The Usual Suspects Ending Quotes

Who didn’t want to dip into the deep end of someone else’s childhood and meet all the usual suspects—the strict parent, the competitive siblings, the crazy aunt?

But religious faith is an especially potent silencer of rational calculation, which usually seems to trump all others. This is mostly, I suspect, because of the easy and beguiling promise that death is not the end, and that a martyr’s heaven is especially glorious. But it is also partly because it discourages questioning, by its very nature.

Most of what we got was crockery: from exotic crystal bowls to ceramic anomalies. Then, a cross-section of rugs- from a beautiful Kashmiri original to a memorable one with printed dragons and utterly incomprehensible hieroglyphics. Dibyendu (typically) gave us a scrabble set and Runai Maashi: that rocking chair. Yuppie work friends, trying to be unique and aesthetically offbeat, went for wind-chimes but there were really far too many of them by the end. We also got a fantastic number of white and off-white kurtas, jamdani sarees with complementary blouses, no less than nine suitcases, suit pieces, imported condoms, bed-sheets, bed-covers, coffee makers, coffee tables, coffee-table books, poetry books, used gifts (paintings of sunsets and other disasters), three nights and four days in Darjeeling, along with several variations of Durga, Ganesh and all the usual suspects in ivory, china, terracotta, papier-mâché, and what have you. Someone gave us a calendar that looking back, I think, was laudably sardonic. Others gave us money, in various denominations: from eleven to five hundred and one. And in one envelope, came a letter for her that she read in tears in the bathroom.’ ('Left from Dhakeshwari')

The government doesn’t care if our kids learn to think or learn for the sake of learning, as long they learn to love their country, and grow up and pay taxes. How much of what we learnt in 10 years of our schooling actually comes handy in our day-to-day lives? Why can’t we learn useful skills, like cooking, in school that actually come in handy when it comes to survival? Does schooling need to last for 10 years? Is it possible to complete schooling in 7 years? Nobody knows and schools have done a great job at not letting us ask questions. We live in times where we cautiously invest 4 years in undergrad schools or 2 years in B-schools in the hope that we acquire strong skills or at least secure a job. Schooling, as it exists, is a 10-year course that neither helps us get a job nor imparts a skill and unfortunately, it is compulsory. Half the jobs that exist today won’t even exist 10 years from now. That’s how fast the world is progressing. We still ask our kids to learn when Shah Jahan was born. It is a joke that at the end of these 10 years, we are expected to choose a career in science, commerce, or arts when school education hardly helped us explore ourselves. Some of the world’s greatest artists, athletes, inventors and scientists are from India. Unfortunately, they are all engineers and tragically none of them know about their talents. The biggest reason for this tragedy isn’t the society, parenting, coaching or anything else. The school is the reason and they too are all eventually victims of the same century-old schooling system. In the legendary words of Kevin Spacey from Usual Suspects, “The greatest trick the devil ever pulled was convincing the world he didn’t exist.” and our school is our society’s biggest devil.

No-knock entries are dangerous for everyone involved—cops, suspects, bystanders. The raids usually occur before dawn; the residents are usually asleep, and then disoriented by the sudden intrusion. There is no warning, and sleepy residents may not always understand that the men breaking down their door are police. At the same time, police procedures allow terribly little room for error. Stan Goff, a retired Special Forces sergeant and SWAT trainer, says that he teaches cops to “Look at hands. If there’s a weapon in their hands during a dynamic entry, it does not matter what that weapon is doing. If there’s a weapon in their hands, that person dies. It’s automatic.” On September 13, 2000, the DEA, FBI, and local police conducted a series of raids throughout Modesto, California. By the end of the day, they had shot and killed an eleven-year-old boy, Alberto Sepulveda, as he was lying facedown on the floor with his arms outstretched, as ordered by police. In January 2011, police in Farmington, Massachusetts similarly shot Eurie Stamp, a sixty-eight-year-old grandfather, as he lay motionless on the floor according to police instructions. In the course of a May 2014 raid in Cornelia, Georgia, a flash-bang grenade landed in the crib of a nineteen-month-old infant. The explosion blew a hole in the face and chest of Bounkham Phonesavanh (“Baby Bou Bou”), covering his body with third degree burns, and exposing part of his ribcage. No guns or drugs were found in the house, and no arrests were made. Sometimes these raids go wrong before they even begin. Walter and Rose Martin, a perfectly innocent couple, both in their eighties, had their home raided by New York Police more than fifty times between 2002 and 2010. It turned out that their address had been entered as the default in the police database.

