before he moved away. I guess I'm just haunted by all that potential energy. One moment, the universe presents you with this amazing opportunity for new possibilities...and then...

One death is a tragedy; a million is a statistic.” Statistics stay silent in us.

The word hope first appeared in English about a thousand years ago, denoting some combination of confidence and desire. But what I desired—life—was not what I was confident about—death. When I talked about hope, then, did I really mean “Leave some room for unfounded desire?” No. Medical statistics not only describe numbers such as mean survival, they measure our confidence in our numbers, with tools like confidence levels, confidence intervals, and confidence bounds. So did I mean “Leave some room for a statistically improbable but still plausible outcome—a survival just above the measured 95 percent confidence interval?” Is that what hope was? Could we divide the curve into existential sections, from “defeated” to “pessimistic” to “realistic” to “hopeful” to “delusional”? Weren’t the numbers just the numbers? Had we all just given in to the “hope” that every patient was above average? It occurred to me that my relationship with statistics changed as soon as I became one.

The quotation falsely attributed to Stalin, 'One death is a tragedy; a million deaths is a statistic,' gets the numbers wrong but captures a real fact about human psychology. (p. 220)

It is axiomatic that one death is a tragedy, a thousand is a statistic.

A single death, wrote one ancient king, is a tragedy, but a genocide can only be understood through statistics.

Voting, we might even say, is the next to last refuge of the politically impotent. The last refuge is, of course, giving your opinion to a pollster, who will get a version of it through a desiccated question, and then will submerge it in a Niagara of similar opinions, and convert them into--what else?--another piece of news. Thus we have here a great loop of impotence: The news elicits from you a variety of opinions about which you can do nothing except to offer them as more news, about which you can do nothing.

At school you were taught about chemicals in test tubes, equations to describe motion, and maybe something on photosynthesis—about which more later—but in all likelihood you were taught nothing about death, risk, statistics, and the science of what will kill or cure you.

…he stands there reading statistics about his own death even as it’s happening to him. Very post-modern.

The death of one man is a tragedy, the death of millions is a statistic. Quoted by someone with a very sick imagination but misattributed to Stalin

There’s a quote from Stalin,” he says. “‘A single death is a tragedy; a million is a statistic.’ Can you imagine seven billion of anything? I have trouble doing it. It pushes the limits of our ability to comprehend. And that’s exactly why they did it. Like running up the score in football. You played football, right? It isn’t about destroying our capability to fight so much as crushing our will to fight.

From all these friends, I could not escape learning some of the statistics that I preferred not to know. Forty-one people at the mall had been wounded. Nineteen had died. Everyone said it was a miracle that only nineteen perished. What has gone wrong with our world when nineteen dead can seem like any kind of miracle?

He could not believe that any of them might actually hit somebody. If one did, what a nowhere way to go: killed by accident; slain not as an individual but by sheer statistical probability, by the calculated chance of searching fire, even as he himself might be at any moment. Mathematics! Mathematics! Algebra! Geometry! When 1st and 3d Squads came diving and tumbling back over the tiny crest, Bell was content to throw himself prone, press his cheek to the earth, shut his eyes, and lie there. God, oh, God! Why am I here? Why am I here? After a moment's thought, he decided he better change it to: why are we here. That way, no agency of retribution could exact payment from him for being selfish.

In Alabama, even though 65 percent of all homicide victims were black, nearly 80 percent of the people on death row were there for crimes against victims who were white.

Poison’s generally a woman’s weapon.” “Sexist.” “Statistics,” she countered.

Those who take their own lives, especially when the quality of those lives is much less bad than those of the cancer patient or the concentration camp prisoner, fly in the face of the normal will to live. They are seen as abnormal, not merely in the statistical sense of being unusual, but of being defective, either morally or psychologically.

In time, the Navy would compile statistics showing that for a career Navy pilot, i.e., one who intended to keep flying for twenty years... there was a 23 percent probability that he would die in an aircraft accident. This did not even include combat deaths, since the military did not classify death in combat as accidental.

Coping with any death is traumatic; suicide compounds the anguish because we are forced to deal with two traumatic events at the same time. According to the American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders, the level of stress resulting from the suicide of a loved one is ranked as catastrophic–equivalent to that of a concentration camp experience.

Up until the moment of death, there was a 100% survival rate. Really. I wouldn't let anything as meaningless as statistics put you off.

I would ask the reader to pause for a moment and ponder the statistics. Statistics are mere numbers; they need to be translated into human experience. What would a 90 percent mortality rate mean to the survivors and their society? The Black Death in Europe at its worst carried off 30 to 60 percent of the population. That was devastating enough. But the mortality rate wasn’t high enough to destroy European civilization. A 90 percent mortality rate is high enough: It does not just kill people; it annihilates societies; it destroys languages, religions, histories, and cultures. It chokes off the transmission of knowledge from one generation to the next. The survivors are deprived of that vital human connection to their past; they are robbed of their stories, their music and dance, their spiritual practices and beliefs—they are stripped of their very identity.

based on UN statistics, is that before the DDT ban, malaria had become almost a minor illness. Fifty thousand deaths a year worldwide. A few years later, it was once again a global scourge. Fifty million people have died since the ban,

We have presumed based not on our own but on others’ deaths that we are mortal.

When you lose a friend [in battle] you have an overpowering desire to go back home and yell in everybody's ear, "This guy was killed fighting for you. Don't forget him--ever. Keep him in your mind when you wake up in the morning and when you go to bed at night. Don't think of him as the statistic which changes 38,788 casualties to 38,789. Think of him as a guy who wanted to live every bit as much as you do. Don't let him be just one of 'Our Brave Boys' from the old home town, to whom a marble monument is erected in the city park, and a civic-minded lady calls the newspaper ten years later and wants to know why that 'unsightly stone' isn't removed.

The non-scientist in the street probably has a clearer notion of physics, chemistry and biology than of statistics, regarding statisticians as numerical philatelists, mere collector of numbers.

Someone A man worn down by time, a man who does not even expect death (the proofs of death are statistics and everyone runs the risk of being the first immortal), a man who has learned to express thanks for the days' modest alms: sleep, routine, the taste of water, an unsuspected etymology, a Latin or Saxon verse, the memory of a woman who left him thirty years ago now whom he can call to mind without bitterness, a man who is aware that the present is both future and oblivion, a man who has betrayed and has been betrayed, may feel suddenly, when crossing the street, a mysterious happiness not coming from the side of hope but from an ancient innocence, from his own root or from some diffuse god. He knows better than to look at it closely, for there are reasons more terrible than tigers which will prove to him that wretchedness is his duty, but he accepts humbly this felicity, this glimmer. Perhaps in death when the dust is dust, we will be forever this undecipherable root, from which will grow forever, serene or horrible, or solitary heaven or hell.

When I speak at universities, in colleges, I share these statistics. I tell them that even as we are labeled criminal, we are actually the victims of crime. And I tell them there are no stats to track collateral deaths, the ones that unfold over months and years spent in mourning and grief: the depression that becomes addiction to alcohol that becomes cirrhosis; or else addiction to food that becomes diabetes that becomes a stroke . Slow deaths . Undocumented deaths. Deaths with a common root: the hatred that tells a person daily that their life and the life of those they love ain't worth shit, a truth made ever more real when the people who harm you are never held accountable.

