Tool And Die Quotes

Remembering that I'll be dead soon is the most important tool I've ever encountered to help me make the big choices in life. Almost everything--all external expectations, all pride, all fear of embarrassment or failure--these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart. No one wants to die. Even people who want to go to heaven don't want to die to get there. And yet, death is the destination we all share. No one has ever escaped it, and that is how it should be, because death is very likely the single best invention of life. It's life's change agent. It clears out the old to make way for the new.

Wanting to Die Since you ask, most days I cannot remember. I walk in my clothing, unmarked by that voyage. Then the almost unnameable lust returns. Even then I have nothing against life. I know well the grass blades you mention, the furniture you have placed under the sun. But suicides have a special language. Like carpenters they want to know which tools. They never ask why build. Twice I have so simply declared myself, have possessed the enemy, eaten the enemy, have taken on his craft, his magic. In this way, heavy and thoughtful, warmer than oil or water, I have rested, drooling at the mouth-hole. I did not think of my body at needle point. Even the cornea and the leftover urine were gone. Suicides have already betrayed the body. Still-born, they don't always die, but dazzled, they can't forget a drug so sweet that even children would look on and smile. To thrust all that life under your tongue!— that, all by itself, becomes a passion. Death's a sad Bone; bruised, you'd say, and yet she waits for me, year after year, to so delicately undo an old wound, to empty my breath from its bad prison. Balanced there, suicides sometimes meet, raging at the fruit, a pumped-up moon, leaving the bread they mistook for a kiss, leaving the page of the book carelessly open, something unsaid, the phone off the hook and the love, whatever it was, an infection.

As long as he owns your tools he owns your job, and if he owns your job he is the master of your fate. You are in no sense a free man. You are subject to his interest and to his will. He decides whether you shall work or not. Therefore, he decides whether you shall live or die. And in that humiliating position any one who tries to persuade you that you are a free man is guilty of insulting your intelligence.

To my son, If you are reading this letter, then I am dead. I expect to die, if not today, then soon. I expect that Valentine will kill me. For all his talk of loving me, for all his desire for a right-hand man, he knows that I have doubts. And he is a man who cannot abide doubt. I do not know how you will be brought up. I do not know what they will tell you about me. I do not even know who will give you this letter. I entrust it to Amatis, but I cannot see what the future holds. All I know is that this is my chance to give you an accounting of a man you may well hate. There are three things you must know about me. The first is that I have been a coward. Throughout my life I have made the wrong decisions, because they were easy, because they were self-serving, because I was afraid. At first I believed in Valentine’s cause. I turned from my family and to the Circle because I fancied myself better than Downworlders and the Clave and my suffocating parents. My anger against them was a tool Valentine bent to his will as he bent and changed so many of us. When he drove Lucian away I did not question it but gladly took his place for my own. When he demanded I leave Amatis, the woman I love, and marry Celine, a girl I did not know, I did as he asked, to my everlasting shame. I cannot imagine what you might be thinking now, knowing that the girl I speak of was your mother. The second thing you must know is this. Do not blame Celine for any of this, whatever you do. It was not her fault, but mine. Your mother was an innocent from a family that brutalized her. She wanted only kindess, to feel safe and loved. And though my heart had been given already, I loved her, in my fashion, just as in my heart, I was faithful to Amatis. Non sum qualis eram bonae sub regno Cynarae. I wonder if you love Latin as I do, and poetry. I wonder who has taught you. The third and hardest thing you must know is that I was prepared to hate you. The son of myslef and the child-bride I barely knew, you seemed to be the culmination of all the wrong decisions I had made, all the small compromises that led to my dissolution. Yet as you grew inside my mind, as you grew in the world, a blameless innocent, I began to realize that I did not hate you. It is the nature of parents to see their own image in their children, and it was myself I hated, not you. For there is only one thing I wan from you, my son — one thing from you, and of you. I want you to be a better man than I was. Let no one else tell you who you are or should be. Love where you wish to. Believe as you wish to. Take freedom as your right. I don’t ask that you save the world, my boy, my child, the only child I will ever have. I ask only that you be happy. Stephen

Laughter is a very underrated tool for healing.

