The Terminal Famous Quotes

In the world according to her father, Jenny Garp knew, we must have energy. Her famous grandmother, Jenny Fields, once thought of us as Externals, Vital Organs, Absentees, and Goners. But in the world according to Garp, we are all terminal cases.

The supermarket shelves have been rearranged. It happened one day without warning. There is agitation and panic in the aisles, dismay in the faces of older shoppers.[…]They scrutinize the small print on packages, wary of a second level of betrayal. The men scan for stamped dates, the women for ingredients. Many have trouble making out the words. Smeared print, ghost images. In the altered shelves, the ambient roar, in the plain and heartless fact of their decline, they try to work their way through confusion. But in the end it doesn’t matter what they see or think they see. The terminals are equipped with holographic scanners, which decode the binary secret of every item, infallibly. This is the language of waves and radiation, or how the dead speak to the living. And this is where we wait together, regardless of our age, our carts stocked with brightly colored goods. A slowly moving line, satisfying, giving us time to glance at the tabloids in the racks. Everything we need that is not food or love is here in the tabloid racks. The tales of the supernatural and the extraterrestrial. The miracle vitamins, the cures for cancer, the remedies for obesity. The cults of the famous and the dead.

Die Judenfrage,' it used to be called, even by Jews. 'The Jewish Question.' I find I quite like this interrogative formulation, since the question—as Gertrude Stein once famously if terminally put it—may be more absorbing than the answer. Of course one is flirting with calamity in phrasing things this way, as I learned in school when the Irish question was discussed by some masters as the Irish 'problem.' Again, the word 'solution' can be as neutral as the words 'question' or 'problem,' but once one has defined a people or a nation as such, the search for a resolution can become a yearning for the conclusive. Endlösung: the final solution.

They terminate your job? Employ yourself. They retire you? Refire yourself.

Florida Scott-Maxwell’s Stoic diary during her terminal illness, The Measure of My Days, is one. Seneca’s famous words to his family and friends, who had broken down and begged with his executioners, is another.

The Century was a high-speed luxury train, used by the rich and famous traveling between Chicago and New York. Sportscaster Bob Elson set up a microphone in Chicago’s LaSalle Street Station and tried to intercept well-knowns for spontaneous interviews. Among the celebrities who appeared were Rita Hayworth and Eleanor Roosevelt, but architect Frank Lloyd Wright brushed briskly past. When Elson said he loved Wright’s work, Wright replied, “In that case, young man, I’ve done enough for you already.” The show was alive with terminal noise, with trains hissing and chugging and tooting. Train buffs complained that the Century was dieselpowered, but the producers thought the old sounds were more romantic, so the sound effects records remained, at least into the late ’40s.

Prison educators thought that Manson might benefit from a four-week course influenced by Dale Carnegie’s famous book, How to Win Friends and Influence People. The Carnegie Method distills all human endeavors down to two motivating factors: sexual desire and the desire for greatness. This method became like a religion to Manson. Never before had any worldview resonated so deeply with Manson, who himself desired pure admiration from those around him, particularly women. These two distinct but connected sources—the pimps of Terminal Island and Dale Carnegie—provided Manson with clear instructions on how to use sex as a tool and how to exert control over women.

It was during the early summer of 1952 that I found myself in the small community park next to Stevens Institute of Technology. Although I had a job, I had only worked as a “soda jerk” for a little over a week before I started looking for something else. The Hoboken waterfront was still familiar to me from earlier years when I walked this way to catch the trolley or the electrified Public Service bus home from the Lackawanna Ferry Terminal. Remembering the gray-hulled Liberty Ships being fitted out for the war at these dilapidated piers, was still very much embedded in my memory. Things had not changed all that much, except that the ships that were once here were now at the bottom of the ocean, sold, or nested at one of the “National Defense Reserve Fleets.” The iconic movie On the Waterfront had not yet been filmed, and it would take another two years before Marlon Brando would stand on the same pier I was now looking down upon, from the higher level of Stevens Park. Labor problems were common during this era, but it was all new to me. I was only 17 years old, but would later remember how Marlon Brando got the stuffing kicked out of him for being a union malcontent. When they filmed the famous fight scene in On the Waterfront, it took place on a barge, tied up in the very same location that I was looking upon.