At school you were taught about chemicals in test tubes, equations to describe motion, and maybe something on photosynthesis – about which more later – but in all likelihood you were taught nothing about death, risk, statistics, and the science of what will kill or cure you. The hole in our culture is gaping: evidence-based medicine, the ultimate applied science, contains some of the cleverest ideas from the past two centuries, it has saved millions of lives, but there has never once been a single exhibit on the subject in London’s Science Museum.

what is the expression which the age demands? the age demands no expression whatever. we have seen photographs of bereaved asian mothers. we are not interested in the agony of your fumbled organs. there is nothing you can show on your face that can match the horror of this time. do not even try. you will only hold yourself up to the scorn of those who have felt things deeply. we have seen newsreels of humans in the extremities of pain and dislocation. you are playing to people who have experienced a catastrophe. this should make you very quiet. speak the words, convey the data, step aside. everyone knows you are in pain. you cannot tell the audience everything you know about love in every line of love you speak. step aside and they will know what you know because you know it already. you have nothing to teach them. you are not more beautiful than they are. you are not wiser. do not shout at them. do not force a dry entry. that is bad sex. if you show the lines of your genitals, then deliver what you promise. and remember that people do not really want an acrobat in bed. what is our need? to be close to the natural man, to be close to the natural woman. do not pretend that you are a beloved singer with a vast loyal audience which has followed the ups and downs of your life to this very moment. the bombs, flame-throwers, and all the shit have destroyed more than just the trees and villages. they have also destroyed the stage. did you think that your profession would escape the general destruction? there is no more stage. there are no more footlights. you are among the people. then be modest. speak the words, convey the data, step aside. be by yourself. be in your own room. do not put yourself on. do not act out words. never act out words. never try to leave the floor when you talk about flying. never close your eyes and jerk your head to one side when you talk about death. do not fix your burning eyes on me when you speak about love. if you want to impress me when you speak about love put your hand in your pocket or under your dress and play with yourself. if ambition and the hunger for applause have driven you to speak about love you should learn how to do it without disgracing yourself or the material. this is an interior landscape. it is inside. it is private. respect the privacy of the material. these pieces were written in silence. the courage of the play is to speak them. the discipline of the play is not to violate them. let the audience feel your love of privacy even though there is no privacy. be good whores. the poem is not a slogan. it cannot advertise you. it cannot promote your reputation for sensitivity. you are students of discipline. do not act out the words. the words die when you act them out, they wither, and we are left with nothing but your ambition. the poem is nothing but information. it is the constitution of the inner country. if you declaim it and blow it up with noble intentions then you are no better than the politicians whom you despise. you are just someone waving a flag and making the cheapest kind of appeal to a kind of emotional patriotism. think of the words as science, not as art. they are a report. you are speaking before a meeting of the explorers' club of the national geographic society. these people know all the risks of mountain climbing. they honour you by taking this for granted. if you rub their faces in it that is an insult to their hospitality. do not work the audience for gasps ans sighs. if you are worthy of gasps and sighs it will not be from your appreciation of the event but from theirs. it will be in the statistics and not the trembling of the voice or the cutting of the air with your hands. it will be in the data and the quiet organization of your presence. avoid the flourish. do not be afraid to be weak. do not be ashamed to be tired. you look good when you're tired. you look like you could go on forever. now come into my arms. you are the image of my beauty.

Bernard was to remember this moment for the rest of his life. As they drank from their water bottles he was struck by the recently concluded war not as a historical, geopolitical fact but as a multiplicity, a near-infinity of private sorrows, as a boundless grief minutely subdivided without diminishment among individuals who covered the continent like dust, like spores whose separate identities would remain unknown, and whose totality showed more sadness than anyone could ever begin to comprehend; a weight borne in silence by hundreds of thousands, millions, like the woman in black for a husband and two brothers, each grief a particular, intricate, keening love story that might have been otherwise. It seemed as though he had never thought about the war before, not about its cost. He had been so busy with the details of his work, of doing it well, and his widest view had been of war aims, of winning, of statistical deaths, statistical destruction, and of post-war reconstruction. For the first time he sensed the scale of the catastrophe in terms of feeling; all those unique and solitary deaths, all that consequent sorrow, unique and solitary too, which had no place in conferences, headlines, history, and which had quietly retired to houses, kitchens, unshared beds, and anguished memories. This came upon Bernard by a pine tree in the Languedoc in 1946 not as an observation he could share with June but as a deep apprehension, a recognition of a truth that dismayed him into silence and, later, a question: what possible good could come of a Europe covered in this dust, these spores, when forgetting would be inhuman and dangerous, and remembering a constant torture?

It would be hard to get statistics on violent death -- what do you count as murder? When people starve to death because of policies of governments and corporations, is that murder? Nature does a fair amount of murdering itself, which is why this whole notion of dominating nature arose: it was one of those things that seemed a good idea at the time. No one ever believes a cure will prove worse than the disease. And maybe it isn't. An invasion of microbes that destroys a body could also be called murder. All deaths are violent deaths, I suppose.

His most famous (and possibly apocryphal) mishap involved an operation during which he worked so rapidly that he took off three of his assistant's fingers and, while switching blades, slashed a spectator's coat. Both the assistant and the patient died later of gangrene, and the unfortunate bystander expired on the spot from fright. It is the only surgery in history said to have had a 300 percent fatality rate.

My flight was announced by Donald Duck noises from a loudspeaker; I arose and shuffled off towards the statistical improbability of dying in an airplane crash. Personally, the thought of such a death appalls me little – what civilized man would not rather die like Icarus than be mangled to death on a Motorway by a Ford Popular?

African Americans had been spared the full brunt of the opioid epidemic: doctors were less likely to prescribe opioid painkillers to Black patients, either because they did not trust them to take the drugs responsibly or because they were less likely to feel empathy for these patients and want to treat their pain aggressively. As a result, levels of addiction and death were statistically low among African Americans. It appeared to be a rare instance in which systemic racism could be said to have protected the community.

To justify murdering tens of millions, Stalin is reputed to have said, “A single death is a tragedy; a million deaths is a statistic.

It is axiomatic that one death is a tragedy, a thousand is a statistic. So

There’s a quote from Stalin,” he says. “‘A single death is a tragedy; a million is a statistic.’ Can

When we choose a generality, an idea, a cause, instead of a person, when this becomes the accepted, the required thing to do, then it doesn’t matter if villages are destroyed by bombs; traffic deaths become statistics; starving babies can be forgotten when the television is turned off; and there will no longer be anybody who will read or write a poem or a story, who will look at or paint a picture, who will listen to or compose a symphony. No young man will walk whistling up the street. No young girl will sing about the love in her heart. 2

Corbin wanted, quite simply, to die. He had wished for death many times over his long lifespan, but never as fervently as he did while Beth Adams rattled off breastfeeding statistics, her baby sucking industriously, mouth fully around the entire areola, as Sam was quick to point out, finger outlining the area in question. Corbin was speechless. -Corbin at Baby Boot Camp

White backlash politics gave certain white populations the sensation of winning, particularly by upending the gains of minorities and liberals; yet the victories came at a steep cost. When white backlash policies became laws, as in cutting away health care programs and infrastructure spending, blocking expansion of health care delivery systems, defunding opiate-addiction centers, spewing toxins into the air, or enabling guns in public spaces, the result was—and I say this with the support of statistics detailed in the chapters that follow—increasing rates of death.

