Straightforward Friends Quotes

If you know someone who’s depressed, please resolve never to ask them why. Depression isn’t a straightforward response to a bad situation; depression just is, like the weather. Try to understand the blackness, lethargy, hopelessness, and loneliness they’re going through. Be there for them when they come through the other side. It’s hard to be a friend to someone who’s depressed, but it is one of the kindest, noblest, and best things you will ever do.

I think my love for books sprang from my need to escape the world I was born into, to slide into another where words were straightforward and honest, where there was clearly delineated good and evil, where I found girls who were strong and smart and creative and foolish enough to fight dragons, to run away from home to live in museums, to become child spies, to make new friends and build secret gardens.

Margaret's attention was thus called to her host; his whole manner as master of the house, and entertainer of his friends, was so straightforward, yet simple and modest, as to be thoroughly dignified. Margaret thought she had never seen him to so much advantage. When he had come to their house, there had been always something, either of over-eagerness or of that kind of vexed annoyance which seemed ready to pre-suppose that he was unjustly judged, and yet felt too proud to try and make himself better understood. But now, among his fellows, there was no uncertainty as to his position. He was regarded by them as a man of great force of character; of power in many ways. There was no need to struggle for their respect. He had it, and he knew it; and the security of this gave a fine grand quietness to his voice and ways, which Margaret had missed before.

The reason a lot of women can't move on from a relationship or people they love is because they need to know why. Why did this happen? Why did you do this? Why don't you care? Why did you hurt me? Why do you believe this about me? Why did you send me mixed signals? Why are these other people in your life acting like you care? Men have it all wrong. Insecurity is not why a lot of women don't let go. Women have a difficult time letting go because men don't communicate why at the level that women require. They don't back up their words with actions that are not confusing or could be misinterrupted as something else. Until, men learn that their actions and their friends and families reactions can create a questionable doubt about how they feel, they will forever have to deal with the drama they create for themselves.

By the time we'd moved into that rambling, lopsided wooden house, I'd already fallen in love with reading. I think my love for books sprang from my need to escape the world I was born into, to slide into another where words were straightforward and honest, where there was clearly delineated good and evil, where I found girls who were strong and smart and creative and foolish enough to fight dragons, to run away from home to live in museums, to become child spies, to make new friends and build secret gardens.

Oscar had a straightforward, dimpled, happy smile. It was one of the hundreds of great things about him. And after that we were best friends. It had been as simple and inevitable as the striking of a match.

I wanted to maintain the illusion that their dealings with me were completely straightforward; that we were all friends, and no secrets, though the plain fact of it was that there were plenty of things they didn’t let me in on and would not for some time.

The interview went well. I found him warm but not eager, friendly but slightly impersonal, and he answered all questions concerning music with an engaging straightforwardness. Nonmusical questions he either evaded with the skill of an expert, or ignored, apparently from lack of interest in the subjects broached. Already he had the gift of fielding impertinent questions by offering quotable evasions instead. For instance, I remember asking him if he was a religious person. He replied that he didn't want to talk about religion. "Why not?" I pursued. "Because my music is so very odd already that I see no reason to make myself sound any odder.

That is to say: I wanted to maintain the illusion that their dealings with me were completely straightforward; that we were all friends, and no secrets, though the plain fact of it was that there were plenty of things they didn’t let me in on and would not for some time. And though I tried to ignore this I was aware of it all the same.

There is Macaulay’s celebrated statement in a letter to a friend: ‘I cannot bear Seneca … His works are made up of mottoes. There is hardly a sentence which might not be quoted; but to read him straightforward is like dining on nothing but anchovy sauce.

Other than involving yourself with ungrateful vegetable matter, colour, vigour and fascination can be imparted into a small outdoor space by several other methods. In the 18th century, the inclusion of a hermit on one's estate was regarded as the epitome of country house style. There is absolutely no reason why today's dandy should not avail himself of the same privilege. It's a straightforward enough matter to entice a hopelessly drunk vagrant back to your premises using the simple lure of an opened bottle of wine. Once there, dress him in a bed sheet, wreathe his head in foliage and invite him to take up residence in an old barrel with the promise of unlimited alcohol, tobacco and scraps from your table in return for a sterling display of relentless solitude. Such a move not only provides the disadvantaged with ideal employment opportunities, but also enhances your reputation for stylish romanticism. Watch your friends gape in wonderment at the picturesque spectacle as your hermit sporadically peers out the top of the barrel and matters a few enigmatic words of wisdom.

So, they’d embark on offensives, and approach with their questions. But these were not straightforward questions, as in wherefore this, or what about that? Instead, it was so-and-so said and, it has been said, and we heard our uncle’s cousin’s brother’s daughter’s friend who doesn’t live in the area anymore said. Some, too, would make mention of the actual word rumour, as in rumour says, before going on to personify rumour, as if it weren’t they who were launching or perpetuating rumour themselves.

One of the central elements of resilience, Bonanno has found, is perception: Do you conceptualize an event as traumatic, or as an opportunity to learn and grow? “Events are not traumatic until we experience them as traumatic,” Bonanno told me, in December. “To call something a ‘traumatic event’ belies that fact.” He has coined a different term: PTE, or potentially traumatic event, which he argues is more accurate. The theory is straightforward. Every frightening event, no matter how negative it might seem from the sidelines, has the potential to be traumatic or not to the person experiencing it. Take something as terrible as the surprising death of a close friend: you might be sad, but if you can find a way to construe that event as filled with meaning—perhaps it leads to greater awareness of a certain disease, say, or to closer ties with the community—then it may not be seen as a trauma. The experience isn’t inherent in the event; it resides in the event’s psychological construal. It’s for this reason, Bonanno told me, that “stressful” or “traumatic” events in and of themselves don’t have much predictive power when it comes to life outcomes. “The prospective epidemiological data shows that exposure to potentially traumatic events does not predict later functioning,” he said. “It’s only predictive if there’s a negative response.” In other words, living through adversity, be it endemic to your environment or an acute negative event, doesn’t guarantee that you’ll suffer going forward. What matters is whether that adversity becomes traumatizing.

We all have choices to make that affect our likelihood of contracting infectious disease: whether to holiday in exotic countries; whom to let our children play with; whether we travel on crowded public transport. When we are ill, other choices we make affect our likelihood of transmitting disease to others: whether we cancel the much-anticipated catch-up with our friends; whether we keep our children home from school; whether we cover our mouths when we cough. The crucial decision on whether we vaccinate ourselves and our dependents can only be taken ahead of time. It affects our chances not only of catching but also of transmitting diseases. Some of these decisions are inexpensive, making their adoption straightforward. It costs nothing to sneeze into a tissue or a handkerchief. Simply washing your hands frequently and carefully has been shown to reduce the effective reproduction numbers of respiratory illnesses such as flu by as much as three-quarters. For some diseases, this might be enough to take us below the threshold value of R0, so that an infectious disease cannot break out.

It was some time before Stoner recognized the source of his attraction to Hollis Lomax. In Lomax’s arrogance, his fluency, and his cheerful bitterness, Stoner saw, distorted but recognizable, an image of his friend David Masters. He wished to talk to him as he had talked to Dave; but he could not, even after he admitted his wish to himself. The awkwardness of his youth had not left him, but the eagerness and straightforwardness that might have made the friendship possible had. He knew what he wished was impossible, and the knowledge saddened him.

