Statistics Day Quotes

Statistically speaking, there is a 65 percent chance that the love of your life is having an affair. Be very suspicious.

Most murders are committed by someone who is known to the victim. In fact, you are most likely to be murdered by a member of your own family on Christmas day.

She hates the fact that she won't know. It's feels like the last day of school, the final night at summer camp, like everything is coming to an abrupt and dizzying end.

Nobody these days holds the written word in such high esteem as police states do,' Arkadian Porpirych says. 'What statistic allows one to identify the nations where literature enjoys true consideration better than the sums appropriated for controlling it and suppressing it? Where it is the object of such attentions, literature gains an extraordinary authority, inconceivable in countries where it is allowed to vegetate as an innocuous pastime, without risks.

Why be saddled with this thing called life expectancy? Of what relevance to an individual is such a statistic? Am I to concern myself with an allotment of days I never had and was never promised? Must I check off each day of my life as if I am subtracting from this imaginary hoard? No, on the contrary, I will add each day of my life to my treasure of days lived. And with each day, my treasure will grow, not diminish.

Don't you read the statistics? Guns are unisex these days.

Statistics show that we lose more fools on this day than in all the other days of the year put together. This proves, by the number left in stock, that one Fourth of July per year is now inadequate, the country has grown so. - Pudd'nhead Wilson's Calendar

Statistics, likelihoods, and probabilities mean everything to men, nothing to God.

Statistically, if you're reading this sentence, you're an oddball. The average American spends three minutes a day reading a book. At this moment, you and I are engaged in an essentially antiquated interaction. Welcome, fellow Neanderthal!

The official report was a collection of cold, hard data, an objective "after-action report" that would allow future generations to study the events of that apocalyptic decade without being influenced by the "human factor." But isn't the human factor what connects us so deeply to our past? Will future generations care as much for chronologies and casualty statistics as they would for the personal accounts of individuals not so different from themeslves? By excluding the human factor, aren't we risking the kind of personal detachment from a history that may, heaven forbid, lead us one day to repeat it?

I reflected how many satisfied, happy people there really are! What a suffocating force it is! You look at life: the insolence and idleness of the strong, the ignorance and brutishness of the weak, incredible poverty all about us, overcrowding, degeneration, drunkenness, hypocrisy, lying... Yet all is calm and stillness in the houses and in the streets; of the fifty thousand living in a town, there s not one who would cry out, who would give vent to his indignation aloud. We see the people going to market for provisions, eating by day, sleeping by night, talking their silly nonsense, getting married, growing old, serenely escorting their dead to the cemetery; but we do not see and we do not hear those who suffer, and what is terrible in life goes on somewhere behind the scenes...Everything is so quiet and peaceful, and nothing protests but mute statistics: so many people gone out of their minds, so many gallons of vodka drunk, so many children dead from malnutrition... And this order of things s evidently necessary; evidently the happy man only feels at ease because the unhappy bear their burdens in silence, and without that silence happiness would be impossible.

proper treatment will cure a cold in seven days, but left to itself a cold will hang on for a week.

Suddenly, I began to wonder: If one in three or four American women had an abortion at some time in her life--a common statistical estimate, even in those days of illegality-- then why, WHY should this single surgical procedure be deemed a criminal act?

But isn't the human factor what connects us so deeply to our past? Will future generations care as much for chronologies and casualty statistics as they would for personal accounts of individuals not so different from themselves? By excluding the human factor, aren't we risking the kinds of personal detachment from a history that may, heaven forbid, lead us one day to repeat it?

J. E. Littlewood, a mathematician at Cambridge University, wrote about the law of truly large numbers in his 1986 book, "Littlewood's Miscellany." He said the average person is alert for about eight hours every day, and something happens to the average person about once a second. At this rate, you will experience 1 million events every thirty-five days. This means when you say the chances of something happening are one in a million, it also means about once a month. The monthly miracle is called Littlewood's Law.

Just look at this life: the insolence and idleness of the strong, the ignorance and brutishness of the weak, impossible poverty all around us, overcrowding, degeneracy, drunkenness, hypocrisy, lies...Yet in all the houses and streets it's quiet, peaceful; of the fifty thousand people who live in town there is not one who would cry out or become loudly indignant. We see those who go to the market to buy food, eat during the day, sleep during the night, who talk their nonsense, get married, grow old, complacently drag their dead to the cemetery; but we don't see or hear those who suffer, and the horrors of life go on somewhere behind the scenes. Everything is quiet, peaceful, and only mute statistics protest: so many gone mad, so many buckets drunk, so many children dead of malnutrition... And this order is obviously necessary; obviously the happy man feels good only because the unhappy bear their burden silently, and without that silence happiness would be impossible. It's a general hypnosis. At the door of every happy, contented man somebody should stand with a little hammer, constantly tapping, to remind him that unhappy people exist, that however happy he may be, sooner or later life will show him its claws, some calamity will befall him--illness, poverty, loss--and nobody will hear or see, just as he doesn't hear or see others now. But there is nobody with a little hammer, the happy man lives on, and the petty cares of life stir him only slightly, as wind stirs an aspen--and everything is fine.

We really don’t get all the government we pay for, and thank goodness. Lord protect us on the day that we do.

The fact that you have lived through every single one of your most awful days is legitimate proof that you can do it again. Statistics are on your side. You got this.

The newspapers kept stroking my fear. New surveys provided awful statistics on just about everything. Evidence suggested that we were not doing well. Researchers gloomily agreed. Environment psychologists were interviewed. Damage had ‘unwittingly’ been done. There were ‘feared lapses’. There were ‘misconceptions’ about potential. Situations had ‘deteriorated’. Cruelty was on the rise and there was nothing anyone could do about it. The populace was confounded, yet didn’t care. Unpublished studies hinted that we were all paying a price. Scientists peered into data and concluded that we should all be very worried. No one knew what normal behavior was anymore, and some argued that this was a form of virtue. And no one argued back. No one challenged anything. Anxiety was soaking up most people’s days. Everyone had become preoccupied with horror. Madness was fluttering everywhere. There was fifty years of research supporting this data. There were diagrams illustrating all of these problems – circles and hexagons and squares, different sections colored in lime or lilac or gray. Most troubling were the fleeting signs that nothing could transform any of this into something positive. You couldn’t help being both afraid and fascinated. Reading these articles made you feel that the survival of mankind didn’t seem very important in the long run. We were doomed. We deserved it. I was so tired.

A turkey is fed for a thousand days by a butcher; every day confirms to its staff of analysts that butchers love turkeys “with increased statistical confidence.

There’s always that tiny piece of hope that this day—your day—will be the one to turn out differently.

For a long time I had wanted to take leave of Planet Tourism, to find one of those places that occasionally turn up in the middle pages of newspapers in far-flung cities, in which--we are told--a mad loner has been discovered who has lost all contact with the modern world. It seems inevitable that this desire will one day be listed in the Diagnostic and Statistical Manual of the American Psychiatric Association as Robinson Crusoe Syndrome.

Look at life: the insolence and idleness of the strong, the ignorance and brutishness of the weak, horrible poverty everywhere, overcrowding, degeneration, drunkenness, hypocrisy, lying -- yet in all the houses and on the streets there is peace and quiet; of the fifty thousand people who live in our town there is not one who would cry out, who would vent his indignation aloud. We see the people who go to market, eat by day, sleep by night, who babble nonsense, marry, grow old, good-naturedly drag their feet to the cemetery, but we do not see or hear those who suffer, and what is terrible in life goes on somewhere behind the scenes. Everything is peaceful and quiet and only mute statistics protest.

Statistical thinking will one day be as necessary for efficient citizenship as the ability to read and write

We usually learn from debates that we seldom learn from debates.

I had been so terrorized by scientific statistics (if ten million people each leave over three grains of rice from their lunch, how many sacks of rice are wasted in one day; if ten million people each economize one paper handkerchief a day, how much pulp will be saved?) that whenever I left over a single grain of rice, whenever I blew my nose, I imagined that I was wasting mountains of rice, tons of paper, and I fell prey to a mood dark as if I had committed some terrible crime. But these were the lies of science, the lies of statistics and mathematics: you can't collect three grains of rice from everybody.

Statistically, the most amazing events that would ever happen in the world would probably happen sometime in the far future, and I’d never get to know about it. So many beautiful, wonderful things would happen one day, in a world that didn’t have me in it. And I didn’t want the world to keep going if I wasn’t in it.