Japan held some 132,000 POWs from America, Britain, Canada, New Zealand, Holland, and Australia. Of those, nearly 36,000 died, more than one in every four.*1 Americans fared particularly badly; of the 34,648 Americans held by Japan, 12,935—more than 37 percent—died.*2 By comparison, only 1 percent of Americans held by the Nazis and Italians died. Japan murdered thousands of POWs on death marches, and worked thousands of others to death in slavery, including some 16,000 POWs who died alongside as many as 100,000 Asian laborers forced to build the Burma-Siam Railway. Thousands of other POWs were beaten, burned, stabbed, or clubbed to death, shot, beheaded, killed during medical experiments, or eaten alive in ritual acts of cannibalism. And as a result of being fed grossly inadequate and befouled food and water, thousands more died of starvation and easily preventable diseases. Of the 2,500 POWs at Borneo’s Sandakan camp, only 6, all escapees, made it to September 1945 alive. Left out of the numbing statistics are untold numbers of men who were captured and killed on the spot or dragged to places like Kwajalein, to be murdered without the world ever learning their fate.

The new hedonism seems unable to give people a reason to go on living. Its earliest fruits appear to be poisonous. Will this new "liberating" culture that our young have so enthusiastically embraced prove the deadliest carcinogen of them all? And if the West is in the grip of a "culture of death," as the pope contends and the statistics seem to show, is Western civilization about to follow Lenin's empire to the same inglorious end?

When is posttraumatic stress pathological? The American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders (DSM-IV23 or DSM-IV-TR24)b lays out specific criteria. Criterion A: Trauma. Yes, the event that created Batman (1) involved death or physical danger and (2) horrified the survivor. Criterion B: Persistent re-experiencing. Yes, Bruce re-experiences his parents’ murders through recurrent, vivid recollections and

Leftists bruit about statistics on accidents where children are killed with revolvers. But these data are wildly exaggerated by including the shooting deaths of young, teenaged gang-bangers, whose deaths are certainly purposeful.

As she waited for the applause to subside, she thought of the statistic that said people feared public speaking more than they feared death. She loved it. She enjoyed all of the concatenated moments of presenting in front of a listening audience—teaching, performing, telling a story, teeing up a heated debate. She also loved the adrenaline rush. The bigger the stakes, the more sophisticated or hostile the audience, the more the whole experience thrilled her.

We know that media vita in morte sumus or, “in the midst of life we are in death.” We begin dying the day we are born, after all. But because of advances in medical science, the majority of Americans will spend the later years of their life actively dying. The fastest-growing segment of the US population is over eighty-five, what I would call the aggressively elderly. If you reach eighty-five, not only is there a strong chance you are living with some form of dementia or terminal disease, but statistics show that you have a 50-50 chance of ending up in a nursing home, raising the question of whether a good life is measured in quality or quantity. This slow decline differs sharply from times past, when people tended to die quickly, often in a single day. Postmortem daguerreotypes from the 1800s picture fresh, young, almost lifelike corpses, many of them victims of scarlet fever or diphtheria. In 1899, a mere 4 percent of the US population was over sixty-five—forget making it to eighty-five. Now, many will know that death is coming during months or years of deterioration. Medicine has given us the “opportunity”—loosely defined—to sit at our own wakes.

Just then, Larry recalled a conversation he had with a friend in Ireland, about the situation in Nepal between the King and the Maoists. The friend was sided with the Maoists, which was more or less his political leanings in any case, and stated that at least they were trying to help the people. So Larry had remarked upon the rising death rate, and how the Maoists are just as brutal as the security forces, yet the friend simply shrugged and said you have to expect some collateral damage in a revolution. Oh how he hates that phrase, as that makes it sound like the people’s lives are meant to be expendable, something that a person’s life should never be. Of course, it is very easy to disregard people you have never met, and who are certainly not your friends or family members. After all, in the eyes of an outsider, who is in no danger whatsoever, the people caught up in the situation are nothing more than simply statistics.

An appropriately warm and affectionate relationship with the father is the greatest basis for future warm and lasting relationships with men emotionally and sexually. I say this not by virtue of any statistic but by virtue of the absence of such relationships is most of the sexually unhappy women I've treated. I can't think of one who had a wondrous relationship with her father- except for those who did have such a relationship but lost it because of the early death of the father.

Girls mature faster than boys, cost more to raise, and statistics show that the old saw about girls not knowing about money and figures is a myth. Girls start to outspend boys before puberty—and they manage to maintain this lead until death or an ugly credit manager, whichever comes first. Males are born with a closed fist. Girls are born with the left hand cramped in a position the size of an American Express card. Whenever a girl sees a sign reading, “Sale, Going Out of Business, Liquidation,” saliva begins to form in her mouth, the palms of her hands perspire and the pituitary gland says, “Go, Mama.” In the male, it is quite a different story. He has a gland that follows a muscle from the right arm down to the base of his billfold pocket. It's called “cheap.” Girls can slam a door louder, beg longer, turn tears on and off like a faucet, and invented the term, “You don't trust me.” So much for “sugar and spice and everything nice” and “snips and snails and puppydog tails.

Death to the attacker was a yardstick of success, to the media person and the government, was a mere statistic. But to her, and countless other people, death had a name, a face and a story, and a countless number of emotions. And to each, theirs was the most painful.

But psychology is passing into a less simple phase. Within a few years what one may call a microscopic psychology has arisen in Germany, carried on by experimental methods, asking of course every moment for introspective data, but eliminating their uncertainty by operating on a large scale and taking statistical means. This method taxes patience to the utmost, and could hardly have arisen in a country whose natives could be bored. Such Germans as Weber, Fechner, Vierordt, and Wundt obviously cannot ; and their success has brought into the field an array of younger experimental psychologists, bent on studying the elements of the mental life, dissecting them out from the gross results in which they are embedded, and as far as possible reducing them to quantitative scales. The simple and open method of attack having done what it can, the method of patience, starving out, and harassing to death is tried ; the Mind must submit to a regular siege, in which minute advantages gained night and day by the forces that hem her in must sum themselves up at last into her overthrow. There is little of the grand style about these new prism, pendulum, and chronograph-philosophers. They mean business, not chivalry. What generous divination, and that superiority in virtue which was thought by Cicero to give a man the best insight into nature, have failed to do, their spying and scraping, their deadly tenacity and almost diabolic cunning, will doubtless some day bring about. No general description of the methods of experimental psychology would be instructive to one unfamiliar with the instances of their application, so we will waste no words upon the attempt.

Quantitative historians who use statistical tools to study big-picture historical trends, created a vast database of research on more than 36,000 slave ship voyages that took place over four hundred years. They found that there was a revolt on at least one in ten of these voyages. That was a much higher number than anyone expected. Revolts were never easy, but revolts on slave ships in the middle of the Atlantic Ocean were basically suicide missions. Nonetheless, many captives chose death over this exceptionally horrid new kind of slavery. This type of resistance was so expensive and time-consuming for the slavers, these historians estimate that it prevented at least a million more people from being captured and entering the slave trade. So why would a revolt happen on one ship and not another? The quantitative historians couldn't find a clear pattern, other than that captives tried to revolt whenever they would. But one thing did stand out: The more women onboard a slave ship, the more likely a revolt. Let me emphasize this point: the more women onboard a slave ship, the more likely a revolt would occur.

Campbell’s slideshow lists grim domestic violence statistic after statistic: second leading cause of death for African American women, third leading cause of death for native women, seventh leading cause of death for Caucasian women. Campbell says twelve hundred abused women are killed every year in the United States.1 That figure does not count children. And it does not count the abusers who kill themselves after killing their partners, murder-suicides we see daily in the newspaper. And it does not count same-sex relationships where one or the other partner might not be “out.” And it does not count other family members, like sisters, aunts, grandmothers, who are often killed alongside the primary victim. And it does not count innocent bystanders: the twenty-six churchgoers in Texas, say, after a son-in-law has gone to a service to target his mother-in-law, or the two spa employees in Wisconsin killed alongside their client by her ex. The list is endless. And it does not count the jurisdictions who do not report their homicides, since homicide reporting is voluntary through the FBI’s Supplemental Homicide Reporting Data. So how many people are killed as a result of domestic violence each year? The bystanders, the other family members, the perpetrators’ suicides? The victims who just can’t take it anymore and kill themselves? The accidents that turn out not to be accidents at all, victims pushed out of cars and from cliffs or driven into trees. Tragedies forever uncategorized.