I say you are reading to slow. You need to read at least 93.5 mph. According to United Nations Educational, Scientific and Cultural Organization. Around 2.2 million new titles are published worldwide each year. If a book is in average 250 pages. Or 3 cm. That is 66 km of books every year. Or just 180 meters of books every day. If you can spend 4h/day to read you just need to read 45 meters of books an hour or 1500 bph (Books Per Hour). You are probably reading at 0.025-0.1 books per hour. But if you practice, you might have a chance? If each book contains 250 pages. And each page is on average 20 cm tall. And you can spend 4h on average each day reading. That means you have to read text at a speed of 187.5 km/h to keep up. However that is probably a bit too fast, since there is usually some white space on each page of a book so lets round it down to 150km/h. According to Stephen Hawking “if you stacked the new books being published next to each other, at the present rate of production you would have to move at ninety miles an hour just to keep up with the end of the line.” 90mph equals 144.841 km/h. I say, Stephen Hawking was a bit too generous. I calculated the reading speed needed on my own and came to the same approximately the same conclusion as Hawking. Yes I know. Great minds think a like, but since I think my calculation was a bit better. It must mean I'm a bit smarter than him, right? Not that I would want to flatter myself, just a little bit smarter is enough. Now I just need to study physics so I can solve how we may travel back in time to keep up reading all the books or make an alternative world with less authors so we can keep up reading. If you like me, think this situation is unacceptable. You too may sign my petition to forbid anyone from writing more than one book of 250 pages in their entire life for the next 2000-10.000 years. So we can catch up with reading all those books. You will have to excuse me but I tried to set my goal of reading 2.3 million books next year here on goodreads. But it only allowed to set the counter to 99 thousand so unfortunately it will have to wait until they fix this. I suspect the limit is there by intent. Since if everyone read all the books published each year and a few millions more, goodreads would not be needed. Their business model is based on you not reading 150kmbookpages/h. I have contacted customer support, unfortunately they did not take my suggestion seriously, if you could please help me and also email them then hopefully they will come to their senses and fix this once they see there is a demand. (Don't do this, it's just a joke.) In the meantime I will just go back to reading 10-20 books a year.

Many of the one-liners teach volumes. Some summarize excellence in an entire field in one sentence. As Josh Waitzkin (page 577), chess prodigy and the inspiration behind Searching for Bobby Fischer, might put it, these bite-sized learnings are a way to “learn the macro from the micro.” The process of piecing them together was revelatory. If I thought I saw “the Matrix” before, I was mistaken, or I was only seeing 10% of it. Still, even that 10%—“ islands” of notes on individual mentors—had already changed my life and helped me 10x my results. But after revisiting more than a hundred minds as part of the same fabric, things got very interesting very quickly. For the movie nerds among you, it was like the end of The Sixth Sense or The Usual Suspects: “The red door knob! The fucking Kobayashi coffee cup! How did I not notice that?! It was right in front of me the whole time!” To help you see the same, I’ve done my best to weave patterns together throughout the book, noting where guests have complementary habits, beliefs, and recommendations. The completed jigsaw puzzle is much greater than the sum of its parts.

