The Aftermath Book Quotes

We're going to meet a lot of lonely people in the next week and the next month and the next year. And when they ask us what we're doing, you can say, We're remembering. That's where we'll win out in the long run. And someday we'll remember so much that we'll build the biggest goddamn steamshovel in history and dig the biggest grave of all time and shove war in it and cover it up.

The ultimate message of this book is terrifying: you may not know your own children, and, worse yet, your children may be unknowable to you. The stranger you fear may be your own son or daughter.

It was like, if love couldn’t exist in reality, at least it was alive in fiction. Between the pages it was safe. The heartbreak was contained. There was no aftermath, no shock waves. I mean, there’s a reason all books end right after the couple gets together. No one wants to keep reading long enough to see the happily ever after turn into an unhappily ever after. Right?

Empty space eventually fills up with something. A void, cultivated in the aftermath of misfortune, begins to attract the wrong kind of attention. Marco knew it was time to leave when disagreeable spirits started roaming freely through the house, as if they owned the place.

Have patience with everything that remains unsolved in your heart,” Rainer Maria Rilke writes in his fourth letter to a young poet. “Try to love the questions themselves, like locked rooms and like books written in a foreign language. Do not now look for the answers. They cannot now be given to you because you could not live them. It is a question of experiencing everything. At present you need to live the question. Perhaps you will gradually, without even noticing it, find yourself experiencing the answer, some distant day.

I saw a banner hanging next to city hall in downtown Philadelphia that read, "Kill them all, and let God sort them out." A bumper sticker read, "God will judge evildoers; we just have to get them to him." I saw a T-shirt on a soldier that said, "US Air Force... we don't die; we just go to hell to regroup." Others were less dramatic- red, white, and blue billboards saying, "God bless our troops." "God Bless America" became a marketing strategy. One store hung an ad in their window that said, "God bless America--$1 burgers." Patriotism was everywhere, including in our altars and church buildings. In the aftermath of September 11th, most Christian bookstores had a section with books on the event, calendars, devotionals, buttons, all decorated in the colors of America, draped in stars and stripes, and sprinkled with golden eagles. This burst of nationalism reveals the deep longing we all have for community, a natural thirst for intimacy... September 11th shattered the self-sufficient, autonomous individual, and we saw a country of broken fragile people who longed for community- for people to cry with, be angry with, to suffer with. People did not want to be alone in their sorrow, rage, and fear. But what happened after September 11th broke my heart. Conservative Christians rallies around the drums of war. Liberal Christian took to the streets. The cross was smothered by the flag and trampled under the feet of angry protesters. The church community was lost, so the many hungry seekers found community in the civic religion of American patriotism. People were hurting and crying out for healing, for salvation in the best sense of the word, as in the salve with which you dress a wound. A people longing for a savior placed their faith in the fragile hands of human logic and military strength, which have always let us down. They have always fallen short of the glory of God. ...The tragedy of the church's reaction to September 11th is not that we rallied around the families in New York and D.C. but that our love simply reflected the borders and allegiances of the world. We mourned the deaths of each soldier, as we should, but we did not feel the same anger and pain for each Iraqi death, or for the folks abused in the Abu Ghraib prison incident. We got farther and farther from Jesus' vision, which extends beyond our rational love and the boundaries we have established. There is no doubt that we must mourn those lives on September 11th. We must mourn the lives of the soldiers. But with the same passion and outrage, we must mourn the lives of every Iraqi who is lost. They are just as precious, no more, no less. In our rebirth, every life lost in Iraq is just as tragic as a life lost in New York or D.C. And the lives of the thirty thousand children who die of starvation each day is like six September 11ths every single day, a silent tsunami that happens every week.

I became quiet! I used to think you got to express whatever you feel, but when life hits you hard, you go into your tranquility mode. You stop telling people, build huge walls all around you, start hiding your true sentiments, and become heartless. In the end, you become numb. It's just a continuous cycle of your chord towards deeds of people that have become a reason for your woe. First things bother you & aftermath situations stop bugging you. The "I'm used to it" phase comes, in which how much erroneous occurs you just take this as a normal event. You don't realize but you become so weak that you don't care about yourself. You just quit your life & become quiet.

There are two missions we are obligated to carry out during our life journey. The first, is to seek Truth throughout our lifetime. The second, is simply to be good. Engrave it in your mind that life is just one big board game where you have to make it from start to finish by being good. That is all you have to do. The hardest part, is dealing with all the obstacles that prevent smooth sailing. The trick is, to always strive to be the right person in all situations – regardless of personal cost to you. Your aim is to make sure the right book on your shoulder weighs more that the bad book on the left. The scales are real. Regardless of your chosen faith, there is a measurement system to be found in all of the world's religions. After all, does it make sense for all souls, good or bad, to end up in the same place? Of course not. To really secure the very best setting in the afterlife, the vibrations of your good deeds must surpass your death.

The way that some guys kiss their long-term girlfriends or wives is an absolute travesty. A kiss should never be routine, like saying hello or good-bye. Kissing the person you love should be sign language for the soul. It should say I love you, I need you, and I’m happy to see you or sorry to see you go. If you can’t kiss like that, you should really keep your fucking lips to yourself” Excerpt From: Prescott, R.J. “The Aftermath.” Forever, 2016-08-02T04:00:00+00:00. iBooks. This material may be protected by copyright.

Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled.

Nothing changed, in the aftermath of loss. Songs kept getting written. Books kept getting read. Wars didn't stop....Life renewed itself, over and over, without sympathy. Time surged on in its usual rhythms, those comings and goings, beginnings and ends, sensible progressions that fixed things in place, without a thought to the whistling in the woods on the outskirts of town....

In the aftermath of an athletic humiliation on an unprecedented scale—a loss to a tortoise in a footrace so staggering that, his tormenters teased, it would not only live on in the record books, but would transcend sport itself, and be taught to children around the world in textbooks and bedtime stories for centuries; that hundreds of years from now, children who had never heard of a “tortoise” would learn that it was basically a fancy type of turtle from hearing about this very race—the hare retreated, understandably, into a substantial period of depression and self-doubt.

Almost every major turning point in the history of mankind was a side-effect of totally unrelated intentions.

Freedom of choice comes at the price of intermittent insanity.

Before you shoot the messenger, it helps to get the message first.

The death takes a moment and life lasts forever. Why spend eternity worried about a singularity?

Yes, our Father has a plan, Ciminae,” he said. “But he leaves it up to his children to accept his will. It is their agency. He cannot force his will upon them. If he did, he would cease to be God. They . . . we must choose for ourselves to accept his will with unbreakable faith in our Father. That is when the Father moves us to do his will.” (The Spirit. From Book 2, "Worlds Without End: Aftermath," coming September 1, 2012)

This book appears at a time when public discussion of the common atrocities of sexual and domestic life has been made possible by the women’s movement, and when public discussion of the common atrocities of political life has been made possible by the movement for human rights. I expect the book to be controversial—first, because it is written from a feminist perspective; second, because it challenges established diagnostic concepts; but third and perhaps most importantly, because it speaks about horrible things, things that no one really wants to hear about.

An old man emerged from the ditch, a creature Of mud and wild autumn winds capering Like a hare across a bouldered field, across And through the stillness of time unhinged That sprawls patient and unexpected in the Place where battle lies spent, unmoving and Never again moving bodies strewn and Death-twisted like lost languages tracking Contorted glyphs on a barrow door, and he read well the aftermath, the disarticulated script Rent and dissolute the pillars of self toppled Like termite towers all spilled out round his Dancing feet, and he shouted in gleeful Revelation the truth he'd found, in these Red-fleshed pronouncements - “There is peace!” He shrieked. “There is peace!” and it was No difficult thing, where I sat in the saddle Above salt-rimed horseflesh to lift my crossbow Aim and loose the quarrel, skewering the madman To his proclamation. “Now,” said I, in the Silence that followed, “Now, there is peace.