It would not be too strong to say that I felt sane for the first time in my life. And yet the change in my consciousness seemed entirely straightforward. I was simply talking to my friend—about what, I don’t recall—and realized that I had ceased to be concerned about myself. I was no longer anxious, self-critical, guarded by irony, in competition, avoiding embarrassment, ruminating about the past and future, or making any other gesture of thought or attention that separated me from him. I was no longer watching myself through another person’s eyes.

So why had she invited me to spend the evening by her bedside? Why always speak the language of tenderness? What lies behind the desire to be with a friend, the fear that he might prefer one of your girlfriends, the intention to be nice to him, the romantic statement that none of the others will know he spent the evening with you, if you then refuse him such a straightforward pleasure, and if it is not in fact a pleasure for you? I could not accept that Albertine’s virtue stretched quite that far; and I even began to wonder whether her violent reaction might not have been prompted by some other reason,

My friend Peter Thiel has written eloquently about the power of being a contrarian in his book Zero to One. Whenever I interview someone for a job, I like to ask this question: “What important truth do very few people agree with you on?” This question sounds easy because it’s straightforward. Actually, it’s very hard to answer. It’s intellectually difficult because the knowledge that everyone is taught in school is by definition agreed upon. And it’s psychologically difficult because anyone trying to answer must say something she knows to be unpopular. Brilliant thinking is rare, but courage is in even shorter supply than genius.

As we got busier and busier, we paid less and less attention to the mail, and I have since met more than one friend who clearly felt that I had gotten so big for my britches that I had chosen to ignore his heartfelt message. Most of the messages were pretty straightforward, but there were a few weirdos in the bunch. One poor man, obviously deranged, wrote from Israel, enclosing reams of data on the gigantic ants that infested the moon. It would be disaster, he pointed out, for the LM to come down on or near one of these anthills, and he would be happy to provide us with his detailed maps showing the location of each hill—for a price, of course.

Here Elphinstone sat scribbling in his diary, trying to make sense of the Afghan character in all its rich contradictions. “Their vices,” he wrote, “are revenge, envy, avarice, rapacity, and obstinacy; on the other hand, they are fond of liberty, faithful to their friends, kind to their dependents, hospitable, brave, hardy, frugal, laborious, and prudent.”45 He was astute enough to note that success in battle in Afghanistan was rarely decided by straightforward military victory so much as by successfully negotiating a path through the shifting patterns of tribal allegiances. “The victory is usually decided by some chief going over to the enemy,” wrote Elphinstone, “on which the greater part of the army either follows his example or else takes flight.”46 c Shuja

Joan [Blondell] had always kept it real, always kept her priorities straight. “I wasn’t that ambitious. I enjoyed a home life more than a theatrical career. I just took what they gave me, because I wanted to get home quickly.” Joan, said one writer, personified everyone’s “good friend,” on- and off-camera. “Of all the stars I have interviewed,” wrote Charles Higham, “I have liked Joan Blondell the best. She is unique in my experience in being an actress who is devoid of ego, self-congratulation and self-pity, and would not dream of quoting a favorable review of herself. She is down-to-earth and human and real. This is almost unheard of in Saran-wrapped Hollywood.” Her accessibility, straightforwardness and her quick-with-a-comeback attitude was her appeal, and it never diminished as she got older.

Our safety lies in repentance. Our strength comes of obedience to the commandments of God. My beloved brethren and sisters, I accept this opportunity in humility. I pray that I may be guided by the Spirit of the Lord in that which I say. I have just been handed a note that says that a U.S. missile attack is under way. I need not remind you that we live in perilous times. I desire to speak concerning these times and our circumstances as members of this Church. You are acutely aware of the events of September 11, less than a month ago. Out of that vicious and ugly attack we are plunged into a state of war. It is the first war of the 21st century. The last century has been described as the most war-torn in human history. Now we are off on another dangerous undertaking, the unfolding of which and the end thereof we do not know. For the first time since we became a nation, the United States has been seriously attacked on its mainland soil. But this was not an attack on the United States alone. It was an attack on men and nations of goodwill everywhere. It was well planned, boldly executed, and the results were disastrous. It is estimated that more than 5,000 innocent people died. Among these were many from other nations. It was cruel and cunning, an act of consummate evil. Recently, in company with a few national religious leaders, I was invited to the White House to meet with the president. In talking to us he was frank and straightforward. That same evening he spoke to the Congress and the nation in unmistakable language concerning the resolve of America and its friends to hunt down the terrorists who were responsible for the planning of this terrible thing and any who harbored such. Now we are at war. Great forces have been mobilized and will continue to be. Political alliances are being forged. We do not know how long this conflict will last. We do not know what it will cost in lives and treasure. We do not know the manner in which it will be carried out. It could impact the work of the Church in various ways. Our national economy has been made to suffer. It was already in trouble, and this has compounded the problem. Many are losing their employment. Among our own people, this could affect welfare needs and also the tithing of the Church. It could affect our missionary program. We are now a global organization. We have members in more than 150 nations. Administering this vast worldwide program could conceivably become more difficult. Those of us who are American citizens stand solidly with the president of our nation. The terrible forces of evil must be confronted and held accountable for their actions. This is not a matter of Christian against Muslim. I am pleased that food is being dropped to the hungry people of a targeted nation. We value our Muslim neighbors across the world and hope that those who live by the tenets of their faith will not suffer. I ask particularly that our own people do not become a party in any way to the persecution of the innocent. Rather, let us be friendly and helpful, protective and supportive. It is the terrorist organizations that must be ferreted out and brought down. We of this Church know something of such groups. The Book of Mormon speaks of the Gadianton robbers, a vicious, oath-bound, and secret organization bent on evil and destruction. In their day they did all in their power, by whatever means available, to bring down the Church, to woo the people with sophistry, and to take control of the society. We see the same thing in the present situation.

So do I. But I am a good friend of hers now. We are deeply attached to each other. Perhaps in time she would forgive me.’ ‘What are you trying to say?’ ‘I’m trying to say that if I told her what had happened between us she would be hurt. But no more so, I believe, than you hurt her in London.’ Ross put down his knife. ‘I don’t understand that at all.’ ‘You killed a man because of her. Oh, I know it was his challenge. And I know the quarrel was about some seat in the House. And I know you disliked each other from the start. But it was really because of her that you killed him, wasn’t it?’ ‘Partly, yes. But I don’t see—’ ‘Ross, when you fought Monk Adderley, it was not really him you were killing, was it.’ ‘Wasn’t it?’ ‘No . . . it was Hugh Armitage.’ He took a gulp of wine this time. ‘Damn you, Caroline, it was a plain straightforward duel—’ ‘It was nothing of the sort, and you know it! You killed him because you couldn’t kill Hugh Armitage,

I LOVE men. I understand and love the solid atmosphere that men spread. I understand and love their determination that makes them reach their goals so successfully. I love their courage to take risks and tackle things that scare me or what I don't have the mental or physical strength to do. I love their friendly tussles and their ability to meet problems with humor. I love their unspeakable gentleness, tenderness and care in dealing with the fragile. I love their strengths that they so generously give - and their weaknesses that give the opportunity to balance and give back to them. I love how “impossible” they are sometimes because it gives the opportunity to love unconditionally. I love their straightforwardness and their pride, and their wild passions as well as their shyness and humbleness when they realize life is calling them to grow. Men and women can complement each other perfectly and I celebrate that! I love manhood and I LOVE all my boys!

it was referred to Mr. Thornton, who had hardly spoken before; but who now gave an opinion, the grounds of which were so clearly stated that even the opponents yielded. Margaret’s attention was thus called to her host; his whole manner as master of the house, and entertainer of his friends, was so straightforward, yet simple and modest, as to be thoroughly dignified. Margaret thought she had never seen him to so much advantage. When he had come to their house, there had been always something, either of over-eagerness or of that kind of vexed annoyance which seemed ready to pre-suppose that he was unjustly judged, and yet felt too proud to try and make himself better understood. But now, among his fellows, there was no uncertainty as to his position. He was regarded by them as a man of great force of character; of power in many ways. There was no need to struggle for their respect. He had it, and he knew it; and the security of this gave a fine grand quietness to his voice and ways, which Margaret had missed before.