Using more traditional methods of tallying assaults, the statistics showed that Border Patrol agents did not experience the highest assault rate among law enforcement officers. They experienced the lowest. The death rate among Border Patrol agents was about one-third that of the nation’s law enforcement officers who policed residents.

None of his colleagues or friends, or former colleagues or former friends, had died. Sometimes it amazed him that he’d managed to live forty-two years without proximity to mortality. And that amazement was always followed by the fear that the statistics would catch up with him and offer a lot of death at once. And he wouldn’t be ready.

From the point of view of genes in any male body, the body itself is a sinking prison ship. Death comes to all bodies sooner or later. Even if a male devoted all of his energy to surviving, by storing up huge fat reserves and hiding in an armored underground compound, statistics guarantee that an accident would sooner or later kill him. This paranoid survivalist strategy is no way to spread one's genes through a population. The only deliverance for a male's genes is through an escape tube into a female body carrying a fertile egg. Genes can survive in the long term only by jumping ship into offspring. In species that reproduce sexually, the only way to make offspring is to merge one's genes with another individual's. And the only way to do that, for males, is to attract a female of the species through courtship. This is why males of most species evolve to act as if copulation is the whole point of life. For male genes, copulation is the gateway to immortality. This is why males risk their lives for copulation opportunities.

But it’s more than the deaths I saw; it’s the destruction. The noise with which we go seems to make it count for more. I think of my buddies who checked out via hand grenade versus those who died from MRSA back in the VA. We barely notice the latter. They’re statistics. Go quietly, and you’re a number. Go in spectacular fashion, and you’re a name.

Modern married women do not fare better in life than their single counterparts. Married women in America do not live longer than single women; married women do not accumulate as much wealth as single women (you take a 7 percent pay cut, on average, just for getting hitched); married women do not thrive in their careers to the extent single women do; married women are significantly less healthy than single women; married women are more likely to suffer from depression than single women; and married women are more likely to die a violent death than single women—usually at the hands of a husband, which raises the grim reality that, statistically speaking, the most dangerous person in the average woman’s life is her own man.

A total of 105 patrol officers died on the job in 2012. Less half of those (51) died as the result of violence, and another 48 died in traffic accidents. Between 1961 and 2012, 3,847 cops were murdered and 2,946 died in accidents—averaging about 75 murders and 58 fatal accidents in a typical year. Naturally it is not to be lost sight of that these numbers represent human lives, not widgets or sacks of potatoes. But let’s also remember that there were 4,383 fatal work injuries in 2012. As dangerous professions go, according to the Bureau of Labor Statistics, policing is not even in the top ten. In terms of total fatalities, more truck drivers are killed than any other kind of worker (741 in 2012). A better measure of occupational risk, however, is the rate of work-related deaths per 100,000 workers. In 2012, for example, it was 17.4 for truck drivers. At 15.0 deaths per 100,000, policing is slightly less dangerous than being a maintenance worker (15.7) and slightly more dangerous than supervising the gardener (14.7). The highest rate of fatalities is among loggers at 127.8 per 100,000, just ahead of fishers at 117.0. The rate for all occupations, taken together, is 3.2 per 100,000 workers. Where are the headlines, the memorials, the honor guards, and the sorrowful renderings of Taps for these workers? Where are the mayoral speeches, the newspaper editorials, the sober reflections that these brave men and women died, and that others risk their lives daily, so that we might continue to enjoy the benefits of modern society?

Go on from here, Ada, please. (She). Billions of boys. Take one fairly decent decade. A billion of Bills, good, gifted, tender and passionate, not only spiritually but physically well-meaning Billions, have bared the jillions of their no less tender and brilliant Jills during that decade, at stations and under conditions that have to be controlled and specified by the worker, lest the entire report be choked up by the weeds of statistics and waist-high generalizations. No point would there be, if we left out, for example, the little matter of prodigious individual awareness and young genius, which makes, in some cases, of this or that particular gasp an unprecedented and unrepeatable event in the continuum of life or at least a thematic anthemia of such events in a work of art, or a denouncer’s article. The details that shine through or shade through: the local leaf through the hyaline skin, the green sun in the brown humid eye, tout ceci, vsyo eto, in tit and toto, must be taken into account, now prepare to take over (no, Ada, go on, ya zaslushalsya: I’m all enchantment and ears), if we wish to convey the fact, the fact, the fact—that among those billions of brilliant couples in one cross section of what you will allow me to call spacetime (for the convenience of reasoning), one couple is a unique super-imperial couple, sverhimperator-skaya cheta, in consequence of which (to be inquired into, to be painted, to be denounced, to be put to music, or to the question and death, if the decade has a scorpion tail after all), the particularities of their love-making influence in a special unique way two long lives and a few readers, those pensive reeds, and their pens and mental paintbrushes. Natural history indeed! Unnatural history—because that precision of senses and sense must seem unpleasantly peculiar to peasants, and because the detail is all: The song of a Tuscan Firecrest or a Sitka Kinglet in a cemetery cypress; a minty whiff of Summer Savory or Yerba Buena on a coastal slope; the dancing flitter of a Holly Blue or an Echo Azure—combined with other birds, flowers and butterflies: that has to be heard, smelled and seen through the transparency of death and ardent beauty. And the most difficult: beauty itself as perceived through the there and then. The males of the firefly (now it’s really your turn, Van).

And never fall into that statistical macho trap that’s so prevalent in fly-fishing these days. If you keep score, you can be beaten, but if you refuse to compete you can leave the impression that you have long since risen above that kind of crap. When someone says to you, “I caught forty-eight trout and ten of them were twenty inches or better. How’d you do?” say, “Yeah, we got some. Couple nice ones, too.

In other words, the important statistic is the risk of violent death for each person. To illustrate this point, there were 49 homicides in Denmark in 2012 (population: 5.6 million), so the chance of any particular Dane being murdered that year was less than one in 100,000. But in a typical small-scale society, with a population of, say, 1,000, 49 homicides would translate into one chance in 20 of being murdered. As

Until such time as duplications of individual nervous systems can be grown in tissue cultures (at this point no one knows "whose" consciousness they would have), our special identities will always be subject to being hit by a truck or dying in a plane crash. A sudden virus or heart seizure, even in the body's youth, may carry us off. Statistically, looking ahead thousands of years, the chances are that every human and even inanimate form will be broken sooner or later. But the distress felt by men and women today does not arise from the fear of such hazards. Rather, it comes from the certainty of aging and physical degeneration leading to death. It is the fear of losing our powers and being left alone, or in the hands of indifferent nurses, and knowing that the moment must come when we will not see the people we love any more, and everything will go black.

Mine is not the first voice to suggest that as patients, as families, and even as doctors, we need to find hope in other ways, more realistic ways, than in the pursuit of elusive and danger-filled cures. In the care of advanced disease, whether cancer or some other determined killer, hope should be redefined. Some of my sickest patients have taught me of the varieties of hope that can come when death is certain. I wish I could report that there were many such people, but there have, in fact, been few. Almost everyone seems to want to take a chance with the slim statistics that oncologists give to patients with advanced disease. Usually they suffer for it, and they die anyway, having magnified the burdens they and those who love them must carry to the final moments. Though everyone may yearn for a tranquil death, the basic instinct to stay alive is a far more powerful force.