It is especially humbling that the simplest Trotskyist, council communist or anarcho-syndicalist militant saw much more clearly than famous and brilliant theorists that, however deserved the terminal defeat of the Soviet bloc and of Soviet-style state capitalism had been, however understandable and salutary the sudden East European infatuation with freedom and rights, however promising the fall of the market Stalinist parties, it was at the same time a historical disaster, heralding the demise of working-class power, of adversary culture, the end of two centuries of beneficent fear for the ruling classes. What was a philosophical construction and idealization in Marx’s Capital—capitalism as a total system, with capital as the only Subject—became a palpable, quotidian reality.

Gratitude is often considered an element of spirit or purpose. But what are we expected to be grateful for? Innovation calls for financial gains, promotions, and possessions to stoke the fires of gratitude. But kaizen invites us to be grateful for health, for our next breath, for the moments with a friend or colleague. When famous songwriter Warren Zevon was suffering from terminal cancer, David Letterman asked him what wisdom he gleaned from his illness. Zevon’s answer was pure kaizen: “Enjoy every sandwich.” Some quotes on service and gratitude to begin your exploration of kaizen: “I long to accomplish a great and noble task but it is my chief duty to accomplish small tasks as if they were great and noble.” —Helen Keller “We have to learn to live happily in the present moment, to touch the peace and joy that are available now.” —Thich Nhat Hanh, Buddhist Zen master “Strive not to be a success, but rather to be of value.” —Albert Einstein “I would rather have it said, ‘He lived usefully’ than ‘He died rich.’ ” —Benjamin Franklin

Tired of a bureaucracy that tied their hands with absurd rules of engagement and a system that, as Lieutenant Colonel Paul Yingling famously noted, imposed harsher punishments on privates who lost rifles than on generals who lost wars, Raife didn’t look back. He left the SEAL side of his life behind and dropped off the radar.

The leader of the Drexel refugees was Leon Black, a husky, brash, Dartmouth and Harvard Business School graduate in his 30s who was running the Drexel merger group out of New York. Black was a native New Yorker born into privilege. But his world shattered in 1975 when his father, Eli Black, then the chief executive of Chiquita banana importer United Brands, leaped to his death from his office in the Pan Am building above Grand Central Terminal. In the days after his death, United Brands was discovered to have made millions in bribes to Honduran officials in order to reduce taxes on banana exports.

December 20th FEAR THE FEAR OF DEATH “Do you then ponder how the supreme of human evils, the surest mark of the base and cowardly, is not death, but the fear of death? I urge you to discipline yourself against such fear, direct all your thinking, exercises, and reading this way—and you will know the only path to human freedom.” —EPICTETUS, DISCOURSES, 3.26.38–39 To steel himself before he committed suicide rather than submit to Julius Caesar’s destruction of the Roman Republic, the great Stoic philosopher Cato read a bit of Plato’s Phaedo. In it, Plato writes, “It is the child within us that trembles before death.” Death is scary because it is such an unknown. No one can come back and tell us what it is like. We are in the dark about it. As childlike and ultimately ignorant as we are about death, there are plenty of wise men and women who can at least provide some guidance. There’s a reason that the world’s oldest people never seem to be afraid of death: they’ve had more time to think about it than we have (and they realized how pointless worrying was). There are other wonderful resources: Florida Scott-Maxwell’s Stoic diary during her terminal illness, The Measure of My Days, is one. Seneca’s famous words to his family and friends, who had broken down and begged with his executioners, is another. “Where,” Seneca gently chided them, “are your maxims of philosophy, or the preparation of so many years’ study against evils to come?” Throughout philosophy there are inspiring, brave words from brave men and women who can help us face this fear. There is another helpful consideration about death from the Stoics. If death is truly the end, then what is there exactly to fear? For everything from your fears to your pain receptors to your worries and your remaining wishes, they will perish with you. As frightening as death might seem, remember: it contains within it the end of fear.