Remarkably, the man so often condemned for his cutthroat striving didn’t leap at the offer. He asked for a week to think it over—not because of any doubts he may have had about himself but because of his doubts about Nixon. Kissinger dwelt in the hothouse bubble of Cambridge, where a contemptuous attitude toward all things Nixonian was the ticket of entry to polite Harvard society. Kissinger’s friends, among them such Democratic stalwarts as Arthur Schlesinger Jr. and John Kenneth Galbraith, were almost all dedicated liberals and, “to a man,” Kissinger said, had voted against Nixon. Kissinger himself shared their view. During the campaign, he had called Nixon “unfit to be president” and “a disaster” waiting to happen. Just before the Republican convention he had declared that “Richard Nixon is the most dangerous of all the men running to have as president.” (Such opinions didn’t prevent him from providing help to the Republicans during the campaign, but then nobody ever claimed that Henry Kissinger was straightforward.)

Back in Russia, where they’re still getting acclimated to the whole capitalism thing, most TV advertising took a straightforward approach to persuasion. Thus, even though I don’t speak Russian, I had no trouble understanding Russian ads. They were all along the lines o: “Oh, no, there’s a stain on the tablecloth! What will Mom do? Thank goodness for this effective detergent!” Not so in Japan, where sophisticated consumers have grown bored with simple persuasion, forcing advertisers to get wildly inventive. Japanese TV ads have at this point evolved into an abstract mishmash of symbols and sounds. Your average thirty-second Japanese commercial is something like: Here’s a man holding a giraffe. Now the giraffe morphs into a rainbow. The rainbow is friends with a talking pencil, and they live together on a spaceship. A few seconds of laughter! A snippet of loud reggae music! Fad out. At least half the time, I have no idea what the product being advertised is or what it does. And yet I very much enjoy the ads. They’re like short-acting hallucinogens.

Some dispute arose, which was warmly contested; it was referred to Mr. Thornton, who had hardly spoken before; but{128} who now gave an opinion, the grounds of which were so clearly stated that even the opponents yielded. Margaret’s attention was thus called to her host; his whole manner, as master of the house, and entertainer of his friends, was so straightforward, yet simple and modest, as to be thoroughly dignified. Margaret thought she had never seen him to so much advantage. When he had come to their house, there had been always something, either of over-eagerness or of that kind of vexed annoyance which seemed ready to pre-suppose that he was unjustly judged, and yet felt too proud to try and make himself better understood. But now, among his fellows, there was no uncertainty as to his position. He was regarded by them as a man of great force of character; of power in many ways. There was no need to struggle for their respect. He had it, and he knew it; and the security of this gave a fine grand quietness to his voice and ways, which Margaret had missed before.

A healthy person has to learn again to be “selfish.” We have to learn to be honestly selfish, that is, we have to honestly face our needs and our feelings and face what we really want from others in our relationships. The more we face our simple wants, the more we can be straightforward in our expression to the people closest to us and to ourselves. We have to give up parental, rejecting, critical, evaluative attitudes toward our simple wishes and feelings. We have to feel what we want and stop accusing ourselves of being babyish when we want things.   When we pursue our goals in an honest and direct manner, without deception, we actually are more moral and tend to have respect and empathy for other people. There is a sense of value for both ourselves and others. Following one’s own motives and inclinations, within acceptable limits (with the exception of violations of the other’s boundaries), does not lead to chaos or immoral behavior. On the other hand, the hypocritical attitudes and dishonesty inherent in turning away from our needs often leads us to be more destructive or hostile to friends and loved ones.

We’ve become so focused as a society on the question of whether a given sexual behavior is evolutionarily “natural” or “unnatural” that we’ve lost sight of the more important question: Is it harmful? In many ways, it’s an even more challenging question, because although naturalness can be assessed by relatively straightforward queries about statistical averages—for example, “How frequently does it appear in other species?” and “In what percentage of the human population does it occur?”—the experience of harm is largely subjective. As such, it defies such direct analyses and requires definitions that resonate with people in vastly different ways. When it comes to sexual harm in particular, what’s harmful to one person not only is completely harmless to another but may even, believe it or not, be helpful or positive. If the supermodel Kate Upton were to walk into my office right now and tie me to my chair before doing a slow striptease and depositing her vagina in my face, I think I’d require therapy for years. But if this identical event were to happen to my heterosexual brother or to one of my lesbian friends, I suspect their brains would process such a “tragic” experience very differently. (And that of my not-very-amused sister-in-law would see my brother’s encounter with said vagina differently still.)

Baking and cooking bring me inner peace, like a tasty version of yoga, without all the awkward stretching and sweating. When my life spins out of control, when I can't make sense of what's going on in the world, I head straight to the kitchen and turn on my oven, and with the press of a button, I switch one part of my brain off and another on. The rules of the kitchen are straightforward, and when I'm there I don't have to think about my problems. I don't need to think about anything but cups and ounces, temperatures and cooking times. When I was a freshman at Cornell, I heard a plane had flown into the World Trade Center while sitting in my Introduction to American History lecture. My friends and I ran back to our dorm rooms and spent the next few hours glued to the television. I kept my TV on all day, but after talking to my parents and watching three hours of the coverage, I headed straight to the communal kitchen and baked a triple batch of brownies, which I then distributed to everyone on my floor. Some of my friends thought I was crazy ("Who bakes brownies when the country is under attack?"), but it was the only thing I could do to keep from having a panic attack or bursting into tears. I couldn't control what was happening to our country, but I could control what was happening in that kitchen. Baking was my way of restoring order in a world driven by chaos, and it still is.

our government is still breaking our treaty obligations. If you coolly strip away the endless administrative rhetoric about budgets and governance, the endless studies and the endemic lack of broad policies coming from the Department of Indian Affairs, you begin to realize that we are still caught up in the racist assimilation policies of a century ago. Let me take a broader example. We all know that the treaties involved a massive loss of land for First Nations. What most of us pretend we don’t know is that this remarkable generosity was tied to permanent obligations taken on by colonial officials, then by the Government of Canada; that is, by the Crown; that is, by you and me. So we got the use of land – and therefore the possibility of creating Canada – in return for a relationship in which we have permanent obligations. We have kept the land. We have repeatedly used ruses to get more of their land. And we have not fulfilled our side of the agreement. We pretend that we do not have partnership obligations. It’s pretty straightforward. We criticize. We insult. We complain. We weasel. Surely, we say, these handouts have gone on long enough. But the most important handout was to us. Bob Rae put it this way at the Athabasca Chipewyan First Nation Treaty Conference in June 2014: “It’s ridiculous to think people would say: ‘I have all this land, millions and millions and millions of acres of land, I’m giving it to you for a piece of land that is five miles by five miles and a few dollars a year.’ To put it in terms of a real estate transaction, it’s preposterous. It doesn’t make any sense.” So the generosity was from First Nations to newcomers. And we are keeping that handout – the land – offered in good faith by friends and allies.