Perhaps the most telling report on the low-carb diet and health is the recent summary of 17 studies published in January 2013 involving 272,216 subjects,59 in which a low-carb diet showed a statistically significant 31 percent increase in total deaths. This finding is even more telling than the statistics suggest because this 31 percent increase is in comparison to the already high mortality typically observed for the SAD, when compared to a whole food, plant-based diet.

The ending of the existing social order and the renewal of life with the aid of the new principles can be accomplished only by concentrating all the means of social existence in the hands of our committee, and the proclamation of compulsory physical labour for everyone. The committee, as soon as the present institutions have been overthrown, proclaims that everything is common property, orders the setting up of workers' societies (artels) and at the same time publishes statistical tables compiled by experts and pointing out what branches of labour are most needed in a certain locality and what branches may run into difficulties there. For a certain number of days assigned for the revolutionary upheaval and the disorders that are bound to follow, each person must join one or another of these artels according to his own choice... All those who remain isolated and unattached to workers' groups without sufficient reason will have no right of access either to the communal eating places or to the communal dormitories, or to any other buildings assigned to meet the various needs of the brother-workers or that contain the goods and materials, the victuals or tools reserved for all members of the established workers' society; in a word, he who without sufficient reason has not joined an artel, will be left without means of subsistence. All the roads, all the means of communication will be closed to him; he will have no other alternative but work or death.

In Stalin’s famous words, one death is a tragedy; one million deaths is a statistic. In this case, it is not even a particularly good statistic. The very incomprehensibility of what a million horrible and violent deaths might mean, and the impossibility of producing an appropriate response, is perhaps the reason that the events following partition have yielded such a great and moving body of fictional literature and such an inadequate and flimsy factual history. What does it matter to the readers of history today whether there were 200,000 deaths, or 1 million, or 2 million? On that scale, is it possible to feel proportional revulsion, to be five times more upset at 1 million deaths than at 200,000? Few can grasp the awfulness of how it might feel to have their fathers barricaded in their houses and burnt alive, their mothers beaten and thrown off speeding trains, their daughters torn away, raped and branded, their sons held down in full view, screaming and pleading, while a mob armed with rough knives hacked off their hands and feet. All these things happened, and many more like them; not just once, but perhaps a million times. It is not possible to feel sufficient emotion to appreciate this monstrous savagery and suffering. That is the true horror of the events in the Punjab in 1947: one of the vilest episodes in the whole of history, a devastating illustration of the worst excesses to which human beings can succumb. The death toll is just a number.

As an adult, I love the forest. To be deeply enveloped in the woods, everything around you living, breathing, moving - is pure magic. On any given street, in any town, on any day, you could be mugged, shot, murdered, hit by a car, abducted, raped, or beaten to death by some psychopath that happened to snap at that particular moment. Statistically, the scariest, most dangerous places in the world are cities. Every time you leave your house you are, quite literally, gambling with your life.

From the Author’s Note: In 2017, a migrant died every twenty-one hours along the United States-Mexico border. That number does not include the many migrants who simply disappear each year. Worldwide in 2017, as I was finishing this novel, a migrant died every ninety minutes, in the Mediterranean, in Central Americ, in the horn of Africa. Every hour and a half. So sixteen migrant deaths for each night I tuck my children into bed. When I first began my research in 2013, these estimates were difficult to find because no one was keeping track. Even now, the International Organization for Migration warns that the available statistics are “likely only a fraction of the real number of deaths” because so many migrants who vanish are never accounted for in the first place. So maybe the number is more like two hundred deaths for each load of laundry I do. There are currently around forty thousand people reported missing across Mexico, and investigators routinely find mass graves containing dozens, sometimes hundreds, of bodies.

According to estimates presented by scientists from across the globe at the American Association for the Advancement of Science in 2016, of the fifty-five lakh deaths caused by air pollution in 2013, over half were in India and China. India alone accounted for fourteen lakh of those deaths. Air pollution, scientists say, is the fourth-highest risk factor for death globally, after high blood pressure, poor diet and cigarettes. We can only hope that the dying poor of the tribal regions are at least counted in these statistics.

So, instead, we are supplied with a constant stream of propaganda telling us about the righteous contempt that the people feel for the corrupt political class, which only serves to weaken the position of politicians still further, which in turn leads to a new round of gauntlet-running in the media. This process continues in a vicious circle, the inevitable culmination of which is the death of representative democracy, the complete impotence of politicians, and a hyper-real media dictatorship. This process is strengthened by feedback. Through the use of opinion polls, whose questions are obviously phrased by the media to serve their own purposes, the population is told what it thinks, and what it is “natural” to think. Then the media go on to show how adaptable politicians are adapting to this norm, or are allowing themselves to be adapted, and so the process goes on and on, ad infinitum. The investigations of the mass-media are, on their most profound level, investigations into the mass-media themselves. Statistics which purport to represent public opinion are actually the tools used by the media to manufacture opinion.

Telling you all this, Camilo, the stab of pain that sliced through my chest that day comes back in full force; it’s a recurring pain that ambushes me out of nowhere. There can’t be a pain worse than that one, so great it has no name. I know, I know, who am I to complain? My daughter’s death wasn’t a punishment. I’m just a statistic, this is the oldest and most common suffering in human history. Before, no one even expected children to survive, so many died in childhood, and it’s still that way in a large part of the world, but that does nothing to lessen the horror when you’re the mother. I felt like I’d been emptied out from the inside, I was a bloody cavity, I couldn’t breathe, my bones were made of wax, my soul had taken flight. And the world still turned as if nothing had happened: I stand up, take one step then another, find my voice and respond, I haven’t lost my mind, I drink water, my mouth full of sand, my eyes burning, and my little girl stiff, frozen, sculpted in alabaster—my daughter who will never again call me Mom, who left a tremendous imprint in her passage through my life, the memory of her laughter, her grace, her rebelliousness, her suffering.

Statistically, maybe. And linguistically. With a little sociology thrown in. Plus a deep and innate understanding of human nature. Think about the number two hundred. Sounds like a nice round figure, but it isn’t, really. No one says two hundred purely at random. People say a hundred, or a thousand. Or hundreds or thousands. Two hundred deaths sounds specific to me. Like a true number. Maybe rounded up from the high 180s or 190s, but it sounds to me like there’s information behind it. Enough to keep me interested, anyway. For instance. Speaking as an investigator.” Westwood said nothing.

But there was something in the scythe’s eyes that said otherwise. So Rowan pressed. “There’s more to it, isn’t there?” The scythe sighed. He didn’t have to say anything—he was, after all, a scythe, above the law in every way. He owed no one an explanation. But he chose to give one anyway. “Removing old age from the equation, statistics from the Age of Mortality cite 7 percent of deaths as being automobile-related. Of those, 31 percent involved the use of alcohol, and of those, 14 percent were teenagers.” Then he tossed Rowan a small calculator from the principal’s desk. “Figure it out yourself.