If one tallied all of the losses suffered by victims of robberies, burglaries, larcenies, and motor vehicle thefts combined, the figure wouldn't even approach what is taken from hardworking Americans' pockets by employers who violate the nation's labor laws.

These are the Cluster B personality disorders, and based on the statistics above, they are found in more than one in every seven people—over 15 percent of the population (I’m rounding down, to account for comorbidity). Now consider that most of these people are highly functional, nonincarcerated, active members of society. So given the raw numbers, it’s highly likely that you unknowingly pass by one of these cunning manipulators every day on your way to work—perhaps even today, when they served you your morning coffee. So what’s the problem? The problem is that the general public knows virtually nothing about these incredibly pervasive disorders.

You say you can be honest with me?” Hadley asks after a moment, addressing Oliver’s rounded shoulders, and he twists to look at her. “Fine. Then talk to me. Be honest.” “About what?” “Anything you want. To her surprise, he kisses her then. Not like the kiss at the airport, which was soft and sweet and full of farewell. This kiss is something more urgent, something more desperate; he presses his lips hard against hers, and Hadley closes her eyes and leans in, kissing him back until, just as suddenly, he breaks away again, and they sit staring at each other. “That’s not what I meant,” Hadley says, and Oliver gives her a crooked smile. “You said to be honest. That was the most honest thing I’ve done all day.

I have always been taught to be proud of being Latina, proud of being Mexican, and I was. I was probably more proud of being a "label" than of being a human being, that's the way most of us were taught. Since the day we enter this world we were a label, a number, a statistic, that's just the way it is. Now if you ask me what race I am, like Zlata, I'll simply say, "I'm a human being.

Creation is built upon the promise of hope, that things will get better, that tomorrow will be better than the day before. But it's not true. Cities collapse. Populations expand. Environments decay. People get ruder. You can't go to a movie without getting in a fight with the guy in the third row who won't shut up. Filthy streets. Drive-by shootings. Irradiated corn. Permissible amounts of rat-droppings per hot dog. Bomb blasts, and body counts. Terror in the streets, on camera, in your living room. Aids and Ebola and Hepatitis B and you can't touch anyone because you're afraid you'll catch something besides love and nothing tastes as good anymore and Christopher Reeve is [dead] and love is statistically false. Pocket nukes and subway anthrax. You grow up frustrated, you live confused, you age frightened, you die alone. Safe terrain moves from your city to your block to your yard to your home to your living room to the bedroom and all you want is to be allowed to live without somebody breaking in to steal your tv and shove an ice-pick in your ear. That sound like a better world to you? That sound to you like a promise kept?

I would have chosen statistical probabilities over luck any day.

As Henry G. Felsen, a humorist and no medical authority, pointed out quite a while ago, proper treatment will cure a cold in seven days, but left to itself a cold will hang on for a week.

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.

Here is your law enforcement and media question of the day: Was the TV show COPS real or BS? It might have been real incidents, but it wasn't really all that real. They edited the episodes to make it appear as if black people were committing fewer crimes. That is what the show creator John Langley said in a 2009 interview in response to people who were unhappy his long-running reality show, COPS, was showing too many black people getting arrested. What irritates me sometimes is critics still watch and say, 'Oh look, they misrepresent people of color.' That's absolutely not true. To the contrary, I show more white people than statistically what the truth is in terms of street crime..It's just the reverse. And I do that intentionally, because I do not want to contribute to negative stereotypes, said Langley, the show's producer, in 2009.

That we are in the midst of crisis is now well understood. Our nation is at war, against a far-reaching network of violence and hatred. Our economy is badly weakened, a consequence of greed and irresponsibility on the part of some, but also our collective failure to make hard choices and prepare the nation for a new age. Homes have been lost; jobs shed; businesses shuttered. Our health care is too costly; our schools fail too many; and each day brings further evidence that the ways we use energy strengthen our adversaries and threaten our planet. These are the indicators of crisis, subject to data and statistics. Less measurable but no less profound is a sapping of confidence across our land — a nagging fear that America's decline is inevitable, and that the next generation must lower its sights. Today I say to you that the challenges we face are real. They are serious and they are many. They will not be met easily or in a short span of time. But know this, America — they will be met. On this day, we gather because we have chosen hope over fear, unity of purpose over conflict and discord. On this day, we come to proclaim an end to the petty grievances and false promises, the recriminations and worn out dogmas, that for far too long have strangled our politics.

Even if you don’t have kids at home, morning time can be great for nurturing your relationship with your spouse, other family members, or your close friends. One of the most disturbing “statistics” I read while researching how people use their time was that dual-income couples could find only 12 minutes a day to talk with each other.

The obvious cure for the tragic shortcomings of human intuition in a high-tech world is education. And this offers priorities for educational policy: to provide students with the cognitive tools that are most important for grasping the modern world and that are most unlike the cognitive tools they are born with. The perilous fallacies we have seen in this chapter, for example, would give high priority to economics, evolutionary biology, and probability and statistics in any high school or college curriculum. Unfortunately, most curricula have barely changed since medieval times, and are barely changeable because no one wants to be the philistine who seems to be saying that it is unimportant to learn a foreign language, or English literature, or trigonometry, or the classics. But no matter how valuable a subject may be, there are only twenty-four hours in a day, and a decision to teach one subject is also a decision not to teach another one. The question is not whether trigonometry is important, but whether it is more important than statistics; not whether an educated person should know the classics, but whether it is more important for an educated person to know the classics than to know elementary economics. In a world whose complexities are constantly challenging our intuitions, these trade-offs cannot responsibly be avoided.

Do not keep talking to the Devil’s Advocate Guy or Gal aka DAG. I’m not against playing Devil’s Advocate, because a lot can be gleaned from it. However, when it comes to topics such as homophobia, sexism and racism, a particular kind of DAG tends to rear its ugly head. This person isn’t interested in having a fruitful discussion that will enrich everyone involved, nor do they have any intention to have an open and frank discussion about a difficult subject. This person is simply a shit-starter. Someone who is bored and wants to derail a conversation or has some inner rage that they are dying to unleash. During my days of blogging about race, I have encountered this person often. They start out as seemingly run-of-the-mill people, perhaps sharing slightly bias statistics but asking enough questions to seem like they are open to ideas. Eventually though, DAG will lose their cool, and reveal themselves for who they are.

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.

The realms of dating, marriage, and sex are all marketplaces, and we are the products. Some may bristle at the idea of people as products on a marketplace, but this is an incredibly prevalent dynamic. Consider the labor marketplace, where people are also the product. Just as in the labor marketplace, one party makes an offer to another, and based on the terms of this offer, the other person can choose to accept it or walk. What makes the dating market so interesting is that the products we are marketing, selling, buying, and exchanging are essentially our identities and lives. As with all marketplaces, every item in stock has a value, and that value is determined by its desirability. However, the desirability of a product isn’t a fixed thing—the desirability of umbrellas increases in areas where it is currently raining while the desirability of a specific drug may increase to a specific individual if it can cure an illness their child has, even if its wider desirability on the market has not changed. In the world of dating, the two types of desirability we care about most are: - Aggregate Desirability: What the average demand within an open marketplace would be for a relationship with a particular person. - Individual Desirability: What the desirability of a relationship with an individual is from the perspective of a specific other individual. Imagine you are at a fish market and deciding whether or not to buy a specific fish: - Aggregate desirability = The fish’s market price that day - Individual desirability = What you are willing to pay for the fish Aggregate desirability is something our society enthusiastically emphasizes, with concepts like “leagues.” Whether these are revealed through crude statements like, “that guy's an 8,” or more politically correct comments such as, “I believe she may be out of your league,” there is a tacit acknowledgment by society that every individual has an aggregate value on the public dating market, and that value can be judged at a glance. When what we have to trade on the dating market is often ourselves, that means that on average, we are going to end up in relationships with people with an aggregate value roughly equal to our own (i.e., individuals “within our league”). Statistically speaking, leagues are a real phenomenon that affects dating patterns. Using data from dating websites, the University of Michigan found that when you sort online daters by desirability, they seem to know “their place.” People on online dating sites almost never send a message to someone less desirable than them, and on average they reach out to prospects only 25% more desirable than themselves. The great thing about these markets is how often the average desirability of a person to others is wildly different than their desirability to you. This gives you the opportunity to play arbitrage with traits that other people don’t like, but you either like or don’t mind. For example, while society may prefer women who are not overweight, a specific individual within the marketplace may prefer obese women, or even more interestingly may have no preference. If a guy doesn’t care whether his partner is slim or obese, then he should specifically target obese women, as obesity lowers desirability on the open marketplace, but not from his perspective, giving him access to women who are of higher value to him than those he could secure within an open market.