We need not have any illusions that a causal agent lives within the human mind to recognize that certain people are dangerous. What we condemn most in another person is the conscious intention to do harm. Degrees of guilt can still be judged by reference to the facts of a case: the personality of the accused, his prior offenses, his patterns of association with others, his use of intoxicants, his confessed motives with regard to the victim, etc. If a person’s actions seem to have been entirely out of character, this might influence our view of the risk he now poses to others. If the accused appears unrepentant and eager to kill again, we need entertain no notions of free will to consider him a danger to society. Why is the conscious decision to do another person harm particularly blameworthy? Because what we do subsequent to conscious planning tends to most fully reflect the global properties of our minds—our beliefs, desires, goals, prejudices, etc. If, after weeks of deliberation, library research, and debate with your friends, you still decide to kill the king—well, then killing the king reflects the sort of person you really are. The point is not that you are the ultimate and independent cause of your actions; the point is that, for whatever reason, you have the mind of a regicide. Certain criminals must be incarcerated to prevent them from harming other people. The moral justification for this is entirely straightforward: Everyone else will be better off this way. Dispensing with the illusion of free will allows us to focus on the things that matter—assessing risk, protecting innocent people, deterring crime, etc. However, certain moral intuitions begin to relax the moment we take a wider picture of causality into account. Once we recognize that even the most terrifying predators are, in a very real sense, unlucky to be who they are, the logic of hating (as opposed to fearing) them begins to unravel. Once again, even if you believe that every human being harbors an immortal soul, the picture does not change: Anyone born with the soul of a psychopath has been profoundly unlucky.

Numbers express quantities. In the submissions to my online survey, however, respondents frequently attributed qualities to them. Noticeably, colors. The number that was most commonly described as having its own color was four (52 votes), which most respondents (17) said was blue. Seven was next (28 votes), which most respondents (9) said was green, and in third place came five (27 votes), which most respondents (9) said was red. Seeing colors in numbers is a manifestation of synesthesia, a condition in which certain concepts can trigger incongruous responses, and which is thought to be the result of atypical connections being made between parts of the brain. In the survey, numbers were also labeled “warm,” “crisp,” “chagrined,” “peaceful,” “overconfident,” “juicy,” “quiet” and “raw.” Taken individually, the descriptions are absurd, yet together they paint a surprisingly coherent picture of number personalities. Below is a list of the numbers from one to thirteen, together with words used to describe them taken from the survey responses. One Independent, strong, honest, brave, straightforward, pioneering, lonely. Two Cautious, wise, pretty, fragile, open, sympathetic, quiet, clean, flexible. Three Dynamic, warm, friendly, extrovert, opulent, soft, relaxed, pretentious. Four Laid-back, rogue, solid, reliable, versatile, down-to-earth, personable. Five Balanced, central, cute, fat, dominant but not too much so, happy. Six Upbeat, sexy, supple, soft, strong, brave, genuine, courageous, humble. Seven Magical, unalterable, intelligent, awkward, overconfident, masculine. Eight Soft, feminine, kind, sensible, fat, solid, sensual, huggable, capable. Nine Quiet, unobtrusive, deadly, genderless, professional, soft, forgiving. Ten Practical, logical, tidy, reassuring, honest, sturdy, innocent, sober. Eleven Duplicitous, onomatopoeic, noble, wise, homey, bold, sturdy, sleek. Twelve Malleable, heroic, imperial, oaken, easygoing, nonconfrontational. Thirteen Gawky, transitional, creative, honest, enigmatic, unliked, dark horse. You don’t need to be a Hollywood screenwriter to spot that Mr. One would make a great romantic hero, and Miss Two a classic leading lady. The list is nonsensical, yet it makes sense. The association of one with male characteristics, and two with female ones, also remains deeply ingrained.

How I Turned a Troubled Company into a Personal Fortune. How to ________ This is a simple, straightforward headline structure that works with any desirable benefit. “How to” are two of the most powerful words you can use in a headline. Examples: How to Collect from Social Security at Any Age. How to Win Friends and Influence People. How to Improve Telemarketers' Productivity — for Just $19.95. Secrets Of ________ The word secrets works well in headlines. Examples: Secrets of a Madison Ave. Maverick — “Contrarian Advertising.” Secrets of Four Champion Golfers. Thousands (Hundreds, Millions) Now ________ Even Though They ________ This is a “plural” version of the very first structure demonstrated in this collection of winning headlines. Examples: Thousands Now Play Even Though They Have “Clumsy Fingers.” Two Million People Owe Their Health to This Idea Even Though They Laughed at It. 138,000 Members of Your Profession Receive a Check from Us Every Month Even Though They Once Threw This Letter into the Wastebasket Warning: ________ Warning is a powerful, attention-getting word and can usually work for a headline tied to any sales letter using a problem-solution copy theme. Examples: Warning: Two-Thirds of the Middle Managers in Your Industry Will Lose Their Jobs in the Next 36 Months. Warning: Your “Corporate Shield” May Be Made of Tissue Paper — 9 Ways You Can Be Held Personally Liable for Your Business's Debts, Losses, or Lawsuits Give Me ________ and I'll ________ This structure simplifies the gist of any sales message: a promise. It truly telegraphs your offer, and if your offer is clear and good, this may be your best strategy. Examples: Give Me 5 Days and I'll Give You a Magnetic Personality. Give Me Just 1 Hour a Day and I'll Have You Speaking French Like “Pierre” in 1 Month. Give Me a Chance to Ask Seven Questions and I'll Prove You Are Wasting a Small Fortune on Your Advertising. ________ ways to ________ This is just the “how to” headline enhanced with an intriguing specific number. Examples: 101 Ways to Increase New Patient Flow. 17 Ways to Slash Your Equipment Maintenance Costs. Many of these example headlines are classics from very successful books, advertisements, sales letters, and brochures, obtained from a number of research sources. Some are from my own sales letters. Some were created for this book.

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Despite its reputation for individualism and unbridled capitalism, the United States has a history rich in cooperation and communalism. From the colonial era to the present—and among the indigenous population for millennia—local communities have engaged in self-help, democracy, and cooperation. Indeed, the “individualistic” tradition might more accurately be called the “self-help” tradition, where “self” is defined not only in terms of the individual but in terms of the community (be it family, township, religious community, etc.). Americans are traditionally hostile to overarching authorities separate from the community with which they identify, a hostility expressed in the age-old resentment towards both government and big business. The stereotype, based on fact, is that Americans would rather solve problems on their own than rely on political and economic power-structures to do so. The following brief survey of the history substantiates this claim. While my focus is on worker cooperatives, I will not ignore the many and varied experiments in other forms of cooperation and communalism. Certain themes and lessons can be gleaned from the history. The most obvious is that a profound tension has existed, constantly erupting into conflict, between the democratic, anti-authoritarian impulses of ordinary Americans and the tendency of economic and political power-structures to grow extensively and intensively, to concentrate themselves in ever-larger and more centralized units that reach as far down into society as possible. Power inherently tries to control as much as it can: it has an intrinsic tendency toward totalitarianism, ideally letting nothing, even the most trivial social interactions, escape its oversight. Bentham’s Panopticon is the perfect emblem of the logic of power. Other social forces, notably people’s strivings for freedom and democracy, typically keep this totalitarian tendency in check. In fact, the history of cooperation and communalism is a case-study in the profound truth that people are instinctively averse to the modes of cutthroat competition, crass greed, authoritarianism, hierarchy, and dehumanization that characterize modern capitalism. Far from capitalism’s being a straightforward expression of human nature, as apologists proclaim, it is more like the very antithesis of human nature, which is evidently drawn to such things as free self-expression, spontaneous “play,”131 cooperation and friendly competition, compassion, love. The work of Marxist historians like E. P. Thompson shows how people have had to be disciplined, their desires repressed, in order for the capitalist system to seem even remotely natural: centuries of indoctrination, state violence, incarceration of “undesirables,” the bureaucratization of everyday life, have been necessary to partially accustom people to the mechanical rhythms of industrial capitalism and the commodification of the human personality.132 And of course resistance continues constantly, from the early nineteenth century to the present day. “Wage-slavery,” as workers in the nineteenth century called it, is a monstrous assault on human dignity, which is why even today, after so much indoctrination, people still hate being subordinated to a “boss” and rebel against it whenever they can.