Are the religious individuals in a society more moral than the secular ones? Many researchers have looked into this, and the main finding is that there are few interesting findings. There are subtle effects here and there: some studies find, for instance, that the religious are slightly more prejudiced, but this effect is weak when one factors out other considerations, such as age and political attitudes, and exists only when religious belief is measured in certain ways. The only large effect is that religious Americans give more to charity (including nonreligious charities) than atheists do. This holds even when one controls for demographics (religious Americans are more likely than average to be older, female, southern, and African American). To explore why this relationship exists, the political scientists Robert Putnam and David Campbell asked people about life after death, the importance of God to morality, and various other facets of religious belief. It turns out that none of their answers to such questions were related to behaviors having to do with volunteering and charitable giving. Rather, participation in the religious community was everything. As Putnam and Campbell put it, “Once we know how observant a person is in terms of church attendance, nothing that we can discover about the content of her religious faith adds anything to our understanding or prediction of her good neighborliness.… In fact, the statistics suggest that even an atheist who happened to become involved in the social life of the congregation (perhaps through a spouse) is much more likely to volunteer in a soup kitchen than the most fervent believer who prays alone. It is religious belongingness that matters for neighborliness, not religious believing.” This importance of community, and the irrelevance of belief, extends as well to the nastier effects of religion. The psychologist Jeremy Ginges and his colleagues found a strong relationship between religiosity and support for suicide bombing among Palestinian Muslims, and, again, the key factor was religious community, not religious belief: mosque attendance predicted support for suicide attacks; frequency of prayer did not. Among Indonesian Muslims, Mexican Catholics, British Protestants, Russian Orthodox in Russia, Israeli Jews, and Indian Hindus, frequency of religious attendance (but again, not frequency of prayer) predicts responses to questions such as “I blame people of other religions for much of the trouble in this world.

But our Edenic tent–God doesn’t just want to save us. He actually wants to be with us. He doesn’t just love us. God actually likes us. So God removes His royal robes and steps down from His throne to experience—for the first time—what it is like to be human. God is omniscient, which means that He is all-knowing. There’s nothing in the universe, no piece of information, no fact, no statistic that He doesn’t know. The hairs on your head, the zits on your face—He knows about every one. But until the incarnation, God hadn’t experienced human nature. Since zits aren’t a sin, perhaps Jesus had them too. God knows every hair on your head, but through the incarnation, God knows what it feels like to have hair ripped out. God knows about tiredness, but through the incarnation, He experiences exhaustion. God knows how many molecules it takes to shoot a hunger pain from your stomach to your brain. But through the incarnation, God knows what it feels like to starve to the point of death. Through the incarnation, God has enjoyed the same warm wave of sunlight that splashes across your face on the first day of spring. When you bathe in it, God smiles because He’s bathed in it too. He’s been refreshed by a night’s sleep after a long day of work. Warmed by a toasty bed on a cold winter night. Enjoyed a rich glass of wine while celebrating among friends. God authored creation. But through the incarnation, God experienced creation. And He encountered joy under the bridge. He also experienced pain. Relational, psychological, emotional, and physical agony. God has suffered the misery and brokenness of the same sin-saturated world that oppresses us every day. The pain of being rejected, beaten, abused, unloved, uncared for, mocked, shamed, spat upon, and disrespected as an image bearer of the Creator. Jesus knows all of this. He’s experienced all of this. And He willingly endured it to bring you back to Eden.

A more serious consequence of the illusion of control is revealed in our preference for driving over flying. At least part of this irrational—from a survival point of view—habit is due to the fact that we “feel in control” when driving, but not when flying. The probability of dying in a cross-country flight is approximately equal to the probability of dying in a 12-mile drive— in many cases, the most dangerous part of the trip is over when you reach the airport (Sivak & Flannagan, 2003). Gerd Gigerenzer (2006) estimates that the post-9/11 shift from flying to driving in the United States resulted in an additional 1,500 deaths, beyond the original 3,000 immediate victims of the terrorist attacks.

Two months before the funeral, the real estate website Redfin looked at the statistics and concluded that 83 percent of California's homes, and 100 percent of San Francisco's, were unaffordable on a teacher's salary. What happens to a place where the most vital workers cannot afford to live in it? Displacement has contributed to deaths, particularly of the elderly - and many in their eighties and nineties have been targeted with eviction from their homes of many decades. In the two years since Nieto's death, there have been multiple stories of seniors who died during or immediately after their eviction. A survey reported that 71 percent of the homeless in San Francisco used to be housed there. Losing their homes makes them vulnerable to a host of conditions, some of them deadly. Gentrification can be fatal.

What is it about the ancients,’ Pinker asks at one point, ‘that they couldn’t leave us an interesting corpse without resorting to foul play?’ There is an obvious response to this: doesn’t it rather depend on which corpse you consider interesting in the first place? Yes, a little over 5,000 years ago someone walking through the Alps left the world of the living with an arrow in his side; but there’s no particular reason to treat Ötzi as a poster child for humanity in its original condition, other than, perhaps, Ötzi suiting Pinker’s argument. But if all we’re doing is cherry-picking, we could just as easily have chosen the much earlier burial known to archaeologists as Romito 2 (after the Calabrian rock-shelter where it was found). Let’s take a moment to consider what it would mean if we did this. Romito 2 is the 10,000-year-old burial of a male with a rare genetic disorder (acromesomelic dysplasia): a severe type of dwarfism, which in life would have rendered him both anomalous in his community and unable to participate in the kind of high-altitude hunting that was necessary for their survival. Studies of his pathology show that, despite generally poor levels of health and nutrition, that same community of hunter-gatherers still took pains to support this individual through infancy and into early adulthood, granting him the same share of meat as everyone else, and ultimately according him a careful, sheltered burial.15 Neither is Romito 2 an isolated case. When archaeologists undertake balanced appraisals of hunter-gatherer burials from the Palaeolithic, they find high frequencies of health-related disabilities – but also surprisingly high levels of care until the time of death (and beyond, since some of these funerals were remarkably lavish).16 If we did want to reach a general conclusion about what form human societies originally took, based on statistical frequencies of health indicators from ancient burials, we would have to reach the exact opposite conclusion to Hobbes (and Pinker): in origin, it might be claimed, our species is a nurturing and care-giving species, and there was simply no need for life to be nasty, brutish or short. We’re not suggesting we actually do this. As we’ll see, there is reason to believe that during the Palaeolithic, only rather unusual individuals were buried at all. We just want to point out how easy it would be to play the same game in the other direction – easy, but frankly not too enlightening.

compare that with the statistics for murderous death without bullets. The US comes twenty-fifth, the UK is twenty-seventh. And now the overall bullets and no-bullets untimely death rate. The US is seventeenth, below Slovakia and Poland. The UK is thirty-first. Less murderous than peaceful little Switzerland, though just a tidge more maniacal than New Zealand. So, statistically, you’re more likely to be murdered on the laid-back holiday haven of Barbados than in America, with or without a gun. There are other ways of looking at this list. Eight of the top ten gun-crime countries are from the New World, and so speak Spanish, the language of inarticulate anger. All are notably religious, and all predominantly Christian, though half-and-half Catholic and Protestant. Perhaps more telling is that all of them were colonies.