Every single time I get sent to her, she asks me questions that sound like they came from some “How to Talk to Statistical Black Children Who Come to Your Office Often” handbook. How is your home life? (None of your business.) Have you witnessed any traumatic events lately, such as shootings? (Just because I live in the “ghetto” doesn’t mean I dodge bullets every day.) Are you struggling to come to terms with your father’s murder? (It was twelve years ago. I barely remember him or it.) Are you struggling to come to terms with your mother’s addiction? (She’s been clean for eight years. She’s only addicted to soap operas these days.) What’s good with you, homegirl, nah’mean? (Okay, she hasn’t said that, but give her time.)

The best example I know, of this astonishingly stupid attitude towards sport, is that of Franz Ferdinand. His, however, was an achievement with the gun. He used to shoot at Konopist with no less than seven weapons and four loaders, and he once killed more than 4,000 birds, himself, in one day. [A propos of statistics and quite beside the point: a Yorkshireman once drank 52½ pints of beer in one hour.] Now why did Franz Ferdinand do this? Even if he shot for twelve hours at a stretch, without pause for luncheon, it means that he killed six birds in each minute of the day. The mere manual labour, a pheasant every ten seconds for twelve successive hours, is enough to make a road-mender stagger; and there is little wonder that, by the time the unhappy archduke had accumulated his collection of 300,000 head of game, he was shooting with rubber pads on his coat and a bandage round his ears. The unfortunate man had practically stunned himself with gunpowder, long before they bagged him also at Sarajevo.

But isn’t the human factor what connects us so deeply to our past? Will future generations care as much for chronologies and casualty statistics as they would for the personal accounts of individuals not so different from themselves? By excluding the human factor, aren’t we risking the kind of personal detachment from a history that may, heaven forbid, lead us one day to repeat it? And in the end, isn’t the human factor the only true difference between us and the enemy we now refer to as “the living dead”?

Accident - A statistical inevitability. Some nuclear power plants are built on fault lines, but ever mine, dam, oil rig, and waste dump is founded upon a tacit acceptance of the worst-case scenario. One a long enough timeline, everything that can go wrong will, however small the likelihood is from one day to the next. The responsible parties may wring their hands about the Fukushima meltdown - and the Gult of Mexico oil spill, and the Exxon Valdez, and Hurricane Katrina, and Chernobyl, and Haiti - but accident is no accident.

And I thought how many satisfied, happy people really do exist in this world! And what a powerful force they are! Just take a look at this life of ours and you will see the arrogance and idleness of the strong, the ignorance and bestiality of the weak. Everywhere there's unspeakable poverty, overcrowding, degeneracy, drunkenness, hypocrisy and stupid lies... And yet peace and quiet reign in every house and street. Out of fifty thousand people you won't find one who is prepared to shout out loud and make a strong protest. We see people buying food in the market, eating during the day, sleeping at night-time, talking nonsense, marrying, growing old and then contentedly carting their dead off to the cemetery. But we don't hear or see those who suffer: the real tragedies of life are enacted somewhere behind the scenes. Everything is calm and peaceful and the only protest comes from statistics - and they can't talk. Figures show that so many went mad, so many bottles of vodka were emptied, so many children died from malnutrition. And clearly this kind of system is what people need. It,s obvious that the happy man feels contented only because the unhappy ones bear their burden without saying a word: if it weren't for their silence, happiness would be quite impossible. It's a kind of mass hypnosis. Someone ought to stand with a hammer at the door of every contented man, continually banging on it to remind him that there are unhappy people around and that however happy he may be at that time, sooner or later life will show him its claws and disaster will overtake him in the form of illness, poverty, bereavement and there will be no one to hear or see him. But there isn't anyone holding a hammer, so our happy man goes his own sweet way and is only gently ruffled by life's trivial cares, as an aspen is ruffled by the breeze. All's well as far as he's concerned

fact, according to statistics, a stay-at-home mother with a baby under the age of two has four hours and ten minutes a day to herself, and a mother who sends her baby to daycare has four hours and twenty-five minutes, which makes only a fifteen-minute difference between those two groups. This means mothers can’t rest even when they send their baby to daycare. The only difference is whether they do the housework with their baby beside them or without.19 It was a huge load off for Jiyoung that she could have a moment to focus on getting chores done.

believed in The Good Luck of Right Now. Believing—or maybe even pretending—made you feel better about what had happened, regardless of what was true and what wasn’t. And what is reality, if it isn’t how we feel about things? What else matters at the end of the day when we lie in bed alone with our thoughts? And isn’t it true, statistically speaking—regardless of whether we believe in luck or not—that good and bad must happen

[Author's note:] When I decided to write this book, I worried that my privilege would make me blind to certain truths, that I would get things wrong, as I may well have. I worried that, as a non-immigrant and non-Mexican, I had no business writing a book set almost entirely in Mexico, set entirely among migrants. I wished someone slightly browner than me would write it. But then I thought, 'If you're a person who has the capacity to be a bridge, why not be a bridge?' So I began. In the early days of my research, before I'd fully convinced myself that I should undertake the telling of this story, I was interviewing a very generous scholar, a remarkable woman who was chair of the Chicana and Chicano studies Department at San Diego State University. Her name is Norma Iglesias Prieto, and I mentioned my doubts to her. I told her I felt compelled, but unqualified, to write this book. She said, "Jeanine. We need as many voices as we can get, telling this story." Her encouragement sustained me for the next four years. I was careful and deliberate in my research. I traveled extensively on both sides of the border and learned as much as I could about Mexico and migrants, about people living throughout the borderlands. The statistics in this book are all true, and though I changed some names, most of the places are real, too. But the characters, while representative of the folks I met during my travels, are fictional.

I can buy baseball cards to view an entire career on the back of a little square of cardboard. But nobody sells major league father cards with key statistics on the back (“Had a great season in 2005: set career highs in unforced expressions of affection and averaged 87 minutes of quality time per day.”)

He said that for those who hadn't been to California, what it was most like was an enchanted island. The spitting image. Just like in the movies, but better. People live in houses, not apartment buildings, he said, and then he embarked on a comparison of houses (one-story, at most two-story), and four- or five-story buildings where the elevator is broken one day and out of order the next. The only way buildings compared favorably to houses was in terms of proximity. A neighborhood of buildings makes distances shorter, he said. Everything is closer. You can go walking to buy groceries or you can walk to your local tavern (here he winked at Reverend Foster), or the local church you belong to, or a museum. In other words, you don't need to drive. You don't even need a car. And here he recited a list of statistics on fatal car accidents in a county of Detroit and a county of Los Angeles. And that's even considering that cars are made in Detroit, he said, not Los Angeles.

The Unknown Citizen by W. H. Auden (To JS/07 M 378 This Marble Monument Is Erected by the State) He was found by the Bureau of Statistics to be One against whom there was no official complaint, And all the reports on his conduct agree That, in the modern sense of an old-fashioned word, he was a saint, For in everything he did he served the Greater Community. Except for the War till the day he retired He worked in a factory and never got fired, But satisfied his employers, Fudge Motors Inc. Yet he wasn't a scab or odd in his views, For his Union reports that he paid his dues, (Our report on his Union shows it was sound) And our Social Psychology workers found That he was popular with his mates and liked a drink. The Press are convinced that he bought a paper every day And that his reactions to advertisements were normal in every way. Policies taken out in his name prove that he was fully insured, And his Health-card shows he was once in hospital but left it cured. Both Producers Research and High-Grade Living declare He was fully sensible to the advantages of the Instalment Plan And had everything necessary to the Modern Man, A phonograph, a radio, a car and a frigidaire. Our researchers into Public Opinion are content That he held the proper opinions for the time of year; When there was peace, he was for peace: when there was war, he went. He was married and added five children to the population, Which our Eugenist says was the right number for a parent of his generation. And our teachers report that he never interfered with their education. Was he free? Was he happy? The question is absurd: Had anything been wrong, we should certainly have heard.