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If we are simple before God we will know how to be simple with those whom we meet every day – our relations, friends and colleagues. The simple person is one who acts and speaks in complete harmony with what he thinks and desires. He is a person who shows himself as he is, without trying to appear to be what he is not, or to have what he does not have. It always gives one great joy to meet a straightforward soul, without nooks and crannies, someone we can trust,

I Do Believe You Ate My Salad Recently, I attended a luncheon at the George Lindsey (Goober of Mayberry fame) Film Festival at my alma mater, the University of North Alabama. Good manners and polite social behavior were at the top of my list, for I know how often business deals get made and people fall in love over meals--my goodness! Seated right next to me was my friend Buddy Killen, a legendary songwriter from Nashville, Tennessee. Everything seemed to be going fine until I looked over and saw that Buddy was eating my salad. I guess he forgot that your salad is always served on the right. Should I have ignored his faux pas? Skipped my salad to avoid making him uncomfortable? What was a Grits girl to do? I’ll tell you what: without a second thought, I turned to Buddy and said straight out, “Excuse me, sir, I do believe you ate my salad!” Never missing a beat, he waved the waiter over and said, “Sir, I’m afraid you forgot Edie’s salad!” With that, I got my salad and all honor was saved. Which just goes to show that being straightforward in a polite manner is never inappropriate. -Edie Hand

It's the so-called friendly, sympathetic gods who have the most to answer for. Hood knows, the other ones are straightforward and damned clear on their own infamy - grant them that. But to proffer succour, salvation and all the rest, whilst leaving true fate to chance and chance alone - damn me, Hurlochel, to that they will give answer!

The dog walkers are friendly – straightforward takeaway orders, easy to get through.

The most a historian can do is to take the particular processes of the historical world which he is supposed to elucidate, and let these events be seen in the light of higher and more general forces which are present behind and develop in these events; his task is to show the concrete sub specie aeterni. But he is not in a position to determine the essence of this higher and eternal force itself or to determine the relationship it bears to concrete reality. Thus he can only say that in historical life he beholds a world which, though unified, is bipolar: a world which needs both poles to be as it appears to us. Physical nature and intellect, causality according to law and creative spontaneity, are these two poles, which stand in such sharp and apparently irreconcilable opposition. But historical life, as it unfolds between them, is always influenced simultaneously by both, even if not always by both to the same degree. The historian’s task would be an easy one if he could content himself with this straightforward dualistic interpretation of the relationship between physical nature and intellect, as it corresponds to the Christian and ethical tradition of earlier centuries. Then he would have nothing more to do than describe the struggle between light and darkness, between sin and forgiveness, between the world of intellect and that of the senses. He would be a war-correspondent; and taking up his position (naturally enough) in the intellectual camp he would be able to distinguish friend from foe with certainty.

The wonder is that it becomes possible to see several of these layers at the same time when the ‘seeingness’ has matured. You can even accept the physical world in your dream at a certain point in the opening process. The magnificence of the world is such in this eruption of colors that it causes the heart to open. Often beauty is at the edge of what can bearable. Life is a constant mystery, and it's great fun. On the other side of the astral realms, there is another dimension named by Western occultists devachan and by Hindu tradition svarga-loka or realm of gods. A completely different set of lights is again perceived in this universe. These are to the astral colors what day is to night. Instead of your friend's face, another face appears. When performing eye contact exercises, this is one of the most common experiences: the face of the friend sitting in front of you disappears, and another face can be seen instead. When you practice on your own, facing a mirror, it is your own face that will vanish and be replaced by another. These faces correspond mainly to four possibilities: A spirit guide A past life A sub-personality An entity. Spirit guides: it is not uncommon for your spirit guides to manifest in this way to the person you are practicing with. When you progress, you will gain the ability to manifest your guides actively on your own power in a manner that will be visible to others, even if their vision is limited. In reality, eye contact is one of the easiest and most straightforward ways of seeing spirit guides. A variant of this phenomenon also happens when a spiritual teacher listens to a conversation. If you become very still, stop blinking, and practice our sight approach when you look at them, you will sometimes see their face vanish and be replaced by their teachers or some higher being behind them. Another likelihood when the face changes, is that in a past life, you see an image of yourself or the person with whom you work. The mask may also be yours or your friend's sub-personality. All in all, this is not so different from what was mentioned in the above bullet point, if one considers that the circumstances of past lives have built up sub-personalities. An entity's face indicates a being connected to you. An object can be regarded as a parasite that is not physical. Just as some physical parasites can bind to various parts of your body, so can your power be bound to some non-physical forces or energy. WHAT TO DO WITH YOUR EXPERIENCES Here's a suggestion, if you fully understand it, which can save you a lot of trouble: I strongly recommend you don't try to analyze too much of what you see.

What a vibe! Do you wanna walk with me? I’m headed this way.” “No,” said Andrei. “But thank you.” David shifted his arms and laughed. He did not expect rejection. David considered himself friendly and a young man of great energy and there could be no possible reason why anybody should deny his invitation. “Oh, why not?” “David...” Andrei started on an effortless admission. The comet knew exactly how he felt and did not measure his blow. It was fair this way, so he locked his eyes kindly on David and shared: “I do not want to walk with you. There’s nothing wrong with that. We don’t need to be friends. And this is okay.” “Oh. Did I...say something bad earlier?” “Mate, it’s just who you are. And who I am. I don’t want to pretend that it’s pleasant to be with you.” “Dude, that really hurts me that you said that, Andrei.” “What can we do, honestly, David? Lie instead? That’s how it is. It can’t be changed. It’s nothing on you—just the both of us combined. Not every person we meet is right for us. If we treat everyone like friends, nothing is earned, you know what I mean?” “Alright, dude. Whatever. That’s totally your choice, so all good. But that literally makes no sense, so.” Andrei looked down the road, which he owed, and not David, and so withdrew. “Then let me make no sense. Cheers. Good luck with everything.

What a vibe! Do you wanna walk with me? I’m headed this way.” “No,” said Andrei. “But thank you.” David shifted his arms and laughed. He did not expect rejection. David considered himself friendly and a young man of great energy and there could be no possible reason why anybody should deny his invitation. “Oh, why not?” “David...” Andrei started on an effortless admission. The comet knew exactly how he felt and did not measure his blow. It was fair this way, so he locked his eyes kindly on David and shared: “I do not want to walk with you. There’s nothing wrong with that. We don’t need to be friends. And this is okay.” “Oh. Did I...say something bad earlier?” “Mate, it’s just who you are. And who I am. I don’t want to pretend that it’s pleasant to be with you.” “Dude, that really hurts me that you said that, Andrei.” “What can we do, honestly, David? Lie instead? That’s how it is. It can’t be changed. It’s nothing on you—just the both of us combined Not every person we meet is right for us. If we treat everyone like friends, nothing is earned, you know what I mean?” “Alright, dude. Whatever. That’s totally your choice, so all good. But that literally makes no sense, so.” Andrei looked down the road, which he owed, and not David, and so withdrew. “Then let me make no sense. Cheers. Good luck with everything.