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Peter Minuit Plaza near the Staten Island Ferry terminal. Still, most have no idea that he was the Dutchman who purchased the famous island from the Canarsee band of Indians of the Algonkuin-Delaware Federation in 1626 for $24, beads and chatskas. It would be a story of how a white man got the island for a bargain from the unsuspecting Indian tribe. Details may prove otherwise. A hasty note in a logbook was the only evidence of the sale and the British who came after the Dutch never received official documentation of the transaction; but according to Canarsee legend, there was never a sale. The Indians leased the land to Minuit for $2.40 per year and received an advance payment of twenty-four dollars for the first ten years. Compounded annually at 7.5%, the city of New York owed the Canarsee Indians about seven trillion dollars in back rent.

You don't wait till your case become terminal before you ask for a doctor. If you wait till it becomes incurable you will die without knowing your right. Spiritually put; you don't wait until you have problem before you pray. Pray without ceasing for you do not know when the problem will come. If you can bind headache you can bind cancer. If you can bind fever, you can equally bind ulcer. If you can loss a mentally dreaded man, you can loss and raise the dead.

Well, with Reece’s wife and each of Ben’s three former brides. “Too early for a margarita?” Ben joked. “Never too early for a margarita. Just don’t take me to Rick’s. Don’t think I could show my face in there right now,” said Reece, referring to a hole-in-the-wall SEAL hangout bar in downtown Coronado. Operators would return from deployments and toast their fallen comrades in blackout sessions that often turned ugly. Rick’s was a safe haven where they could blow off some steam without ending their careers, and there was always a steady supply of willing women looking to be a SEAL wife for the night. “Ah yes, Rick’s Palm Bar and Grill, home of the world-famous ‘Slamburger.’ I think I met wife number two in there?” “Ha! I think you did,” Reece said, remembering happier times.

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Women still bear the vast brunt of the physical, emotional, and organizational labor involved in contraceptive use — whether any devices are available at all, whether they are safe or not, and when they fail. For the majority of the world’s women modern contraceptive measures such as the pill, condoms, injectibles, or IUDS are simply not an option—a situation that is exacerbated by the matricidal policies toward abortion and family planning by many of the world’s wealthiest countries (only family planning based on abstinence was supported under the “pro-Africa” Bush administration — a policy with extremely deleterious consequences for the ability of anti-retroviral treatment to prevent the spread of AIDS as well as for rates of maternal and child mortality). Access to safe, affordable, or free abortion is similarly limited. Famously, there is no country in the world where women have the legal right freely to make up their own minds about termination or continuation of pregnancy. Thus, despite the emphasis by many modern democratic nations on the protection of various individual rights and freedoms, women’s reproductive rights remain in an essentially pre-modern condition—a condition decried by both Firestone and Beauvoir as biological feudalism.

The sound woke up the rest of the watch, who stood looking at one another. “What, in the name of God, is that?” said the second mate, coming slowly forward. The first thought I had was, that it might be a boat, with the crew of some wrecked vessel, or perhaps the boat of some whaleship, out over night, and we had run them down in the darkness. Another scream, but less loud than the first. This started us, and we ran forward, and looked over the bows, and over the sides, to leeward, but nothing was to be seen or heard. What was to be done. Call the captain, and heave the ship aback? Just at this moment, in crossing the forecastle, one of the men saw a light below, and looking down the scuttle, saw the watch all out of their berths, and afoul of one poor fellow, dragging him out of his berth, and shaking him, to wake him out of a nightmare. They had been waked out of their sleep, and as much alarmed at the scream as we were, and were hesitating whether to come on deck, when the second sound, coming directly from one of the berths, revealed the cause of the alarm. The fellow got a good shaking for the trouble he had given. We made a joke of the matter and we could well laugh, for our minds were not a little relieved by its ridiculous termination.