No society can last in conditions of anarchy. This is self-evident and I am in full agreement. But my aim is not the establishment of an anarchist society or the total destruction of the state. Here I differ from anarchists. I do not believe that it is possible to destroy the modern state. It is pure imagination to think that some day this power will be overthrown. From a pragmatic standpoint there is no chance of success. Furthermore, I do not believe that anarchist doctrine is the solution to the problem of organization in society and government. I do not think that if anarchism were to succeed we should have a better or more livable society. Hence I am not fighting for the triumph of this doctrine. On the other hand, it seems to me that an anarchist attitude is the only one that is sufficiently radical in the face of a general statist system.

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

each day 14 children under the age of 19 are killed by guns

Immediately, Carter remembered one of the statistics they'd quoted at The Renewal Center. "The average homosexual male has five hundred sexual partners a year." He was sure that's what they'd said. It did seem like an awful lot, even to Carter who was almost always horny. It was 1.369 sexual encounters a day, which sounded like a lot of work just to be average.

When I see two little Jewish old ladies giggling over coffee at a Manhattan diner, it makes me smile, because I hear my own mother’s laughter beneath theirs. Conversely, when I hear black “leaders” talking about “Jewish slave owners” I feel angry and disgusted, knowing that they’re inflaming people with lies and twisted history, as if all seven of the Jewish slave owners in the antebellum South, or however few there were, are responsible for the problems of African-Americans now. Those leaders are no better than their Jewish counterparts who spin statistics in marvelous ways to make African-Americans look like savages, criminals, drags on society, and “animals” (a word quite popular when used to describe blacks these days). I don’t belong to any of those groups. I belong to the world of one God, one people.

The Loneliness of the Military Historian Confess: it's my profession that alarms you. This is why few people ask me to dinner, though Lord knows I don't go out of my way to be scary. I wear dresses of sensible cut and unalarming shades of beige, I smell of lavender and go to the hairdresser's: no prophetess mane of mine, complete with snakes, will frighten the youngsters. If I roll my eyes and mutter, if I clutch at my heart and scream in horror like a third-rate actress chewing up a mad scene, I do it in private and nobody sees but the bathroom mirror. In general I might agree with you: women should not contemplate war, should not weigh tactics impartially, or evade the word enemy, or view both sides and denounce nothing. Women should march for peace, or hand out white feathers to arouse bravery, spit themselves on bayonets to protect their babies, whose skulls will be split anyway, or,having been raped repeatedly, hang themselves with their own hair. There are the functions that inspire general comfort. That, and the knitting of socks for the troops and a sort of moral cheerleading. Also: mourning the dead. Sons,lovers and so forth. All the killed children. Instead of this, I tell what I hope will pass as truth. A blunt thing, not lovely. The truth is seldom welcome, especially at dinner, though I am good at what I do. My trade is courage and atrocities. I look at them and do not condemn. I write things down the way they happened, as near as can be remembered. I don't ask why, because it is mostly the same. Wars happen because the ones who start them think they can win. In my dreams there is glamour. The Vikings leave their fields each year for a few months of killing and plunder, much as the boys go hunting. In real life they were farmers. The come back loaded with splendour. The Arabs ride against Crusaders with scimitars that could sever silk in the air. A swift cut to the horse's neck and a hunk of armour crashes down like a tower. Fire against metal. A poet might say: romance against banality. When awake, I know better. Despite the propaganda, there are no monsters, or none that could be finally buried. Finish one off, and circumstances and the radio create another. Believe me: whole armies have prayed fervently to God all night and meant it, and been slaughtered anyway. Brutality wins frequently, and large outcomes have turned on the invention of a mechanical device, viz. radar. True, valour sometimes counts for something, as at Thermopylae. Sometimes being right - though ultimate virtue, by agreed tradition, is decided by the winner. Sometimes men throw themselves on grenades and burst like paper bags of guts to save their comrades. I can admire that. But rats and cholera have won many wars. Those, and potatoes, or the absence of them. It's no use pinning all those medals across the chests of the dead. Impressive, but I know too much. Grand exploits merely depress me. In the interests of research I have walked on many battlefields that once were liquid with pulped men's bodies and spangled with exploded shells and splayed bone. All of them have been green again by the time I got there. Each has inspired a few good quotes in its day. Sad marble angels brood like hens over the grassy nests where nothing hatches. (The angels could just as well be described as vulgar or pitiless, depending on camera angle.) The word glory figures a lot on gateways. Of course I pick a flower or two from each, and press it in the hotel Bible for a souvenir. I'm just as human as you. But it's no use asking me for a final statement. As I say, I deal in tactics. Also statistics: for every year of peace there have been four hundred years of war.

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).

There is no freedom or justice in exchanging the female role for the male role. There is, no doubt about it, equality. There is no freedom or justice in using male language, the language of your oppressor, to describe sexuality. There is no freedom or justice or even common sense in developing a male sexual sensibility—a sexual sensibility which is aggressive, competitive, objectifying, quantity oriented. There is only equality. To believe that freedom or justice for women, or for any individual woman, can be found in mimicry of male sexuality is to delude oneself and to contribute to the oppression of one’s sisters. Many of us would like to think that in the last four years, or ten years, we have reversed, or at least impeded, those habits and customs of the thousands of years which went before—the habits and customs of male dominance. There is no fact or figure to bear that out. You may feel better, or you may not, but statistics show that women are poorer than ever, that women are raped more and murdered more. I want to suggest to you that a commitment to sexual equality with males, that is, to uniform character as of motion or surface, is a commitment to becoming the rich instead of the poor, the rapist instead of the raped, the murderer instead of the murdered. I want to ask you to make a different commitment—a commitment to the abolition of poverty, rape, and murder; that is, a commitment to ending the system of oppression called patriarchy; to ending the male sexual model itself.

A fashionable idea in technical circles is that quantity not only turns into quality at some extreme of scale, but also does so according to principles we already understand. Some of my colleagues think a million, or perhaps a billion, fragmentary insults will eventually yield wisdom that surpasses that of any well-thought-out essay, so long as sophisticated secret statistical algorithms recombine the fragments. I disagree. A trope from the early days of computer science comes to mind: garbage in, garbage out.

The Christian writer will feel that in the greatest depth of vision, moral judgment will be implicit, and that when we are invited to represent the country according to survey, what we are asked to do is to separate mystery from manners and judgment from vision, in order to produce something a little more palatable to the modern temper. We are asked to form our consciences in the light of statistics, which is to establish the relative as absolute. For many this may be a convenience, since we don't live in an age of settled belief; but it cannot be a convenience, it cannot even be possible, for the writer who is a Catholic. He will feel that any long-continued service to it will produce a soggy, formless, and sentimental literature, one that will provide a sense of spiritual purpose for those who connect the spirit with romanticism and a sense of joy for those who confuse that virtue with satisfaction. The storyteller is concerned with what is; but if what is is what can be determined by survey, then the disciples of Dr. Kinsey and Dr. Gallup are sufficient for the day thereof.

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.

In 1848, Karl Marx and Friedrich Engels, writing in The Communist Manifesto, declared: “In bourgeois society . . . the past dominates the present; in Communist society, the present dominates the past.”13 This view is shared by contemporary statists, including the current occupants of the White House. On May 14, 2008, the future First Lady of the United States, Michelle Obama, while campaigning for her husband, Barack Obama, proclaimed: “We are going to have to change our conversation; we’re going to have to change our traditions, our history. We’re going to have to move into a different place as a nation.”14 On October 30, 2008, when the polls showed him the likely winner of the upcoming presidential election, Barack Obama shouted during a campaign stop days before the vote: “We are five days away from fundamentally transforming the United States of America.”15

Listen, Google,’ I will say, ‘both John and Paul are courting me. I like both of them, but in a different way, and it’s so hard to make up my mind. Given everything you know, what do you advise me to do?’ And Google will answer: ‘Well, I know you from the day you were born. I have read all your emails, recorded all your phone calls, and know your favourite films, your DNA and the entire history of your heart. I have exact data about each date you went on, and if you want, I can show you second-by-second graphs of your heart rate, blood pressure and sugar levels whenever you went on a date with John or Paul. If necessary, I can even provide you with accurate mathematical ranking of every sexual encounter you had with either of them. And naturally enough, I know them as well as I know you. Based on all this information, on my superb algorithms, and on decades’ worth of statistics about millions of relationships – I advise you to go with John, with an 87 per cent probability of being more satisfied with him in the long run. Indeed, I know you so well that I also know you don’t like this answer. Paul is much more handsome than John, and because you give external appearances too much weight, you secretly wanted me to say “Paul”. Looks matter, of course; but not as much as you think. Your biochemical algorithms – which evolved tens of thousands of years ago in the African savannah – give looks a weight of 35 per cent in their overall rating of potential mates. My algorithms – which are based on the most up-to-date studies and statistics – say that looks have only a 14 per cent impact on the long-term success of romantic relationships. So, even though I took Paul’s looks into account, I still tell you that you would be better off with John.