The important thing is to be aware of your needs and wants so you can go about getting them met with full consciousness. If you pretend that you have no needs for sex, affection, or emotional support, you are lying to yourself, and you will wind up trying to get your needs met by indirect methods that won’t work very well. People who do this often get called manipulative or passive-aggressive —terms, in our opinion, for people who have not figured out how to get their needs met in a straightforward manner. When you figure out what you want and ask for it, you’ll be surprised how often the answer is yes. Think how relieved you might feel when someone asks you for support or a hug or otherwise lets you know how to please them. Think of how competent and just plain good you feel when you can truly help another person, whether it’s by offering a shoulder to cry on or that just-right stimulation that leads to the perfect orgasm. Give your friends the opportunity to feel good by fulfilling you, too.

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MIRACULOUS!” . . . “Revolutionary!” . . . “Greatest ever!” We are inundated by a flood of extravagant claims as we channel surf the television or flip magazine pages. The messages leap out at us. The products assure that they are new, improved, fantastic, and capable of changing our lives. For only a few dollars, we can have “cleaner clothes,” “whiter teeth,” “glamorous hair,” and “tastier food.” Automobiles, perfume, diet drinks, and mouthwash are guaranteed to bring happiness, friends, and the good life. And just before an election, no one can match the politicians’ promises. But talk is cheap, and too often we soon realize that the boasts were hollow, quite far from the truth. “Jesus is the answer!” . . . “Believe in God!” . . . “Follow me to church!” Christians also make great claims but are often guilty of belying them with their actions. Professing to trust God and to be his people, they cling tightly to the world and its values. Possessing all the right answers, they contradict the gospel with their lives. With energetic style and crisp, well-chosen words, James confronts this conflict head-on. It is not enough to talk the Christian faith, he says; we must live it. “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?” (2:14). The proof of the reality of our faith is a changed life. Genuine faith will inevitably produce good deeds. This is the central theme of James’ letter, around which he supplies practical advice on living the Christian life. James begins his letter by outlining some general characteristics of the Christian life (1:1–27). Next, he exhorts Christians to act justly in society (2:1–13). He follows this practical advice with a theological discourse on the relationship between faith and action (2:14–26). Then James shows the importance of controlling one’s speech (3:1–12). In 3:13–18, James distinguishes two kinds of wisdom—earthly and heavenly. Then he encourages his readers to turn from evil desires and obey God (4:1–12). James reproves those who trust in their own plans and possessions (4:13—5:6). Finally, he exhorts his readers to be patient with each other (5:7–11), to be straightforward in their promises (5:12), to pray for each other (5:13–18), and to help each other remain faithful to God (5:19, 20). This letter could be considered a how-to book on Christian living. Confrontation, challenges, and a call to commitment await you in its pages. Read James and become a doer of the Word (1:22–25).

I have friends like that—very straightforward and responsible, good at what they do, good home life. But they get stressed, and they blow off steam by posting aggressive comments on the web. Their web personality is different from their real personality. They keep them separate. They just laugh and say it’s okay to write whatever you can’t say in the real world, no matter how critical or negative it is. That does seem to be one purpose of the Internet for a lot of people.” Kotaro nodded. “But I think my friends are wrong. Their posts will never disappear. They think they’re just putting opinions out there. They don’t use real names. They say what they think. They assume no one pays attention for more than a few moments. That’s a big mistake.” “Most of what goes on the net, stays on the net—somewhere.” “That’s not what I mean. No matter how carefully they choose their words, whatever they say, the words they use stay inside them. Everything is cumulative. Words don’t ‘disappear.’ “Maybe they post a comment saying a certain actress should just die. They think they’ve blown off steam by criticizing someone no one likes anyway. But those words—’I hope she dies’—stay inside the writer, along with the feeling that it’s acceptable to write things like that. All that negativity accumulates, and someday the weight of it will change the writer. “That’s what words do. However they’re expressed, there’s no way people can separate their words from themselves. They can’t escape the influence of their own thoughts. They can divide their comments among different handles and successfully hide their identity, but they can’t hide from themselves. They know who they are. You can’t run from yourself.” Mom would say, “What goes around, comes around.” “So be careful, Kotaro. If the real world is stressing you out, deal with your stress in the real world, no matter how dumb you think it makes you look. Okay?

George, I probably owe you an apology,” Maureen said. “I don’t think I was as friendly as I could have been when we ran into each other at Jack’s a week or so ago. The fact is, I do remember meeting you at Luke’s wedding. I don’t know why I was acting as if I couldn’t remember you. It isn’t like me to play coy like that.” “I knew that, Mrs. Riordan,” he said. She was stunned. “You knew?” He smiled gently. Kindly. “I saw it in your eyes,” he explained, then shifted his own back and forth, breaking eye contact, demonstrating what he saw. “And the moment I met you I knew you were more straightforward than that. I’m sorry if I made you uncomfortable.” She was a little uncomfortable now, in fact. She felt vulnerable, being found out before she even had a chance to confess. “And I was widowed quite a while ago.” “Yes, I know that, too. Twelve years or so?” he asked. She put her hands on her hips. “And you know this how?” she asked, not trying too hard to keep the indignant tone from her voice. “Well, I asked,” he said with a shrug. “That’s what a man does when he has an interest in a woman. He asks about her.” “Is that so? Well, what else did you find out?” “Nothing embarrassing, I swear. Just that you’ve been widowed quite a while now, all five sons are in the military, you live in Phoenix and, as far as anyone knows, you’re not currently seeing anyone special.” Special? she thought. Not seeing anyone period with absolutely no intention of doing so. “Interesting,” she said. “Well, I don’t know a thing about you.” “Of course you do. I’m a friend of Noah’s. A teacher.” He chuckled. “And obviously I have time on my hands.” “That’s not very much information,” she said. He took a rag out of his back pocket and wiped some of the sawdust and sweat off his brow. “You’re welcome to ask me anything you like. I’m an open book.” “How long have you been a teacher?” she asked, starting with a safe subject. “Twenty years now, and I’m thinking of making some changes. I’m seventy and I always thought retirement would turn me into an old fuddy-duddy, but I’m rethinking that. I’d like to have more time to do the things I enjoy most and, fortunately, I have a small pension and some savings. Besides, I’m tired of keeping a rigid schedule.” “You would retire?” “Again.” He laughed. “I retired the first time at the age of fifty and, after twenty years at the university, I could retire again. There are so many young professors who’d love to see a tenured old goat like me leave an opening for them.” “And before you were a teacher?” “A Presbyterian minister,” he said. “Oh! You’re joking!” she said. “I’m afraid it’s the truth.” “I’m Catholic!” He laughed. “How nice for you.” “You’re making fun of me,” she accused. “I’m making fun of your shock,” he said. “Don’t you have any non-Catholic friends?” “Of course. Many. But—” “Because I have quite a few Catholic friends. And Jewish and Mormon and other faiths. I used to play golf with a priest friend every Thursday afternoon for years. I had to quit. He was a cheat.” “He was not!” “You’re right, he wasn’t. I just threw that in there to see if I could rile you up. No one riles quite as beautifully as a redhead.

I have never gotten into wine. I’m a beer man. What I like about beer is you basically just drink it, then you order another one. You don’t sniff at it, or hold it up to the light and slosh it around, and above all you don’t drone on and on about it, the way people do with wine. Your beer drinker tends to be a straightforward, decent, friendly, down-to-earth person who enjoys talking about the importance of relief pitching, whereas your serious wine fancier tends to be an insufferable snot.

girls learn from their culture that anger, open and expressed, is forbidden for Nice Girls. Christian Nice Girls get the double whammy: Anger is not just wrong for women, it’s sinful. From all directions, girls learn “Don’t speak up, don’t speak the truth, don’t get angry, preserve your relationships at all costs,” so they learn to avoid confrontation and use hidden ways of getting what they want. Tragically, by not being honest and straightforward with others as Christ modeled, Christian girls sabotage the very relationships they are trying to preserve.

Mom wrote to God like a pen pal would, so straightforward and friendly. Her mind ricocheted from one thought to another, as mine still does.

The third noble truth is that the cause of suffering can be ended. Our struggle to survive, our effort to prove ourselves and solidify our relationships is unnecessary. We, and the world, can get along quite comfortably without all our unnecessary posturing. We could just be a simple, direct and straight-forward person. We could form a simple relationship with our world, our coffee, spouse and friend. We do this by abandoning our expectations about how we think things should be.

Finding Genuine Peace But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For He Himself is our peace. Ephesians 2:13-14 NKJV On many occasions, our outer struggles are simply manifestations of the inner conflicts that we feel when we stray from God’s path. What’s needed is a refresher course in God’s promise of peace. The beautiful words of John 14:27 remind us that Jesus offers peace, not as the world gives, but as He alone gives: “Peace I leave with you. My peace I give to you. I do not give to you as the world gives. Your heart must not be troubled or fearful” (HCSB). As believers, our challenge is straightforward: we should welcome Christ’s peace into our hearts and then, as best we can, share His peace with others. Today, as a gift to yourself, to your family, and to your friends, invite Christ to preside over every aspect of your life. It’s the best way to live and the surest path to peace … today and forever. To know God as He really is—in His essential nature and character—is to arrive at a citadel of peace that circumstances may storm, but can never capture. Catherine Marshall In the center of a hurricane there is absolute quiet and peace. There is no safer place than in the center of the will of God. Corrie ten Boom I believe that in every time and place it is within our power to acquiesce in the will of God—and what peace it brings to do so! Elisabeth Elliot I want first of all…to be at peace with myself. I want a singleness of eye, a purity of intention, a central core to my life…. I want, in fact—to borrow from the language of the saints—to live “in grace” as much of the time as possible. Anne Morrow Lindbergh When we do what is right, we have contentment, peace, and happiness. Beverly LaHaye Prayer guards hearts and minds and causes God to bring peace out of chaos. Beth Moore Every one of us is supposed to be a powerhouse for God, living in balance and harmony within and without.

Although it may seem straightforward to witness your emotions, some find it difficult at first because they have been living their whole lives viewing their emotions as an automatic, uncontrollable response rather than as information. The act of witnessing your emotions is important in all aspects and areas of your life, not just in arguments with friends or significant others. Without witnessing emotions, you are at their mercy—rather than taking the chance to learn from them and inquire about what they’re trying to tell you.

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real friend will be kind but straightforward, caring but forceful, understanding but honest.

Patty Banas, eighty, is one of the experts who made a go of a first marriage when young, divorced, and then “got it right” in her very happy second marriage. She too had one straightforward recommendation: BE SURE THAT YOU’RE really good friends. That is the most important thing. All the romance and the bells and the whistles are all very nice, but it doesn’t last. Be sure that you’re very good friends.

if you are talking with a direct person, present your ideas in a straightforward, logical manner, but if you are speaking with an indirect person, use a more feeling-oriented, participatory style. [...] when you find yourself having to tell other women what to do, your savviest choice is often to adopt their indirect style. That’s not being manipulative or weak. That’s being smart.

For someone who, like James Redd, prefers the simplicity and straightforwardness of Dunkin’ Donuts coffee, a trip to Starbucks is like a journey into another dimension. In much the same way, one-size-fits-all coffee does not cut it for the Bleus. Phoebe’s favorite order is the “grande two-pump skinny vanilla latte.” Finn almost always gets a “grande skim latte with mocha and peppermint, 4.5 pumps, nonfat, no water, no foam, with extra hot chai.” Although people with fluid worldviews talk about these drinks among their friends fully believing that everyone knows what they mean, the Redds would probably need a translator to learn that Phoebe has ordered a large skim-milk latte with a half shot of sugar-free vanilla syrup, while Finn has asked for a medium nonfat latte with four and a half pumps of chai syrup, no water added, the foam taken off the top, and the cup filled with extra-hot steamed milk.

So, here they were, face to face with the Son of God! When they had first seen him in the throne room, he had been nearly indistinguishable from the Father. In a manner that defied explanation and description, both he and the entity who had leaned upon the back of the Father’s throne had been one with God himself. Now, outside the throne room, the Son was clearly his own person, yet his majesty and the wonder he evoked were not diminished. He was unsurpassably beautiful. Tall and graceful, he sat upon his fabulous steed with a dignity that emanated pure power. His snow white hair hung to his saddle-back in thick waves, two intricate braids caught back at the temples to form a tiara entwined with gold. Despite his snowy hair, his face, while containing all the eons of heaven, seemed ageless, eternally youthful. His clothing, while utterly elegant, was simple and straightforward. A gown of blazing white was topped by a sleeveless coat of sky blue, and draping all was a cloak of deep, dark scarlet, its ample hood spread out across his shoulders. Everything was trimmed with gold and silver braid, gleaming gems of many colors peeking here and there from the folds. His horse’s tack was fabulous, all of embossed gold and cushioned wood, carved with dazzling intricacy. But, they had only a moment to take all of this in, before the prince saluted them with an outstretched arm. “Good day, friends,” he hailed them. “We meet again.” Gabriel’s heart lurched. He would have returned the salutation, but his voice failed him. Supporting one another, the four archangels were determined not to fall down. But, it was no use. They simply had no strength to stay upright. Besides, they were overcome with the desire to worship this mighty prince. Slumping to the ground, even the most self-assured of them, Lucifer, was brought to his knees. Again, the seraph flew over them, this time raising them to their feet without laying a hand on them. A swift flick of his fingers, and they were upright, once again. By the time they had regained their composure, the prince had dismounted and was walking toward one root of the mammoth tree. “Follow me,” he said, waving them forward. “It is time for us to have a talk.” Michael was the first to comply. Gabriel followed, with Raphael and Uriel close behind, all of them tingling from head to toe.

The most a historian can do is to take the particular processes of the historical world which he is supposed to elucidate, and let these events be seen in the light of higher and more general forces which are present behind and develop in these events; his task is to show the concrete sub specie aeterni. But he is not in a position to determine the essence of this higher and eternal force itself or to determine the relationship it bears to concrete reality. Thus he can only say that in historical life he beholds a world which, though unified, is bipolar: a world which needs both poles to be as it appears to us. Physical nature and intellect, causality according to law and creative spontaneity, are these two poles, which stand in such sharp and apparently irreconcilable opposition. But historical life, as it unfolds between them, is always influenced simultaneously by both, even if not always by both to the same degree. The historian’s task would be an easy one if he could content himself with this straightforward dualistic interpretation of the relationship between physical nature and intellect, as it corresponds to the Christian and ethical tradition of earlier centuries. Then he would have nothing more to do than describe the struggle between light and darkness, between sin and forgiveness, between the world of intellect and that of the senses. He would be a war-correspondent; and taking up his position (naturally enough) in the intellectual camp he would be able to distinguish friend from foe with certainty.

Most of these requests were straightforward and not particularly controversial: They sought the cabinet officers of the genocidal Croatian puppet government that the Germans had installed during the war, for example; leaders of the primitive clerical-fascist Ustashi organization; commanders and guards of the Jasenovac concentration camp; wartime security police officers; and similar suspects.25 But the defeated anti-Tito factions in Yugoslavia had powerful friends abroad, not the least of whom was Pope Pius XII.

The Mortuary Committee would be burdened with many unenviable tasks, but the first was straightforward: instead of storing the corpses at a half dozen locations around town, which made it more difficult for soldiers to transport the bodies and record-keepers and families to find them, they needed to select a single building to house an official, temporary morgue. They quickly settled on the Chebucto Road School, which, despite its broken windows, had a lot to recommend it: it was large, it could be quickly cleared out and converted to its new purpose, and it was close to Pier 6, minimizing the transport of corpses and travel for their relatives. The committee also needed a place that could keep bodies for as long as possible, giving them the best chance of being identified. They designated the upper floors for offices and the wide-open, cooler basement for the bodies, which they planned to lay in rows and cover with sheets. The Royal Engineers quickly fixed up the damaged school, covered its windows, and cleaned the space. As soon as people learned of the location, bodies began to pile up outside the building, stacked two and three high until morgue workers could retrieve them. The Relief Committee also dispatched crews of volunteers to put out fires and turn off water mains, faucets, and spigots, and to pick up the dead—tagging their names, when they knew them, to the victims’ wrists, or simply attaching a number when they didn’t—loading them onto rudimentary flat wagons dozens at a time. They soon learned to conduct this dispiriting job late at night so as not to offend the friends and relatives of the deceased. But because everyone could hear the horses’ hooves each night, the rolling midnight morgue was a poorly kept secret, one that woke many Haligonians whose homes still lacked windows.

People are perceived as more credible when they make eye contact and speak with confidence, no matter what they have to say. In a mock jury study, researcher Bonnie Erickson and her colleagues had people listen to a witness answer questions about a supposed accident-for example, "Approximately how long did you stay there before the ambulance arrived?" Some jurors heard the witness respond straightforwardly: "Twenty minutes. Long enough to help get Mrs. David straightened out." Others listened to the witness hem and haw: "Oh, it seems like it was about, uh, twenty minutes. Just long enough to help my friend Mrs. David, you know, get straightened out." What the witnesses said turned out to be less important than how they said it: the straightforward, confident witnesses were rated significantly more credible and competent.3

WITHOUT THE BIG TITLES and the national security bureaucracy’s legalistic self-defense mechanisms, the story was pretty straightforward: The Clintons hired a bunch of con men who got their dirty cop friends to frame Trump. The press and a corrupt prosecutor handled the cover-up.

Beijing’s logic for subnational influence is straightforward. First, friendly relations at this level can help smooth the way for investment in strategic assets—ports, regional airports (including pilot training schools), satellite dishes (as in New Zealand), developments adjacent to military bases, certain agricultural developments and the like. Second, Beijing knows that some subnational leaders will graduate to national parliaments, where the friendship can pay even higher dividends. Finally, they understand that local leaders can exert political pressure on the centre.

My two best friends got involved with men who had massive secrets, and I want nothing to do with that kind of drama. Some straightforward shagging followed by a quick exit is much more my speed.

Environment The biochemical and genetic explanations for social anxiety are fairly straightforward. However, they don’t explain why one person fears all social situations while another fears speaking in public and yet another is afraid only of talking on the phone. The environment is generally considered the final factor that determines social anxiety. In other words, when a person has a biochemical and genetic predisposition to anxiety, the form that anxiety takes may depend on the circumstances of his or her life. Your environment includes where you live, the people you live with, your school, and your friends. This environment can have a negative or positive effect on how you feel about yourself and the character traits you develop. There are many factors that can contribute to the degree and form of your social anxiety.

They were uncouth and not cultivated, and not particularly industrious; but they were honest and straightforward, and their virtuous ways commanded respect. Their patriotism was strong, their pride in the flag was of the old fashioned pattern, their love of country amounted to idolatry. Whoever dragged the national honor in the dirt won their deathless hatred. They still cursed Benedict Arnold as if he were a personal friend who had broken faith—but a week gone

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His resolutions were straightforward and eminently practical. It is necessary for me to be extremely frugal for some time, till I have paid what I owe. To endeavor to speak truth in every instance; to give nobody expectations that are not likely to be answered, but aim at sincerity in every word and action—the most amiable excellence in a rational being. To apply myself industriously to whatever business I take in hand, and not divert my mind from my business by any foolish project of growing suddenly rich; for industry and patience are the surest means of plenty. I resolve to speak ill of no man whatever, not even in a matter of truth; but rather by some means excuse the faults I hear charged upon others, and upon proper occasions speak all the good I know of every body. Franklin was proud of this plan, and prouder still, with the passing years, of making it the basis for his life’s conduct. Writing almost half a century later, he said, “It is the more remarkable, as being formed when I was so young, and yet being pretty faithfully adhered to quite through to old age.” Having formulated his four commandments on the high seas, Franklin proceeded after landing to identify thirteen cardinal virtues. In typical orderly fashion (number three on the list), he enumerated them, with a thumbnail description of each: Temperance Eat not to dullness. Drink not to elevation. Silence Speak not but what may benefit others or yourself. Avoid trifling conversation. Order Let all your things have their places. Let each part of your business have its time. Resolution Resolve to perform what you ought. Perform without fail what you resolve. Frugality Make no expense but to do good to others or yourself: i.e., Waste nothing. Industry Lose no time. Be always employed in something useful. Cut off all unnecessary actions. Sincerity Use no hurtful deceit. Think innocently and justly; and if you speak, speak accordingly. Justice Wrong none, by doing injuries or omitting the benefits that are your duty. Moderation Avoid extremes. Forbear resenting injuries so much as you think they deserve. Cleanliness Tolerate no uncleanness in body, clothes or habitation. Tranquillity Be not disturbed at trifles, or at accidents common or unavoidable. Chastity Rarely use venery but for health or offspring; never to dullness, weakness or the injury of your own or another’s peace or reputation. Franklin’s list originally stopped at a dozen. But a Quaker friend gently pointed out that certain of Franklin’s neighbors thought him proud. Franklin expressed surprise, thinking he had tamed that lion. After the friend cited examples, however, Franklin conceded that he required more work in this area. He added a thirteenth virtue: 13. Humility Imitate Jesus and Socrates.

I have to say, after talking to my friend, it was hard not to feel like I have the better deal at Liberty. Sure, it’s frustrating not to be able to relieve sexual tension, but with that option off the table, I’m free to be totally transparent. The whole interaction feels more honest, more straightforward. In the words of I Kissed Dating Goodbye, “our entire motivation in relationships is transformed.” I’ve said things to Aimee tonight that I would never say to girls back in the secular world for fear of alienating them. Strange things to say to a girl who looks really beautiful—like, “You look really beautiful.

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