Striking Famous Quotes

Whether I shall turn out to be the hero of my own life, or whether that station will be held by anybody else, these pages must show. To begin my life with the beginning of my life, I record that I was born (as I have been informed and believe) on a Friday, at twelve o’clock at night. It was remarked that the clock began to strike, and I began to cry, simultaneously.

Forever encased in the amber of a writer's prose.

Strike had always marvelled at the strange sanctity conferred upon celebrities by the public, even while the newspapers denigrated, hunted or hounded them. No matter how many famous people were convicted of rape or murder, still the belief persisted, almost pagan in its intensity: not him. It couldn't be him. He's famous.

Pick up a pinecone and count the spiral rows of scales. You may find eight spirals winding up to the left and 13 spirals winding up to the right, or 13 left and 21 right spirals, or other pairs of numbers. The striking fact is that these pairs of numbers are adjacent numbers in the famous Fibonacci series: 1, 1, 2, 3, 5, 8, 13, 21... Here, each term is the sum of the previous two terms. The phenomenon is well known and called phyllotaxis. Many are the efforts of biologists to understand why pinecones, sunflowers, and many other plants exhibit this remarkable pattern. Organisms do the strangest things, but all these odd things need not reflect selection or historical accident. Some of the best efforts to understand phyllotaxis appeal to a form of self-organization. Paul Green, at Stanford, has argued persuasively that the Fibonacci series is just what one would expects as the simplest self-repeating pattern that can be generated by the particular growth processes in the growing tips of the tissues that form sunflowers, pinecones, and so forth. Like a snowflake and its sixfold symmetry, the pinecone and its phyllotaxis may be part of order for free

I'll reason with him", Vito Corleone said. It was to become a famous phrase in the years to come. It was to become the warning rattle before the deadly strike.

Most artists weren't famous until they died (mostly because once they'd died they couldn't create any more art, so it would make it more valuable).

The French, it seems to me, strike a happy balance between intimacy and reserve. Some of this must be helped by the language, which lends itself to graceful expression even when dealing with fairly basic subjects.... And there's that famously elegant subtitle from a classic Western. COWBOY: "Gimme a shot of red-eye." SUBTITLE: "Un Dubonnet, s'il vous plait." No wonder French was the language of diplomacy for all those years.

I read a book one day and my whole life was changed” starts Orhan Pamuk to his famous and brilliantly written book: The New Life. Some books just strike you with the very first sentence, and generally those are the ones that leave a mark in your memory and soul, the ones that make you read, come back many years later and read again, and have the same pleasure each time. I was lucky enough to have a father who was passionate about literature, so passionate that he would teach me how to read at the age of five. The very first book he bought for me was “The Little Black Fish” by Samad Behrangi. After that I started reading his other books, and at that age I had already owned a small Behrangi collection. Recently I was talking with a Persian friend about how Behrangi and his books changed my life. A girl, from another country, from kilometeters away, around the same time was also reading Behrangi’s books, and creating her own imaginary worlds with his rich and deep characters, and intense stories.

Small wonder how pitiably we love our home, cling in her skirts at night, rejoice in her wide star-seducing smile, when every star strikes us sick with the fright: do we really exist at all?

Not everyone understands the love that takes place between two soul mates. Once it strikes, you are never the same. Then every song you hear about true love finally makes sense. All the famous love poems resonate in your heart when you read them. You come to recognize those who have also come to recognize the deepest, truest love …and they recognize you too. You cannot experience this level of relationship with someone who has not been into the depths of love and spirit. You cannot fault them. They are on their own path and if you do anything, pity them for not yet knowing what love is all about.

The relationship between the famous and the public who sustain them is governed by a striking paradox. Infinitely remote, the great stars of politics, film and entertainment move across an electric terrain of limousines, bodygurads and private helicopters. At the same time, the zoom lens and the interview camera bring them so near to us that we know their faces and their smallest gestures more intimately than those of our friends. Somewhere in this paradoxical space our imaginations are free to range, and we find ourselves experimenting like impresarios with all the possibilities that these magnified figures seem to offer us.

Sturt's desert pea Meaning: Have courage, take heart Swainsona formosa | Inland Australia Malukuru (Pit.) are famous for distinctive blood-red, leaf-like flowers, each with a bulbous black centre, similar to a kangaroo's eye. A striking sight in the wild: a blazing sea of red. Bird-pollinated and thrives in arid areas, but very sensitive to any root disturbance, which makes it difficult to propagate.

The country through which we had been travelling for days has an original beauty. Wide plains were diversified by stretches of hilly country with low passes. We often had to wade through swift running ice-cold brooks. It has long since we had seen a glacier, but as we were approaching the tasam at Barka, a chain of glaciers gleaming in the sunshine came into view. The landscape was dominated by the 25,000-foot peak of Gurla Mandhata; less striking, but far more famous, was the sacred Mount Kailash, 3,000 feet lower, which stands in majestic isolation apart from the Himalayan range.

Is demum miser est, cuius nobilitas miserias nobilitat. Unhappy is he whose fame makes his misfortunes famous. Lucius Accius, Telephus

During The Empire Strikes Back, in the famous asteroid scene, one of the deadly asteroids is actually a potato.

Plato, in his famous fight against the ancient Sophists, discovered that their “universal art of enchanting the mind by arguments” (Phaedrus 261) had nothing to do with truth but aimed at opinions which by their very nature are changing, and which are valid only “at the time of the agreement and as long as the agreement lasts” (Theaetetus 172). He also discovered the very insecure position of truth in the world, for from “opinions comes persuasion and not from truth” (Phaedrus 260). The most striking difference between ancient and modern sophists is that the ancients were satisfied with a passing victory of the argument at the expense of truth, whereas the moderns want a more lasting victory at the expense of reality.

The model? Whoa.' But Spanner's interest in human beings, even when dead or famous, was still secondary to his fondness for rare comics, technological innovation, and bands of which Strike had never heard.

Plutarch clearly notes that her beauty “was not in itself so remarkable that none could be compared with her, or that no one could see her without being struck by it”. It was rather the “contact of her presence, if you lived with her, that was irresistible”. Her personality and manner, he insists, were no less than “bewitching”. Time has done better than fail to wither Cleopatra’s case; it has improved upon her allure. She came into her looks only years later. By the third century AD she would be described as “striking”, exquisite in appearance. By the Middle Ages, she was “famous for nothing but her beauty”.

TWO THINGS STRIKE every Irish person when he comes to America, Irish friends tell me: the vastness of the country, and the seemingly endless desire of its people to talk about their personal problems. Two things strike an American when he comes to Ireland: how small it is, and how tight-lipped. An Irish person with a personal problem takes it into a hole with him, like a squirrel with a nut before winter. He tortures himself and sometimes his loved ones, too. What he doesn’t do, if he has suffered some reversal, is vent about it to the outside world. The famous Irish gift of gab is a cover for all the things they aren’t telling you.

Singer cited the famous essay “The Tragedy of the Commons,” in which biologist Garrett Hardin argued that individuals acting in their rational self-interest may undermine the common good, and warned against assuming that technology would save us from ourselves. “If we ignore the present warning signs and wait for an ecological disaster to strike, it will probably be too late,” Singer noted. He imagined what it must have been like to be Noah, surrounded by “complacent compatriots,” saying, “‘Don’t worry about the rising waters, Noah; our advanced technology will surely discover a substitute for breathing.’ If it was wisdom that enabled Noah to believe in the ‘never-yet-happened,’ we could use some of that wisdom now,” Singer concluded.