DULLARD, n. A member of the reigning dynasty in letters and life. The Dullards came in with Adam, and being both numerous and sturdy have overrun the habitable world. The secret of their power is their insensibility to blows; tickle them with a bludgeon and they laugh with a platitude. The Dullards came originally from Boeotia, whence they were driven by stress of starvation, their dullness having blighted the crops. For some centuries they infested Philistia, and many of them are called Philistines to this day. In the turbulent times of the Crusades they withdrew thence and gradually overspread all Europe, occupying most of the high places in politics, art, literature, science and theology. Since a detachment of Dullards came over with the Pilgrims in the _Mayflower_ and made a favorable report of the country, their increase by birth, immigration, and conversion has been rapid and steady. According to the most trustworthy statistics the number of adult Dullards in the United States is but little short of thirty millions, including the statisticians. The intellectual centre of the race is somewhere about Peoria, Illinois, but the New England Dullard is the most shockingly moral.

Perfect moments, what did they even mean? They were blind luck, that was all. Coincidences. Statistical anomalies. I did some Googling and it turned out somebody had actually bothered to do the math on this, a real actual Cambridge University mathematician named John Littlewood (1885-1977; thank you, Wikipedia). He proposed that if you define a miracle as something with a probability of one in a million, and if you’re paying close attention to the world around you eight hours a day, every day, and little things happen around you at a rate of one per second, then you’d observe about thirty thousand things every day, which means about a million things a month. So, on average, you should witness one miracle every month (or every thirty-three-and-one-third days, if we’re being strictly accurate). It’s called Littlewood’s law. So, there you have it, a miracle a month. They’re not even that special.

Before we move on, let me clarify that there is a fundamental difference between what we do and how predictable we are. When it comes to things we do-like the distances we travel, the number of e-mails we send, or the number of calls we make-we encounter power laws, which means that some individuals are significantly more active than others. They send more messages; they travel farther. This also means that out-liers are normal-we expect to have a few individuals, like Hasan, who cover hundreds or even thousands of miles on a regular basis. But when it comes to the predictability of our actions, to our surprise power laws are replaced by Gaussians. This means that whether you limit your life to a two-mile neighborhood or drive dozens of miles each day, take a fast train to work or even commute via airplane, you are just as predictable as everyone else. And once Gaussians dominate the problem, outliers are forbidden, just as bursts are never found in Poisson's dice-driven universe. Or two-mile-tall folks ambling down the street are unheard of. Despite the many differences between us, when it came to our whereabouts we are all equally predictable, and the unforgiving law of statistics forbids the existence of individuals who somehow buck this trend.

in a letter to the New York Times, Dr. Hans Neumann from the New Haven Department of Health noted that based on the projected scale of the immunizations, within two days of getting a flu shot, about 2,300 people would have a stroke and 7,000 would have a heart attack. “Why?” he asked. “Because that is the number statistically expected, flu shots or no flu shots.” Likewise, in the week following a flu vaccine, another 9,000 people would contract pneumonia, of whom 900 would die. These would certainly occur after a flu shot, but not as a consequence of it. “Yet,” wrote Neumann, “can one expect a person who received a flu shot at noon and who that same night had a stroke not to associate somehow the two in his mind?” Grandma got the flu vaccine in the morning, and she was dead in the afternoon. Although association does not equal causation, this thinking could lead to a public backlash against vaccinations that would threaten future programs.

Nevertheless, the radio continued to blare forth statistics demonstrating how under the visionary leadership of the gifted agronomist Krushchev, Soviet agriculture was overcoming the errors of Stalin and producing ever-larger quantities of meat, milk, butter, bread and other foodstuffs. If we have so much bread, why am I standing in line at four A.M., hoping I can buy some before it runs out? And Milk! There has been no milk in all Rubtsovsk for five days and no meat for two weeks. Well, as they say, if you want milk, just take your pail to the radio. But why does the radio keep announcing something which anybody with eyes knows is not true?

up in a different car. Or I could have been in the right car but picked another seat. We could have missed each other.” “Maybe on that day,” I would say, running the tips of my fingers along her fascinating curls. “But I would have found you eventually.” I said this because I knew it was what Celeste wanted to hear, this warm girl in my arms who smelled like Ivory soap, but I believed it too, if not romantically then at least statistically: two kids from Jenkintown and Rydal going to college in New York City were likely to bump into one another somewhere along the way. “The only reason I picked that seat was because I saw the chemistry book. You weren’t even sitting there.” “That’s right,” I said. Celeste smiled.

There are two primary strains in the Conservative Party: grocers, and grandees. … By ‘grandees’ and ‘grocers’, I am not referring to social class or any of that; nor do I refer to the Worshipful Company of Grocers, all cloves and camels. I refer rather to two fundamental positions within the Conservative Party, regardless of one’s antecedents. … A grandee Conservative sees the country as a village: a village of which he and his party, when in government, act the Squire. As the Squire, the grandee moves jovially amongst his tenants in their tied cottages, dispensing largesse and reproof…. There are two problems with this model. The first is that HMG is not the Squire and the subjects of the Crown are not the smocked tenantry of the government of the day. The second is that these principles – or instincts, as one can hardly call them principles – however different they may be to the fiercely held maxims of Labour old and new, lead in the end to the same statist solutions as those the Left proposes, and to accepting and ‘managing’ statism when a Conservative government succeeds a Labour one. It is the grocers who will always and rightly attempt to roll back the State and its reach in favour of liberty.

Over the years I have read many, many books about the future, my ‘we’re all doomed’ books, as Connie liked to call them. ‘All the books you read are either about how grim the past was or how gruesome the future will be. It might not be that way, Douglas. Things might turn out all right.’ But these were well-researched, plausible studies, their conclusions highly persuasive, and I could become quite voluble on the subject. Take, for instance, the fate of the middle-class, into which Albie and I were born and to which Connie now belongs, albeit with some protest. In book after book I read that the middle-class are doomed. Globalisation and technology have already cut a swathe through previously secure professions, and 3D printing technology will soon wipe out the last of the manufacturing industries. The internet won’t replace those jobs, and what place for the middle-classes if twelve people can run a giant corporation? I’m no communist firebrand, but even the most rabid free-marketeer would concede that market-forces capitalism, instead of spreading wealth and security throughout the population, has grotesquely magnified the gulf between rich and poor, forcing a global workforce into dangerous, unregulated, insecure low-paid labour while rewarding only a tiny elite of businessmen and technocrats. So-called ‘secure’ professions seem less and less so; first it was the miners and the ship- and steel-workers, soon it will be the bank clerks, the librarians, the teachers, the shop-owners, the supermarket check-out staff. The scientists might survive if it’s the right type of science, but where do all the taxi-drivers in the world go when the taxis drive themselves? How do they feed their children or heat their homes and what happens when frustration turns to anger? Throw in terrorism, the seemingly insoluble problem of religious fundamentalism, the rise of the extreme right-wing, under-employed youth and the under-pensioned elderly, fragile and corrupt banking systems, the inadequacy of the health and care systems to cope with vast numbers of the sick and old, the environmental repercussions of unprecedented factory-farming, the battle for finite resources of food, water, gas and oil, the changing course of the Gulf Stream, destruction of the biosphere and the statistical probability of a global pandemic, and there really is no reason why anyone should sleep soundly ever again. By the time Albie is my age I will be long gone, or, best-case scenario, barricaded into my living module with enough rations to see out my days. But outside, I imagine vast, unregulated factories where workers count themselves lucky to toil through eighteen-hour days for less than a living wage before pulling on their gas masks to fight their way through the unemployed masses who are bartering with the mutated chickens and old tin-cans that they use for currency, those lucky workers returning to tiny, overcrowded shacks in a vast megalopolis where a tree is never seen, the air is thick with police drones, where car-bomb explosions, typhoons and freak hailstorms are so commonplace as to barely be remarked upon. Meanwhile, in literally gilded towers miles above the carcinogenic smog, the privileged 1 per cent of businessmen, celebrities and entrepreneurs look down through bullet-proof windows, accept cocktails in strange glasses from the robot waiters hovering nearby and laugh their tinkling laughs and somewhere, down there in that hellish, stewing mess of violence, poverty and desperation, is my son, Albie Petersen, a wandering minstrel with his guitar and his keen interest in photography, still refusing to wear a decent coat.