Maybe it's a crackpot theory, but in the aftermath of my sickness, I've often wondered if what we call insanity might be a biological response to mankind's consciousness of its own mortality, a way of unknowing what we know, a defense against the specter of nothingness and foreverness and intolerable finality.

I was going through two books a week. I could not get enough. It was like, if love couldn’t exist in reality, at least it was alive in fiction. Between the pages it was safe. The heartbreak was contained. There was no aftermath, no shock waves. I mean, there’s a reason all books end right after the couple gets together

To the primitive believers came the Psalter, like an aftermath, wet with the dews of a new birth as from the womb of the morning. The Spirit had descended upon it anew, as showers upon the mown grass; and it had sprung up afresh, sweeter than before, for the pasture of flocks. The Church received it as full of Christ, as the inheritance of a nobler and truer Israel, for which His coming had illuminated it with a genuine interpretation, painting even its darker and clouded surfaces with the bow of promise, now made the symbol of an everlasting covenant and of all promises fulfilled in Him. Hence the local and temporary meanings of the Psalms were regarded as insignificant.

Happiness is the compass of human soul. If we feel nothing, it means we are lost.

It is the responsibility of good people to rise against bad rulers.

The brother shivers. The woman weeps. And the girl goes on reading, for that's why she's there, and it feels good to be something in the aftermath of the snows of Stalingrad.

and it feels good to be good for something in the aftermath of the snows of Stalingrad

He’d been kidnapped, betrayed, almost fed to a Diamondscale —yes, a Diamondscale— and now, just to top things off, he was on the run with the man who was responsible for the whole mess.

We were not restrained in our chairs, but there were so many guns on us that if I scratched my nose, the shooting aftermath would look like somebody had just spilled a huge lasagna here.

It is possible I already had some presentiment of my future. The locked and rusted gate that stood before us, with wisps of river fog threading its spikes like the mountain paths, remains in my mind now as the symbol of my exile. That is why I have begun this account of it with the aftermath of our swim, in which I, the torturer’s apprentice Severian, had so nearly drowned.

This book is a love letter. I want you to look past the carnage and pain, my talk of trauma and its aftermath. Listen, pain is inevitable. You may be hurting right now, maybe you’re dealing with some pain from your past. Know this, pain, both physical and emotional, is unavoidable in life. But you are alive right now, here reading this, and you have the chance to move forward. Stay alive.

It it not about making peace with the past. It is about making peace with the present as a result of the past. You must accept that the future is forever unknown, because whatever happens next is simply the aftermath of all unrest–an uncontrollable outcome of cause and effect.

Unlike my predecessor, I intended to use email. To avoid being deluged, I needed a pseudonym. Andy Jester, an IT specialist for the Board, suggested Edward Quince. He had noticed the word “Quince” on a software box and thought “Edward” had a nice ring. It seemed fine to me, so Edward Quince it was. The Board phone book listed him as a member of the security team. The pseudonym remained confidential while I was chairman. Whenever we released my emails—at congressional request or under the Freedom of Information Act, for example—we blacked out the name.

Perhaps some wine will wash things clean,’ suggested Bugg. ‘Won’t hurt. Pour us some, please. You, guard, come and join us—standing there doing nothing must be a dreadful bore. No need to gape like that, I assure you. Doff that helm and relax—there’s another guard just like you on the other side of that door, after all. Let him bear the added burden of diligence. Tell us about yourself. Family, friends, hobbies, scandals—’ ‘Sire,’ warned Bugg. ‘Or just join us in a drink and feel under no pressure to say anything at all. This shall be one of those interludes swiftly glossed over in the portentous histories of great and mediocre kings. We sit in the desultory aftermath, oblivious to omens and whatever storm waits behind yonder horizon. Ah, thank you, Bugg—my Queen, accept that goblet and come sit on my knee—oh, don’t make that kind of face, we need to compose the proper scene. I insist and since I’m King I can do that, or so I read somewhere. Now, let’s see . . . yes, Bugg, stand right over there—oh, massaging your brow is the perfect pose. And you, dearest guard—how did you manage to hide all that hair? And how come I never knew you were a woman? Never mind, you’re an unexpected delight—ow, calm down, wife—oh, that’s me who needs to calm down. Sorry. Women in uniforms and all that. Guard, that dangling helm is exquisite by the way, take a mouthful and do pass judgement on the vintage, yes, like that, oh, most perfect! ‘Now, it’s just occurred to me that we’re missing something crucial. Ah, yes, an artist. Bugg, have we a court artist? We need an artist! Find us an artist! Nobody move!

She was right, though, in the end. I never should have given her so much credit. It all got tangled together, her appearance and Toby coming back into my life and the first time I ever read a book that spoke to me, and the question of who I wanted to be in the aftermath of my personal tragedy. Because I made a decision that year, to start mattering in a way that had nothing to do with sports teams or plastic crowns, and the reality is, I might have made that decision without her, or if I’d never fallen in love with a girl who considered love to be the biggest disaster of all. The truth of it was, I’d been running the wrong experiment my whole life, and while Cassidy was the first person to realize, she didn’t add the elements that allowed me to proceed down a different path. She lent a spark, perhaps, or tendered the flame, but the arson was mine. Oscar Wilde once said that to live is the rarest thing in the world, because most people just exist, and that’s all. I don’t know if he’s right, but I do know that I spent a long time existing, and now, I intend to live.

The Aftermath When the fierce pure pleasure has clawed through, ripped open my tent of separateness, I lay in my lover's arms, weeping and exposed. I can't help seeing my sister, new widow whose heart hangs heavy, a side of beef in the ice box of her chest. I imagine her entering a bedroom like this, maples flaming beyond the window against a perfectly useless blue sky. And then my mother-in-law stops at the library on the way home from her husband’s funeral, picks up the book they've been holding. It sits in the passenger seat while she stares at the windshield, stunned, a bird flown into glass. Even my friend whose wife hasn’t died yet appears in this sex-drenched air. Tears pool in the shallows under his eyes. If his soul were a tin can, it would be sliced, the thick soup leaking out. The night is soaked with suffering. My dumb body, sprung open, can’t tell the difference between this blaze of pleasure and the sorrow it drags in. As I gaze out into the gathering darkness it seems I almost comprehend the mystery, glimpse the water of life pouring through my form into theirs, theirs back to mine, misery and ecstasy swirled like the blue white planet seen from space, but it lasts less than a moment-- the arms of my own dear one haul me back into my body, her flesh so ostentatiously alive.

The Muslim world in general, the Arab world in particular was confirmed in its grievances, particularly that the West was prepared to use its overwhelming military superiority to keep Muslims subordinate. 'Europe', the Europe of the Franco-German plan to create a federal union strong enough to stand on terms of equality with the United States as a world power, had been humiliated by the failure of its efforts to avert the war. Liberal opinion, dominant throughout the European media and academia, strong also in their American equivalents, was outraged by the spectacle of raw military force supplanting reason and legality as the means by which relations between states were ordered. Reality is an uncomfortable companion, particularly to people of good will. George H.W. Bush's proclamation of a new world order had persuaded too many in the West that the world's future could be managed within a legal framework, by discussion and conciliation. The warning uttered by his son that the United States was determined to bring other enemies of nuclear and regional stability to book - Iran, North Korea - was founded by his political opponents profoundly unsettling. The reality of the Iraq campaign of March - April 2003 is, however, a better guide to what needs to be done to secure the safety of our world than any amount of law-making or treaty-writing can offer.