The question of what a dog is thinking is actually an old metaphysical debate, which has its origins in Descartes’s famous saying cogito ergo sum—“I think, therefore I am.” Our entire human experience exists solely inside our heads. Photons may strike our retinas, but it is only through the activity of our brains that we have the subjective experience of seeing a rainbow or the sublime beauty of a sunset over the ocean. Does a dog see those things? Of course. Do they experience them the same way? Absolutely not.

Stuyvesants and Vanderbilts and Roosevelts and staid, respectable Washington Square. Trinity Church. Mrs. Astor’s famous ballroom, the Four Hundred, snobby Ward McAllister, that traitor Edith Wharton, Delmonico’s. Zany Zelda and Scott in the Plaza fountain, the Algonquin Round Table, Dottie Parker and her razor tongue and pen, the Follies. Cholly Knickerbocker, 21, Lucky Strike dances at the Stork, El Morocco. The incomparable Hildegarde playing the Persian Room at the Plaza, Cary Grant kneeling at her feet in awe. Fifth Avenue: Henri Bendel, Bergdorf’s, Tiffany’s.

David and Goliath is a book about what happens when ordinary people confront giants. By “giants,” I mean powerful opponents of all kinds—from armies and mighty warriors to disability, misfortune, and oppression. Each chapter tells the story of a different person—famous or unknown, ordinary or brilliant—who has faced an outsize challenge and been forced to respond. Should I play by the rules or follow my own instincts? Shall I persevere or give up? Should I strike back or forgive? Through these stories, I want to explore two ideas. The first is that much of what we consider valuable in our world arises out of these kinds of lopsided conflicts, because the act of facing overwhelming odds produces greatness and beauty. And second, that we consistently get these kinds of conflicts wrong. We misread them. We misinterpret them. Giants are not what we think they are. The same qualities that appear to give them strength are often the sources of great weakness. And the fact of being an underdog can change people in ways that we often fail to appreciate: it can open doors and create opportunities and educate and enlighten and make possible what might otherwise have seemed unthinkable.

Methinks, Oh! vain ill-judging Book, I see thee cast a wishful look, Where reputations won and lost are In famous row called Paternoster. Incensed to find your precious olio Buried in unexplored port-folio, You scorn the prudent lock and key, And pant well bound and gilt to see Your Volume in the window set Of Stockdale, Hookham, or Debrett. Go then, and pass that dangerous bourn Whence never Book can back return: And when you find, condemned, despised, Neglected, blamed, and criticised, Abuse from All who read you fall, (If haply you be read at all Sorely will you your folly sigh at, And wish for me, and home, and quiet. Assuming now a conjuror’s office, I Thus on your future Fortune prophesy: — Soon as your novelty is o’er, And you are young and new no more, In some dark dirty corner thrown, Mouldy with damps, with cobwebs strown, Your leaves shall be the Book-worm’s prey; Or sent to Chandler–Shop away, And doomed to suffer public scandal, Shall line the trunk, or wrap the candle! But should you meet with approbation, And some one find an inclination To ask, by natural transition Respecting me and my condition; That I am one, the enquirer teach, Nor very poor, nor very rich; Of passions strong, of hasty nature, Of graceless form and dwarfish stature; By few approved, and few approving; Extreme in hating and in loving; Abhorring all whom I dislike, Adoring who my fancy strike; In forming judgements never long, And for the most part judging wrong; In friendship firm, but still believing Others are treacherous and deceiving, And thinking in the present aera That Friendship is a pure chimaera: More passionate no creature living, Proud, obstinate, and unforgiving, But yet for those who kindness show, Ready through fire and smoke to go. Again, should it be asked your page, ‘Pray, what may be the author’s age?’ Your faults, no doubt, will make it clear, I scarce have seen my twentieth year, Which passed, kind Reader, on my word, While England’s Throne held George the Third. Now then your venturous course pursue: Go, my delight! Dear Book, adieu!

Einstein’s developmental problems have probably been exaggerated, perhaps even by himself, for we have some letters from his adoring grandparents saying that he was just as clever and endearing as every grandchild is. But throughout his life, Einstein had a mild form of echolalia, causing him to repeat phrases to himself, two or three times, especially if they amused him. And he generally preferred to think in pictures, most notably in famous thought experiments, such as imagining watching lightning strikes from a moving train or experiencing gravity while inside a falling elevator. “I very rarely think in words at all,” he later told a psychologist. “A thought comes, and I may try to express it in words afterwards.”4

TC Campbell doesn’t need any introduction, the man is a legend in the prison community and outside when this very strong-minded man was trying to prove his innocence for the six murders he had been convicted for. TC went on a fifty-day hunger strike, he ended up in hospital. This man was willing to die to prove his innocence, if he never done his famous hunger strike he probably would have never go the MPS in government to sit up and take note.

The now pregnant Isis returns to her home in the underworld and gives birth, in due time, to Horus, rightful son of the long-lost king, alienated as he matures from his now corrupted kingdom (something we all experience during our maturation). His primary attribute is the eye—the famous Egyptian single eye—while his avatar is the falcon, a bird that takes precise aim at its prey, strikes the target with deadly accuracy, and possesses an acuity of vision unparalleled in the kingdom of living things.

Jimmy Hoffa’s first notoriety in union work was as the leader of a successful strike by the “Strawberry Boys.” He became identified with it. In 1932 the nineteen-year-old Jimmy Hoffa was working as a truck loader and unloader of fresh fruits and vegetables on the platform dock of the Kroger Food Company in Detroit for 32¢ an hour. Twenty cents of that pay was in credit redeemable for groceries at Kroger food stores. But the men only got that 32¢ when there was work to do. They had to report at 4:30 P.M. for a twelve-hour shift and weren’t permitted to leave the platform. When there were no trucks to load or unload, the workers sat around without pay. On one immortal hot spring afternoon, a load of fresh strawberries arrived from Florida, and the career of the most famous labor leader in American history was launched. Hoffa gave a signal, and the men who would come to be known as the Strawberry Boys refused to move the Florida strawberries into refrigerator cars until their union was recognized and their demands for better working conditions were met.

In grandiose moments, high on fresh air and freedom on the hill, I study my personal geology. My body is a continent. Forces are at work in the night. A bruxist, I grind my teeth in my sleep, like tectonic plates. When I blink the sun flickers, my breath pushes the clouds across the sky and the waves roll into the shore in time with my beating heart. Lightning strikes every time I sneeze, and when I orgasm, there's an earthquake. The islands' headlands rise above the sea, like my limbs in the bathtub, my freckles are famous landmarks and my tears rivers. My lovers are tectonic plates and stone cathedrals.

For a recent citation of John Marshall’s famous line about the Court’s “province and duty” to “say what the law is,” see the Supreme Court’s 2008 decision in Boumediene v. Bush, invalidating an act of Congress that stripped the federal courts of jurisdiction to hear cases brought by detainees at Guantanamo Bay. Writing for the majority, Justice Kennedy said that “[t]o hold the political branches have the power to switch the Constitution on or off at will… would permit a striking anomaly in our tripartite system of government, leading to a regime in which Congress and the President, not this Court, say ‘what the law is’” [citing Marbury].