We now have many statistical software packages. Their power is incredible, but the pioneers of statistical inference would have mixed feelings, for they always insisted that people think before using a routine. In the old days routines took endless hours to apply, so one had to spend a lot of time thinking in order to justify using a routine. Now one enters data and presses a button. One result is that people seem to be cowed into not asking silly questions, such as: What hypothesis are you testing? What distribution is it that you say is not normal? What population are you talking about? Where did this base rate come from? Most important of all: Whose judgments do you use to calibrate scores on your questionnaires? Are those judgments generally agreed to by the qualified experts in the entire community?

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.

Were his mind not fried he probably would have thought about how lucky he was to be alive – not in the philosophical sense of lucky but in the statistical sense. Nobody survives forty-nine tabs of high grade pure digitalis. As a general rule, twice the prescribed dose of digitalis will off you. Fat’s prescribed dose had been fixed at q.i.d.: four a day. He had swallowed 12.25 times his prescribed daily dose and survived. The infinite mercies of God make no sense whatsoever, in terms of practical considerations. In addition he had downed all his Librium, twenty Quide and sixty Apresoline, plus half a bottle of wine. All that remained of his medication was a bottle of Miles Nervine. Fat was technically dead. Spiritually, he was dead, too. Either he had seen God too soon or he had seen him too late. In any case, it had done him no good at all in terms of survival.

Lilah did little more than sleep and eat and cry, which to me was the most fascinating thing in the entire universe. Why did she cry? When did she sleep? What made her eat a lot one day and little the next? Was she changing with time? I did what any obsessed person would do in such a case: I recorded data, plotted it, calculated statistical correlations. First I just wrote on scraps of paper and made charts on graph paper, but I very quickly became more sophisticated. I wrote computer software to make a beautifully colored plot showing times when Diane fed Lilah, in black; when I fed her, in blue (expressed mother's milk, if you must know); Lilah's fussy times, in angry red; her happy times, in green. I calculated patterns in sleeping times, eating times, length of sleep, amounts eaten. Then, I did what any obsessed person would do these days; I put it all on the Web.

I reckon even you didn’t know the actual statistics, hiding out until now like you done. But in the three days and nights that your campaign lasted you managed to hasten fifty-five white people into early graves, not counting a score or so more fearfully wounded or disabled—hors de combat, as the Frenchies say, for the rest of their natural lives. And only God knows how many poor souls will be scarred in their minds by grief and by terrible memories until the day they part this life. No,” he went on, breaking off a black wad from a plug of chewing tobacco, “no, I’ll have to hand it to you, in many respects you was pretty thorough. By sword and ax and gun you run a swath through this county that will be long remembered. You did, as you say, come damn near to taking your army into this town. And in addition, as I think I told you before, you scared the entire South into a condition that may be described as well-nigh shitless. No niggers ever done anything like this.

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.

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.

(…) it may be seriously questioned whether the advent of modern communications media has much enhanced our understanding of the world in which we live.(…) Perhaps we know more about the world than we used to, and insofar as knowledge is prerequisite to understanding, that is all to the good. But knowledge is not as much a prerequisite to understanding as is commonly supposed. We do not have to know everything about something in order to understand it; too many facts are often as much of an obstacle to understanding as too few. There is a sense in which we moderns are inundated with facts to the detriment of understanding. (…) One of the reasons for this situation is that the very media we have mentioned are so designed as to make thinking seem unnecessary (though this is only an appearance). The packaging of intellectual positions and views is one of the most active enterprises of some of the best minds of our day. The viewer of television, the listener to radio, the reader of magazines, is presented with a whole complex of elements—all the way from ingenious rhetoric to carefully selected data and statistics—to make it easy for him to “make up his own mind” with the minimum of difficulty and effort. But the packaging is often done so effectively that the viewer, listener, or reader does not make up his own mind at all. Instead, he inserts a packaged opinion into his mind, somewhat like inserting a cassette into a cassette player. He then pushes a button and “plays back” the opinion whenever it seems appropriate to do so. He has performer acceptably without having had to think.

Ninety percent of all the data in the world has been produced in the last two years. Six thousand YouTube videos are posted a minute—and that figure was computed in 2011; by now there’s probably not a number high enough to convey how overwhelming it all is. Here’s another cocktail party statistic: The amount of information we generate every two days is equal to the amount produced from the beginning of civilization until 2003. That factoid comes from Eric Schmidt, formerly of Google, so you can partly blame him for all your mental clutter.

We need to reclaim the word 'feminism'. We need the word 'feminism' back real bad. When statistics come in saying that only 29% of American women would describe themselves as feminist - and only 42% of British women - I used to think, What do you think feminism IS, ladies? What part of 'liberation for women' is not for you? Is it freedom to vote? The right not to be owned by the man you marry? The campaign for equal pay? 'Vogue' by Madonna? Jeans? Did all that good shit GET ON YOUR NERVES? Or were you just DRUNK AT THE TIME OF THE SURVEY? These days, however, I am much calmer-since I realized that it's technically impossible for a woman to argue against feminism. Without feminism, you wouldn't be allowed to have a debate on a woman's place in society. You'd be too busy giving birth on the kitchen floor-biting down on a wooden spoon so as not to disturb the men's card game-before going back to hoeing the rutabaga field. This is why those female columnists in the Daily Mail-giving daily wail against feminism-amuse me. They paid you 1,600 pounds for that, dear, I think. And I bet it' going into your bank account and not your husband's. The more women argue, loudly, against feminism, the more they both prove it exists and that they enjoy its hard-won privileges. Because for all that people have tried to abuse it and disown it, "feminism" is still the word we need...We need the only word we have ever had to describe "making the world equal for men and women". Women's reluctance to use it sends out a really bad signal. Imagine if, in the 1960's, it had become fashionable for black people to say they "weren't into" civil rights. "No, I'm not into Civil Rights! That Martin Luther King is too shouty. He just needs to chill out, to be honest." But then, I do understand why women started to reject the word feminism. It ended up being invoked in so many baffling inappropriate contexts that you'd presume it was some spectacularly unappealing combination of misandry, misery, and hypocrisy, which stood for ugly clothes, constant anger, and, let's face it, no fucking...Feminism has had exactly the same problem that "political correctness" has had: people keep using the phrase without really knowing what it means.

Well,Anna.It's Matt or the minivan. I'm not making the choice for you." I choose my ex.We used to be good friends,so I'm sort of looking forward to seeing him again. And maybe Cherrie isn't as bad as I remember.Except she is. She totally is. After only five minutes in her company,I cannot fathom how Bridge stands sitting with her at lunch every day.She turns to look at me in the backseat,and her hair swishes in a vitamin-enriched, shampoo-commercial curtain. "So.How are the guys in Paris?" I shrug. "Parisian." "Ha ha.You're funny." Her lifeless laugh is one of her lesser attributes.What does Matt see in her? "No one special?" Matt smiles and glances at me through the rearview mirror. I'm not sure why,but I forgot that he has brown eyes.Why do they make some people look amazing and others completely average? It's the same with brown hair. Statistically speaking, St. Clair and Matt are quite similar. Eyes: Brown. Hair: Brown. Race: Caucasian. There's a significant difference in height,but still. It's like comparing a gourmet truffle to a Mr. Goodbar. I think about the gourmet truffle. And his girlfriend. "Not exactly.