He believed that they loved him. How could that be the easy part? It was everything else that was complicated. Believing Richard loved him did not keep him from being aware that the other man was holding back. Not in bed, not in trust, but despite the love there was something there that Richard was not giving and it was time to find out what that was. And Taryn. Again, he fully believed she loved him and that she liked him as well, liked spending time with him, with and without Richard, but she was very careful to not spend every night with them. He hadn’t really noticed at first, because they all had such different schedules. If she had a late closing it was easier for her just to go home upstairs than to come to his or Richard’s house. Or she might be having a girls’ night with her friends or babysitting for Petra, her friend from Richard’s office. Whatever it was, somehow it ended up that she wasn’t with them at least two nights a week. It wasn’t that he minded, exactly. He enjoyed the time spent with Richard, just as he enjoyed the times he was alone with Taryn. Suspecting she was keeping her distance intentionally, however, was another matter. This relationship shit was very annoying. Usually he was in a relationship until it became annoying and then he wasn’t. This was annoying but there was no way he wasn’t going to do whatever was necessary to fix it. It was…annoying

In the end, when the Chicago inerrantists call out “naturalism, evolutionism, scientism, secular humanism, and relativism” - the “usual suspects” of crimes against inerrancy - they are throwing up a whale of a red herring (not to mix marine metaphors). In reality, none of these presuppositions are necessary in order to conclude that the Bible contradicts itself. For instance, a Muslim is not any of these things; the Muslim believes in supernatural revelation, miracles, creation, absolute truth - all the essentials. But the Muslim can still detect errors in the Bible. Moreover, so can the Christian. I speak here from experience. I was an inerrantist, until I wasn’t. I never doubted the supernatural; I never doubted the possibility of special revelation; I never doubted that some things are just objectively true. In fact, it was precisely because of my faith in the Bible that I came to recognize that it was not inerrant. I believed that because it was inerrant, it could certainly survive a little critical scrutiny. Based on that assumption, I proceeded to scrutinize the text, and found that given consistent principles of exegesis, the construct of inerrancy could not be sustained. I neither wanted nor expected to discover what I discovered, but my faith in the Bible’s inerrancy contained within it, as they say, the seeds of its own destruction.

The P.I. states that if something x has happened in certain particular circumstances n times in the past, we are justified in believing that the same circumstances will produce x on the (n + 1)th occasion. The P.I. is wholly respectable and authoritative, and it seems like a well-lit exit out of the whole problem. Until, that is, it happens to strike you (as can occur only in very abstract moods or when there’s an unusual amount of time before the alarm goes off) that the P.I. is itself merely an abstraction from experience … and so now what exactly is it that justifies our confidence in the P.I.? This latest thought may or may not be accompanied by a concrete memory of several weeks spent on a relative’s farm in childhood (long story). There were four chickens in a wire coop off the garage, the brightest of whom was called Mr. Chicken. Every morning, the farm’s hired man’s appearance in the coop area with a certain burlap sack caused Mr. Chicken to get excited and start doing warmup-pecks at the ground, because he knew it was feeding time. It was always around the same time t every morning, and Mr. Chicken had figured out that t(man + sack) = food, and thus was confidently doing his warmup-pecks on that last Sunday morning when the hired man suddenly reached out and grabbed Mr. Chicken and in one smooth motion wrung his neck and put him in the burlap sack and bore him off to the kitchen. Memories like this tend to remain quite vivid, if you have any. But with the thrust, lying here, being that Mr. Chicken appears now actually to have been correct—according to the Principle of Induction—in expecting nothing but breakfast from that (n + 1)th appearance of man + sack at t. Something about the fact that Mr. Chicken not only didn’t suspect a thing but appears to have been wholly justified in not suspecting a thing—this seems concretely creepy and upsetting. Finding some higher-level justification for your confidence in the P.I. seems much more urgent when you realize that, without this justification, our own situation is basically indistinguishable from that of Mr. Chicken. But the conclusion, abstract as it is, seems inescapable: what justifies our confidence in the Principle of Induction is that it has always worked so well in the past, at least up to now. Meaning that our only real justification for the Principle of Induction is the Principle of Induction, which seems shaky and question-begging in the extreme. The only way out of the potentially bedridden-for-life paralysis of this last conclusion is to pursue further abstract side-inquiries into what exactly ‘justification’ means and whether it’s true that the only valid justifications for certain beliefs and principles are rational and noncircular. For instance, we know that in a certain number of cases every year cars suddenly veer across the centerline into oncoming traffic and crash head-on into people who were driving along not expecting to get killed; and thus we also know, on some level, that whatever confidence lets us drive on two-way roads is not 100% rationally justified by the laws of statistical probability. And yet ‘rational justification’ might not apply here. It might be more the fact that, if you cannot believe your car won’t suddenly get crashed into out of nowhere, you just can’t drive, and thus that your need/desire to be able to drive functions as a kind of ‘justification’ of your confidence.* It would be better not to then start analyzing the various putative ‘justifications’ for your need/desire to be able to drive a car—at some point you realize that the process of abstract justification can, at least in principle, go on forever. The ability to halt a line of abstract thinking once you see it has no end is part of what usually distinguishes sane, functional people—people who when the alarm finally goes off can hit the floor without trepidation and plunge into the concrete business of the real workaday world—from the unhinged.