This reality strikes many as tragic, as if oppressed former slaves and Indigenous peoples being subjected to genocidal warfare should magically be unified against their common enemy, “the white man.” In fact, this is precisely how colonialism in general and colonial warfare in particular work. It is not unique to the United States, but rather a part of the tradition of European colonialism since the Roman legions. The British organized whole armies of ethnic troops in South and Southwestern Asia, the most famous being the Gurkhas from Nepal, who fought as recently as Margaret Thatcher’s war against Argentina in 1983.28 The buffalo soldiers were such a specially organized colonial military unit.

There is only one historical development that has real significance. Today, when we finally realise that the keys to happiness are in the hands of our biochemical system, we can stop wasting our time on politics and social reforms, putsches and ideologies, and focus instead on the only thing that can make us truly happy: manipulating our biochemistry. If we invest billions in understanding our brain chemistry and developing appropriate treatments, we can make people far happier than ever before, without any need of revolutions. Prozac, for example, does not change regimes, but by raising serotonin levels it lifts people out of their depression. Nothing captures the biological argument better than the famous New Age slogan: ‘Happiness begins within.’ Money, social status, plastic surgery, beautiful houses, powerful positions – none of these will bring you happiness. Lasting happiness comes only from serotonin, dopamine and oxytocin.1 In Aldous Huxley’s dystopian novel Brave New World, published in 1932 at the height of the Great Depression, happiness is the supreme value and psychiatric drugs replace the police and the ballot as the foundation of politics. Every day, each person takes a dose of ‘soma’, a synthetic drug which makes people happy without harming their productivity and efficiency. The World State that governs the entire globe is never threatened by wars, revolutions, strikes or demonstrations, because all people are supremely content with their current conditions, whatever they may be. Huxley’s vision of the future is far more troubling than George Orwell’s Nineteen Eighty-Four. Huxley’s world seems monstrous to most readers, but it is hard to explain why. Everybody is happy all the time – what could be wrong with that?

Heisenberg’s more famous and disruptive contribution came two years later, in 1927. It is, to the general public, one of the best known and most baffling aspects of quantum physics: the uncertainty principle. It is impossible to know, Heisenberg declared, the precise position of a particle, such as a moving electron, and its precise momentum (its velocity times its mass) at the same instant. The more precisely the position of the particle is measured, the less precisely it is possible to measure its momentum. And the formula that describes the trade-off involves (no surprise) Planck’s constant. The very act of observing something—of allowing photons or electrons or any other particles or waves of energy to strike the object—affects the observation. But Heisenberg’s theory went beyond that. An electron does not have a definite position or path until we observe it. This is a feature of our universe, he said, not merely some defect in our observing or measuring abilities.

Pat Riley, the famous coach and manager who led the Los Angeles Lakers and Miami Heat to multiple championships, says that great teams tend to follow a trajectory. When they start—before they have won—a team is innocent. If the conditions are right, they come together, they watch out for each other and work together toward their collective goal. This stage, he calls the “Innocent Climb.” After a team starts to win and media attention begins, the simple bonds that joined the individuals together begin to fray. Players calculate their own importance. Chests swell. Frustrations emerge. Egos appear. The Innocent Climb, Pat Riley says, is almost always followed by the “Disease of Me.” It can “strike any winning team in any year and at any moment,” and does with alarming regularity. It’s Shaq and Kobe, unable to play together. It’s Jordan punching Steve Kerr, Horace Grant, and Will Perdue—his own team members. He punched people on his own team! It’s Enron employees plunging California into darkness for personal profit. It’s leaks to the media from a disgruntled executive hoping to scuttle a project he dislikes. It’s negging and every other intimidation tactic.

Cooking’s a more popular hobby than fencing.” “They don’t have a Great British Fence-Off,” muttered Dante. There was a thoughtful pause. “Oh, that sounds like such a good show,” Nicholas murmured. “I like your idea for a television show as well,” Seiji told Dante. “Why do you picture it being British specifically?” Dante’s mouth opened and closed. No sound came out. “Could be because of the European history of dueling?” Nicholas suggested, and looked to Seiji. “Like in the book you let me borrow. Did you know that if you killed someone in a duel back in the old days, you could run away to France, because in France, dueling was still a totally cool and legal way to kill someone you had beef with?” Seiji nodded, pointing at Nicholas for emphasis. “I did know that, but clearly not everybody does. You’re right; the show would be educational for many people. Perhaps they could hold fencing displays in old manor houses and castles and châteaux? And, of course, in colleges such as Cambridge, Oxford, and Trinity, where the legacy of fencing students is so illustrious.” Breakfast conversation was so awesome now that Seiji had joined them! Nicholas bet nobody else had as much fun as they did. Dante had clearly given up on talking and was giving Bobby a silent, pleading look. Nicholas guessed Dante was shy. Seiji was pretty famous, so maybe Dante was overwhelmed.

So much for Caligula as emperor; we must now tell of his career as a monster.... He lived in habitual incest with all his sisters, and at a large banquet he placed each of them in turn below him, while his wife reclined above. Many men of honourable rank were first disfigured with the marks of branding-irons and then condemned to the mines, to work at building roads, or to be thrown to the wild beasts; or else he shut them up in cages on all fours, like animals, or had them sawn asunder. Not all these punishments were for serious offences, but merely for criticising one of his shows, or for never having sworn by his genius. Having asked a man who had been recalled from an exile of long standing, how in the world he spent his time there, the man replied by way of flattery: "I constantly prayed the gods for what has come to pass, that Tiberius might die and you become emperor." Thereupon Caligula, thinking that his exiles were likewise praying for his death, sent emissaries from island to island to butcher them all. Wishing to have one of the senators torn to pieces, he induced some of the members to assail him suddenly, on his entrance into the House, with the charge of being a public enemy, to stab him with their styles, and turn him over to the rest to be mangled; and his cruelty was not sated until he saw the man's limbs, members, and bowels dragged through the streets and heaped up before him. He used to say that there was nothing in his own character which he admired and approved more highly than what he called his ἀδιατρεψία, that is to say, his shameless impudence. He seldom had anyone put to death except by numerous slight wounds, his constant order, which soon became well-known, being: "Strike so that he may feel that he is dying." When a different man than he had intended had been killed, through a mistake in the names, he said that the victim too had deserved the same fate. He even used openly to deplore the state of his times, because they had been marked by no public disasters, saying that the rule of Augustus had been made famous by the Varus massacre, and that of Tiberius by the collapse of the amphitheatre at Fidenae,​ while his own was threatened with oblivion because of its prosperity; and every now and then he wished for the destruction of his armies, for famine, pestilence, fires, or a great earthquake. While he was lunching or revelling capital examinations by torture were often made in his presence, and a soldier who was adept at decapitation cut off the heads of those who were brought from prison. At a public banquet in Rome he immediately handed a slave over to the executioners for stealing a strip of silver from the couches, with orders that his hands be cut off and hung from his neck upon his breast, and that he then be led about among the guests.

In a sense the rise of Anabaptism was no surprise. Most revolutionary movements produce a wing of radicals who feel called of God to reform the reformation. And that is what Anabaptism was, a voice calling the moderate reformers to strike even more deeply at the foundations of the old order. Like most counterculture movements, the Anabaptists lacked cohesiveness. No single body of doctrine and no unifying organization prevailed among them. Even the name Anabaptist was pinned on them by their enemies. It meant rebaptizer and was intended to associate the radicals with heretics in the early church and subject them to severe persecution. The move succeeded famously. Actually, the Anabaptists rejected all thoughts of rebaptism because they never considered the ceremonial sprinkling they received in infancy as valid baptism. They much preferred Baptists as a designation. To most of them, however, the fundamental issue was not baptism. It was the nature of the church and its relation to civil governments. They had come to their convictions like most other Protestants: through Scripture. Luther had taught that common people have a right to search the Bible for themselves. It had been his guide to salvation; why not theirs? As a result, little groups of Anabaptist believers gathered about their Bibles. They discovered a different world in the pages of the New Testament. They found no state-church alliance, no Christendom. Instead they discovered that the apostolic churches were companies of committed believers, communities of men and women who had freely and personally chosen to follow Jesus. And for the sixteenth century, that was a revolutionary idea. In spite of Luther’s stress on personal religion, Lutheran churches were established churches. They retained an ordained clergy who considered the whole population of a given territory members of their church. The churches looked to the state for salary and support. Official Protestantism seemed to differ little from official Catholicism. Anabaptists wanted to change all that. Their goal was the “restitution” of apostolic Christianity, a return to churches of true believers. In the early church, they said, men and women who had experienced personal spiritual regeneration were the only fit subjects for baptism. The apostolic churches knew nothing of the practice of baptizing infants. That tradition was simply a convenient device for perpetuating Christendom: nominal but spiritually impotent Christian society. The true church, the radicals insisted, is always a community of saints, dedicated disciples in a wicked world. Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power including bearing arms, holding political office, and taking oaths. In the sixteenth century this independence from social and civic society was seen as inflammatory, revolutionary, or even treasonous.

In the earliest strand of the conquest narratives, Joshua's violence was associated with an ancient Canaanite custom called the "ban" (herem). Before a battle, a military leader would strike a deal with his god: if this deity undertook to give him the city, the commander promised to "devote" (HRM) all valuable loot to his temple and offer the conquered people to him in a human sacrifice. Joshua had made such a pact with Yahweh before attacking Jericho, and Yahweh responded by delivering the town to Israel in a specular miracle, causing its famous walls to collapse when the priests blew their rams' horns. Before allowing his troops to storm the city, Joshua explained the terms of the ban and stipulated that no one in the city should be spared, since everybody and everything in the town had been "devoted" to Yahweh. Accordingly, the Israelites "enforced the ban on everything in the town, men, and women, young and old, even the oxen and sheep and donkeys, massacring them all." But the ban had been violated when one of the soldiers kept booty for himself, and consequently the Israelites failed to take the town of Ai the following day. After the culprit had been found and executed, the Israelites attached Ai again, this time successfully, setting fire to the city so that it became a sacrificial pyre and slaughtering anybody who tried to escape: "The number of those who fell that day, men and women together, were twelve thousand all (the) people of Ai." Finally Joshua hanged the king from a tree, built a monumental cairn over his body, and reduced the city to "a ruin for ever more, a desolate place, even today.

In June 1981, a strike shuttered the major leagues for fifty days, the first time in baseball history that players walked out during the season. Determined to make his people earn their keep, George Steinbrenner ordered his major-league coaches into the minors to scout and help mentor the organization’s prospects. Berra drew Nashville, where Merrill was the manager. Merrill was a former minor-league catcher with a degree in physical education from the University of Maine. He began working for the Yankees in 1978 at West Haven, Connecticut, in the Eastern League and moved south when the Yankees took control of the Southern League’s Nashville team in 1980. Suddenly, in mid-1981, the former catcher who had never made it out of Double-A ball had the most famous and decorated Yankees backstop asking him, “What do you want me to do?” Wait a minute, Merrill thought. Yogi Berra is asking me to supervise him? “Do whatever you want,” Merrill said. “No,” Berra said. “Give me something specific.” And that was when Merrill began to understand the existential splendor of Yogi Berra, whom he would come to call Lawrence or Sir Lawrence in comic tribute to his utter lack of pretense and sense of importance. “He rode buses with us all night,” Merrill said. “You think he had to do that? He was incredible.” One day Merrill told him, “Why don’t you hit some rollers to that lefty kid over there at first base?” Berra did as he was told and later remarked to Merrill, “That kid looks pretty good with the glove.” Berra knew a prospect when he saw one. It was Don Mattingly, who at the time was considered expendable by a chronically shortsighted organization always on the prowl for immediate assistance at the major-league level.

We cannot provide a definition of those products from which the age takes it name, the feuilletons. They seem to have formed an uncommonly popular section of the daily newspapers, were produced by the millions, and were a major source of mental pabulum for the reader in want of culture. They reported on, or rather "chatted" about, a thousand-and-one items of knowledge. The cleverer writers poked fun at their own work. Many such pieces are so incomprehensible that they can only be viewed as self-persiflage on the part of the authors. In some periods interviews with well-known personalities on current problems were particularly popular. Noted chemists or piano virtuosos would be queried about politics, for example, or popular actors, dancers, gymnasts, aviators, or even poets would be drawn out on the benefits and drawbacks of being a bachelor, or on the presumptive causes of financial crises, and so on. All that mattered in these pieces was to link a well-known name with a subject of current topical interest. It is very hard indeed for us to put ourselves in the place of those people so that we can truly understand them. But the great majority, who seem to have been strikingly fond of reading, must have accepted all these grotesque things with credulous earnestness. If a famous painting changed owners, if a precious manuscript was sold at auction, if an old palace burned down, the readers of many thousands of feature articles at once learned the facts. What is more, on that same day or by the next day at the latest they received an additional dose of anecdotal, historical, psychological, erotic, and other stuff on the catchword of the moment. A torrent of zealous scribbling poured out over every ephemeral incident, and in quality, assortment, and phraseology all this material bore the mark of mass goods rapidly and irresponsibly turned out. Incidentally, there appear to have been certain games which were regular concomitants of the feature article. The readers themselves took the active role in these games, which put to use some of their glut of information fodder. Thousands upon thousands spent their leisure hours sitting over squares and crosses made of letters of the alphabet, filling in the gaps according to certain rules. But let us be wary of seeing only the absurd or insane aspect of this, and let us abstain from ridiculing it. For these people with their childish puzzle games and their cultural feature articles were by no means innocuous children or playful Phaeacians. Rather, they dwelt anxiously among political, economic, and moral ferments and earthquakes, waged a number of frightful wars and civil wars, and their little cultural games were not just charming, meaningless childishness. These games sprang from their deep need to close their eyes and flee from unsolved problems and anxious forebodings of doom into an imaginary world as innocuous as possible. They assiduously learned to drive automobiles, to play difficult card games and lose themselves in crossword puzzles--for they faced death, fear, pain, and hunger almost without defenses, could no longer accept the consolations of the churches, and could obtain no useful advice from Reason. These people who read so many articles and listened to so many lectures did not take the time and trouble to strengthen themselves against fear, to combat the dread of death within themselves; they moved spasmodically on through life and had no belief in a tomorrow.

As the men rode they saw for the first time the full grandeur of Hawaii, for they were to work on one of the fairest islands in the Pacific. To the left rose jagged and soaring mountains, clothed in perpetual green. Born millions of years before the other mountains of Hawaii, these had eroded first and now possessed unique forms that pleased the eye. At one point the wind had cut a complete tunnel through the highest mountain; at others the erosion of softer rock had left isolated spires of basalt standing like monitors. To the right unfolded a majestic shore, cut by deep bays and highlighted by a rolling surf that broke endlessly upon dark rocks and brilliant white sand. Each mile disclosed to Kamejiro and his companions some striking new scene. But most memorable of all he saw that day was the red earth. Down millions of years the volcanic eruptions of Kauai had spewed forth layers of iron-rich rocks, and for subsequent millions of years this iron had slowly, imperceptibly disintegrated until it now stood like gigantic piles of scintillating rust, the famous red earth of Kauai. Sometimes a green-clad mountain would show a gaping scar where the side of a cliff had fallen away, disclosing earth as red as new blood. At other times the fields along which the men rode would be an unblemished furnace-red, as if flame had just left it. Again in some deep valley where small amounts of black earth had intruded, the resulting red nearly resembled a brick color. But always the soil was red. It shone in a hundred different hues, but it was loveliest when it stood out against the rich green verdure of the island, for then the two colors complemented each other, and Kauai seemed to merit the name by which it was affectionately known: the Garden Island.

† Bastiat (1801–1850) was a strikingly clear-minded early advocate of what came to be known as liberal economics, whose central idea is that the state should get out of the way of free trade. He would be a lot more famous if he wasn’t French, since the French are highly distrustful of the whole notion of liberal economics and tend to see it as an Anglo-Saxon cross between a conspiracy and a mistake.

Bastiat (1801–1850) was a strikingly clear-minded early advocate of what came to be known as liberal economics, whose central idea is that the state should get out of the way of free trade. He would be a lot more famous if he wasn’t French, since the French are highly distrustful of the whole notion of liberal economics and tend to see it as an Anglo-Saxon cross between a conspiracy and a mistake.

China’s building binge is the most striking example of what Prime Minister Wen Jiabao famously, but impotently, denounced in 2007 as the country’s “unbalanced, unstable, uncoordinated and unsustainable” model of economic development.

The feeling of being trapped was familiar to Victor Frankel, a famous Jewish psychiatrist who survived WWII concentration camps. He wrote the classic book, Man’s Search for Meaning.2 It is striking that in spite of the extreme physical hardships Frankel endured, for him the most difficult part of the ordeal was not knowing if and when it was going to end—which is similar if not identical to what patients in chronic pain experience.

Singer cited the famous essay “The Tragedy of the Commons,” in which biologist Garrett Hardin argued that individuals acting in their rational self-interest may undermine the common good, and warned against assuming that technology would save us from ourselves. “If we ignore the present warning signs and wait for an ecological disaster to strike, it will probably be too late,” Singer noted. He imagined what it must have been like to be Noah, surrounded by “complacent compatriots,” saying, “‘Don’t worry about the rising waters, Noah; our advanced technology will surely discover a substitute for breathing.

practice power posing. Popularized by Amy Cuddy in her famous TED Talk, power posing is a simple 1-2 minute exercise that has incredible results on your confidence, happiness, and even cognitive functioning. I highly recommend that you check out her TED Talk, but if you don’t have time here is a quick primer on how to power pose. Before an event that you’re feeling nervous about, simply go somewhere quiet (like a bathroom stall) then strike and hold a power pose. A power pose is any standing position that represents a powerful stance, a classic example is the superhero pose – hands on your hips, chest out, head help high and a feeling of dominance. This may sound ridiculous, but the research behind it is outstanding. Try it just once, it only takes 1-2 minutes, and you will feel the difference instantly.   The physical space you occupy also plays a role in the impression you signal to people. You’re going to want to pay particular attention to personal space and touching. In a business setting, most people are fine with a handshake and not much more than that.

One of the most striking aspects of the doctrine of Christ is the combination in one figure of man and God. Even this radical idea, however, is not unique among Jews to followers of Jesus. We find it in the Similitudes as well. In the main body of the Similitudes, Enoch is not the Son of Man. This is emphatically the case, since in chapter 46 and throughout the main body of the text, he is the one who sees the Son of Man and to whom is revealed the description of the Son of Man as the eschatological Redeemer and Messiah; therefore Enoch cannot be identical with him. In the end, however, in chapters 70 and 71, Enoch becomes the Son of Man - he becomes God. In these chapters we have a remarkable exaltation scene. In chapter 70, we are told of Enoch in the third person: “And it came to pass after this [that], while he was living, his name was lifted from those who dwell upon the dry ground to the presence of the Son of Man and to the presence of the Lord of Spirits. And he was lifted on the chariots of the spirit, and his name vanished among them.” But then, without pause, the text shifts into the first person, and we are told, “And from that day I was not counted among them.” We have here a midrashic expansion of the famous Enoch verse from Genesis that “Enoch walked with God and he was not”: that is, an instance of apotheosis, of a special human becoming divine.

No matter how many famous people were convicted of rape or murder, still the belief persisted, almost pagan in its intensity: not him. It couldn’t be him. He’s famous.

Even the emergence of Edom as a political entity, during the first millennium BCE, has been related to the sudden increase in mining and smelting activities in this area. Thus, it would be extremely surprising if metallurgy had not impacted the Edomite way of life and religion. Based on the central importance of Levantine copper smelting from the earliest times, the patron of the Canaanite smelters would certainly have been famous. And yet, strikingly, this deity has not been yet identified among the 240 Canaanite deities mentioned in the Ugaritic texts. In parallel, it is interesting to notice that the Ugaritic texts also 'forgot' to mention Yahweh. All these indications invite the testing of the hypothesis that Yahweh was formerly the Canaanite god of metallurgy. (p. 390) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

OLD GRIZZLY ADAMS. [37-*] James C. Adams, or “Grizzly Adams,” as he was generally termed, from the fact of his having captured so many grizzly bears, and encountered such fearful perils by his unexampled daring, was an extraordinary character. For many years a hunter and trapper in the Rocky and Sierra Nevada Mountains, he acquired a recklessness which, added to his natural invincible courage, rendered him truly one of the most striking men of the age. He was emphatically what the English call a man of “pluck.” In 1860, he arrived in New York with his famous collection of California animals, captured by himself, consisting of twenty or thirty immense grizzly bears, at the head of which stood “Old Sampson”—now in the American Museum—wolves, half a dozen other species of bear, California lions, tigers, buffalo, elk, etc., and Old Neptune, the great sea-lion, from the Pacific.

Gandhi is famous as a pacifist who led India to independence from the UK. But, since 1991, he has also gained a reputation as a warmonger leader who launches unprovoked nuclear strikes.

The din of artillery and musketry was deafening at this time, and I did not hear the words that passed between the two generals. But my eyes were upon Hancock’s striking figure - I thought him the most striking man I ever saw on horseback, and magnificent in the flush and excitement of battle - when he uttered an exclamation and I saw that he was reeling in the saddle. 2

The journalist Mason Currey, who spent half a decade cataloging the habits of famous thinkers and writers (and from whom I learned the previous two examples), summarized this tendency toward systematization as follows: There is a popular notion that artists work from inspiration—that there is some strike or bolt or bubbling up of creative mojo from who knows where… but I hope [my work] makes clear that waiting for inspiration to strike is a terrible, terrible plan. In fact, perhaps the single best piece of advice I can offer to anyone trying to do creative work is to ignore inspiration.

The island of Tahiti, famous name, the heart of Polynesia.” Tahiti is the largest of a group of high islands known collectively as the Society Islands. They are located in the very center of the Polynesian Triangle and consist of two clusters: a windward group, which includes Tahiti and Mo‘orea, and a leeward group, which includes Ra‘iatea and Bora Bora. While not objectively large, they are large for islands in this part of the sea; Tahiti itself, though less than forty miles long, is the largest landmass for a thousand miles in any direction. To the modern eye, the Society Islands are perhaps the most striking omission on early maps of the Pacific—the islands it is hardest to believe no one had yet found.

While strides had definitely been made since the sinking of the Titanic, which took 3 hours to sink after striking an iceberg, the additional lifeboat drills would prove to be insufficient preparation for a torpedoed ship that sank in less than 20 minutes.

The underclass is, of course, almost a separate world for most Americans. Middle-class people in quiet neighborhoods can lead their lives almost as if the underclass did not exist. It is nearly as remote from them as Indian reservations are. However, we cannot let our inner cities become reservations. They are too important, they are too close by; and above all, to turn them into reservations would be the starkest sort of cruelty. And yet that is precisely the direction in which our policies are pushing them. Horrifying problems require extraordinary solutions, and anyone who thinks we do not have horrifying problems is blind. Americans have a reputation for waiting until the crisis strikes before they spit on their hands and get to work. Pearl Harbor is the most famous example. Though we refuse to hear them, the bombs are already falling.

the 25,000-foot peak of Gurla Mandhata; less striking, but far more famous, was the sacred Mount Kailas, 3,000 feet lower, which stands in majestic isolation apart from the Himalaya range. When we first caught sight of it our Tibetans prostrated themselves and prayed. For Buddhists and Hindus this mountain is the home of their gods and the dearest wish of all the pious is to visit it as pilgrims once in their lives.

There are a thousand hacking at the branches of evil to one who is striking at the root," Henry David Thoreau famously remarked. Conventional approaches that seek to remedy many of our social problems are often only hacking away at the "branches of evil." Every time we address a social issue by making a place more livable, such as through charitable acts or increasing the availability of social services, society's wealth invariably increases; as a result, those who are able to profit from land eventually stand to remove more wealth from society at the expense of those who are not.

One would expect to find a comparatively high proportion of carbon 13 [the carbon from corn] in the flesh of people whose staple food of choice is corn - Mexicans, most famously. Americans eat much more wheat than corn - 114 pounds of wheat flour per person per year, compared to 11 pounds of corn flour. The Europeans who colonized America regarded themselves as wheat people, in contrast to the native corn people they encountered; wheat in the West has always been considered the most refined, or civilized, grain. If asked to choose, most of us would probably still consider ourselves wheat people, though by now the whole idea of identifying with a plant at all strikes us as a little old-fashioned. Beef people sounds more like it, though nowadays chicken people, which sounds not nearly so good, is probably closer to the truth of the matter. But carbon 13 doesn't lie, and researchers who compared the carbon isotopes in the flesh or hair of Americans to those in the same tissues of Mexicans report that it is now we in the North who are the true people of corn. 'When you look at the isotope ratios,' Todd Dawson, a Berkeley biologist who's done this sort of research, told me, 'we North Americans look like corn chips with legs.' Compared to us, Mexicans today consume a far more varied carbon diet: the animals they eat still eat grass (until recently, Mexicans regarded feeding corn to livestock as a sacrilege); much of their protein comes from legumes; and they still sweeten their beverages with cane sugar. So that's us: processed corn, walking.

Some women chose to embody this new form of physical empowerment & transformed their words into actions. Exhibition boxer Minnie Rosenblatt Besser had spent years training in the manly art of boxing. She promised to meet any willing opponent, male or female, in the ring. Besser specifically called out several famous male boxers but insisted that she was most anxious to meet Brooklyn boxer Eddie Avery, who had been arrested for wife-beating. Besser explained, 'Any man who will strike a helpless woman I believe to be a coward. Should Avery pluck up enough courage to meet me I think I will prove the truth of this proposition to the world at large.

Is demum miser est, cuius nobilitas miserias nobilitat. Unhappy is he whose fame makes his misfortunes famous.

Political dissidents draw on Warrior fortitude to speak out, lead the opposition, and withstand attacks. Mahatma Gandhi famously won independence for India through nonviolent tools of protest, actions like boycotts, hunger strikes, and the Salt March to the sea. “Nonviolence is the greatest force at the disposal of mankind,” Gandhi said. “It is mightier than the mightiest weapon of destruction devised by the ingenuity of man.” Think of Aung San Suu Kyi, known by many in her native country as “the Lady.” She withstood house arrest for fifteen years to fight for democratic principles in her society. She was offered freedom if she left the country but she refused in order to maintain her stand for true political freedom.

And yet, listening is arguably more valuable than speaking. Wars have been fought, fortunes lost, and friendships wrecked for lack of listening. Calvin Coolidge famously said, “No man ever listened himself out of a job.” It is only by listening that we engage, understand, connect, empathize, and develop as human beings. It is fundamental to any successful relationship—personal, professional, and political. Indeed, the ancient Greek philosopher Epictetus said, “Nature hath given men one tongue but two ears, that we may hear from others twice as much as we speak.” So it’s striking that high schools and colleges have debate teams and courses in rhetoric and persuasion but seldom, if ever, classes or activities that teach careful listening. You can get a doctorate in speech communication and join clubs like Toastmasters to perfect your public speaking, but there’s no comparable degree or training that emphasizes and encourages the practice of listening.

The relationship between the famous and the public who sustain them is governed by a striking paradox. Infinitely remote, the great stars of politics, film and entertainment move across an electric terrain of limousines, bodyguards and private helicopters. At the same time, the zoom lens and the interview camera bring them so near to us that we know their faces and their smallest gestures more intimately than those of our friends. Somewhere in this paradoxical space our imaginations are free to range, and we find ourselves experimenting like impresarios with all the possibilities that these magnified figures seem to offer us. How did Garbo brush her teeth, shave her armpits, probe a worry-line? The most intimate details of their lives seem to lie beyond an already open bathroom door that our imaginations can easily push aside. Caught in the glare of our relentless fascination, they can do nothing to stop us exploring every blocked pore and hesitant glance, imagining ourselves their lovers and confidantes. In our minds we can assign them any roles we choose, submit them to any passion or humiliation. And as they age, we can remodel their features to sustain our deathless dream of them. In a TV interview a few years ago, the wife of a famous Beverly Hills plastic surgeon revealed that throughout their marriage her husband had continually re-styled her face and body, pointing a breast here, tucking in a nostril there. She seemed supremely confident of her attractions. But as she said: ‘He will never leave me, because he can always change me.’ Something of the same anatomizing fascination can be seen in the present pieces, which also show, I hope, the reductive drive of the scientific text as it moves on its collision course with the most obsessive pornography. What seems so strange is that these neutral accounts of operating procedures taken from a textbook of plastic surgery can be radically transformed by the simple substitution of the anonymous ‘patient’ with the name of a public figure, as if the literature and conduct of science constitute a vast dormant pornography waiting to be woken by the magic of fame.

If Jonny Rokeby turned up here, yes, the press would be fighting tooth and nail to get a shot of him. For fuck’s sake. You’re not that famous. Get the fuck over yourself.

What if it is somehow our misunderstood, unacknowledged, looping relationship to our future that makes us ill—or at least, that contributes to our suffering—and not our failure to connect appropriately to our past? Could some neuroses be time loops misrecognized and denied, the way we haunt ourselves from our futures and struggle to reframe it as being about our past history? The next two chapters will examine this question through the lives of two famously precognitive and neurotic writers. Both show strikingly how creativity may travel together with trauma and suffering along the resonating string that connects us to the Not Yet.

What if it is somehow our misunderstood, unacknowledged, looping relationship to our future that makes us ill—or at least, that contributes to our suffering—and not our failure to connect appropriately to our past? Could some neuroses be time loops misrecognized and denied, the way we haunt ourselves from our futures and struggle to reframe it as being about our past history? The next two chapters will examine this question through the lives of two famously precognitive and neurotic writers. Both show strikingly how creativity may travel together with trauma and suffering along the resonating string that connects us to the Not Yet. 12 Fate, Free Will, and Futility — Morgan Robertson’s Tiresias Complex Who can tell us of the power which events possess … Are their workings in the past or in the future; and are the more powerful of them those that are no longer, or those that are not yet? Is it to-day or to-morrow that moulds us? Do we not all spend the greater part of our lives under the shadow of an event that has not yet come to pass? — Maurice Maeterlinck, “The Pre-Destined” (1914) The monkey wrench precognition appears to throw into the problem of free will is an important part of the force field inhibiting serious consideration of it by many people in our culture. It may have been a fear of the inevitability of things prophesied that made the whole subject so anathema to Freud, for example. In a society that places priority on success and the individual’s responsibility for its attainment, it is both taken for granted and a point of fierce conviction that we choose and that our choices are not completely made for us by the inexorable clockwork of matter—the Newtonian inertia that brought the Titanic and the Iceberg, mere inert objects, together. Scientists may pay lip service to determinism—Freud himself did—but the inevitability of material processes due to causes “pushing” from the past somehow feels less restrictive than a block universe in which our fate is already set. The radical predestination implied by time loops may rob “great men” of their ability to claim credit for their successes.

The Romans built houses, shops, public buildings, and baths from concrete. The breakwaters, towers, and other structures that made up the colossal man-made harbor of Caesarea,8 in what is now Israel, were built with concrete, as was the foundation of the Colosseum, along with countless bridges and aqueducts9 across the empire. Most famously, Rome’s Pantheon, built nearly 2,000 years ago, is roofed with a spectacular concrete dome—still the biggest concrete structure without reinforcing steel in the world. Like so much other knowledge the Romans had accumulated, though, the science and technology of concrete faded from memory as the empire slowly crumbled over the centuries that followed. “Perhaps the material was lost because it was industrial in nature and needed an industrial empire to support it,” writes scientist and engineer Mark Miodownik in Stuff Matters. “Perhaps it was lost because it was not associated with a particular skill or craft, such as ironmongery, stonemasonry, or carpentry, and so was not handed down as a family trade.”10 Whatever the reasons, the result was striking: “There were no concrete structures built for more than a thousand years after the Romans stopped making it,” notes Miodownik.

attempts to ask not why its colonial history has been so repeatedly effaced but, rather, how it is that such a history can be rendered irretrievable, made available, and again displaced. Conceptualizing this striking irretrievability as aphasia is an effort to address what John Austin so famously articulated in his essay, “A plea for excuses,” when some “abnormality or failure” signals a “breakdown” in conduct and when the retreat to ignorance, forgetting, or amnesia is not “excuse” enough.

The historical changes in American marriage—from the pragmatic to the love-based to the self-expressive eras—exhibit striking parallels to the psychologist Abraham Maslow’s famous hierarchy of needs.

as we could tell by the washing of the water over our heads, and the heavy breaking of the seas against her bows, (with a sound as though she were striking against a rock,) only the thickness of the plank from our heads, as we lay in our berths, which are directly against the bows. At eight bells, the watch was called, and we came on deck, one hand going aft to take the wheel, and another going to the galley to get the grub for dinner. I stood on the forecastle, looking at the seas, which were rolling high, as far as the eye could reach, their tops white with foam, and the body of them of a deep indigo blue, reflecting the bright rays of the sun. Our ship rose slowly over a few of the largest of them, until one immense fellow came rolling on, threatening to cover her, and which I was sailor enough to know, by “the feeling of her” under my feet, she would not rise over. I sprang upon the knight-heads, and seizing hold of the fore-stay with my hands, drew myself upon it. My feet were just off the stanchion, when she struck fairly into the middle of the sea, and it washed her fore and aft, burying her in the water. As soon as she rose out of it, I looked aft, and everything forward of the main-mast, except the long-boat, which was griped and double-lashed down to the ring-bolts, was swept off clear. The

as we could tell by the washing of the water over our heads, and the heavy breaking of the seas against her bows, (with a sound as though she were striking against a rock,) only the thickness of the plank from our heads, as we lay in our berths, which are directly against the bows. At eight bells, the watch was called, and we came on deck, one hand going aft to take the wheel, and another going to the galley to get the grub for dinner. I stood on the forecastle, looking at the seas, which were rolling high, as far as the eye could reach, their tops white with foam, and the body of them of a deep indigo blue, reflecting the bright rays of the sun. Our ship rose slowly over a few of the largest of them, until one immense fellow came rolling on, threatening to cover her, and which I was sailor enough to know, by “the feeling of her” under my feet, she would not rise over. I sprang upon the knight-heads, and seizing hold of the fore-stay with my hands, drew myself upon it. My feet were just off the stanchion, when she struck fairly into the middle of the sea, and it washed her fore and aft, burying her in the water. As soon as she rose out of it, I looked aft, and everything forward of the main-mast, except the long-boat, which was griped and double-lashed down to the ring-bolts, was swept off clear. The galley, the pig-sty, the hen-coop, and a large sheep-pen which had been built upon the forehatch, were all gone, in the twinkling of an eye-leaving the deck as clean as a chin new reaped—and not a stick left, to show where they had stood. In the scuppers lay the galley, bottom up, and a few boards floating about, the wreck of the sheep-pen,—and half a dozen miserable sheep floating among them, wet through, and not a little frightened at the sudden change that had come upon them.