Doug, you have to prepare yourself. You have to prepare Sarah. It won’t be long before they have some answers. You have to get ready, Doug.’‘Jesus, Pete,’ yelled Doug. ‘Don’t you think I’ve fucking been ready every day for the last four months? Every hour of every day for the last four months? I can’t breathe in without being ready. I know all those statistics. They quoted them at me when they wanted me to go home. If a kid isn’t found within the first twenty-four hours there’s a chance he will never be found alive. I know that, Pete. Don’t you think I fucking know that? Every time that fucking phone rings I can see Sarah’s heart hit her feet. We’re ready, Pete. We’ve been ready since the day we lost him. We’re ready but we will never be ready. There is no way to be ready for this. No way . . .’Doug had sunk into silence and all Pete had heard was his ragged desperate breathing on the other end of the phone. Finally he said, ‘I can’t tell her, Pete. I can’t tell her until they know for sure. She’s hanging on by a thread, Pete, and I can’t lose her as well. Tell me when they know for sure and then I’ll tell her.’ His voice trailed off, all the anger leaving him exhausted and trembling.

Our exploration into advertising and media is at its root a critique of the exploitative nature of capitalism and consumerism. Our economic systems shape how we see our bodies and the bodies of others, and they ultimately inform what we are compelled to do and buy based on that reflection. Profit-greedy industries work with media outlets to offer us a distorted perception of ourselves and then use that distorted self-image to sell us remedies for the distortion. Consider that the female body type portrayed in advertising as the “ideal” is possessed naturally by only 5 percent of American women. Whereas the average U.S. woman is five feet four inches tall and weighs 140 pounds, the average U.S. model is five feet eleven and weighs 117. Now consider a People magazine survey which reported that 80 percent of women respondents said images of women on television and in the movies made them feel insecure. Together, those statistics and those survey results illustrate a regenerative market of people who feel deficient based on the images they encounter every day, seemingly perfectly matched with advertisers and manufacturers who have just the products to sell them (us) to fix those imagined deficiencies.18

Since well-educated people are better voters, another tempting way to improve democracy is to give voters more education. Maybe it would work. But it would be expensive, and as mentioned in the previous chapter, education may be a proxy for intelligence or curiosity. A cheaper strategy, and one where a causal effect is more credible, is changing the curriculum. Steven Pinker argues that schools should try to “provide students with the cognitive skills that are most important for grasping the modern world and that are most unlike the cognitive tools they are born with,” by emphasizing “economics, evolutionary biology, and probability and statistics.”60 Pinker essentially wants to give schools a new mission: rooting out the biased beliefs that students arrive with, especially beliefs that impinge on government policy.61 What should be cut to make room for the new material? There are only twenty-four hours in a day, and a decision to teach one subject is also a decision not to teach another one. The question is not whether trigonometry is important, but whether it is more important than statistics; not whether an educated person should know the classics, but whether it is more important for an educated person to know the classics than elementary economics.62

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.

point of comparison, over the previous century, during which it had expanded its empire to five continents, the British Empire had been involved in some forty different conflicts around the globe—colonial insurrections mostly, but including the Crimean and Boer wars—and had lost some forty thousand soldiers in the process. Over the next four years, it would lose over twenty times that number. In the disastrous Franco-Prussian War of 1870–71, France had suffered an estimated 270,000 battlefield casualties; in the present war, it was to surpass that number in the first three weeks. In this conflict, Germany would see 13 percent of its military-age male population killed, Serbia 15 percent of its total population, while in just a two-year span, 1913 to 1915, the life expectancy of a French male would drop from fifty years to twenty-seven. So inured would the architects of the carnage become to such statistics that at the launch of his 1916 Somme offensive, British general Douglas Haig could look over the first day’s casualty rolls—with fifty-eight thousand Allied soldiers dead or wounded, it remains the bloodiest single day in the history of the English-speaking world—and judge that the numbers “cannot be considered severe.” The effect of all this on the collective European

The alteration of the past is necessary for two reasons, one of which is subsidiary and, so to speak, precautionary. The subsidiary reason is that the Party member, like the proletarian, tolerates present-day conditions partly because he has no standards of comparison. He must be cut off from the past, just as he must be cut off from foreign countries, because it is necessary for him to believe that he is better off than his ancestors and that the average level of material comfort is constantly rising. But by far the more important reason for the readjustment of the past is the need to safeguard the infallibility of the Party. It is not merely that speeches, statistics, and records of every kind must be constantly brought up to date in order to show that the predictions of the Party were in all cases right. It is also that no change in doctrine or in political alignment can ever be admitted. For to change one’s mind, or even one’s policy, is a confession of weakness. If, for example, Eurasia or Eastasia (whichever it may be) is the enemy today, then that country must always have been the enemy. And if the facts say otherwise, then the facts must be altered. Thus history is continuously rewritten. This day-to-day falsification of the past, carried out by the Ministry of Truth, is

chess is deeper and more mysterious than all of us put together; it’ll exist until somebody manages to master it completely, and that’ll never happen, Ferenck, it’s impossible for that to happen. Oslovski looked at him in surprise, and said, at the end of the day it’s a question of statistics: we’ll keep getting better, more intelligent, more gifted, we’ll keep going farther. Soon the great men of the 21st century will be born, or rather, they’ll turn into adults, because many may already have been born, and then we’ll know about them. The Freuds and Marxes and Einsteins and Nietzsches of the 21st century must be going to school right now, or still playing with toy cars, or watching the fall of a leaf in a park, who knows? And apart from them, there’ll also be a young Kafka suffering then turning to literature as therapy, and there’ll be an aristocratic Proust, who’ll portray the decadent bourgeoisie of the early 21st century from within, and of course the new Rimbaud must already be walking the streets, a young man with his fists clenched with hate, struggling against the social forms, and the Bukowski of the 21st century receiving a thrashing from his father and discovering that alcohol dulls the pain, and of course some boy of seven or eight must be on the verge of checkmating an adult on a chessboard,

the challenges of our day-to-day existence are sustained reminders that our life of faith simply must have its center somewhere other than in our ability to hold it together in our minds. Life is a pounding surf that wears away our rock-solid certainty. The surf always wins. Slowly but surely. Eventually. It may be best to ride the waves rather than resist them. What are your one or two biggest obstacles to staying Christian? What are those roadblocks you keep running into? What are those issues that won’t go away and make you wonder why you keep on believing at all? These are questions I asked on a survey I gave on my blog in the summer of 2013. Nothing fancy. I just asked some questions and waited to see what would happen. In the days to come, I was overwhelmed with comments and e-mails from readers, many anonymous, with bracingly honest answers often expressed through the tears of relentless and unnerving personal suffering. I didn’t do a statistical analysis (who has the time, plus I don’t know how), but the responses fell into five categories.         1.        The Bible portrays God as violent, reactive, vengeful, bloodthirsty, immoral, mean, and petty.         2.        The Bible and science collide on too many things to think that the Bible has anything to say to us today about the big questions of life.         3.        In the face of injustice and heinous suffering in the world, God seems disinterested or perhaps unable to do anything about it.         4.        In our ever-shrinking world, it is very difficult to hold on to any notion that Christianity is the only path to God.         5.        Christians treat each other so badly and in such harmful ways that it calls into question the validity of Christianity—or even whether God exists. These five categories struck me as exactly right—at least, they match up with my experience. And I’d bet good money they resonate with a lot of us. All five categories have one big thing in common: “Faith in God no longer makes sense to me.” Understanding, correct thinking, knowing what you believe—these were once true of their faith, but no longer are. Because life happened. A faith that promises to provide firm answers and relieve our doubt is a faith that will not hold up to the challenges and tragedies of life. Only deep trust can hold up.