He spent the last four years of his life there engaged in practice of Zazen (meditation), painting, and joining tea ceremonies and poetry gatherings with the domain’s elite. Many of Musashi’s famous ink paintings were created during this period of intense personal reflection. By this time, Japan had become politically stable and war was now a distant memory. Musashi, being among the last generations who had personally experienced conflict, sensed that samurai were losing their sense of identity. He resolved to make a pilgrimage to Reigandō Cave43 in 1643 and started writing Gorin-no-sho there, hoping to preserve for posterity his Way, and what he believed to be the very essence of warriorship. A year later he fell ill, and the domain elders encouraged him to return to Kumamoto to be cared for. He continued working on his treatise for five or six months. On the twelfth day of the fifth month of 1645, he passed the not quite finished manuscript to his student Magonojō. He gave away all his worldly possessions, and then wrote Dokkōdō, a brief list of twenty-one precepts that summed up his principles shaped over a lifetime of austere training. He died on the nineteenth day of the fifth month of 1645. It is said that he had taken ill with “dysphagia,” which suggests perhaps that he had terminal stomach cancer. Some say he died of lung cancer. In Bukōden, it is recorded that Musashi was laid in his coffin dressed in full armor and with all his weapons. It evokes a powerful image of a man who had dedicated his whole life to understanding the mind of combat and strategy. As testament once again to the conspiracy theories surrounding Musashi’s life, I am reminded of a bizarre book titled Was Musashi Murdered and Other Questions of Japanese History by Fudo Yamato (Zensho Communications, 1987). In it the author postulates that Musashi’s death was actually assassination through poisoning. The author argues that Musashi and many of his contemporaries such as the priest Takuan, Hosokawa Tadaoki (Tadatoshi’s father) who was suspected of “Christian sympathies,” and even Yagyū Munenori were all viewed with suspicion by the shogunate. He goes so far as to hypothesize that the phrase found at the end of Musashi’s Combat Strategy in 35 Articles “Should there be any entries you are unsure of, please allow me to explain in person…” was actually interpreted by the government as a call for those with anti-shogunate sentiments to gather in order to hatch a seditious plot (p. 20). This is why, Fudo Yamato argues, Musashi and these other notable men of his age all died mysteriously at around the same time.

Sounds like a plan. Just have one thing to do first.” Jessie looked my way. “What’s that?” I asked, sipping my water. “Black-tie affair, a thousand dollars a plate, and the rich and famous in attendance. We can’t go in there looking like FBI agents.” Jessie put her hand on my shoulder, her face grave, like a doctor about to deliver a terminal diagnosis. “Brace yourself, Harmony. We have to find . . . dresses.