This pandemic has inherited an habit in us of leaving behind a digital dust of who were are; what we are; how we are...to get snooped, pried and loathed upon. Just locking up phones for privacy and opening up feeling and emotions is like watching a pole dance in public - Oren Tamira

One of Rev. McGready’s sermons, entitled “A Sacramental Meditation,” was based upon Genesis 28:17—“How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.” This sermon can perhaps begin to give us an understanding of the intensity that led to such extreme reactions. The points of this sermon resemble some that Edwards made in his famous sermon “Sinners in the Hands of an Angry God”: 1)A sacramental table is a dreadful place; for God is there. 2)A sacramental table is a dreadful place, because it is a striking exhibition of the most important transaction ever witnessed by men or angels, vis. the redemption of guilty sinners by the bitter agonies, bloody sufferings and dying groans of the incarnate God. 3)A sacramental table is a dreadful place; for the Holy One of Israel here confers and sups with pardoned rebels. 4)A sacramental table is a dreadful place; for here heaven is brought down to earth.316

Unhappy is he whose fame makes his misfortunes famous

You probably recall the famous statement at the beginning of Anna Karenina, in which Tolstoy, donning there the cloak of a calm village deity and hovering over the void full of benign toleration and loving kindness, declares from on high that all happy families resemble one another, while unhappy families are all unhappy in their own way. With all due respect to Tolstoy I’m telling you that the opposite is true: Unhappy people are mainly plunged in conventional suffering, living out in sterile routine one of five or six threadbare clichés of misery. Whereas happiness is a rare, fine vessel, a sort of Chinese vase, and the few people who have reached it have shaped and formed it line by line over the course of years, each in his own image and likeness, each in his own character, so that no two happinesses are alike. And in the molding of their happiness they have instilled their own suffering and humiliation. Like refining gold from ore. There is happiness in the world, Alec, even if it is more ephemeral than a dream. Indeed in your case it is beyond your reach. As a star is beyond the reach of a mole. Not “the satisfaction of approval,” not praise and advancement and conquest and domination, not submission and surrender, but the thrill of fusion. The merging of the I with another. As an oyster enfolds a foreign body and is wounded and turns it into its pearl while the warm water still surrounds and encompasses everything. You have never tasted this fusion, not once in your whole life. When the body is a musical instrument in the hands of the soul. When Other and I strike root in each other and become a single coral. And when the drip of the stalactite slowly feeds the stalagmite until the two of them become one.

We can pick up the minimalist attitude to reading in early visual depictions of one of the heroes of Christian scholarship, St Jerome – who was by all accounts the supreme intellect of Christendom, who translated the Greek and Hebrew portions of the Bible into Latin, wrote a large number of commentaries on scripture and is now the patron saint of libraries and librarians. But despite all his scholarly efforts, when it came to showing where and how St Jerome worked, a detail stands out: there are almost no books in his famous study. Strikingly, the most intelligent and thoughtful intellectual of the early church seems to have read fewer things than an average modern eight year old.

ORIGIN OF HOLLYWOOD On ride the masked men, wrapped in white sheets, bearing white crosses, torches held high: mounted avengers of the virtue of ladies and the honor of gentlemen strike fear into Negroes hungering for damsels’ white flesh. At the height of a wave of lynchings, D. W. Griffith’s film The Birth of a Nation sings a hymn of praise to the Ku Klux Klan. This is Hollywood’s first blockbuster and the greatest box office success ever for a silent movie. It is also the first film to ever open at the White House. President Woodrow Wilson gives it a standing ovation. Applauding it, he applauds himself: freedom’s famous flag-bearer wrote most of the texts that accompany the epic images. The president’s words explain that the emancipation of the slaves was “a veritable overthrow of Civilization in the South, the white South under the heel of the black South.” Ever since, chaos reigns because blacks are “men who knew none of the uses of authority, except its insolences.” But the president lights the lamp of hope: “At last there had sprung into existence a great Ku Klux Klan.” And even Jesus himself comes down from heaven at the end of the movie to give his blessing.

Unhappy is he whose fame makes his misfortunes famous.

The Islands The island of Capri lies off the end of the Sorrento Peninsula. Many sea caves break its coastline. Perhaps the most famous of these, the Blue Grotto, got its name from the way the sunlight strikes the water, making it a vivid blue.

Each time a man stands up for an ideal, or acts to improve the lot of others, or strikes out against injustice, he sends forth a tiny ripple of hope,” Kennedy famously said in a speech delivered in South Africa in 1966 to condemn apartheid as well as the discrimination in his own country. “Crossing each other from a million different centers of energy and daring, those ripples build a current that can sweep down the mightiest walls of oppression and resistance.

In a now-famous experiment, he and his colleagues compared three groups of expert violinists at the elite Music Academy in West Berlin. The researchers asked the professors to divide the students into three groups: the “best violinists,” who had the potential for careers as international soloists; the “good violinists”; and a third group training to be violin teachers rather than performers. Then they interviewed the musicians and asked them to keep detailed diaries of their time. They found a striking difference among the groups. All three groups spent the same amount of time—over fifty hours a week— participating in music-related activities. All three had similar classroom requirements making demands on their time. But the two best groups spent most of their music-related time practicing in solitude: 24.3 hours a week, or 3.5 hours a day, for the best group, compared with only 9.3 hours a week, or 1.3 hours a day, for the worst group. The best violinists rated “practice alone” as the most important of all their music-related activities. Elite musicians—even those who perform in groups—describe practice sessions with their chamber group as “leisure” compared with solo practice, where the real work gets done. Ericsson and his cohorts found similar effects of solitude when they studied other kinds of expert performers. “Serious study alone” is the strongest predictor of skill for tournament-rated chess players, for example; grandmasters typically spend a whopping five thousand hours—almost five times as many hours as intermediatelevel players—studying the game by themselves during their first ten years of learning to play. College students who tend to study alone learn more over time than those who work in groups. Even elite athletes in team sports often spend unusual amounts of time in solitary practice. What’s so magical about solitude? In many fields, Ericsson told me, it’s only when you’re alone that you can engage in Deliberate Practice, which he has identified as the key to exceptional achievement. When you practice deliberately, you identify the tasks or knowledge that are just out of your reach, strive to upgrade your performance, monitor your progress, and revise accordingly. Practice sessions that fall short of this standard are not only less useful—they’re counterproductive. They reinforce existing cognitive mechanisms instead of improving them. Deliberate Practice is best conducted alone for several reasons. It takes intense concentration, and other people can be distracting. It requires deep motivation, often self-generated. But most important, it involves working on the task that’s most challenging to you personally. Only when you’re alone, Ericsson told me, can you “go directly to the part that’s challenging to you. If you want to improve what you’re doing, you have to be the one who generates the move. Imagine a group class—you’re the one generating the move only a small percentage of the time.” To see Deliberate Practice in action, we need look no further than the story of Stephen Wozniak. The Homebrew meeting was the catalyst that inspired him to build that first PC, but the knowledge base and work habits that made it possible came from another place entirely: Woz had deliberately practiced engineering ever since he was a little kid. (Ericsson says that it takes approximately ten thousand hours of Deliberate Practice to gain true expertise, so it helps to start young.)

It’s Steven Pressfield’s famous analogy, from his book The War Of Art, for getting work done. The amateur only works when inspiration strikes. The pro sits down every day and puts in steady work. The key is steady. Not irregular or extreme.

STRIKES