The aftermath is often more troublesome than the act itself. As soon as the head has been exhibited to the crowd, it can be dropped back into the basket. But the headless body (which remains capable of losing a good deal of blood for a long time after the action of the heart has ceased) must be taken away in a manner dignified yet dishonorable. Furthermore, it must be not just taken “away,” but taken to some specific spot where it will be safe from molestation.

I was wretched, for the aftermath of this last bad time has been horrible. I have been despairing, not because of my illness, because I have found meaning and purpose in that, but because of the burden I am to other people and because I was convinced that everyone must be shrinking from me. And so, hating myself, I shrank from them and that created a new sort of loneliness. I was alone with self-hatred and that is utterly vile. But that was when I first came, I feel different now because of a book I read.

Peck states in his book The Road Less Traveled that children feel if their parents are willing to suffer with them, they will tell themselves “then suffering must not be so bad,” and they will become more willing to suffer when on their own. In other words, children come to trust that there is nothing unsafe or wrong with them when they are suffering. In order for parents to be present to and suffer with their children, their children need three simple things from them: time, love, and attention. Toxic parents provide none of these things, certainly not in any healthy ways.

The story of the “exquisite cadavers” is as follows. In the aftermath of the First World War, a collection of surrealist poets—which included André Breton, their pope, Paul Eluard, and others—got together in cafés and tried the following exercise (modern literary critics attribute the exercise to the depressed mood after the war and the need to escape reality). On a folded piece of paper, in turn, each one of them would write a predetermined part of a sentence, not knowing the others’ choice. The first would pick an adjective, the second a noun, the third a verb, the fourth an adjective, and the fifth a noun. The first publicized exercise of such random (and collective) arrangement produced the following poetic sentence: The exquisite cadavers shall drink the new wine. (Les cadavres exquis boiront le vin nouveau.) Impressive? It sounds even more poetic in the native French. Quite impressive poetry has been produced in such a manner, sometimes with the aid of a computer. But poetry has never been truly taken seriously outside of the beauty of its associations, whether they have been produced by the random ranting of one or more disorganized brains, or the more elaborate constructions of one conscious creator.

Blinking and it's dripping, the wet eyes The cold tears or foggy breath Pitter patter, but the melting one The deafening silence, shining My amusement, my curtains The cold, behind the landscape The conscious of aftermath Missing, night lamp lighting A symbolic gesture, raising my arm My bewilderment, this work done The cost of life, my uneven quilts These slurks of cold air, slowly entering By and by grabbed, a handful of curtain Failed to judge, the end of same Eventually, discovered the light Flashing my eyes, my un-dilated pupil The pane partiality covered, but visible The range of Bimar Narsar, like a bride It's blanket of white, flashing everywhere It's been snowing throughout the dark

There had been a local with them, to witness the veracity of the night’s work. In the aftermath, as he stood in the doorway and stared down at the three corpses, he’d lifted his head and met Crokus’s eyes. Whatever he saw in them had drained the blood from the man’s face. By morning Crokus had acquired a new name. Cutter. At first he had rejected it. The local had misread all that had been revealed behind the Daru’s eyes that night. Nothing fierce. The barrier of shock, fast crumbling to self-condemnation. Murdering killers was still murder, the act like the closing of shackles between them all, joining a line of infinite length, one killer to the next, a procession from which there was no escape.

My ex-boyfriend was dramatic, adventurous, and selfish. At one time I thought I’d do anything to make him happy. I thought I might even love him, but I’d never told him that. He had me under his spell. That was before I found him sleeping with someone else. The three-year enchantment was broken after that. The magic lifted. Finding my boyfriend and a high school friend in bed together was horrific. Made me feel like I wasn’t good enough for him, and it took me a while to realize that wasn’t true. The aftermath of our breakup left me feeling utterly defeated, and my self-confidence plummeted to unimaginable depths—perhaps as low as the wreckage of a sunken ship or the depths of the Mariana Trench, which is known to be the deepest point in the ocean. It was that bad.

Part of the explanation for John R. Rice’s obliviousness to the evils of racial injustice is provided by African-American author Joy DeGruy Leary in her landmark 2005 book, Post Traumatic Slave Syndrome: America’s Legacy of Enduring Injury and Healing. Leary described how former slaves and their descendants continued to experience the damage inflicted by slavery as a permanent traumatic injury for generations after the end of slavery. The aftermath of slavery was a continuing powerlessness, a pervasive sense of being disrespected, a lack of opportunity, and an internalized self-hatred taught to each new generation of black children. The consequences of slavery for the descendants of slaves included poor physical and mental health, difficulty in creating healthy families and relationships, and self-destructive impulses.

Williams, having awarded Orwell the title of exile, immediately replaces it with the description ‘vagrant’. A vagrant will, for example, not be reassured or comforted by Williams’s not-very-consoling insistence that '"totalitarian" describes a certain kind of repressive social control, but, also, any real society, any adequate community, is necessarily a totality. To belong to a community is to be a part of a whole, and, necessarily, to accept, while helping to define, its disciplines.’ In other words, Williams is inviting Orwell and all of us to step back inside the whale! Remember your roots, observe the customs of the tribe, recognise your responsibilities. The life of the vagrant or exile is unwholesome, even dangerous or deluded. The warmth of the family and the people is there for you; so is the life of the ‘movement.’ If you must criticize, do so from within and make sure that your criticisms are constructive. This rather peculiar attempt to bring Orwell back into the fold is reinforced by this extraordinary sentence: ‘The principle he chose was socialism, and Homage to Catalonia is still a moving book (quite apart from the political controversy it involves) because it is a record of the most deliberate attempt he ever made to become part of a believing community.’ I leave it to any reader of those pages to find evidence for such a proposition; it is true that Orwell was very moved by the Catalan struggle and by the friends he made in the course of it. But he wasn’t exactly deracinated before he went, and the ‘believing community’ of which, in the aftermath, he formed a part was a community of revolutionary sympathisers who had felt the shared experience of betrayal at the hands of Stalin. And of Stalin’s ‘community’, at that epoch, Williams formed an organic part. Nor, by the time he wrote Culture and Society, had he entirely separated from it.

This is well set out in Rodney Stark’s famous book The Rise of Christianity (1996, Ch. 4). Stark makes a compelling case that the way the Christians behaved in the great plagues of the early centuries was a significant factor in contributing to the spread of the faith. Stark, and others who have followed him, have collected the evidence from the plagues of the 170s AD, which killed the Emperor Marcus Aurelius, and the 250s. (Nobody is quite sure what diseases they were. One might have been smallpox, the other measles, both killers when attacking unprepared populations.) The emperor Julian, who tried to deconvert the Roman empire in the late fourth century after it had become officially Christian under Constantine, complained that the Christians were much better at looking after the sick, and for that matter the poor, than the ordinary non-Christian population. He was trying to lock the stable door after the horse had bolted. The Christians were being for the world what Jesus had been for Israel. People took notice. Something new was happening.

Here’s a sentence in a book I’m reading: ‘We belong, of course, to a generation that’s seen through things, seen how futile everything is, and had the courage to accept futility, and say to ourselves: There’s nothing for it but to enjoy ourselves as best we can.’ Well, I suppose that’s my generation, the one that’s seen the war and its aftermath; and, of course, it is the attitude of quite a crowd; but when you come to think of it, it might have been said by any rather unthinking person in any generation; certainly might have been said by the last generation after religion had got the knock that Darwin gave it. For what does it come to? Suppose you admit having seen through religion and marriage and treaties, and commercial honesty and freedom and ideals of every kind, seen that there’s nothing absolute about them, that they lead of themselves to no definite reward, either in this world or a next which doesn’t exist perhaps, and that the only thing absolute is pleasure and that you mean to have it — are you any farther towards getting pleasure? No! you’re a long way farther off. If everybody’s creed is consciously and crudely ‘grab a good time at all costs,’ everybody is going to grab it at the expense of everybody else, and the devil will take the hindmost, and that’ll be nearly everybody, especially the sort of slackers who naturally hold that creed, so that they, most certainly, aren’t going to get a good time. All those things they’ve so cleverly seen through are only rules of the road devised by men throughout the ages to keep people within bounds, so that we may all have a reasonable chance of getting a good time, instead of the good time going only to the violent, callous, dangerous and able few. All our institutions, religion, marriage, treaties, the law, and the rest, are simply forms of consideration for others necessary to secure consideration for self. Without them we should be a society of feeble motor-bandits and streetwalkers in slavery to a few super-crooks. You can’t, therefore, disbelieve in consideration for others without making an idiot of yourself and spoiling your own chances of a good time. The funny thing is that no matter how we all talk, we recognise that perfectly. People who prate like the fellow in that book don’t act up to their creed when it comes to the point. Even a motor-bandit doesn’t turn King’s evidence. In fact, this new philosophy of ‘having the courage to accept futility and grab a good time’ is simply a shallow bit of thinking; all the same, it seemed quite plausible when I read it.

Felicity grabbed onto a broken roof beam for support. It was strange, standing in the middle of where the drawing room used to be, and seeing her broken bedchamber furniture occupying the same space. She wanted to cry every time she looked at the rubble, but weeping wouldn't help her dig out her jewelry box or the books piled in the wreck of the library.

Though the ending is schmaltzy, there was bite enough in the film to distinguish it from a Norman Rockwell vision of the nation. The Best Years of Our Lives captured rather well the stresses encountered by many veterans and their families in the immediate aftermath of war.

Reporters were ill paid in those days and lacked the resources in staff or money to dig deeply into McCarthy's charges. The Washington press corps was small. It was not until later, amid growing anger about a "cover-up" during the Vietnam War, that significant numbers of reporters became obstreperous in challenging "official" sources. Only in the 1970s, in the aftermath of Watergate, did this attitude become widespread among political journalists in the United States.

In the Book of Benamii, we have all read that it’s better for one person in power to die, if their rule is unjust, than an entire nation to forget the God who made them. 

The divorce rate in 1945 shot up to double that of the prewar years, to 31 divorces for every 100 marriages—or 502,000 in all. Although the divorce rate dropped in 1946 and returned to prewar levels by the early 1950s, its jump in 1945 exposed the rise of domestic tensions in the immediate aftermath of war.

Notwithstanding these feelings of insecurity, which were especially obvious in the immediate aftermath of the war, the leaders of America's postwar foreign policy—a group that came to be known as the Establishment—developed a self-confidence that occasionally bordered on self-righteousness.

I am not going to attempt a physical or medical analysis of death and its aftermath or a psychological or anthropological description of beliefs and practices having to do with death. There are plenty of books about such things. Rather, I approach the question as a biblical theologian, drawing on other disciplines but hoping to supply what they usually lack and what I believe the church needs to recapture: the classic Christian answer to the question of death and beyond, which these days is not so much disbelieved (in world and church alike) as simply not known.

The pain of war cannot exceed the woe of aftermath, just ask Led Zeppelin.

learning—we have learned how to increase productivity, the outputs that can be produced with any inputs. There are two aspects of learning that we can distinguish: an improvement in best practices, reflected in increases in productivity of firms that marshal all available knowledge and technology, and improvements in the productivity of firms as they catch up to best practices. In fact, the distinction may be somewhat artificial; there may be no firm that has employed best practices in every aspect of its activities. One firm may be catching up with another in some dimension, but the second firm may be catching up with the first in others. In developing countries, almost all firms may be catching up with global best practices; but the real difference between developing and developed countries is the larger fraction of firms that are significantly below global best practices and the larger gap between their productivity and that of the best-performing firms. While we are concerned in this book with both aspects of learning, it is especially the learning associated with catching up that we believe has been given short shrift in the economics literature, and which is central to improvements in standards of living, especially in developing countries. But as we noted in chapter 1, the two are closely related; because of the improvements in best practices by the most innovative firms, most other firms are always engaged in a process of catching up. While the evidence of Solow and the work that followed demonstrated (what to many seems obvious) the importance of learning for increases in standards of living, to further explicate the role of learning, the first three sections of this chapter marshal other macro- and microeconomic evidence. In particular, we stress the pervasive gap between best practices and the productivity of most firms. We argue that this gap is far more important than the traditional allocative inefficiencies upon which most of economics has focused and is related to learning—or more accurately, the lack of learning. The final section provides a theoretical context within which to think about the sources of sustained increases in standards of living, employing the familiar distinction of movements of the production possibilities curve and movements toward the production possibilities curve. Using this framework, we explain why it is that we ascribe such importance to learning. Macroeconomic Perspectives There are several empirical arguments that can be brought to bear to support our conclusion concerning the importance of learning. The first is a simple argument: In theory, leading-edge technology is globally available. Thus, with sufficient capital and trained labor (or sufficient mobility for capital and trained labor), all countries should enjoy comparable standards of living. The only difference would be the rents associated with ownership of intellectual property rights and factor supplies. Yet there is an enormous divergence in economic performance and standards of living across national economies, far greater than can be explained by differences in factor supplies.1 And this includes many low-performing economies with high levels of capital intensity (especially among formerly socialist economies) and highly trained labor forces. Table 2.1 presents a comparison of formerly socialist countries with similar nonsocialist economies in the immediate aftermath of the collapse of the state-controlled model of economic activity. TABLE 2.1 Quality of Life Comparisons, 1992–1994 (U.S. $) Source: Greenwald and Khan (2009), p. 30. In most of these cases, at the time communism was imposed after World War II, the subsequently socialist economies enjoyed higher levels of economic development than

Basically, Sam Phillips recorded Bill Haley, Johnny Cash, and all those other Memphis guys; Chuck Berry played the top two strings; Elvis appeared on The Ed Sullivan Show above the waist; the Beatles made all the girls squirm by singing about wanting to hold their “hands”; Ray Davies got lost in a sunset; Pete Townshend smashed his guitar; Brian Wilson heard magic in his head and made it come out of a studio; the Rolling Stones urinated on a garage door; and then (skipping a bit) you’ve got Joey Levine and Chapman-Chinn and Mott the Hoople and Iggy and the Runaways and KISS and the Pink Fairies and Rick Nielsen and Jonathan Richman and Johnny Ramone and Lemmy and the Young brothers and Cook and Jones and Pete Shelley and Feargal Sharkey and Rob Halford … and Foghat. You get what I’m saying. It didn’t happen in a vacuum, but it did happen, and now here we are in the aftermath.

You’ll be there for her through this aftermath. Then you move on and let her finish her life.

Nobody knows whose toe, ninja toe is.  Or if he even is someone’s toe.  Nobody knows much about ninja toe at all really.  He’s never been seen.  This photo is the only visual proof we have.  He sure can write though.  If you’ve read this book, it would pay to be on the lookout for ninja toe.  It’s been said that he enjoys checking in on his readers personally, to make sure that they’re worthy of reading his books.  And don’t even think about leaving ninja toe a bad review.  The aftermath of such a foolish mistake would be ugly and painful.  Enemies of ninja toe don’t seem to stick around long.  Nor do enemies of ninja toe’s many fans.  Who IS ninja toe?  Secret avenger?  Ninja?  Toe?  Author?  You might think it silly that a toe could write a book or be a ninja.  But it would be smart to not question ninja toe.  Seriously.  Don’t do it.  He’s a ninja.  And a toe.

The inevitable aftermath for being [People Of The Book] is turning into [Worshipers Of The Book].

This book explores how the ethical charge carried by violence seeps into the fabric of life in the aftermath. The key arguments proposed are that for those who have perpetrated violence, the mediation of its memory is ethically tendentious and steeped in the moral, and so carries important implications for notions of the self and the negotiation of sociality in the present. 3 Memory does not entail an abstract recording of the past, but is informed by the socio-political context of recall. This means that people who have engaged in violence remember and give meaning to their experiences in ways that allow them to continue living with themselves, with their violent pasts, and with others, in the aftermath.

This is what I am trying to say: I was in no condition to have paid closer attention to plot development. There were no flashbulb memories pausing time, creating a mental photograph of how sunlight fell in a pattern on the parquet floor, individual facial expressions, what I was wearing, or the particular geometry of where bodies were located in the apartment's floor plan. I've requested all the mental and visual impressions in the library of my brain, like an interlibrary-loan—The Book of Devastating Phone Calls & Their Aftermath (153.1BFL)—only to learn the book has been pulled from the shelf and remaindered. I have only the fragments of conversations, the scrapbooks, the digital debris, and the patchwork of letters saved. I revisit and reread them. I look at them over and over, hoping if I stare at them long enough it becomes something like being there again, like remembering, and thus, once relived innumerable times, becomes solidly the stuff of the past. The phone was ringing. The phone rang. I answered it.

capita in the Republic of Korea was 121.8%. For Taiwan, that figure was 88.0%. In Hong Kong, real GDP growth per capita in that period leaped 64.2%, while in Singapore it was 77.5%. Growth in real earnings has been even more impressive,

Realisation danced across his face; she saw the hurt in his eyes. And a twisted, darker piece of her almost enjoyed it. The air in the room, stale with blood and sweat, and pure horror, hummed in the aftermath of her words. And finally, Ella knew what had to be done.

Drawing on original ethnographic field research conducted primarily with former guerrilla insurgents in southern, western and central Sri Lanka, this book analyses the memories and narratives of people who have perpetrated political violence. It explores how violence is negotiated and lived with in the aftermath, and its implications for the self and social relationships from the perspectives of those who have inflicted it.

Editorial Review: “Practical, positive money management strategies blend with bankruptcy-specific insights to give consumers a clear picture about how the process of financial recovery works. Anyone considering, in the midst of, or grappling with the aftermath of a bankruptcy should place Bankruptcy Didn't Break Me at the top of their reading list. It goes above and beyond most other guides on the topic, pairing the emotional with business angles in a manner that makes the subject digestible and thoroughly understandable.” . Donovan, Senior Reviewer, Midwest Book Review

An internal Justice Department report, The Office of Special Investigations: Striving for Accountability in the Aftermath of the Holocaust, by Judy Feigin, which I first wrote about in the New York Times in 2010, provided the impetus for this book and proved an exhaustive resource. U.S. Intelligence and the Nazis, by Richard Breitman, Norman J. W. Goda, Timothy Naftali, and Robert Wolfe, was indispensable as well.

When Calloway got to chapter 7 in the Book of Revelation, verse 9, chills shot up and down his body. After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people, and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands.

With Death Waits in the Dark, Mark Edward Langley offers readers an utterly compelling portrait of human beings struggling to deal with the aftermath of great trauma. Langley writes about the great Southwest with a loving eye for detail that fans of Tony and Anne Hillerman will readily embrace. I was utterly captured by this fine second novel in the Arthur Nakai series. Along with those who are already fans, I can only hope that there will be many more stories to come. I recommend this book with a full heart. —William Kent Krueger, author of This Tender Land and Ordinary Grace

Checklists are often conceived in the aftermath of experiences. You don’t make a travel checklist until you’ve had a vacation where you realise only once you’ve checked in to your hotel room that you forgot to carry traveler’s cheques. You don’t realise you need to have a classic black outfit in your wardrobe unless you’re invited to a black-tie event, and have nothing to wear. You don’t know that a toxic boss is just as harmful to your mental health as a toxic relationship until you’ve had both. You don’t know what’s going to break your heart unless your heart has been broken.

response, Carlos could have pointed to almost any parenting book or article regarding fundamental child psychology and habits. His parents read to them and encouraged them to read. They were present without being overbearing. They gave their children time for unstructured play. They emphasized good manners and gratitude. The house rules they instilled—clean rooms, home by nightfall, etc.—made rational sense rather than seeming arbitrarily authoritarian. They let them fail at things and sort through the aftermath independently. They made sure their sons felt comfortable asking for help. They challenged without competing. They set the expectation of good results without qualifying it with rewards and punishment. They never made their kids feel more special or deserving than anyone else they knew. They had family dinners together most every night. During these dinners, they tried to talk about ideas rather than gossip about people. They didn’t complain about their money or circumstances. They didn’t argue beyond marital bickering of the comic variety. They loved one another.

Something changed in me, as it did for many people, in the aftermath of Hurricane Katrina. It felt like the day I first beat my father at arm wrestling. In that moment, I realized that he could no longer protect me. I had to take care of myself. An anarchist is someone who believes that people are responsible enough to maintain order in the absence of government. That week, I realized I was something very different: a Fliesian. I began to subscribe to the view of human nature depicted in the William Golding novel Lord of the Flies. After reading reports of the chaos, violence, and suffering in New Orleans, it became clear that when the system is smashed, some of us start smashing each other. Most survivalists are also Fliesians. That’s why they stockpile guns. They’re planning to use them not to shoot enemy soldiers, but to shoot the neighbors trying to steal their supplies.

Something changed in me, as it did for many people, in the aftermath of Hurricane Katrina. It felt like the day I first beat my father at arm wrestling. In that moment, I realized that he could no longer protect me. I had to take care of myself.

I say to my sister, "I thought you were doing the things in our Dream Book. I was sure of it." "Why would I do that stuff without you?" "Because you could." "Well, you were wrong.

SOs, as we called them, infiltrated society, held jobs, owned houses, and participated in normal everyday life, except they were not human. They were dead, like me.

But while the sloppy criticism of our fathers bequeathed to us the impossibility of being Christians, it didn’t bequeath to us an acceptance of the impossibility; while it bequeathed to us a disbelief in established moral codes, it didn’t bequeath to us an indifference to morality and the rules for peaceful human coexistence; while it left the thorny problem of politics in doubt, it didn’t leave our minds unconcerned about how to solve it. Our fathers blithely wreaked destruction, for they lived in a time that was still informed by the solidity of the past. The very thing they destroyed was what gave strength to society and enabled them to destroy without noticing that the building was cracking. We inherited the destruction and its aftermath. Today the world belongs only to the stupid, the insensitive and the agitated. Today the right to live and triumph is awarded on virtually the same basis as admission into an insane asylum: an inability to think, amorality, and nervous excitability.

With a historian’s eye, Archibald Gracie attempted to separate truth from fantasy as he listened to the survivors’ stories, a potential book beginning to form in his mind. Second Officer Lightoller and Third Officer Pitman regularly stopped by the small cabin Gracie shared with Hugh Woolner to discuss various aspects of the disaster. All agreed that the explosions heard during the sinking could not have been the ship’s boilers blowing up. From the discovery of the severed wreck in 1985 we now know that the “explosions” were actually the sound of the ship being wrenched apart. But Gracie and Lightoller firmly believed that the ship had sunk intact—a view that would become the prevailing opinion for the next seventy-three years. Gracie thought that Norris Williams and Jack Thayer, “the two young men cited as authority … of the break-in-two theory,” had confused the falling funnel for the ship breaking apart. But both Williams and Thayer knew exactly what they had seen, as did some other eyewitnesses. On the Carpathia, Jack Thayer described the stages of the ship’s sinking and breaking apart to Lewis Skidmore, a Brooklyn art teacher, who drew sketches that were later featured in many newspapers. The inaccuracies in Skidmore’s drawings, however, only bolstered the belief that the ship had, in fact, sunk intact. And what of the most famous Titanic legend of all—that the band played “Nearer My God to Thee” as the ship neared its end? It’s often claimed that this was a myth that took hold among survivors on the Carpathia and captivated the public in the aftermath of the disaster. None of the musicians survived to confirm or deny the story, but Harold Bride noted that the last tune he heard being played as he left the wireless cabin was “Autumn.” For a time this was believed to be a hymn tune by that name, but Walter Lord proposed in The Night Lives On that Bride must have been referring to “Songe d’Automne,” a popular waltz by Archibald Joyce that is listed in White Star music booklets of the period. Historian George Behe, however, has carefully studied the survivor accounts regarding the music that was heard during the sinking and has found credible evidence that “Nearer My God to Thee” and perhaps other hymns were played toward the end. Behe also recounts that the orchestra’s leader, Wallace Hartley, was once asked by a friend what he would do if he ever found himself on a sinking ship. Hartley replied, “I don’t think I could do better than play ‘O God, Our Help in Ages Past’ or ‘Nearer My God to Thee.’ ” The legendary hymn may not have been the very last tune played on the Titanic but it seems possible that it was heard on the sloping deck that night.

What they’ve produced here is a meticulous reconstruction of a sensational, forgotten crime, the investigation that followed, and its aftermath on the Capital region—over a century later—all rendered as gripping and immediate as an episode of Law and Order: SVU. It is also a relentless search for answers and justice, not only for Hazel Drew but for all the women who continue to fall victim to this monstrous plague of violence. It is, we now know, a crime as old as time. I think of her whenever I pass Teal’s Pond. The ripples this murder created in that still water have continued to radiate around the world for a hundred years. For all of our Hazels and Susans and Lauras, this book is a monument of remembrance to their lost and stolen lives. Mark Frost, cocreator of Twin Peaks

I opened the John Green and read the first five pages. At first, I mistook my stomach pain for the aftermath of a chilli garlic chicken curry I had eaten that night, and powered on past page one, wincing at the knots, until I arrived at page five and vomited blood over the e-reader in the shape of a fractured heart. I doubled over, howling in pain. I could not believe a book could be that appalling. I screamed out: ‘I called this book a daring take on a controversial topic! I said this was a brave and beautiful novel to be cherished for decades to come!’ I clutched my stomach and screamed. I ran out onto the street, shouting nonsense, assaulting people who tried to help, eventually passing out in a motorway layby, covered in slime and scum, having leapt into a polluted pond to cleanse myself of the foulness that had overtaken me. Then I entered the most horrific dreams, the content of which I am not prepared to speak about and that I will take to the grave.

This book is about a catastrophe, but the real story takes place after the catalyst, in the aftermath of the calamity, when the ramifications of the choices each of the survivors made come back to haunt them. I’ve always believed regret is the most difficult emotion to live with, but in order to have regret, you need to have a conscience: an interesting paradox that allows the worst of us to suffer the least in the aftermath of wrongdoing.

The transit lanes were full of pathetic alien junk abandoned by the survivors in the aftermath of the war: personal effects, robbed of place and purpose and cultural definition, hard to identify in terms of human equivalence as the belt-buckles, book-ends or athletic trophies they undoubtedly were. Tiny, with the brain of a jackdaw and all the moral sensibility of a maggot in a cemetery, had been pocketing the shiner bits as he went along, exclaiming "Look at that, Truck!" and "Hey, someone's kicking himself for losing this!

This is the consequence of the decision that the Bank of England made in the aftermath of the Suez Crisis, a decision which allowed Britain’s merchant banks to free wealth from democratic controls, and we’re all living with it.

Many writers tie their writing ability to some kind of occult influence. Robertson belongs to a much larger pattern in the world of letters that Jeffrey Kripal has charted in his book Mutants and Mystics—science-fiction and comic book writers inspired in their work by paranormal and “psychic” experiences.5 Robertson reported the distinct sensation when he was setting words to page that he was channeling, in the words of one friend, “some discarnate soul, some spirit entity with literary ability, denied physical expression, [which] had commandeered his body and brain.”6 When poet Ella Wheeler Wilcox wrote to Robertson in the aftermath of the Titanic tragedy to ask him about it, Robertson replied: As to the motif of my story, I merely tried to write a good story with no idea of being a prophet. But, as in other stories of mine, and in the work of other and better writers, coming discoveries and events have been anticipated. I do not doubt that it is because all creative workers get into a hypnoid, telepathic and percipient condition, in which, while apparently awake, they are half asleep, and tap, not only the better informed minds of others but the subliminal realm of unknown facts. Some, as you know, believe that in this realm there is no such thing as Time, and the fact that a long dream can occur in an instant of time gives color to it, and partly explains prophecy.7

In the 2016 film Arrival by director Denis Villeneuve, based on “Story of Your Life” by Ted Chiang, linguist Louise Banks (Amy Adams) is part of a scientific team summoned to Montana to help decipher the language of visiting extraterrestrials, known as “heptapods,” so that their intentions can be clarified. She starts to have frequent visions of a dying girl that she cannot place—she fears she may be going crazy from the strain of her assignment. The audience naturally assumes that these are flashbacks, memories of a child she lost in her past. As Louise begins to realize that her increased understanding of how the aliens communicate is helping liberate her cognitively from linear time, she begins having visions that aid in her work, including reading from the definitive book on the aliens’ written language that she herself is destined to write and publish in her future. From the book’s dedication, she realizes that the girl in her visions is a daughter she is going to have and who will eventually die of a rare disease. And at a key moment, when the world is on the brink of war with the visitors, she is able to contact a Chinese General on his private cell phone and talk him out of his belligerence after she “premembers” his phone number, which he will show her at a celebration months or years in the future—an event celebrating international unification in the aftermath of humanity’s first contact with extraterrestrial beings, made possible thanks largely to her intervention. It is a story about time loops, in other words. And what “arrives” at the climax and at various turning points—excitingly in some cases and sadly in others—is the meaning of Louise’s baffling experiences. The heptapods, with their circular language, feel at home in the block universe of Minkowski spacetime, where past, present, and future coexist. In Chiang’s short story, the scientists attempting to crack the code of their language get an important clue from Fermat’s principle of least time (Chapter 6), which suggests a kind of teleological interpretation of light’s behavior—it needs to know where it is going right from the start, in order to take the fastest possible route to get there. Chiang resolves the perennial questions about precognition and free will by suggesting that knowledge of future outcomes causes a psychological shift in the experiencer: an “urgency, a sense of obligation”1 to fulfill what has been foreseen. “Fatalism” would be one word for it but inflected more positively—perhaps not unlike how Morgan Robertson and Phil Dick may have seen it: as absolution rather than restriction.

In the 2016 film Arrival by director Denis Villeneuve, based on “Story of Your Life” by Ted Chiang, linguist Louise Banks (Amy Adams) is part of a scientific team summoned to Montana to help decipher the language of visiting extraterrestrials, known as “heptapods,” so that their intentions can be clarified. She starts to have frequent visions of a dying girl that she cannot place—she fears she may be going crazy from the strain of her assignment. The audience naturally assumes that these are flashbacks, memories of a child she lost in her past. As Louise begins to realize that her increased understanding of how the aliens communicate is helping liberate her cognitively from linear time, she begins having visions that aid in her work, including reading from the definitive book on the aliens’ written language that she herself is destined to write and publish in her future. From the book’s dedication, she realizes that the girl in her visions is a daughter she is going to have and who will eventually die of a rare disease. And at a key moment, when the world is on the brink of war with the visitors, she is able to contact a Chinese General on his private cell phone and talk him out of his belligerence after she “premembers” his phone number, which he will show her at a celebration months or years in the future—an event celebrating international unification in the aftermath of humanity’s first contact with extraterrestrial beings, made possible thanks largely to her intervention. It is a story about time loops, in other words. And what “arrives” at the climax and at various turning points—excitingly in some cases and sadly in others—is the meaning of Louise’s baffling experiences. The heptapods, with their circular language, feel at home in the block universe of Minkowski spacetime, where past, present, and future coexist. In Chiang’s short story, the scientists attempting to crack the code of their language get an important clue from Fermat’s principle of least time (Chapter 6), which suggests a kind of teleological interpretation of light’s behavior—it needs to know where it is going right from the start, in order to take the fastest possible route to get there. Chiang resolves the perennial questions about precognition and free will by suggesting that knowledge of future outcomes causes a psychological shift in the experiencer: an “urgency, a sense of obligation”1 to fulfill what has been foreseen. “Fatalism” would be one word for it but inflected more positively—perhaps not unlike how Morgan Robertson and Phil Dick may have seen it: as absolution rather than restriction. In the film, one of the heptapods sacrifices its life to save that of Louise and her team members from a bomb planted by some soldiers, even though it clearly knows its fate well in advance. Their race even knows that in 3,000 years, humanity will offer them some needed assistance, and thus their visit is just the beginning of a long relationship of mutual aid in the block universe. At the end of the film, Louise chooses to have her daughter, even knowing that the girl will die.

CHAPTER ONE The Secret Stronghold CHAPTER TWO Dave on the Road CHAPTER THREE Porkins CHAPTER FOUR Carl CHAPTER FIVE Captured by Zombies CHAPTER SIX The Portal CHAPTER SEVEN The Nether CHAPTER EIGHT The Pigmen CHAPTER NINE Caught CHAPTER TEN Entering the Fortress CHAPTER ELEVEN Blazes CHAPTER TWELVE Swords at the Ready CHAPTER THIRTEEN The King of the Pigmen CHAPTER FOURTEEN Escape CHAPTER FIFTEEN Snow EPILOGUE -- BOOK TWO -- PROLOGUE CHAPTER ONE Nothing but Snow CHAPTER TWO Bear! CHAPTER THREE Finding Shelter CHAPTER FOUR Under the Igloo CHAPTER FIVE Phillip and Liz CHAPTER SIX The Wither CHAPTER SEVEN Ripley CHAPTER EIGHT The Underground Room CHAPTER NINE Zombie Attack! CHAPTER TEN Steve Turns to the Dark Side CHAPTER ELEVEN Ripley's Plan CHAPTER TWELVE Statue Fight CHAPTER THIRTEEN Robo-Steve's Last Stand CHAPTER FOURTEEN Goodbye Again CHAPTER FIFTEEN Return to the Nether CHAPTER SIXTEEN Dave vs Enderman CHAPTER SEVENTEEN The Ender Hunters CHAPTER EIGHTEEN Hunting Trip CHAPTER NINETEEN Pearls CHAPTER TWENTY The Witch CHAPTER TWENTY-ONE Bedrock CHAPTER TWENTY-TWO Lava CHAPTER TWENTY-THREE Giant Lava Herobrine CHAPTER TWENTY-FOUR Return to the Nether (Again!) CHAPTER TWENTY-FIVE Nothing but Water EPILOGUE -- BOOK THREE -- CHAPTER ONE Water, Water, Everywhere... CHAPTER TWO Carl Gets Left Behind CHAPTER THREE Bubbles and Zombies CHAPTER FOUR Locked Up CHAPTER FIVE The Floating Dead CHAPTER SIX The Underwater Pyramid CHAPTER SEVEN Dave Alone CHAPTER EIGHT The Pirates CHAPTER NINE Aquatropolis CHAPTER TEN The Mysterious Island CHAPTER ELEVEN Carl the Pirate CHAPTER TWELVE Princess Alicia CHAPTER THIRTEEN The Kraken Attacken CHAPTER FOURTEEN Reunited CHAPTER FIFTEEN Drowned CHAPTER SIXTEEN Carl's Big Decision CHAPTER SEVENTEEN The Kraken Returns CHAPTER EIGHTEEN Aftermath EPILOGUE -- BOOK FOUR -- CHAPTER ONE Cool Island CHAPTER TWO Cool City CHAPTER THREE Derek Cool CHAPTER FOUR The Opening Ceremony CHAPTER FIVE Battle Royale! CHAPTER SIX A Lovely Walk CHAPTER SEVEN Thag CHAPTER EIGHT Carl Steps Up CHAPTER NINE Gammon CHAPTER TEN I Can Smell You! CHAPTER ELEVEN Carl the Golem CHAPTER TWELVE Curly CHAPTER THIRTEEN What Now? CHAPTER FOURTEEN Metal in the Moonlight CHAPTER FIFTEEN Critical Error CHAPTER SIXTEEN A Trio of Cool Dudes CHAPTER SEVENTEEN The Purple Pearl CHAPTER EIGHTEEN Totally Cool! EPILOGUE -- BOOK FIVE -- CHAPTER ONE Land Ahoy! CHAPTER TWO The Mine CHAPTER THREE Greenleaf CHAPTER FOUR The Secret Base CHAPTER FIVE Dave Makes a Plan CHAPTER SIX The Plan Begins CHAPTER SEVEN Porkins's Dilemma CHAPTER EIGHT The Night Before CHAPTER NINE Little Bacon CHAPTER TEN Elder Crispy CHAPTER ELEVEN Attack! CHAPTER TWELVE Once More Into the Nether CHAPTER THIRTEEN The Pit CHAPTER FOURTEEN Zombie Potion CHAPTER FIFTEEN Goodbyes EPILOGUE Thank You Newsletter Dave is on Facebook!

The modernist reaction to the Enlightenment came in the aftermath of the Industrial Revolution, whose brutalizing effects revealed that modern life had not become as mathematically perfect, or as certain, rational, or enlightened, as advances in the eighteenth century had led people to expect. Truth was not always beautiful, nor was it always readily recognized. It was frequently hidden from view. Moreover, the human mind was governed not only by reason but also by irrational emotion. As astronomy and physics inspired the Enlightenment, so biology inspired Modernism. Darwin’s 1859 book On the Origin of Species introduced the idea that human beings are not created uniquely by an all-powerful God but are biological creatures that evolved from simpler animal ancestors. In his later books, Darwin elaborated on these arguments and pointed out that the primary biological function of any organism is to reproduce itself. Since we evolved from simpler animals, we must have the same instinctual behavior that is evident in other animals. As a result, sex must also be central to human behavior. This new view led to a reexamination in art of the biological nature of human existence, as evident in Édouard Manet’s Déjeuner sur l’Herbe of 1863, perhaps the first truly modernist painting from both a thematic and stylistic point of view. Manet’s painting, at once beautiful and shocking in its depiction, reveals a theme central to the modernist agenda: the complex relationship between the sexes and between fantasy and reality.

Herman, Judith. Trauma and Recovery: The Aftermath of Violence—from Domestic Abuse to Political Terror. New York: Basic Books, 1992.

La Révolution urbaine first appeared in 1970, in the aftermath of the May 1968 uprising in Paris. Cities around the world from Detroit to Tokyo, Prague to Mexico City, were the scene of major revolts, connected less through any organizational affiliation than through political empathy linking highly diverse struggles, and as the 1960s culminated in worldwide challenges to capitalism, war, racism, patriarchy, imperialism, and the alienation of modern urban life, the book was inevitably received as a political testament to the possibilities for fundamental political and social change.

University and its immediate aftermath were little more than a sensory haze. A blur of gold and green, the scent of old books, the slide of a stranger’s body against mine. Rushes of chemical rapture. The heat of a nightclub, a sweep of lights, like a peacock’s tail, bodies and heartbeats and music. I was king of a glittering world, a splintering, falling, shattering world.

Forging Mettle In popular depictions of Musashi’s life, he is portrayed as having played a part in the decisive Battle of Sekigahara on October 21, 1600, which preceded the establishment of the Tokugawa shogunate. A more likely hypothesis is that he was in Kyushu fighting as an ally of Tokugawa Ieyasu under Kuroda Yoshitaka Jōsui at the Battle of Ishigakibaru on September 13, 1600. Musashi was linked to the Kuroda clan through his biological birth family who were formerly in the service of the Kodera clan before Harima fell to Hideyoshi.27 In the aftermath of Sekigahara, Japan was teeming with unemployed warriors (rōnin). There are estimates that up to 500,000 masterless samurai roamed the countryside. Peace was tenuous and warlords sought out skilled instructors in the arts of war. The fifteen years between Sekigahara and the first siege of Osaka Castle in 161528 was a golden age for musha-shugyō, the samurai warrior’s ascetic walkabout, but was also a perilous time to trek the country roads. Some rōnin found employment as retainers under new masters, some hung up their swords altogether to become farmers, but many continued roving the provinces looking for opportunities to make a name for themselves, which often meant trouble. It was at this point that Musashi embarked on his “warrior pilgrimage” and made his way to Kyoto. Two years after arriving in Kyoto, Musashi challenged the very same Yoshioka family that Munisai had bettered years before. In 1604, he defeated the head of the family, Yoshioka Seijūrō. In a second encounter, he successfully overpowered Seijūrō’s younger brother, Denshichirō. His third and last duel was against Seijūrō’s son, Matashichirō, who was accompanied by followers of the Yoshioka-ryū school. Again, Musashi was victorious, and this is where his legend really starts to escalate. Such exploits against a celebrated house of martial artists did not go unnoticed. Allies of the Yoshioka clan wrote unflattering accounts of how Musashi used guile and deceit to win with dishonorable ploys. Meanwhile, Musashi declared himself Tenka Ichi (“Champion of the Realm”) and must have felt he no longer needed to dwell in the shadow of his father. On the Kokura Monument, Iori wrote that the Yoshioka disciples conspired to ambush Musashi with “several hundred men.” When confronted, Musashi dealt with them with ruthless resolve, one man against many. Although this representation is thought to be relatively accurate, the idea of hundreds of men lying in wait was obviously an exaggeration. Several men, however, would not be hard to believe. Tested and triumphant, Musashi was now confident enough to start his own school. He called it Enmei-ryū. He also wrote, as confirmed by Uozumi, his first treatise, Heidōkyō (1605), to record the techniques and rationale behind them. He included a section in Heidōkyō on fighting single-handedly against “multiple enemies,” so presumably the third duel was a multi-foe affair.

Nothing changed, in the aftermath of loss. Songs kept getting written. Books kept getting read. Wars didn’t stop. You saw a couple arguing by the trolleys at Tesco before getting in the car and slamming the door. Life renewed itself, over and over, without sympathy. Time surged on in its usual rhythms, those comings and goings, beginnings and ends, sensible progressions that fixed things in place, without a thought to the whistling in the woods on the outskirts of town. It began as a whistle, expelled from dry lips. Over the years it sharpened to a bright, continual note.

Allerton, Brewster, Bradford, Carver, Cooke, and Winslow, had possessed some means, while others had been bred to pursuits for which there was no demand in the Low Countries. Standish, bred to arms, apparently followed his profession nearly to the time of departure, and resumed it in the colony, adding thereto the calling which, in all times and all lands, had been held compatible in dignity with that of arms,—the pursuit

However, friends can be just as much of a pain at times. Especially when they genuinely care for you and stick their nose in everything because of it.

History, it is said, is written by the victors. In the late 1920s, Hayek claimed that monetary policy had taken the wrong course and predicted a deflationary bust. Irving Fisher, on the other hand, saw nothing wrong at the time with either America’s economy or its monetary policy, famously opining in the summer of 1929 that US stocks had reached a ‘permanently high plateau’. If accuracy of prediction is what matters for economic theory, as Milton Friedman later claimed, then Hayek’s interpretation should have become the received wisdom of his profession. Yet the Austrian’s interpretation of the 1920s and its aftermath has been more or less air-brushed from the history books, while Fisher’s monetarist view has become received wisdom.

Most of us are banged up, bandaged, or in physical pain in some form or another due to the battle that started the minute Dom lost his. A fight we all lost, no matter how many of us escaped breathing because the aftermath is fucking excruciating. Our new reality surreal. One in which our magnet no longer exists. Flashes of my brother shutter in. The day we met. Our first late-night bike ride. Sharing our first stolen beer. Coughing through our first joint. Our high school homeroom theatrics. The shared pains of growing from boys to men.

Narcissist’s are well-versed in taking your kindness and your love and using it to their advantage. The entire charade of hurting you, only to subsequently get you back (because they can) is something of an addictive game to them. Like a cat playing with its prey until it decides to put it out of its misery, they don’t stop until they’re bored or satisfied. Remember, even the tiniest rise from you will give them the satisfaction they so desperately search for, so don’t feed their addiction with your attention.

from a burning tenement block spread an acrid haze that made breathing tortured. They rode through the silent aftermath of slaughter, when the rage has passed and awareness returns with shock and shame. The moment was a single indrawn breath in what Fiddler knew would be an ever-burgeoning wildfire.

Why were we prepared to go along with what felt like Roger’s takeover? We accepted so many things as inevitable that, looking back, seem unnecessary. Such craven compliance might have been the result of gradual changes wrought in the band structure over the previous decade. Perhaps lacking confidence in his own writing abilities, David may have felt that if we confronted these issues we risked losing Roger and being unable to continue. Or in the aftermath of Rick’s departure maybe we feared being marginalised and then negotiated out individually. It pains me to admit it, but whatever the reasons, the tendency to cast Roger as the ultimate villain, though tempting, is probably misplaced.

The Bible has been described as the “story” of God’s plan for his creation. In this analysis “creation” refers to God’s design, God’s original intent for the world he created. In the Bible this is told as a narrative in Genesis 1 and 2, and as I said it is celebrated in some of the psalms. The “fall” refers to the damage done to the world by the entrance of sin and its effects. The narrative for this is in Genesis 3 and its immediate aftermath in the succeeding chapters, through chapter 11. “Redemption” refers to God’s plan to undo that damage, beginning with the call and promises to Abraham in chapter 12. Almost the whole of the rest of the Bible is the story of the execution of that plan, climaxing in the death of Jesus on the cross and his victorious resurrection, and going forward to and beyond our own day. We live in the time when the effects of the fall are still very much with us, but we already witness signs of the transformational power of redemption through the lives changed by the proclamation of the gospel and the impact of those lives upon society. Finally, “restoration” refers to the complete elimination of all the damaging effects of the fall through the renewal of the whole of creation. The biblical chapters that describe this still-future scenario in a visionary way are chapters 21 and 22 of the book of Revelation. This “restoration” is the renewal of God’s creation where all things, including all of redeemed humanity, will be eternally reconciled to God.