The leftist is always a statist. He has all sorts of grievances and animosities against personal initiative and private enterprise. The notion of the state doing everything (until, finally, it replaces all private existence) is the Great Leftist Dream. Thus it is a leftist tendency to have city or state schools—or to have a ministry of education controlling all aspects of education. For example, there is the famous story of the French Minister of Education who pulls out his watch and, glancing at its face, says to his visitor, “At this moment in 5,431 public elementary schools they are writing an essay on the joys of winter.” Church schools, parochial schools, private schools, or personal tutors are not at all in keeping with leftist sentiments. The reasons for this attitude are manifold. Here not only is the delight in statism involved, but the idea of uniformity and equality is also decisive; i.e., the notion that social differences in education should be eliminated and all pupils should be given a chance to acquire the same knowledge, the same type of information in the same fashion and to the same degree. This should help them to think in identical or at least in similar ways. It is only natural that this should be especially true of countries where “democratism” as an ism is being pushed. There efforts will be made to ignore the differences in IQs and in personal efforts. Sometimes marks and report cards will be eliminated and promotion from one grade to the next be made automatic. It is obvious that from a scholastic viewpoint this has disastrous results, but to a true ideologist this hardly matters. When informed that the facts did not tally with his ideas, Hegel once severely replied, “Um so schlimmer für die Tatsachen”—all the worse for the facts. Leftism does not like religion for a variety of causes. Its ideologies, its omnipotent, all-permeating state wants undivided allegiance. With religion at least one other allegiance (to God), if not also allegiance to a Church, is interposed. In dealing with organized religion, leftism knows of two widely divergent procedures. One is a form of separation of Church and State which eliminates religion from the marketplace and tries to atrophy it by not permitting it to exist anywhere outside the sacred precincts. The other is the transformation of the Church into a fully state-controlled establishment. Under these circumstances the Church is asphyxiated, not starved to death. The Nazis and the Soviets used the former method; Czechoslovakia still employs the latter.

There are subtler ways of killing. Call it death by statistics. Today, white man lets his statistics do the killing for him. Indian reservations in South Dakota have the highest rates of poverty and unemployment and the highest rates of infant mortality and teenage suicide, along with the lowest standard of living and the lowest life expectancy — barely forty years! — in the country. Those statistics amount to genocide. Genocide also disguises itself in the form of poor health facilities and wretched housing and inadequate schooling and rampant corruption. Our remaining lands, eyed by a thousand local schemers only too eager to stir up trouble and division on the reservation, continue to be sold off acre by acre to pay off tribal and individual debts. No square inch of our ever-shrinking territory seems beyond the greedy designs of those who would drive us into nonexistence.

The word hope first appeared in English about a thousand years ago, denoting some combination of confidence and desire. But what I desired—life—was not what I was confident about—death. When I talked about hope, then, did I really mean “Leave some room for unfounded desire?” No. Medical statistics not only describe numbers such as mean survival, they measure our confidence in our numbers, with tools like confidence levels, confidence intervals, and confidence bounds. So did I mean “Leave some room for a statistically improbable but still plausible outcome—a survival just above the measured 95 percent confidence interval?” Is that what hope was? Could we divide the curve into existential sections, from “defeated” to “pessimistic” to “realistic” to “hopeful” to “delusional”? Weren’t the numbers just the numbers? Had we all just given in to the “hope” that every patient was above average?

Differences between experts and the public are explained in part by biases in lay judgments, but Slovic draws attention to situations in which the differences reflect a genuine conflict of values. He points out that experts often measure risks by the number of lives (or life-years) lost, while the public draws finer distinctions, for example between “good deaths” and “bad deaths,” or between random accidental fatalities and deaths that occur in the course of voluntary activities such as skiing. These legitimate distinctions are often ignored in statistics that merely count cases. Slovic argues from such observations that the public has a richer conception of risks than the experts do. Consequently, he strongly resists the view that the experts should rule, and that their opinions should be accepted without question when they conflict with the opinions and wishes of other citizens. When experts and the public disagree on their priorities, he says, “Each side must respect the insights and intelligence of the other.

What are the health effects of the choice between austerity and stimulus? Today there is a vast natural experiment being conducted on the body economic. It is similar to the policy experiments that occurred in the Great Depression, the post-communist crisis in eastern Europe, and the East Asian Financial Crisis. As in those prior trials, health statistics from the Great Recession reveal the deadly price of austerity—a price that can be calculated not just in the ticks to economic growth rates, but in the number of years of life lost and avoidable deaths. Had the austerity experiments been governed by the same rigorous standards as clinical trials, they would have been discontinued long ago by a board of medical ethics. The side effects of the austerity treatment have been severe and often deadly. The benefits of the treatment have failed to materialize. Instead of austerity, we should enact evidence-based policies to protect health during hard times. Social protection saves lives. If administered correctly, these programs don’t bust the budget, but—as we have shown throughout this book—they boost economic growth and improve public health. Austerity’s advocates have ignored evidence of the health and economic consequences of their recommendations. They ignore it even though—as with the International Monetary Fund—the evidence often comes from their own data. Austerity’s proponents, such as British Prime Minister David Cameron, continue to write prescriptions of austerity for the body economic, in spite of evidence that it has failed. Ultimately austerity has failed because it is unsupported by sound logic or data. It is an economic ideology. It stems from the belief that small government and free markets are always better than state intervention. It is a socially constructed myth—a convenient belief among politicians taken advantage of by those who have a vested interest in shrinking the role of the state, in privatizing social welfare systems for personal gain. It does great harm—punishing the most vulnerable, rather than those who caused this recession.

A man who marries a woman inferior to himself i.e. 'adopts' her must expect that she cannot feel anything for him but liking and gratitude. A woman is better off than a child, after all; if necessary, she can take care of herself, like any man. That she nevertheless allows her husband to pay all the bills is a personal concession that can be retracted at any time. She is entitled, therefore, to high expectations: everything done for her must be first-rate, otherwise she may engage another protector or else, depending upon circumstances, even decide to take care of herself. Compared with the real father, a wife's 'adopted father' has no hope of becoming his pseudo-child's protege in his old age, either. The most he can hope for is the status of an inadequate or pseudo-protege i.e. if he is lucky, he may come to enjoy the woman's altruistic love, her charity. The woman even gets a reward: she inherits his property, his insurance, his pension rights, so that he can go on providing for her after his death, the death she is statistically prepared to survive for, on the average, six years, plus the number of years she is younger than he is.

HUNGER AND OBESITY The change in diets around the world is also creating a global obesity epidemic—and in its wake a global diabetes epidemic—even as more than 900 million people in the world still suffer from chronic hunger. In the United States, where many global trends begin, the weight of the average American has increased by approximately twenty pounds in the last forty years. A recent study projects that half the adult population of the United States will be obese by 2030, with one quarter of them “severely obese.” At a time when hunger and malnutrition are continuing at still grossly unacceptable levels in poor countries around the world (and in some pockets within developed countries), few have missed the irony that simultaneously obesity is at record levels in developed countries and growing in many developing countries. How could this be? Well, first of all, it is encouraging to note that the world community has been slowly but steadily decreasing the number of people suffering from chronic hunger. Secondly, on a global basis, obesity has more than doubled in the last thirty years. According to the World Health Organization, almost 1.5 billion adults above the age of twenty are overweight, and more than a third of them are classified as obese. Two thirds of the world’s population now live in countries where more people die from conditions related to being obese and overweight than from conditions related to being underweight. Obesity represents a major risk factor for the world’s leading cause of death—cardiovascular diseases, principally heart disease and stroke—and is the major risk factor for diabetes, which has now become the first global pandemic involving a noncommunicable disease.* Adults with diabetes are two to four times more likely to suffer heart disease or a stroke, and approximately two thirds of those suffering from diabetes die from either stroke or heart disease.† The tragic increase in obesity among children is particularly troubling; almost 17 percent of U.S. children are obese today, as are almost 7 percent of all children in the world. One respected study indicates that 77 percent of obese children will suffer from obesity as adults. If there is any good news in the latest statistics, it is that the prevalence of obesity in the U.S. appears to be reaching a plateau, though the increases in childhood obesity ensure that the epidemic will continue to grow in the future, both in the U.S. and globally. The causes of this surge in obesity are both simple—in that people are eating too much and exercising

How I Got That Name Marilyn Chin an essay on assimilation I am Marilyn Mei Ling Chin Oh, how I love the resoluteness of that first person singular followed by that stalwart indicative of “be," without the uncertain i-n-g of “becoming.” Of course, the name had been changed somewhere between Angel Island and the sea, when my father the paperson in the late 1950s obsessed with a bombshell blond transliterated “Mei Ling” to “Marilyn.” And nobody dared question his initial impulse—for we all know lust drove men to greatness, not goodness, not decency. And there I was, a wayward pink baby, named after some tragic white woman swollen with gin and Nembutal. My mother couldn’t pronounce the “r.” She dubbed me “Numba one female offshoot” for brevity: henceforth, she will live and die in sublime ignorance, flanked by loving children and the “kitchen deity.” While my father dithers, a tomcat in Hong Kong trash— a gambler, a petty thug, who bought a chain of chopsuey joints in Piss River, Oregon, with bootlegged Gucci cash. Nobody dared question his integrity given his nice, devout daughters and his bright, industrious sons as if filial piety were the standard by which all earthly men are measured. * Oh, how trustworthy our daughters, how thrifty our sons! How we’ve managed to fool the experts in education, statistic and demography— We’re not very creative but not adverse to rote-learning. Indeed, they can use us. But the “Model Minority” is a tease. We know you are watching now, so we refuse to give you any! Oh, bamboo shoots, bamboo shoots! The further west we go, we’ll hit east; the deeper down we dig, we’ll find China. History has turned its stomach on a black polluted beach— where life doesn’t hinge on that red, red wheelbarrow, but whether or not our new lover in the final episode of “Santa Barbara” will lean over a scented candle and call us a “bitch.” Oh God, where have we gone wrong? We have no inner resources! * Then, one redolent spring morning the Great Patriarch Chin peered down from his kiosk in heaven and saw that his descendants were ugly. One had a squarish head and a nose without a bridge Another’s profile—long and knobbed as a gourd. A third, the sad, brutish one may never, never marry. And I, his least favorite— “not quite boiled, not quite cooked," a plump pomfret simmering in my juices— too listless to fight for my people’s destiny. “To kill without resistance is not slaughter” says the proverb. So, I wait for imminent death. The fact that this death is also metaphorical is testament to my lethargy. * So here lies Marilyn Mei Ling Chin, married once, twice to so-and-so, a Lee and a Wong, granddaughter of Jack “the patriarch” and the brooding Suilin Fong, daughter of the virtuous Yuet Kuen Wong and G.G. Chin the infamous, sister of a dozen, cousin of a million, survived by everbody and forgotten by all. She was neither black nor white, neither cherished nor vanquished, just another squatter in her own bamboo grove minding her poetry— when one day heaven was unmerciful, and a chasm opened where she stood. Like the jowls of a mighty white whale, or the jaws of a metaphysical Godzilla, it swallowed her whole. She did not flinch nor writhe, nor fret about the afterlife, but stayed! Solid as wood, happily a little gnawed, tattered, mesmerized by all that was lavished upon her and all that was taken away!

In its rampage over the east, Japan had brought atrocity and death on a scale that staggers the imagination. In the midst of it were the prisoners of war. Japan held some 132,000 POWs from America, Britain, Canada, New Zealand, Holland, and Australia. Of those, nearly 36,000 died, more than one in every four.* Americans fared particularly badly; of the 34,648 Americans held by Japan, 12,935—more than 37 percent—died.* By comparison, only 1 percent of Americans held by the Nazis and Italians died. Japan murdered thousands of POWs on death marches, and worked thousands of others to death in slavery, including some 16,000 POWs who died alongside as many as 100,000 Asian laborers forced to build the Burma-Siam Railway. Thousands of other POWs were beaten, burned, stabbed, or clubbed to death, shot, beheaded, killed during medical experiments, or eaten alive in ritual acts of cannibalism. And as a result of being fed grossly inadequate and befouled food and water, thousands more died of starvation and easily preventable diseases. Of the 2,500 POWs at Borneo’s Sandakan camp, only 6, all escapees, made it to September 1945 alive. Left out of the numbing statistics are untold numbers of men who were captured and killed on the spot or dragged to places like Kwajalein, to be murdered without the world ever learning their fate. In accordance with the kill-all order, the Japanese massacred all 5,000 Korean captives on Tinian, all of the POWs on Ballale, Wake, and Tarawa, and all but 11 POWs at Palawan. They were evidently about to murder all the other POWs and civilian internees in their custody when the atomic bomb brought their empire crashing down. On the morning of September 2, 1945, Japan signed its formal surrender. The Second World War was over.

It was like a page out of the telephone book. Alphabetically, numerically, statistically, it made sense. But when you looked at it up close, when you examined the pages separately, or the parts separately, when you examined one lone individual and what constituted him, examined the air he breathed, the life he led, the chances he risked, you saw something so foul and degrading, so low, so miserable, so utterly hopeless and senseless, that it was worse than looking into a volcano. Outwardly it seems to be a beautiful honeycomb, with all the drones crawling over each other in a frenzy of work; inwardly it’s a slaughterhouse, each man killing off his neighbor and sucking the juice from his bones. Superficially it looks like a bold, masculine world; actually it’s a whorehouse run by women, with the native sons acting as pimps and the bloody foreigners selling their flesh... The whole continent is sound asleep and in that sleep a grand nightmare is taking place… At night the streets of New York reflect the crucifixion and death of Christ. When the snow is on the ground and there is the utmost silence there comes out of the hideous buildings of New York a music of such sullen despair and bankruptcy as to make the flesh shrivel. No stone was laid upon another with love or reverence; no street was laid for dance or joy. One thing has been added to another in a mad scramble to fill the belly, and the streets smell of empty bellies and full bellies and bellies half full. The streets smell of a hunger which has nothing to do with love; they smell of the belly which is insatiable and of the creations of the empty belly which are null and void. Just as the city itself had become a huge tomb in which men struggled to earn a decent death so my own life came to resemble a tomb which I was constructing out of my own death. I was walking around in a stone forest the center of which was chaos; sometimes in the dead center, in the very heart of chaos, I danced or drank myself silly, or I made love, or I befriended some one, or I planned a new life, but it was all chaos, all stone, and all hopeless and bewildering. Until the time when I would encounter a force strong enough to whirl me out of this mad stone forest no life would be possible for me nor could one page be written which would have meaning… Everybody and everything is a part of life... As an individual, as flesh and blood, I am leveled down each day to make the fleshless, bloodless city whose perfection is the sum of all logic and death to the dream. I am struggling against an oceanic death in which my own death is but a drop of water evaporating. To raise my own individual life but a fraction of an inch above this sinking sea of death I must have a faith greater than Christ’s, a wisdom deeper than that of the greatest seer. I must have the ability and the patience to formulate what is not contained in the language of our time, for what is now intelligible is meaningless. My eyes are useless, for they render back only the image of the known. My whole body must become a constant beam of light, moving with an ever greater rapidity, never arrested, never looking back, never dwindling. The city grows like a cancer; I must grow like a sun. The city eats deeper and deeper into the red; it is an insatiable white louse which must die eventually of inanition. I am going to starve the white louse which is eating me up. I am going to die as a city in order to become again a man. Therefore I close my ears, my eyes, my mouth. Infinitely better, as life moves toward a deathly perfection, to be just a bit of breathing space, a stretch of green, a little fresh air, a pool of water. Better also to receive men silently and to enfold them, for there is no answer to make while they are still frantically rushing to turn the corner.