I have a proposition for you,” she said, trying for a businesslike tone. “A very sensible one. You see—” She paused to clear her throat. “I’ve been thinking about your problem.” “What problem?” Cam played lightly with the folds of her skirts, watching her face alertly. “Your good-luck curse. I know how to get rid of it. You should marry into a family with very, very bad luck. A family with expensive problems. And then you won’t have to be embarrassed about having so much money, because it will flow out nearly as fast as it comes in.” “Very sensible.” Cam took her shaking hand in his, pressed it between his warm palms. And touched his foot to her rapidly tapping one. “Hummingbird,” he whispered, “you don’t have to be nervous with me.” Gathering her courage, Amelia blurted out, “I want your ring. I want never to take it off again. I want to be your romni forever”— she paused with a quick, abashed smile—“ whatever that is.” “My bride. My wife.” Amelia froze in a moment of throat-clenching delight as she felt him slide the gold ring onto her finger, easing it to the base. “When we were with Leo, tonight,” she said scratchily, “I knew exactly how he felt about losing Laura. He told me once that I couldn’t understand unless I had loved someone that way. He was right. And tonight, as I watched you with him … I knew what I would think at the very last moment of my life.” His thumb smoothed over the tender surface of her knuckle. “Yes, love?” “I would think,” she continued, “‘ Oh, if I could have just one more day with Cam. I would fit a lifetime into those few hours.’” “Not necessary,” he assured her gently. “Statistically speaking, we’ll have at least ten, fifteen thousand days to spend together.” “I don’t want to be apart from you for even one of them.” Cam cupped her small, serious face in his hands, his thumbs skimming the trace of tears beneath her eyes. His gaze caressed her. “Are we to live in sin, love, or will you finally agree to marry me?” “Yes. Yes. I’ll marry you. Although … I still can’t promise to obey you.” Cam laughed quietly. “We’ll manage around that. If you’ll at least promise to love me.” Amelia gripped his wrists, his pulse steady and strong beneath her fingertips. “Oh, I do love you, you’re—” “I love you, too.” “— my fate. You’re everything I—” She would have said more, if he had not pulled her head to his, kissing her with hard, thrilling pressure.

1. You most want your friends and family to see you as someone who …     a. Is willing to make sacrifices and help anyone in need.     b. Is liked by everyone.     c. Is trustworthy.     d. Will protect them no matter what happens.     e. Offers wise advice. 2. When you are faced with a difficult problem, you react by …     a. Doing whatever will be the best thing for the greatest number of people.     b. Creating a work of art that expresses your feelings about the situation.     c. Debating the issue with your friends.     d. Facing it head-on. What else would you do?     e. Making a list of pros and cons, and then choosing the option that the evidence best supports. 3. What activity would you most likely find yourself doing on the weekend or on an unexpected day off?     a. Volunteering     b. Painting, dancing, or writing poetry     c. Sharing opinions with your friends     d. Rock-climbing or skydiving!     e. Catching up on your homework or reading for pleasure 4. If you had to select one of the following options as a profession, which would you choose?     a. Humanitarian     b. Farmer     c. Judge     d. Firefighter     e. Scientist 5. When choosing your outfit for the day, you select …     a. Whatever will attract the least amount of attention.     b. Something comfortable, but interesting to look at.     c. Something that’s simple, but still expresses your personality.     d. Whatever will attract the most attention.     e. Something that will not distract or inhibit you from what you have to do that day. 6. If you discovered that a friend’s significant other was being unfaithful, you would …     a. Tell your friend because you feel that it would be unhealthy for him or her to continue in a relationship where such selfish behavior is present.     b. Sit them both down so that you can act as a mediator when they talk it over.     c. Tell your friend as soon as possible. You can’t imagine keeping that knowledge a secret.     d. Confront the cheater! You might also take action by slashing the cheater’s tires or egging his or her house—all in the name of protecting your friend, of course.     e. Keep it to yourself. Statistics prove that your friend will find out eventually. 7. What would you say is your highest priority in life right now?     a. Serving those around you     b. Finding peace and happiness for yourself     c. Seeking truth in all things     d. Developing your strength of character     e. Success in work or school

Of all the stupid and destructive products of 1960s-style liberation politics, the effective abolition of marriage (and hence of family, properly understood) will, in the end, turn out to be the worst. And spare me your banal self-justifications: “I divorced my child’s mother, but I’m a good father!” “I was never married to my child’s father, but I’m a good mother.” I’m sure you think you are. You aren’t. Statistically speaking, your domestic situation is about as healthy for your children as would be your picking up a drug habit. (Yes, yes, I’m sure that you are the special-snowflake exception to the rule. One of these days, a three-legged horse might win the Kentucky Derby, too.) The numbers are the numbers. Strange thing: Wildly different philosophical and religious orientations all point to the same central fact of human life. In Genesis, it’s “male and female he created them.” In Plato, we spend our lives seeking the lost half of ourselves from which we were separated by the gods. In good ol’ Darwinian terms, the getting of healthy offspring is the very purpose of life itself. We parted ways with the chimps a few eons ago, and somewhere along the way we developed habits and institutions that helped us to connect our libidos with one of our most useful and uniquely human traits: the ability to engage in long-term planning, even beyond our own lives. And then, around 1964, we said: “To Hell with it, let’s just be chimps.” And here we are.

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!

You know, a government should be a good thing. The Anglo-Saxons and the Germans rejoice in the phenomenon of government. They think that the recipe for human happiness is that you should make your desires and actions concordant with those of the government. So a German and an American will try to make the government work for him, protect him, and he will be more than happy to murder to preserve that wonderful symbiosis. And if he has some money to invest, he will invest it in the government, buying government bonds. He does this regardless of whether his government happens to be trillions of dollars in debt—that is, practically bankrupt. Despite his rhetoric of private enterprise, a Westerner will invest in his government. And we, Eastern and Central Europeans, and particularly Slavs, we all consider our governments to be absolutely the worst in the world. We are ashamed of our governments, and, as a rule, our government is ashamed of us, trying to improve us statistically, to say that we work more and drink less than we do. We think that there's no greater obstacle to human happiness than the government. So even if we have an institution pregnant with democratic potential, such as workers' self-management, we never even bother to attend a meeting unless absolutely forced. And as for voting, we circle any name without looking at whose it is, out of spite. To a Slav, there is nothing more disgusting than voting. We have an aversion to investing trust in any human being. So how could we single out someone we haven't met but whom we know a priori to be a social upstart and climber? So we spend these workers' self-management meetings, where democracy could be practiced, in daydreams of sex and violence.

22. Giving up Distraction Week #4 Saturday Scripture Verses •Hebrews 12:1–2 •Mark 1:35 •John 1:14–18 Questions to Consider •What distracts you from being present with other people around you? •What distracts you from living out God’s agenda for your life? •What helps you to focus and be the most productive? •How does Jesus help us focus on what is most important in any given moment? Plan of Action •At your next lunch, have everyone set their phone facing down at the middle of the table. The first person who picks up their phone pays for the meal. •Challenge yourself that the first thing you watch, read, or listen to in the morning when you wake up is God’s Word (not email or Facebook). •Do a digital detox. Turn off everything with a screen for 24 hours. Tomorrow would be a great day to do it, since there is no “40 Things Devotion” on Sunday. Reflection We live in an ever connected world. With smart phones at the tip of our fingers, we can instantly communicate with people on the other side of the world. It is an amazing time to live in. I love the possibilities and the opportunities. With the rise of social media, we not only connect with our current circle of friends and family, but we are also able to connect with circles from the past. We can build new communities in the virtual world to find like-minded people we cannot find in our physical world. Services like Facebook, Twitter, YouTube, and Instagram all have tremendous power. They have a way of connecting us with others to shine the light of Jesus. While all of these wonderful things open up incredible possibilities, there are also many dangers that lurk. One of the biggest dangers is distraction. They keep us from living in the moment and they keep us from enjoying the people sitting right across the room from us. We’ve all seen that picture where the family is texting one another from across the table. They are not looking at each other. They are looking at the tablet or the phone in front of them. They are distracted in the moment. Today we are giving up distraction and we are going to live in the moment. Distraction doesn’t just come from modern technology. We are distracted by our work. We are distracted by hobbies. We are distracted by entertainment. We are distracted by busyness. The opposite of distraction is focus. It is setting our hearts and our minds on Jesus. It’s not just putting him first. It’s about him being a part of everything. It is about making our choices to be God’s choices. It is about letting him determine how we use our time and focus our attention. He is the one setting our agenda. I saw a statistic that 80% of smartphone users will check their phone within the first 15 minutes of waking up. Many of those are checking their phones before they even get out of bed. What are they checking? Social media? Email? The news of the day? Think about that for a moment. My personal challenge is the first thing I open up every day is God’s word. I might open up the Bible on my phone, but I want to make sure the first thing I am looking at is God’s agenda. When I open up my email, my mind is quickly set to the tasks those emails generate rather than the tasks God would put before me. Who do I want to set my agenda? For me personally, I know that if God is going to set the agenda, I need to hear from him before I hear from anyone else. There is a myth called multitasking. We talk about doing it, but it is something impossible to do. We are very good at switching back and forth from different tasks very quickly, but we are never truly doing two things at once. So the challenge is to be present where God has planted you. In any given moment, know what is the one most important thing. Be present in that one thing. Be present here and now.

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized