Suffer Fools Quotes

I don't put up with being messed around, and I don't suffer fools gladly. The short version of that is that I'm a bitch. Trust me, I can provide character references.

I suffer migraines. I do not suffer fools.

I am a fool with a heart but no brains, and you are a fool with brains but no heart; and we’re both unhappy, and we both suffer.

I suffer migraines. I do not suffer fools. I like a twist of meaning. I endure.

Love is for children, said the girl. Death is for fools, said the shadow. Darkness is my destiny, said the boy. Allegiance is my undoing, said the eagle. Suffering is our fate, said the beauty. And they were all horribly wrong.

I've wanted you since the moment you tried to run me over. You are unlike any woman I have met before. You are strong, and courageous, and you do not suffer fools...

Son, never trust a man who doesn’t drink because he’s probably a self-righteous sort, a man who thinks he knows right from wrong all the time. Some of them are good men, but in the name of goodness, they cause most of the suffering in the world. They’re the judges, the meddlers. And, son, never trust a man who drinks but refuses to get drunk. They’re usually afraid of something deep down inside, either that they’re a coward or a fool or mean and violent. You can’t trust a man who’s afraid of himself. But sometimes, son, you can trust a man who occasionally kneels before a toilet. The chances are that he is learning something about humility and his natural human foolishness, about how to survive himself. It’s damned hard for a man to take himself too seriously when he’s heaving his guts into a dirty toilet bowl.

Let me tell you about love, that silly word you believe is about whether you like somebody or whether somebody likes you or whether you can put up with somebody in order to get something or someplace you want or you believe it has to do with how your body responds to another body like robins or bison or maybe you believe love is how forces or nature or luck is benign to you in particular not maiming or killing you but if so doing it for your own good. Love is none of that. There is nothing in nature like it. Not in robins or bison or in the banging tails of your hunting dogs and not in blossoms or suckling foal. Love is divine only and difficult always. If you think it is easy you are a fool. If you think it is natural you are blind. It is a learned application without reason or motive except that it is God. You do not deserve love regardless of the suffering you have endured. You do not deserve love because somebody did you wrong. You do not deserve love just because you want it. You can only earn - by practice and careful contemplations - the right to express it and you have to learn how to accept it. Which is to say you have to earn God. You have to practice God. You have to think God-carefully. And if you are a good and diligent student you may secure the right to show love. Love is not a gift. It is a diploma. A diploma conferring certain privileges: the privilege of expressing love and the privilege of receiving it. How do you know you have graduated? You don't. What you do know is that you are human and therefore educable, and therefore capable of learning how to learn, and therefore interesting to God, who is interested only in Himself which is to say He is interested only in love. Do you understand me? God is not interested in you. He is interested in love and the bliss it brings to those who understand and share the interest. Couples that enter the sacrament of marriage and are not prepared to go the distance or are not willing to get right with the real love of God cannot thrive. They may cleave together like robins or gulls or anything else that mates for life. But if they eschew this mighty course, at the moment when all are judged for the disposition of their eternal lives, their cleaving won't mean a thing. God bless the pure and holy. Amen.

This may come as a shock to some of you, but I have a slightly volatile personality. I don’t suffer fools well.

He’s been known to obsess over typos in e-mails to the point that he could not see past the errors and read the actual content of the messages. Even in social settings, Musk might get up from the dinner table without a word of explanation to head outside and look at the stars, simply because he’s not willing to suffer fools or small talk.

We do not like to be robbed of an enemy; we want someone to hate when we suffer. It is so depressing to think that we suffer because we are fools; yet, taking mankind in the mass, that is the truth.

Is not all the stupid chatter of most of our newspapers the babble of fools who suffer from the fixed idea of morality, legality, christianity and so forth, and only seem to go about free because the madhouse in which they walk takes in so broad a space?

Our editor, Harry Combs did not suffer fools gladly, although he insisted we cater to the fools that read the newspaper.

I am a . . . solitary . . . man, he said. 'I do not suffer fools gladly, and I prefer to spend my time alone with a book and a decanter of brandy.

Do you see, Harry? Do you see the flaw in my brilliant plan now? I had fallen into the trap I had foreseen, that I had told myself I could avoid, that I must avoid.” “I don’t —” “I cared about you too much,” said Dumbledore simply. “I cared more for your happiness than your knowing the truth, more for your peace of mind than my plan, more for your life than the lives that might be lost if the plan failed. In other words, I acted exactly as Voldemort expects we fools who love to act. “Is there a defense? I defy anyone who has watched you as I have — and I have watched you more closely than you can have imagined — not to want to save you more pain than you had already suffered. What did I care if numbers of nameless and faceless people and creatures were slaughtered in the vague future, if in the here and now you were alive, and well, and happy? I never dreamed that I would have such a person on my hands.

But today our very survival depends on our ability to stay awake, to adjust to new ideas, to remain vigilant and to face the challenge of change. The large house in which we live demands that we transform this world-wide neighborhood into a world – wide brotherhood. Together we must learn to live as brothers or together we will be forced to perish as fools. We must work passionately and indefatigably to bridge the gulf between our scientific progress and our moral progress. One of the great problems of mankind is that we suffer from a poverty of the spirit which stands in glaring contrast to our scientific and technological abundance. The richer we have become materially, the poorer we have become morally and spiritually.

I always had the sense with her that she didn't suffer fools gladly but that life was taking great pains to show her how.

Yes, I was a fool, but I was in love, and though I was suffering the greatest misery I had ever known I would not have had it otherwise for all the riches of Barsoom. Such is love, and such are lovers wherever love is known.

Tell me about a complicated man. Muse, tell me how he wandered and was lost when he had wrecked the holy town of Troy, and where he went, and who he met, the pain he suffered in the storms at sea, and how he worked to save his life and bring his men back home. He failed to keep them safe; poor fools, they ate the Sun God’s cattle, and the god kept them from home. Now goddess, child of Zeus, tell the old story for our modern times. Find the beginning.

I suffer migraines. I do not suffer fools. I like a twist of meaning. I endure.

Don Basilio was a forbidding-looking man with a bushy mustache who did not suffer fools and who subscribed to the theory that the liberal use of adverbs and adjectives was the mark of a pervert or someone with a vitamin deficiency.

Small-minded fools are everywhere and those with the courage to be who they are often have to suffer them.

MY FULL NAME is Cadence Sinclair Eastman. I suffer migraines. I do not suffer fools. I like a twist of meaning. I endure.

I look forward to a future of boredom and suffering, since I'm too cowardly to put an end to my days. I'll just go on: clubbing, snorting, drinking and persecuting the fools of the world.

Say what you will of fortitude, but show me the man who can patiently endure the laughter of fools when they have obtained an advantage over him. 'Tis only when their nonsense is without foundation that one can suffer it without complaint.

The end of suffering does not justify the suffering, what a mess I am, I thought, what a fool, how foolish and narrow, how worthless, how pinched and pathetic, how helpless.

Intellect is a magnitude of intensity, not a magnitude of extension: which is why in this respect one man can confidently take on ten thousand, and a thousand fools do not make one wise man.

A fool suffers, thinking, "I have children! I have wealth!" One's self is not even one's own. How then are children? How then is wealth?

I am not, as you will have observed, a man greatly enamored of his fellow human beings. I do not enter lightly into the foibles and whimsicalities of others, I do not suffer fools gladly, I seem able, in conversation, only to needle or be needled. My relationships, as a result, are few, and those few are tenuous, prickly sorts of arrangements, altogether lacking in the spontaneity and intimacy for which humans, I'm told, have an instinctive need. I am aware of no such instincts myself.

Is he a scumbag in training?” Richard glanced at the gunman. “At least have the decency to hold the gun properly, you fool. If you don’t know how, pass it to someone who does. I’m not going to suffer being shot at by anything less than a full- fledged lowlife. (Richard)

To say nothing of what you lose, lose, lose, are losing, man. You fool, you stupid fool ... You've even been insulated from the responsibility of genuine suffering ... Even the suffering you do endure is largely unnecessary. Actually spurious. It lacks the very basis you require of it for its tragic nature. You deceive yourself.

For many men value appearances more than reality—thus they violate what’s right. Everyone’s prepared to sigh over some suffering man, though no sorrow really eats their hearts, or they can pretend to join another person’s happiness forcing their faces into smiling masks. But a good man discerns true character— he’s not fooled by eyes feigning loyalty, favouring him with watered-down respect.

And then there are always clever people about to promise you that everything will be all right if only you put yourself out a bit... And you get carried away, you suffer so much from the things that exist that you ask for what can't ever exist. Now look at me, I was well away dreaming like a fool and seeing visions of a nice friendly life on good terms with everybody, and off I went, up into the clouds. And when you fall back into the mud it hurts a lot. No! None of it was true, none of those things we thought we could see existed at all. All that was really there was still more misery-- oh yes! as much of that as you like-- and bullets into the bargain!

Risks To laugh is to risk appearing a fool, To weep is to risk appearing sentimental. To reach out to another is to risk involvement, To expose feelings is to risk exposing your true self. To place your ideas and dreams before a crowd is to risk their loss. To love is to risk not being loved in return, To live is to risk dying, To hope is to risk despair, To try is to risk failure. But risks must be taken because the greatest hazard in life is to risk nothing. The person who risks nothing, does nothing, has nothing, is nothing. He may avoid suffering and sorrow, But he cannot learn, feel, change, grow or live. Chained by his servitude he is a slave who has forfeited all freedom. Only a person who risks is free.

The demon got up. The demon said Fool. To think you can eat their food and not talk to them. To think you can take their money and not be afraid of them. To think you can depend on their company and not suffer from them.

What am I to do with you?" Redd asked. "M-maybe you could-" Jack began. The Cat raised a paw. "I know." "It was a rhetorical question, fools! You don't answer it! Since when do I need help making anyone suffer?

We must suffer fools gladly, otherwise how can we help them stop being fools?

Pain is suffering because we want to be free of it, and pleasure is suffering because we fear to lose it. Fools search for freedom, but there is no freedom. There is only the embrace.

Among wise men there is no place at all left for hatred. For no one except the greatest of fools would hate good men. And there is no reason at all for hating the bad. For just as weakness is a disease of the body, so wickedness is a disease of the mind. And if this is so, since we think of people who are sick in body as deserving sympathy rather than hatred, much more so do they deserve pity rather than blame who suffer an evil more severe than any physical illness.

The good news of the kingdom is not freedom from hardship, suffering, and loss. It is the news of a Redeemer who has come to rescue me from myself. His rescue produces change that fundamentally alters my response to these inescapable realities. The Redeemer turns rebels into disciples, fools into humble listeners. He makes cripples walk again. In him we can face life and respond with faith, love, and hope. And as he changes us, he allows us to be a part of what he is doing in the lives of others. As you respond to the Redeemer’s work in your life, you can learn to be an instrument in his hands.

Strong-willed, intelligent, sharp-tongued, doesn’t suffer fools gladly . . . remind you of anyone?” “Yes. Gordon.” “Interesting,” said the man. “Because those are the exact same words he used to describe you.

Be fools for Christ. And have the courage to suffer the contempt of the sophisticated world.

She was extending a hand that I didn't know how to take, so I broke its fingers with my silence, she said, "You don't want to talk to me, do you?" I took my daybook out of my knapsack and found the next blank page, the second to last. "I don't speak," I wrote. "I'm sorry." She looked at the piece of paper, then at me, then back at the piece of paper, she covered her eyes with her hands and cried, tears seeped between her fingers, she cried and cried and cried, there weren't any napkins nearby, so I ripped the page from the book - "I don't speak. I'm sorry" - and used it to dry her cheeks, my explanation and apology ran down her face like mascara, she took my pen from me and wrote on the next blank page of my daybook, the final one: Please marry me I flipped back and pointed at: "Ha ha ha!" She flipped forward and pointed at: "Please marry me." I flipped back and pointed at: "Thank you, but I'm about to burst." She flipped forward and pointed at: "Please marry me." I flipped back and pointed at: "I'm not sure, but it's late." She flipped forward and pointed at: "Please marry me", and this time put her finger on "Please", as if to hold down the page and end the conversation, or as if she were trying to push through the word, and into what she was trying to say. I thought about life, about my life, the embarrassments, the little coincidences, the shadows of alarm clocks on bedside tables, I thought about my small victories and everything I'd seen destroyed. I'd swum through mink coats on my parents' bed while they hosted downstairs, I'd lost the only person with whom I could have spent my only life, I'd left behind a thousand tonnes of marble from which I could have released sculptures, I could have released myself from the marble of myself, I'd experienced joy, but not nearly enough, could there be enough? The end of suffering does not justify the suffering, and so there is no end to suffering, what a mess I am, I thought, what a fool, how foolish and narrow, how worthless, how pinched and pathetic, how helpless in the universe. None of my pets knows their own name. What kind of person am I? I flipped back, one page at a time: Help

Of all weapons in the world, I now know love to be the most dangerous. For I have suffered a mortal wound. When did I fall so deeply under your spell, Miss Bennet? I cannot fix the hour or the spot or the look or the words which lay the foundation. I was in the middle before I knew I began. But a proud fool I was. I have faced the harsh truth: that I can never hope to win your love in this life.

The observation of the numerous misfortunes that attend all conditions forbids us to grow insolent upon our present enjoyments, or to admire a man's happiness that may yet, in course of time, suffer change. For the uncertain future has yet to come, with all variety of future; and to him only to whom the divinity has [guaranteed] continued happiness until the end we may call happy.

I have said that His Dark Materials is not fantasy but stark realism, and my reason for this is to emphasise what I think is an important aspect of the story, namely the fact that it is realistic, in psychological terms. I deal with matters that might normally be encountered in works of realism, such as adolescence, sexuality, and so on; and they are the main subject matter of the story – the fantasy (which, of course, is there: no-one but a fool would think I meant there is no fantasy in the books at all) is there to support and embody them, not for its own sake. Dæmons, for example, might otherwise be only a meaningless decoration, adding nothing to the story: but I use them to embody and picture some truths about human personality which I couldn't picture so easily without them. I'm trying to write a book about what it means to be human, to grow up, to suffer and learn. My quarrel with much (not all) fantasy is it has this marvelous toolbox and does nothing with it except construct shoot-em-up games. Why shouldn't a work of fantasy be as truthful and profound about becoming an adult human being as the work of George Eliot or Jane Austen?

I'm an alien in my own world, a writer without words, a musician without a piano, a magician without a wand. I am fooled by infinite words that rush in my blood, yet imprisoned by the very thoughts of silence. I'm a gray green fallow leaf on trees and abandoned on the streets, a never-ending spring season and an eternal autumn. I'm the golden of the sun and the silver of the moon, the fog of dawn and the amber of dusk. I'm the white and the red flag , the obedient and the rebel. I am the coward in the brave, and the child in the man. I am, but a writer.

It's shame that gets us killed. Shame is the anchor, the heaviest burden to carry from the battlefield. Fortunately shame was an affliction I'd never suffered from.

All fools suffer the burden of dissatisfaction with themselves.

[I]f I suffered only one fool gladly, I assure you it would be you.

If we are to succeed, we must maintain our anonymity, mask our identities. Even if it means suffering the mockery of others. Being taken for fools, fops, nitwits, even cowards.

Have the courage to have your wisdom regarded as stupidity. Be fools for Christ. And have the courage to suffer the contempt of the sophisticated world.

Harness the imagination: Sometimes curbing her, sometimes giving her rein, for she is the whole of happiness. She sets to rights even the understanding. She sinks to tyranny, not satisfied with mere faith, but demanding works. Thus she becomes the mistress of life itself. She does so with pleasure or with pain, according to the nonsense presented. She makes people contented or discontented with themselves. By dangling before some nothing but the specter of their eternal suffering, she becomes the scourge of these fools. To others she shows nothing but fortune and romance, while merrily laughing. Of all this she is capable if not held in check by the wisest of wills.

If you cannot understand my argument, and declare "It's Greek to me", you are quoting Shakespeare; if you claim to be more sinned against than sinning, you are quoting Shakespeare; if you recall your salad days, you are quoting Shakespeare; if you act more in sorrow than in anger; if your wish is farther to the thought; if your lost property has vanished into thin air, you are quoting Shakespeare; if you have ever refused to budge an inch or suffered from green-eyed jealousy, if you have played fast and loose, if you have been tongue-tied, a tower of strength, hoodwinked or in a pickle, if you have knitted your brows, made a virtue of necessity, insisted on fair play, slept not one wink, stood on ceremony, danced attendance (on your lord and master), laughed yourself into stitches, had short shrift, cold comfort or too much of a good thing, if you have seen better days or lived in a fool's paradise -why, be that as it may, the more fool you , for it is a foregone conclusion that you are (as good luck would have it) quoting Shakespeare; if you think it is early days and clear out bag and baggage, if you think it is high time and that that is the long and short of it, if you believe that the game is up and that truth will out even if it involves your own flesh and blood, if you lie low till the crack of doom because you suspect foul play, if you have your teeth set on edge (at one fell swoop) without rhyme or reason, then - to give the devil his due - if the truth were known (for surely you have a tongue in your head) you are quoting Shakespeare; even if you bid me good riddance and send me packing, if you wish I was dead as a door-nail, if you think I am an eyesore, a laughing stock, the devil incarnate, a stony-hearted villain, bloody-minded or a blinking idiot, then - by Jove! O Lord! Tut tut! For goodness' sake! What the dickens! But me no buts! - it is all one to me, for you are quoting Shakespeare.

listen girl,’ Medea says, ‘you are not the first person in the world to suffer from a broken heart. but i will treat you like you are. listen girl. he is not calling out your name. your name to him is nothing. it might have been before. once, your name might have been the only word he knew when he was blind sad or bursting with sun. those days are over. your name can only exist in your own mouth now. say it over and over. say it until it doesn’t sound like a name, but just a sound. the promises he made you are just sounds now too. remember that. your hands are what will hold you together now. and you want to be mad? be mad. here is a plate. throw it through his window, listen to the crack. the shatter. laugh into the night. call yourself the sun. see, you will rise. and are you less of a woman for this? no what is woman? woman is this–enduring. listen girl, you will get over this– you will. but what fool said you had to do it silently? here is a tip – scream

In the matter of reforming things, as distinct from deforming them, there is one plain and simple principle; a principle which will probably be called a paradox. There exists in such a case a certain institution or law; let us say, for the sake of simplicity, a fence or gate erected across a road. The more modern type of reformer goes gaily up to it and says, "I don't see the use of this; let us clear it away." To which the more intelligent type of reformer will do well to answer: "If you don't see the use of it, I certainly won't let you clear it away. Go away and think. Then, when you can come back and tell me that you do see the use of it, I may allow you to destroy it." This paradox rests on the most elementary common sense. The gate or fence did not grow there. It was not set up by somnambulists who built it in their sleep. It is highly improbable that it was put there by escaped lunatics who were for some reason loose in the street. Some person had some reason for thinking it would be a good thing for somebody. And until we know what the reason was, we really cannot judge whether the reason was reasonable. It is extremely probable that we have overlooked some whole aspect of the question, if something set up by human beings like ourselves seems to be entirely meaningless and mysterious. There are reformers who get over this difficulty by assuming that all their fathers were fools; but if that be so, we can only say that folly appears to be a hereditary disease. But the truth is that nobody has any business to destroy a social institution until he has really seen it as an historical institution. If he knows how it arose, and what purposes it was supposed to serve, he may really be able to say that they were bad purposes, that they have since become bad purposes, or that they are purposes which are no longer served. But if he simply stares at the thing as a senseless monstrosity that has somehow sprung up in his path, it is he and not the traditionalist who is suffering from an illusion.

Suffering isn't real to them. War isn't real. It's just a three-letter word for other people that they see in the digital newsfeeds. Just a stream of uncomfortable images they skip past. A whole business of weapons and arms and ships and hierarchies they don't even notice, all to shield these fools from the true agony of what it means to be human.

The hard-charging Silicon Valley entrepreneur has become a respected, admired icon in the modern age. Do these descriptors match the stereotype? A ball of energy. Little need for sleep. A risk taker. Doesn’t suffer fools gladly. Confident and charismatic, bordering on hubristic. Boundlessly ambitious. Driven and restless. Absolutely. They’re also the traits associated with a clinical condition called hypomania. Johns Hopkins psychologist John Gartner has done work showing that’s not a coincidence. Full-blown mania renders people unable to function in normal society. But hypomania produces a relentless, euphoric, impulsive machine that explodes toward its goals while staying connected (even if only loosely) with reality. With

You have a picture of life within you, a faith, a challenge, and you were ready for deeds and sufferings and sacrifices, and then you became aware by degrees that the world asked no deeds and no sacrifices of you whatever, and that life is no poem of heroism with heroic parts to play and so on, but a comfortable room where people are quite content with eating and drinking, coffee and knitting, cards and wireless. And whoever wants more and has got it in him--the heroic and the beautiful, and the reverence for the great poets or for the saints--is a fool and a Don Quixote. Good. And it has been just the same for me, my friend. I was a gifted girl. I was meant to live up to a high standard, to expect much of myself and do great things. I could have played a great part. I could have been the wife of a king, the beloved of a revolutionary, the sister of a genius, the mother of a martyr. And life has allowed me just this, to be a courtesan of fairly good taste, and even that has been hard enough. That is how things have gone with me. For a while I was inconsolable and for a long time I put the blame on myself. Life, thought I, must in the end be in the right, and if life scorned my beautiful dreams, so I argued, it was my dreams that were stupid and wrong headed. But that did not help me at all. And as I had good eyes and ears and was a little inquisitive too, I took a good look at this so-called life and at my neighbors and acquaintances, fifty or so of them and their destinies, and then I saw you. And I knew that my dreams had been right a thousand times over, just as yours had been. It was life and reality that were wrong. It was as little right that a woman like me should have no other choice than to grow old in poverty and in a senseless way at a typewriter in the pay of a money-maker, or to marry such a man for his money's sake, or to become some kind of drudge, as for a man like you to be forced in his loneliness and despair to have recourse to a razor. Perhaps the trouble with me was more material and moral and with you more spiritual--but it was the same road. Do you think I can't understand your horror of the fox trot, your dislike of bars and dancing floors, your loathing of jazz and the rest of it? I understand it only too well, and your dislike of politics as well, your despondence over the chatter and irresponsible antics of the parties and the press, your despair over the war, the one that has been and the one that is to be, over all that people nowadays think, read and build, over the music they play, the celebrations they hold, the education they carry on. You are right, Steppenwolf, right a thousand times over, and yet you must go to the wall. You are much too exacting and hungry for this simple, easygoing and easily contented world of today. You have a dimension too many. Whoever wants to live and enjoy his life today must not be like you and me. Whoever wants music instead of noise, joy instead of pleasure, soul instead of gold, creative work instead of business, passion instead of foolery, finds no home in this trivial world of ours--

As for working with a partner, he didn’t like that either. It cut the score right down the middle. It put an apple on your head, and handed the other guy a shotgun. Because grifters, it seemed, suffered an irresistible urge to beat their colleagues. There was little glory in whipping a fool—hell, fools were made to be whipped. But to take a professional, even if it cost you in the long run, ah, that was something to polish your pride.

The things I’ve seen," he continues easily, "have shown me that the only constant is change. Too much power in one place is a fool’s errand. Eventually, and inevitably, no matter how good the intentions, or how long the life, power always wins out, and everyone suffers for it. The only true path of rational existence is balance; a constant re-assessment of the burdens of power, if you will.

Whether adult children of toxic parents were beaten when little or left alone too much, sexually abused or treated like fools, overprotected or overburdened by guilt, they almost all suffer surprisingly similar symptoms: damaged self-esteem, leading to self-destructive behavior. In one way or another, they almost all feel worthless, unlovable, and inadequate.

In Russian fairy tales, the narrative flows a little differently. In those stories, you won’t find a tale for Cinderella, one for Snow White, one for Rapunzel. Instead, a peculiar cast of characters recurs over and over, in nearly every story, performing different acts and suffering different sorrows, but remaining the same. Ivan the Fool. Yelena the Bright. Baba Yaga. Vasilisa the Brave. Koschei the Deathless.

The hoopoe said: 'Your heart's congealed like ice; When will you free yourself from cowardice? Since you have such a short time to live here, What difference does it make? What should you fear? The world is filth and sin, and homeless men Must enter it and homeless leave again. They die, as worms, in squalid pain; if we Must perish in this quest, that, certainly, Is better than a life of filth and grief. If this great search is vain, if my belief Is groundless, it is right that I should die. So many errors throng the world - then why Should we not risk this quest? To suffer blame For love is better than a life of shame. No one has reached this goal, so why appeal To those whose blindness claims it is unreal? I'd rather die deceived by dreams than give My heart to home and trade and never live. We've been and heard so much - what have we learned? Not for one moment has the self been spurned; Fools gather round and hinder our release. When will their stale, insistent whining cease? We have no freedom to achieve our goal Until from Self and fools we free the soul. To be admitted past the veil you must Be dead to all the crowd considers just. Once past the veil you understand the Way From which the crowd's glib courtiers blindly stray. If you have any will, leave women's stories, And even if this search for hidden glories Proves blasphemy at last, be sure our quest Is not mere talk but an exacting test. The fruit of love's great tree is poverty; Whoever knows this knows humility. When love has pitched his tent in someone's breast, That man despairs of life and knows no rest. Love's pain will murder him and blandly ask A surgeon's fee for managing the task - The water that he drinks brings pain, his bread Is turned to blood immediately shed; Though he is weak, faint, feebler than an ant, Love forces him to be her combatant; He cannot take one mouthful unaware That he is floundering in a sea of care.

For some reason all activity, all happiness on the part of other people made me feel like vomiting. I was aware that my own life was finished and was slowly and painfully guttering out. What earthly reason had I to concern myself with the lives of the fools, the rabble-people who were fit and healthy, ate well, slept well, and copulated well and who had never experienced a particle of my sufferings or felt the wings of death every minute brushing against their faces?

He could not believe that ordinary people in the Culture really wanted the war, no matter how they had voted. They had their communist Utopia. They were soft and pampered and indulged, and the Contact section’s evangelical materialism provided their conscience-salving good works. What more could they want? The war had to be the Mind’s idea; it was part of their clinical drive to clean up the galaxy, make it run on nice, efficient lines, without waste, injustice or suffering. The fools in the Culture couldn’t see that one day the Minds would start thinking how wasteful and inefficient the humans in the Culture themselves were.

But is life really worth so much? Let us examine this; it's a different inquiry. We will offer no solace for so desolate a prison house; we will encourage no one to endure the overlordship of butchers. We shall rather show that in every kind of slavery, the road of freedom lies open. I will say to the man to whom it befell to have a king shoot arrows at his dear ones [Prexaspes], and to him whose master makes fathers banquet on their sons' guts [Harpagus]: 'What are you groaning for, fool?... Everywhere you look you find an end to your sufferings. You see that steep drop-off? It leads down to freedom. You see that ocean, that river, that well? Freedom lies at its bottom. You see that short, shriveled, bare tree? Freedom hangs from it.... You ask, what is the path to freedom? Any vein in your body.

In attachment there is pain, and in pain deliverance, so that at this point attachment itself offers no obstacle, and the liberated one is at last free to love with all his might and to suffer with all his heart. This is not because he has learned the trick of splitting himself into higher and lower selves so that he can watch himself with inward indifference, but rather because he has found the meeting-point of the limit of wisdom and the limit of foolishness. The Bodhisattva is the fool who has become wise by persisting in his folly.

If you suffer because of your belief in God or in the nation, that does not prove that your beliefs are true. Maybe you are just paying the price of your gullibility. However, most people don't like to admit that they are fools. Consequently, the more they sacrifice for a particular belief, the stronger their faith becomes.

He might have known that she would do this; she had never cared for him, she had made a fool of him from the beginning; she had no pity, she had no kindness, she had no charity. The only thing was to accept the inevitable. The pain he was suffering was horrible, he would sooner be dead than endure it; and the thought came to him that it would be better to finish with the whole thing: he might throw himself in the river or put his neck on a railway line; but he had no sooner set the thought into words than he rebelled against it. His reason told him that he would get over his unhappiness in time; if he tried with all his might he could forget her; and it would be grotesque to kill himself on account of a vulgar slut.

Worldliness proposes objectives which demand no radical breach with man's fallen nature; it judges the importance of things by the present and material results; it weighs success by numbers; it covets human esteem and wants no unpopularity; it knows no truth for which it is worth suffering; it declines to be a 'fool for Christ's sake.

When all is said and done I think the story tells us that hope is the heroes domain, not the fools. Because we dare to hope, even when doing so might undo us. We leave the worlds we create behind us, swirling in our wakes, eternal and effervescent with the beauty of our aspirations.

When you inflict suffering on yourself in the name of some story, it give you a choice: 'Either the story is true, or I am a gullible fool.' When you inflict suffering on others, you are also given a choice: 'Either the story is true, or I am a cruel villain.' And just as we don't want to admit we are fools, we also don't want to admit we are villains, so we prefer to believe that the story is true.

Hello. We’re the ones who control your lives. We make the decisions that affect all of you. Isn’t it interesting to know that those who run your lives would have the nerve to tell you about it in this manner? Suffer, you fools. We know everything you do, and we know where you go. What do you think the cameras are for? And the global-positioning satellites? And the Social Security numbers? You belong to us. And it can’t be changed. Sign your petitions, walk your picket lines, bring your lawsuits, cast your votes, and write those stupid letters to whomever you please; you won’t change a thing. Because we control your lives. And we have plans for you. Go back to sleep. THEY

As long as he fought imaginary giants, Don Quixote was just play-acting. However once he actually kills someone, he will cling to his fantasies for all he is worth, because only they give meaning to his tragic misdeed. Paradoxically, the more sacrifices we make for an imaginary story, the more tenaciously we hold on to it, because we desperately want to give meaning to those sacrifices and to the suffering we have caused.

Endovier?” It was a fool’s plea. Slowly, so slowly, Rowan shook his head. “Once he got word of the uprising in Eyllwe, the King of Adarlan sent two other legions north. None were spared in Endovier.” She did not see Rowan’s face when he gripped her arms as if he could keep her from falling into the abyss. No, all she could see were the slaves she’d left behind, the ashy mountains and those mass graves they dug every day, the faces of her people, who had worked beside her—her people whom she had left behind. Whom she had let herself forget, had let suffer; who had prayed for salvation, holding out hope that someone, anyone would remember them.

The real purpose of the scientific method is to make sure Nature hasn't misled you into thinking you know something you don't actually know. There's not a mechanic or scientist or technician alive who hasn't suffered from that one so much that he's not instinctively on guard. That's the main reason why so much scientific and mechanical information sounds so dull and so cautious. If you get careless or go romanticizing scientific information, give it a flourish here and there, Nature will soon make a complete fool out of you. It does it often enough anyway even when you don't give it opportunities. One must be extremely careful and rigidly logical when dealing with Nature: one logical slip and an entire scientific edifice comes tumbling down. One false deduction about the machine and you can get hung up indefinitely.

Hang the boy, can't I never learn anything? Ain't he played tricks on me enough like that for me to be looking out for him by this time? But old fools is the biggest fools there is. Can;t learn an old dog new tricks, as the saying is. But my goodness, he never plays them alike, two days, and how is a body to know what's coming? He 'pears to know just how long he can torment me before I get my dander up and he knows if he can make out to put me off for a minute or make me laugh, it's all down again and I can't hit him a lick. I ain't doing my duty by that boy, and that's the Lord's truth, goodness knows. Spare the rod and spile the child, as the Good Book says. I'm a-laying up sin and suffering for the both of us, I know. He's full of the Old Scratch, but laws-a-me! he's my own dead sister's boy, poor thing, and I ain't got the heart to lash him, somehow. Every time I let him off, my conscience does hurt me so, and every time I hit him my old heart almost breaks. Well-a-well, man that is born of woman is of few days and full of trouble, as the Scripture says, and I reckon it's so. He'll play hooky this evening, and I'll just be obleeged to make him work tomorrow, to punish him. It's mighty hard to make him work Saturdays, when all the boys is having holiday, but he hates work more than he hates anything else, and I've got to do some of my duty by him, or I'll be the ruination of the child.

There are people everywhere who form a Forth World, or a diaspora of their own. They are the lordly ones. They come in all colours. They can be Christians or Hindus or Muslims or Jews or pagans or atheists. They can be young or old, men or women, soldiers or pacifists, rich or poor. They may be patriots, but are never chauvinists. They share with each other, across all the nations, common values of humour and understanding. When you are among them you will not be mocked or resented, because they will not care about your race, your faith, your sex or your nationality, and they suffer fools if not gladly, at least sympathetically. They laugh easily. They are easily grateful. They are never mean. They are not inhibited by fashion, public opinion or political correctness. They are exiles in their own communities, because they are always in a minority, but they form a mighty nation, if they only knew it. It is the nation of nowhere, and I have come to believe that its natural capital is Trieste.

Sing, O Muse, of the man of many devices, who wandered full many ways after he had sacked the sacred citadel of Troy. Many were the men whose cities he saw and whose mind he learned, aye, and many the woes he suffered in his heart upon the sea, seeking to win his own life and the return of his comrades. Yet even so he saved not his comrades, though he desired it sore, for through their own blind folly they perished—fools, who devoured the kine of Helios Hyperion; but he took from them the day of their returning. Of these things, goddess, daughter of Zeus, beginning where thou wilt, tell thou even unto us.

I cannot write myself. What, after all, is this "I" who would write himself? Even as he would enter into the writing, the writing would take the wind out of his sails, would render him null and void -- futile; a gradual dilapidation would occur, in which the other's image, too, would be gradually involved (to write on something is to outmode it), a disgust whose conclusion could only be: what's the use? what obstructs amorous writing is the illusion of expressivity: as a writer, or assuming myself to be one, I continue to fool myself as to the effects of language: I do not know that the word "suffering" expresses no suffering and that, consequently, to use it is not only to communicate nothing but even, and immediately, to annoy, to irritate (not to mention the absurdity). Someone would have to teach me that one cannot write without burying "sincerity" (always the Orpheus myth: not to turn back). What writing demands, and what any lover cannot grant it without laceration, is to sacrifice a little of his Image-repertoire, and to assure thereby, through his language, the assumption of a little reality. All I might produce, at best, is a writing of the Image-repertoire; and for that I would have to renounce the Image-repertoire of writing -- would have to let myself be subjugated by my language, submit to the injustices (the insults) it will not fail to inflict upon the double Image of the lover and of his other. The language of the Image-repertoire would be precisely the utopia of language: an entirely original, paradisiac language, the language of Adam -- "natural, free of distortion or illusion, limpid mirror of our sense, a sensual language (die sensualische Sprache)": "In the sensual language, all minds converse together, they need no other language, for this is the language of nature.

To a Child Dancing in the Wind Dance there upon the shore; What need have you to care For wind or water’s roar? And tumble out your hair That the salt drops have wet; Being young you have not known The fool’s triumph, nor yet Love lost as soon as won, Nor the best labourer dead And all the sheaves to bind. What need have you to dread The monstrous crying of wind? Has no one said those daring Kind eyes should be more learn’d? Or warned you how despairing The moths are when they are burned, I could have warned you, but you are young, So we speak a different tongue. O you will take whatever’s offered And dream that all the world’s a friend, Suffer as your mother suffered, Be as broken in the end. But I am old and you are young, And I speak a barbarous tongue.

To laugh is to risk appearing a fool, To weep is to risk appearing sentimental To reach out to another is to risk involvement, To expose feelings is to risk exposing your true self To place your ideas and dreams before a crowd is to risk their loss To love is to risk not being loved in return, To hope is to risk despair, To try is to risk failure. But risks must be taken because the greatest hazard in life is to risk nothing. The person who risks nothing, does nothing, has nothing, is nothing. He may avoid suffering and sorrow, But he cannot learn, feel, change, grow or live. Chained by his servitude he is a slave who has forfeited all freedom. Only a person who risks is free.

I have that old sinking feeling. I've been overly available, sickeningly sweet and forever enabling all in the name of being 'liked.' I've compromised myself. I've suffered fools, idiots and dullards. I've gone on far too many dates with men because I felt guilty that they liked me more than I liked them. I've fallen deeply and madly I'm love with men I've never met just because I thought they looked 'deep.' I've built whole futures with men I hardly knew; I've planned weddings and named invisible children based on a side glance. I've made chemistry where there was none. I've forced intimacy while building higher Walls. I've been alone in a two year relationship. I've faked more orgasms than I can count while being comfortable with no affection at all. I realise I have to make a decision right here and now. Do I go back to the sliver of a person I was before or do I, despite whatever bullshit happened tonight, hold on to this... This authenticity? If I go back to the the way I was before tonight, I'll have to compromise myself, follow rules with men who have none, hold my tongue, be quiet and laugh at shitty jokes. I have to never be challenged, yet be called challenging when I have an opinion or, really, speak at all. I'll never be torched by someone and get goosebumps again. I'll never be outside of myself. I'll never let go. I'll never lose myself. I'll never know what real love is - both for someone else and for me. I'll look back on this life and wish I could do it all over again. I finally see the consequences of that life. The path more travelled only led to someone else's life: an idealised, saturated world of White picket fences and gingham tablecloths. A life where the real me is locked away. Sure i had a plus-one but at what price? No. No matter how awkward and painful this gets, I can't go back.

There are many eyes that can detect and honor the prudent and household virtues; there are many that can discern Genius on his starry track, though the mob is incapable; but when that love which is all-suffering, all-abstaining, all-aspiring, which has vowed to itself, that it will be a wretch and also a fool in this world, sooner than soil its white hands by any compliances, comes into our streets and houses, --only the pure and aspiring can know its face, and the only compliment they can pay it, is to own it.

You had an image of life inside you, a belief or an ideal, that you were ready to do good deeds, to suffer, and to sacrifice – and by degrees you noticed that the world had no need of your good deeds, or sacrifices, and such like; that life was not an heroic tale, with roles for heroes, and such like, but a comfortable bourgeois parlour, where one is perfectly satisfied with eating and drinking, coffee and knitted stockings, tarot readings and music on the radio. And he who wants otherwise and has the heroic and the beautiful inside him, the veneration of great poets or the adoration of saints inside him, he is a fool and a knight errant, a latter day Don Quixote?

It is a natural propensity to attribute misfortune to someone’s malignity. When prices rise, it is due to the profiteer; when wages fall, it is due to the capitalist. Why the capitalist is ineffective when wages rise, and the profiteer when prices fall, the man in the street does not inquire. Nor does he notice that wages and prices rise and fall together. If he is a capitalist, he wants wages to fall and prices to rise; if he is a wage earner, he wants the opposite. When a currency expert tries to explain that profiteers and trade unions and ordinary employers have very little to do with the matter, he irritates everybody, like the man who threw doubt on German atrocities. (In World War I) We do not like to be robbed of an enemy; we want someone to have when we suffer. It is so depressing to think taht we suffer because we are fools; yet taking mankind in mass, that is the truth. For this reason, no political party can acquire any driving force except through hatred; it must hold someone to obloquy. If so-and-so’s wickedness is the sole cause of our misery, let us punish so-and-so and we shall be happy. The supreme example of this kind of political thought was the Treaty of Versailles. Yet most people are only seeking some new scapegoat to replace the Germans.

The idea of humanity becomes more and more of a power in the civilized world, and, owing to the expansion and increasing speed of means of communication, and also owing to the influence, still more material than moral, of civilization upon barbarous peoples, this idea of humanity begins to take hold even of the minds of uncivilized nations. This idea is the invisible power of our century, with which the present powers — the States — must reckon. They cannot submit to it of their own free will because such submission on their part would be equivalent to suicide, since the triumph of humanity can be realized only through the destruction of the States. But the States can no longer deny this idea nor openly rebel against it, for having now grown too strong, it may finally destroy them. In the face of this fainful alternative there remains only one way out: and that is hypocrisy. The States pay their outward respects to this idea of humanity; they speak and apparently act only in the name of it, but they violate it every day. This, however, should not be held against the States. They cannot act otherwise, their position having become such that they can hold their own only by lying. Diplomacy has no other mission. Therefore what do we see? Every time a State wants to declare war upon another State, it starts off by launching a manifesto addressed not only to its own subjects but to the whole world. In this manifesto it declares that right and justice are on its side, and it endeavors to prove that it is actuated only by love of peace and humanity and that, imbued with generous and peaceful sentiments, it suffered for a long time in silence until the mounting iniquity of its enemy forced it to bare its sword. At the same time it vows that, disdainful of all material conquest and not seeking any increase in territory, it will put and end to this war as soon as justice is reestablished. And its antagonist answers with a similar manifesto, in which naturally right, justice, humanity, and all the generous sentiments are to be found respectively on its side. Those mutually opposed manifestos are written with the same eloquence, they breathe the same virtuous indignation, and one is just as sincere as the other; that is to say both of them are equally brazen in their lies, and it is only fools who are deceived by them. Sensible persons, all those who have had some political experience, do not even take the trouble of reading such manifestos. On the contrary, they seek ways to uncover the interests driving both adversaries into this war, and to weigh the respective power of each of them in order to guess the outcome of the struggle. Which only goes to prove that moral issues are not at stake in such wars.

But there is an unbounded pleasure to be had in the possession of a young, newly blossoming soul! It is like a flower, from which the best aroma evaporates when meeting the first ray of the sun; you must pluck it at that minute, breathing it in until you’re satisfied, and then throw it onto the road: perhaps someone will pick it up! I feel this insatiable greed, which swallows everything it meets on its way. I look at the suffering and joy of others only in their relation to me, as though it is food that supports the strength of my soul. I myself am not capable of going mad under the influence of passion. My ambition is stifled by circumstances, but it has manifested itself in another way, for ambition is nothing other than a thirst for power, and my best pleasure is to subject everyone around me to my will, to arouse feelings of love, devotion and fear of me—is this not the first sign and the greatest triumph of power? Being someone’s reason for suffering while not being in any position to claim the right—isn’t this the sweetest nourishment for our pride? And what is happiness? Sated pride. If I considered myself to be better, more powerful than everyone in the world, I would be happy. If everyone loved me, I would find endless sources of love within myself. Evil spawns evil. The first experience of torture gives an understanding of the pleasure in tormenting others. An evil idea cannot enter a person’s head without his wanting to bring it into reality: ideas are organic creations, someone once said. Their birth gives them form immediately, and this form is an action. The person in whom most ideas are born is the person who acts most. Hence a genius, riveted to his office desk, must die or lose his mind, just as a man with a powerful build who has a sedentary life and modest behavior will die from an apoplectic fit. Passions are nothing other than the first developments of an idea: they are a characteristic of the heart’s youth, and whoever thinks to worry about them his whole life long is a fool: many calm rivers begin with a noisy waterfall, but not one of them jumps and froths until the very sea. And this calm is often the sign of great, though hidden, strength. The fullness and depth of both feeling and thought will not tolerate violent upsurges. The soul, suffering and taking pleasure, takes strict account of everything and is always convinced that this is how things should be. It knows that without storms, the constant sultriness of the sun would wither it. It is infused with its own life—it fosters and punishes itself, like a child. And it is only in this higher state of self-knowledge that a person can estimate the value of divine justice.

Well it seems to me that there are books that tell stories, and then there are books that tell truths...," I began. "Go on," she said "The first kind, they show you life like you want it to be. With villains getting what they deserve and the hero seeing what a fool he's been and marrying the heroine and happy ending and all that. Like Sense and Sensibility or Persuasion. But the second kind, they show you life more like it is. Like in Huckleberry Finn where Huck's pa is a no-good drunk and Jim suffers so. The first kind makes you cheerful and contented, but the second kind shakes you up." "People like happy ending, Mattie. They don't want to be shaken up." "I guess not, ma'am. It's just that there are no Captain Wentworths, are there? But there are plenty of Pap Finns. And things go well for Anne Elliot in the end, but they don't go well for most people." My voice trembled as I spoke, as it did whenever I was angry. "I feel let down sometimes. The people in the books-the heroes- they're always so...heroic. And I try to be, but..." "...you're not," Lou said, licking deviled ham off her fingers. "...no, I'm not. People in books are good and noble and unselfish, and people aren't that way... and I feel, well... hornswoggled sometimes. By Jane Austen and Charles Dickens and Louisa May Alcott. Why do writers make things sugary when life isn't that way?" I asked too loudly. "Why don't they tell the truth? Why don't they tell how a pigpen looks after the sow's eaten her children? Or how it is for a girl when her baby won't come out? Or that cancer has a smell to it? All those books, Miss Wilcox," I said, pointing at a pile of them," and I bet not one of them will tell you what cancer smells like. I can, though. It stinks. Like meat gone bad and dirty clothes and bog water all mixed together. Why doesn't anyone tell you that?" No one spoke for a few seconds. I could hear the clock ticking and the sound of my own breathing. Then Lou quietly said, "Cripes, Mattie. You oughtn't to talk like that." I realized then that Miss Wilcox had stopped smiling. Her eyes were fixed om me, and I was certain she'd decided I was morbid and dispiriting like Miss Parrish had said and that I should leave then and there. "I'm sorry, Miss Wilcox," I said, looking at the floor. "I don't mean to be coarse. I just... I don't know why I should care what happens to people in a drawing room in London or Paris or anywhere else when no one in those places cares what happens to people in Eagle Bay." Miss Wilcox's eyes were still fixed on me, only now they were shiny. Like they were the day I got my letter from Barnard. "Make them care, Mattie," she said softly. "And don't you ever be sorry.

Roark reached for the 'link again, cursed himself for a fool, then turned away from it. He wasn’t going to keep calling her, her friends, her haunts, hoping for a scrap. Bugger that. She’d be home when she came home. Or she wouldn’t. Christ Jesus, where was she? Why the hell was she putting him through this? He’d done nothing to earn it. God knew he’d done plenty along the way to earn her wrath, but not this time. Not this way. Still, that look on her face that morning had etched itself in his head, on his heart, into his guts. He couldn’t burn it out. He’d seen that look once or twice before, but not on his account. He’d seen it when they’d gone to that fucking room in Dallas where she’d once suffered beyond reason. He’d seen it when she tore out of a nightmare. Didn’t she know he’d cut off his own hand before he’d put that look on her face? She bloody well should know it. Should know him. This was her own doing, and she’d best get her stubborn ass home right quick so they could have this out as they were supposed to have things out. She could kick something. Punch something. Punch him if that would put an end to it. A good rage, that’s what was needed here, he told himself, then they’d be done with this nonsense once and for all. Where the fucking hell was she? He considered his own rage righteous, deserved—and struggled not to acknowledge it hid a sick panic that she didn’t mean to come back to him. She’d damn well come back, he thought furiously. If she thought she could do otherwise, he had a bulletin for her. He’d hunt her down, by Christ, he would, and he’d drag her back where she belonged. Goddamn it all, he needed her back where she belonged. He paced the parlor like a cat in a cage, praying as he rarely prayed, for the remote in his pocket to beep, signaling the gates had opened. And she was coming home.

He was changed as completely as Amory Blaine could ever be changed. Amory plus Beatrice plus two years in Minneapolis - these had been his ingredients when he entered St. Regis'. But the Minneapolis years were not a thick enough overlay to conceal the "Amory plus Beatrice" from the ferreting eyes of a boarding school, so St. Regis' had very painfully drilled Beatrice out of him and begun to lay down new and more conventional planking on the fundamental Amory. But both St. Regis' and Amory were unconscious of the fact that this fundamental Amory had not in himself changed. Those qualities for which he had suffered: his moodiness, his tendency to pose, his laziness, and his love of playing the fool, were now taken as a matter of course, recognized eccentricities in a star quarter-back, a clever actor, and the editor of the "St. Regis' Tattler"; it puzzled him to see impressionable small boys imitating the very vanities that had not long ago been contemptible weaknesses.

If she captured Tamlin’s power once, who’s to say she can’t do it again?” It was the question I hadn’t yet dared voice. “He won’t be tricked again so easily,” he said, staring up at the ceiling. “Her biggest weapon is that she keeps our powers contained. But she can’t access them, not wholly—though she can control us through them. It’s why I’ve never been able to shatter her mind—why she’s not dead already. The moment you break Amarantha’s curse, Tamlin’s wrath will be so great that no force in the world will keep him from splattering her on the walls.” A chill went through me. “Why do you think I’m doing this?” He waved a hand to me. “Because you’re a monster.” He laughed. “True, but I’m also a pragmatist. Working Tamlin into a senseless fury is the best weapon we have against her. Seeing you enter into a fool’s bargain with Amarantha was one thing, but when Tamlin saw my tattoo on your arm … Oh, you should have been born with my abilities, if only to have felt the rage that seeped from him.” I didn’t want to think much about his abilities. “Who’s to say he won’t splatter you as well?” “Perhaps he’ll try—but I have a feeling he’ll kill Amarantha first. That’s what it all boils down to, anyway: even your servitude to me can be blamed on her. So he’ll kill her tomorrow, and I’ll be free before he can start a fight with me that will reduce our once-sacred mountain to rubble.” He picked at his nails. “And I have a few other cards to play.” I lifted my brows in silent question. “Feyre, for Cauldron’s sake. I drug you, but you don’t wonder why I never touch you beyond your waist or arms?” Until tonight—until that damned kiss. I gritted my teeth, but even as my anger rose, a picture cleared. “It’s the only claim I have to innocence,” he said, “the only thing that will make Tamlin think twice before entering into a battle with me that would cause a catastrophic loss of innocent life. It’s the only way I can convince him I was on your side. Believe me, I would have liked nothing more than to enjoy you—but there are bigger things at stake than taking a human woman to my bed.” I knew, but I still asked, “Like what?” “Like my territory,” he said, and his eyes held a far-off look that I hadn’t yet seen. “Like my remaining people, enslaved to a tyrant queen who can end their lives with a single word. Surely Tamlin expressed similar sentiments to you.” He hadn’t—not entirely. He hadn’t been able to, thanks to the curse. “Why did Amarantha target you?” I dared ask. “Why make you her whore?” “Beyond the obvious?” He gestured to his perfect face. When I didn’t smile, he loosed a breath. “My father killed Tamlin’s father—and his brothers.” I started. Tamlin had never said—never told me the Night Court was responsible for that. “It’s a long story, and I don’t feel like getting into it, but let’s just say that when she stole our lands out from under us, Amarantha decided that she especially wanted to punish the son of her friend’s murderer—decided that she hated me enough for my father’s deeds that I was to suffer.” I might have reached a hand toward him, might have offered my apologies—but every thought had dried up in my head. What Amarantha had done to him … “So,” he said wearily, “here we are, with the fate of our immortal world in the hands of an illiterate human.

We cleave our way through the mountains until the interstate dips into a wide basin brimming with blue sky, broken by dusty roads and rocky saddles strung out along the southern horizon. This is our first real glimpse of the famous big-sky country to come, and I couldn't care less. For all its grandeur, the landscape does not move me. And why should it? The sky may be big, it may be blue and limitless and full of promise, but it's also really far away. Really, it's just an illusion. I've been wasting my time. We've all been wasting our time. What good is all this grandeur if it's impermanent, what good all of this promise if it's only fleeting? Who wants to live in a world where suffering is the only thing that lasts, a place where every single thing that ever meant the world to you can be stripped away in an instant? And it will be stripped away, so don't fool yourself. If you're lucky, your life will erode slowly with the ruinous effects of time or recede like the glaciers that carved this land, and you will be left alone to sift through the detritus. If you are unlucky, your world will be snatched out from beneath you like a rug, and you'll be left with nowhere to stand and nothing to stand on. Either way, you're screwed. So why bother? Why grunt and sweat and weep your way through the myriad obstacles, why love, dream, care, when you're only inviting disaster? I'm done answering the call of whippoorwills, the call of smiling faces and fireplaces and cozy rooms. You won't find me building any more nests among the rose blooms. Too many thorns.

Forty-two," said Deep Thought, with infinite majesty and calm. It was a long time before anyone spoke. Out of the corner of his eye Phouchg could see the sea of tense expectant faces down in the square outside. "We're going to get lynched aren't we?" he whispered. "It was a tough assignment," said Deep Thought mildly. "Forty-two!" yelled Loonquawl. "Is that all you've got to show for seven and a half million years' work?" "I checked it very thoroughly," said the computer, "and that quite definitely is the answer. I think the problem, to be quite honest with you, is that you've never actually known what the question is." "But it was the Great Question! The Ultimate Question of Life, the Universe and Everything!" howled Loonquawl. "Yes," said Deep Thought with the air of one who suffers fools gladly, "but what actually is it?" A slow stupefied silence crept over the men as they stared at the computer and then at each other. "Well, you know, it's just Everything ... Everything ..." offered Phouchg weakly. "Exactly!" said Deep Thought. "So once you do know what the question actually is, you'll know what the answer means.

But she doesn’t love him.” Mrs. Plumtree cast him a searching glance. “How do you know?” Because she spent the afternoon in my arms, letting me kiss and caress her, eagerly responding to my desire for her. Even hinting that she might feel the same. Until she tossed me from the room in a panic when she realized what I’ve known all along-that mere mortals like us can never cross the divide. Still, that didn’t mean he had to stand by and watch her suffer in a marriage to the wrong man. “Because Lady Celia told me.” He cursed himself even as he said the words. It was a betrayal-he’d promised to keep their conversations private-but he refused to watch her marry a man she clearly didn’t love. That would be as bad as marrying a man like him and losing her fortune. “She’s trying to gain a husband so precipitously only because you’re forcing her to,” he went on. “If you’d just give her a chance-“ “She has had plenty of chances already.” “Give her another.” Remembering Celia’s insecurity over being thought a tomboy, he added, “This little experiment is sure to have increased her confidence with men. If you allow her more time, I’m sure she could find a gentleman she could love, who would love her in turn.” “Like you?” Mrs. Plumtree asked. He gave a caustic laugh. “Your granddaughter isn’t fool enough to fall in love with a man of my rank. So you’re wasting your bribes and threats on me, madam.” “And what about you? How do you feel about her?” He’d had enough of this. “I suspect that whatever I say, you’ll believe what you wish.

HISTORY AND THE TRIPLET OF OPACITY History is opaque. You see what comes out, not the script that produces events, the generator of history. There is a fundamental incompleteness in your grasp of such events, since you do not see what's inside the box, how the mechanisms work. What I call the generator of historical events is different from the events themselves, much as the minds of the gods cannot be read just by witnessing their deeds. You are very likely to be fooled about their intentions. This disconnect is similar to the difference between the food you see on the table at the restaurant and the process you can observe in the kitchen. (The last time I brunched at a certain Chinese restaurant on Canal Street in downtown Manhattan, I saw a rat coming out of the kitchen.) The human mind suffers from three ailments as it comes into contact with history, what I call the triplet of opacity. They are: a. the illusion of understanding, or how everyone thinks he knows what is going on in a world that is more complicated (or random) than they realize; b. the retrospective distortion, or how we can assess matters only after the fact, as if they were in a rearview mirror (history seems clearer and more organized in history books than in empirical reality); and c. the overvaluation of factual information and the handicap of authoritative and learned people, particularly when they create categories—when they "Platonify.

But I can cite ten other reasons for not being a father." "First of all, I don't like motherhood," said Jakub, and he broke off pensively. "Our century has already unmasked all myths. Childhood has long ceased to be an age of innocence. Freud discovered infant sexuality and told us all about Oedipus. Only Jocasta remains untouchable; no one dares tear off her veil. Motherhood is the last and greatest taboo, the one that harbors the most grievous curse. There is no stronger bond than the one that shackles mother to child. This bond cripples the child's soul forever and prepares for the mother, when her son has grown up, the most cruel of all the griefs of love. I say that motherhood is a curse, and I refuse to contribute to it." "Another reason I don't want to add to the number of mothers," said Jakub with some embarrassment, "is that I love the female body, and I am disgusted by the thought of my beloved's breast becoming a milk-bag." "The doctor here will certainly confirm that physicians and nurses treat women hospitalized after an aborted pregnancy more harshly than those who have given birth, and show some contempt toward them even though they themselves will, at least once in their lives, need a similar operation. But for them it's a reflex stronger than any kind of thought, because the cult of procreation is an imperative of nature. That's why it's useless to look for the slightest rational argument in natalist propaganda. Do you perhaps think it's the voice of Jesus you're hearing in the natalist morality of the church? Do you think it's the voice of Marx you're hearing in the natalist propaganda of the Communist state? Impelled merely by the desire to perpetuate the species, mankind will end up smothering itself on its small planet. But the natalist propaganda mill grinds on, and the public is moved to tears by pictures of nursing mothers and infants making faces. It disgusts me. It chills me to think that, along with millions of other enthusiasts, I could be bending over a cradle with a silly smile." "And of course I also have to ask myself what sort of world I'd be sending my child into. School soon takes him away to stuff his head with the falsehoods I've fought in vain against all my life. Should I see my son become a conformist fool? Or should I instill my own ideas into him and see him suffer because he'll be dragged into the same conflicts I was?" "And of course I also have to think of myself. In this country children pay for their parents' disobedience, and parents for their children's disobedience. How many young people have been denied education because their parents fell into disgrace? And how many parents have chosen permanent cowardice for the sole purpose of preventing harm to their children? Anyone who wants to preserve at least some freedom here shouldn't have children," Jakub said, and fell into silence. "The last reason carries so much weight that it counts for five," said Jakub. "Having a child is to show an absolute accord with mankind. If I have a child, it's as though I'm saying: I was born and have tasted life and declare it so good that it merits being duplicated." "And you have not found life to be good?" asked Bertlef. Jakub tried to be precise, and said cautiously: "All I know is that I could never say with complete conviction: Man is a wonderful being and I want to reproduce him.

In a hurry to escape he let himself out of the house and walked to the truck. Before he could climb inside Marilee raced down the steps. Breathless,she came to a sudden halt in front of him. At the dark look in his eyes she swallowed. "Please don't go,Wyatt. I've been such a fool." "You aren't the only one." He studied her with a look that had her heart stuttering.A look so intense, she couldn't look away. "I've been neating myself up for days,because I wanted things to go my way or no way." "There's no need.You're not the only one." Her voice was soft,throaty. "You've always respected my need to be independent.But I guess I fought the battle so long,I forgot how to stop fighting even after I'd won the war." "You can fight me all you want. You know Superman is indestructable." Again that long,speculative look. "I know I caught you off guard with that proposal. It won't happen again. Even when I understood your fear of commitment, I had to push to have things my way.And even though I still want more, I'm willing to settle for what you're willing to give,as long as we can be together." She gave a deep sigh. "You mean it?" "I do." "Oh,Wyatt.I was so afraid I'd driven you away forever." He continued studying her. "Does this mean you're suffering another change of heart?" "My heart doesn't need to change. In my heart,I've always known how very special you are.It's my head that can't seem to catch up." She gave a shake of her head,as though to clear it. "I'm so glad you understand me. I've spent so many years fighting to be my own person, it seems I can't bear to give up the battle." A slow smile spread across his face, changing it from darkness to light. "Marilee,if it's a sparring partner you want,I'm happy to sigh on. And if,in time,you ever decide you want more, I'm your man." He framed her face with his hands and lowered his head,kissing her long and slow and deep until they were both sighing with pleasure. Her tears started again,but this time they were tears of joy. Wyatt brushed them away with his thumbs and traced the tracks with his lips. Marilee sighed at the tenderness. It was one of the things she most loved about this man. Loved. Why did she find it so hard to say what she was feeling? Because,her heart whispered, love meant commitment and promises and forever after,and that was more than she was willing to consider. At least for now. After a moment he caught her hand. "Where are we going?" "Your place.It's closer than the ranch, and we've wasted too much time already." "i can't leave the ambulance..." "All right." He turned away from the ranch truck and led her toward her vehicle. "See how easy I am?" At her little laugh he added, "I'm desperate for some time alone with you." Alone. She thought about that word. She'd been alone for so long.What he was offering had her heart working overtime. He was willing to compromise in order to be with her. She was laughing through her tears as she turned the key in the ignition. The key that had saved his life. "Wyatt McCord,I can't think of anything I'd rather be than alone with you.

The problem, Augustine came to believe, is that if you think you can organize your own salvation you are magnifying the very sin that keeps you from it. To believe that you can be captain of your own life is to suffer the sin of pride. What is pride? These days the word “pride” has positive connotations. It means feeling good about yourself and the things associated with you. When we use it negatively, we think of the arrogant person, someone who is puffed up and egotistical, boasting and strutting about. But that is not really the core of pride. That is just one way the disease of pride presents itself. By another definition, pride is building your happiness around your accomplishments, using your work as the measure of your worth. It is believing that you can arrive at fulfillment on your own, driven by your own individual efforts. Pride can come in bloated form. This is the puffed-up Donald Trump style of pride. This person wants people to see visible proof of his superiority. He wants to be on the VIP list. In conversation, he boasts, he brags. He needs to see his superiority reflected in other people’s eyes. He believes that this feeling of superiority will eventually bring him peace. That version is familiar. But there are other proud people who have low self-esteem. They feel they haven’t lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don’t associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it’s just that they are giving themselves a D– rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way. One key paradox of pride is that it often combines extreme self-confidence with extreme anxiety. The proud person often appears self-sufficient and egotistical but is really touchy and unstable. The proud person tries to establish self-worth by winning a great reputation, but of course this makes him utterly dependent on the gossipy and unstable crowd for his own identity. The proud person is competitive. But there are always other people who might do better. The most ruthlessly competitive person in the contest sets the standard that all else must meet or get left behind. Everybody else has to be just as monomaniacally driven to success. One can never be secure. As Dante put it, the “ardor to outshine / Burned in my bosom with a kind of rage.” Hungry for exaltation, the proud person has a tendency to make himself ridiculous. Proud people have an amazing tendency to turn themselves into buffoons, with a comb-over that fools nobody, with golden bathroom fixtures that impress nobody, with name-dropping stories that inspire nobody. Every proud man, Augustine writes, “heeds himself, and he who pleases himself seems great to himself. But he who pleases himself pleases a fool, for he himself is a fool when he is pleasing himself.”16 Pride, the minister and writer Tim Keller has observed, is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves. He continually finds that his feelings are hurt. He is perpetually putting up a front. The self-cultivator spends more energy trying to display the fact that he is happy—posting highlight reel Facebook photos and all the rest—than he does actually being happy. Augustine suddenly came to realize that the solution to his problem would come only after a transformation more fundamental than any he had previously entertained, a renunciation of the very idea that he could be the source of his own solution.