During a belated New Year’s cleaning, I come across my grad-school coursework on the Austrian psychiatrist Viktor Frankl. Scanning my notes, I begin to remember his story. Frankl was born in 1905, and as a boy, he became intensely interested in psychology. By high school, he began an active correspondence with Freud. He went on to study medicine and lecture on the intersection of psychology and philosophy, or what he called logotherapy, from the Greek word logos, or “meaning.” Whereas Freud believed that people are driven to seek pleasure and avoid pain (his famous pleasure principle), Frankl maintained that people’s primary drive isn’t toward pleasure but toward finding meaning in their lives. He was in his thirties when World War II broke out, putting him, a Jew, in jeopardy. Offered immigration to the United States, he turned it down so as not to abandon his parents, and a year later, the Nazis forced Frankl and his wife to have her pregnancy terminated. In a matter of months, he and other family members were deported to concentration camps, and when Frankl was finally freed, three years later, he learned that the Nazis had killed his wife, his brother, and both of his parents. Freedom under these circumstances might have led to despair. After all, the hope of what awaited Frankl and his fellow prisoners upon their release was now gone—the people they cared about were dead, their families and friends wiped out. But Frankl wrote what became an extraordinary treatise on resilience and spiritual salvation, known in English as Man’s Search for Meaning. In it, he shares his theory of logotherapy as it relates not just to the horrors of concentration camps but also to more mundane struggles. He wrote, “Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances.” Indeed, Frankl remarried, had a daughter, published prolifically, and spoke around the world until his death at age ninety-two. Rereading these notes, I thought of my conversations with Wendell. Scribbled in my grad-school spiral were the words Reacting vs. responding = reflexive vs. chosen. We can choose our response, Frankl was saying, even under the specter of death. The same was true of John’s loss of his mother and son, Julie’s illness, Rita’s regrettable past, and Charlotte’s upbringing. I couldn’t think of a single patient to whom Frankl’s ideas didn’t apply, whether it was about extreme trauma or an interaction with a difficult family member. More than sixty years later, Wendell was saying I could choose too—that the jail cell was open on both sides. I particularly liked this line from Frankl’s book: “Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom.

With little else to do I rode my Vesper motor scooter from Harbel to Roberts Field. Perhaps there might be some excitement around the airport, but no such luck. Eric Reeves the Station Master and Air Traffic Controller was in the tower and was in communications with the incoming airliner. Everything was quiet in anticipation of a Pan American Clipper's arrival. On the ground floor all was quiet except for a solitary passenger in the terminal. Apparently he was waiting for the next flight out, which wasn't due for another two hours. As I approached him, I could see that he looked familiar…. I immediately recognized him as a world class trumpet player and gravel voiced singer from New Orleans. He must have seen the look on my face and broke the ice by introducing himself as Louie Armstrong. "Hi," I answered, "I'm Hank Bracker, Captain Hank Bracker." I noticed that he was apparently alone sitting there with a mountain of belongings which obviously included musical instruments. Here was Louis Armstrong, the famous Louie Armstrong, all alone in this dusty, hot terminal, and yes he had a big white handkerchief! He volunteered that the others in his party were at the club looking for something to eat. With no one else around, we talked about New Orleans, his music and how someone named King Oliver, a person I had never heard of, was his mentor. At the time I didn't know much about Dixie Land music or the Blues, but talking to Louie Armstrong was a thrill I'll never forget. In retrospect it’s amazing to find out that you don’t know what you didn’t know. I found out that he actually lived in Queens, NY at that time, not too far from where my aunt and uncle lived. I also found out that he was the Good Will Ambassador at Large and represented the United States on a tour that included Europe and Africa, but now he was just a friendly person I had the good fortune to meet, under these most unusual circumstances. His destination was Ghana where he, his wife and his band the All Stars group were scheduled to perform a concert in the capitol city of Accra. Little did I know that the tour he was on was scheduled by Edward R. Murrow, who would later be my neighbor in Pawling, New York. Although our time together was limited, it was obvious that he had compassion for the people of the "Third World Nations," and wanted to help them. Although after our short time together, I never saw Louie again but I just know that he did. He seemed to be the type of person that could bring sunshine with him wherever he went.…

The University of Michigan opened its new Computer Center in 1971, in a brand-new building on Beal Avenue in Ann Arbor, with beige-brick exterior walls and a dark-glass front. The university’s enormous mainframe computers stood in the middle of a vast white room, looking, as one faculty member remembers, “like one of the last scenes in the movie 2001: A Space Odyssey.” Off to the side were dozens of keypunch machines—what passed in those days for computer terminals. In 1971, this was state of the art. The University of Michigan had one of the most advanced computer science programs in the world, and over the course of the Computer Center’s life, thousands of students passed through that white room, the most famous of whom was a gawky teenager named Bill Joy.