As might also be suspected, there are equally conflicting absolute certainties about the precise timing of the Rapture. The choice here is between the unarguable certainty that the Tribulation will precede the Rapture and the equally unarguable certainty that the opposite is true and that the Rapture will precede the Tribulation. Historically, compromise has usually been far from theological debate, where hands typically have been found to lie itchingly closer to swords, but so important are Last Things that happily one is available here, for it is also held to be absolutely certain by some that the Rapture will take place exactly in the middle of the seven-year Tribulation. Spoiling for a fight, though, equally certain to others, brooking no dispute, is the fact that the Rapture will come close to the end of the Tribulation, with a rump of the latter still to run. Happily for the Born Agains, it is also absolutely certain that for them, but not for the unprescient chumps who have not got themselves Born Again, the Rapture will enrapt true believers just in the nick of time at the start of the Tribulation leaving the erstwhile chumps the chance of quickly getting Born Again and being rapt at the end of the Tribulation.

Liberalism takes the fundamental position that ‘consent’ to any relationship or bond can be given only when people are completely and perfectly autonomous and individual. Only then are they able to consciously and purposefully engage in forms of utilitarian relationality, and also thereby capable of remaking such bonds when they prove to be unsatisfactory. I recall a chilling conversation when I was teaching at Princeton University about a book that had recently appeared about the Amish. We were discussing the practice of Rumspringa—literally, ‘running around’—a mandatory time of separation of young adults from the community during which they partake of the offerings of modern liberal society. The period of separation lasts usually about a year, at the end of which the young person must choose between the two worlds. An overwhelming number, approaching 90 percent, choose to return to be baptized and to accept norms and strictures of their community that forbid further enjoyment of the pleasure of liberal society. Some of my former colleagues took this as a sign that these young people were in fact not ‘choosing’ as free individuals. One said, ‘We will have to consider ways of freeing them.’ Perfect liberal consent requires perfectly liberated individuals, and the evidence that Amish youth were responding to the pull of family, community, and tradition marked them as unfree. Liberalism renders such ties suspect while papering over the ways in which it has shaped its own youth to adopt a particular form of life, set of beliefs, and worldview; these are never subject to appraisal by any standards outside liberalism itself. The traditional culture of the Amish (one can also think of other examples) gives its young a choice about whether they will remain within that culture, but only one option is seen as an exercise of choice. Acquiescence to liberalism, however unreflective, is ‘tacit consent,’ yet membership in a traditional community is ‘oppression’ or ‘false consciousness.

I don't think you can arrest anyone for a country house murder without having a proper denoument first," I said. "It's just not done." "A what-ment, sir?" said the sergeant. "Denoument. It's the bit where the detective invites all the suspects into the drawing room and spends an hour pointing the finger at people and explaining who did what, how, and why." "Don't like the sound of that either," said the sergeant. "I be not one for public speaking." "You wouldn't have to," I said. "I'd do the talking for you, I'm a bit of a consulting detective, don't you know? You'd be there to do the arresting at the end. They usually try to make a run for it." "Ho!" said the sergeant. "That sounds more like it! When we be having this denoument?" "Soon," I said.

I asked myself the question which perplexes many people who wish to visit Spain: "If I was once so committed to a Republican victory, how can I bear to visit Spain now?" I have often wondered, for after the destruction of the Republicans, I went through a period of bitterness in which I did not care ever again to see Spain, and I would schedule my trips through Europe so as to avoid it. Then two things happened. One day, while talking to a group of Spanish exiles in Mexico, I asked myself, "Why should I allow Franco to deprive me of a land which is almost as much mine as his?" More important, as I studied the world I came to the conclusion that each nation, at the end of a cycle of about twenty-five years, starts anew. What went before is historically important and probably sets a limit to what the newborn nation can become, but the fact is that the past is past and a new nation is in being, with fresh possibilities for success or failure. That is why General de Gaulle has been so right in France; he is governing an entirely new country not bound by the debacle of 1941. That is why the young Germans are so right in disclaiming responsibility for 1935-1945; they're a new moon, and they are correct in insisting that they be so treated. It is obviously true of China, though most of us have been reluctant to admit it. And one of these days it will be true even of Russia, and we had better be prepared to admit that, too. It also applied to the United States, though we fight against it and blind our eye and conscience to the fact. The median age of our population is lower now. We are more overcrowded, more urban, and whether we like it or not, a permanently mixed nation racially. We are in the midst of swift change in education, technology, labor relations and religion. We are evolving a new morality, a new posture in world politics. Yet we refuse to understand that the advent of such change signifies also the advent of a new nation. The people of Spain seem more prepared to accept their new nation than we are to accept ours, and it may be this reluctance to accept the new that will destroy us. As a matter of fact, I suspect that the rebirth of each nation occurs about every seventeen or eighteen years, but only the rare social scientist can recognize the change as it occurs. I usually seem to be about seven years tardy. America's present cycle will end sometime around 1970, and if we try to govern our new nation by 1920 policies we shall be truly doomed. Spain's last cycle ended about 1964, and it is the opportunity to watch a new nation coming into being that makes a visit to Spain so instructive and rewarding. p822

I asked myself the question which perplexes many people who wish to visit Spain: "If I was once so committed to a Republican victory, how can I bear to visit Spain now?" I have often wondered, for after the destruction of the Republicans, I went through a period of bitterness in which I did not care ever again to see Spain, and I would schedule my trips through Europe so as to avoid it. Then two things happened. One day, while talking to a group of Spanish exiles in Mexico, I asked myself, "Why should I allow Franco to deprive me of a land which is almost as much mine as his?" More important, as I studied the world I came to the conclusion that each nation, at the end of a cycle of about twenty-five years, starts anew. What went before is historically important and probably sets a limit to what the newborn nation can become, but the fact is that the past is past and a new nation is in being, with fresh possibilities for success or failure. That is why General de Gaulle has been so right in France; he is governing an entirely new country not bound by the debacle of 1941. That is why the young Germans are so right in disclaiming responsibility for 1935-1945; they're a new moon, and they are correct in insisting that they be so treated. It is obviously true of China, though most of us have been reluctant to admit it. And one of these days it will be true even of Russia, and we had better be prepared to admit that, too. It also applied to the United States, though we fight against it and blind our eye and conscience to the fact. The median age of our population is lower now. We are more overcrowded, more urban, and whether we like it or not, a permanently mixed nation racially. We are in the midst of swift change in education, technology, labor relations and religion. We are evolving a new morality, a new posture in world politics. Yet we refuse to understand that the advent of such change signifies also the advent of a new nation. The people of Spain seem more prepared to accept their new nation than we are to accept ours, and it may be this reluctance to accept the new that will destroy us. As a matter of fact, I suspect that the rebirth of each nation occurs about every seventeen or eighteen years, but only the rare social scientist can recognize the change as it occurs. I usually seem to be about seven years tardy. America's present cycle will end sometime around 1970, and if we try to govern our new nation by 1920 policies we shall be truly doomed. Spain's last cycle ended about 1964, and it is the opportunity to watch a new nation coming into being that makes a visit to Spain so instructive and rewarding. p822

The problem is the group of visitors present. He slides his eyes over. They're huddled near a painting, all wearing headphones attached to audio guides. Breitwieser deems them sufficiently distracted. This is the critical instant -- one glance from one visitor and his life could effectively end -- and he does not delay. It isn't action, he suspects, that usually lands a thief in prison. It's hesitation.

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