It seemed to me it would be better to die standing up to a tyrant than to survive as a tool of his will.

Brenna was fixing some kind of a small computronic device when he found her in her quarters. “Judd,” she said, putting down her tools. “You can’t be here. The dissonance—” He interrupted her panicked words. “I need to ask you something important.” “What could be more important than your life?” She sounded close to tears. “Your life. If you die, I don’t know if I’d stay sane.” A simple truth.

Motivation is like fire—unless you keep adding fuel to it, it dies. Your fuel is your belief in your inner values.

[Esme] 'And then I was born and then she [her mother Lily] died.' [Edith 'Ditte' Thompson, her godmother] 'Yes.' 'But when we talk about her, she comes to life.' 'Never forget that Esme. Words are our tools of resurrection.

Maybe I feel this way now because I viewed my mom that way for so long. I had her up on a pedestal, and I know how detrimental that pedestal was to my well-being and life. That pedestal kept me stuck, emotionally stunted, living in fear, dependent, in a near constant state of emotional pain and without the tools to even identify that pain let alone deal with it. My mom didn't deserve her pedestal. She was a narcissist. She refused to admit she had any problems, despite how destructive those problems were to our entire family.

For whatever reason God chose to make man as he is— limited and suffering and subject to sorrows and death—He had the honesty and the courage to take His own medicine. Whatever game He is playing with His creation, He has kept His own rules and played fair. He can exact nothing from man that He has not exacted from Himself. He has Himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair and death. When He was a man, He played the man. He was born in poverty and died in disgrace and thought it well worthwhile.

At forty-five, I feel grateful almost daily to be the adult I wished I could be when I was seventeen. I work on my arm strength at the gym; I've become pretty good with tools. At the same time, almost daily, I lose battles with the seventeen-year-old who's still inside me. I eat half a box of Oreos for lunch, I binge on TV, I make sweeping moral judgments. I run around in torn jeans, I drink martinis on a Tuesday night, I stare at beer-commercial cleavage. I define as uncool any group to which I can't belong. I feel the urge to key Range Rovers and slash their tires; I pretend I'm never going to die. You never stop waiting for the real story to start, because the only real story, in the end, is that you die.

Mom taught me not to look away from the worst but to believe that we can all do better. She never wavered in her conviction that books are the most powerful tool in the human arsenal, that reading all kinds of books, in whatever format you choose - electronic (even though that wasn't for her) or printed, or audio - is the grandest entertainment, and also is how you take part in human conversation. Mom taught me that you can make a difference in the world and that books really do matter: they're how we know what we need to do in life, and how we tell others. Mom also showed me, over the course of two years and dozens of books and hundreds of hours in hospitals, that books can be how we get closer to each other, and stay close, even in the case of a mother and son who were very close to begin with, and even after one of them has died.

Emotion is a powerful rethorical tool, but only when used judiciously. Calculated anger can be terrifying. Tantrums and hsyteria are pathetic.

What did you see when you died?" He has that tenative half smile, like he's almost embarrassed by what he's saying. "Because I'm guessing it wasn't the Sea of Tranquility." And when I look at him, I'm not so sure it wasn't. “Where did you go?" His voice drops just slightly and loses even the suggestion of a smile. He's watching me like he's not sure he's allowed to ask the question, and he's not even sure he wants the answer. I can almost see his grandfather's words and Josh's doubts about them swimming in his head. On every side of me are the lights and the tools and the wood and the boots and the boy I want to see forever. And if the my Sea of Tranquility were real, it would be this place, here, with him. I don't say anything right away, because I just want one minute to look at his face before I give him my last secret. And then I tell him. "Your garage.

The central attitudes driving the Terrorist are: You have no right to defy me or leave me. Your life is in my hands. Women are evil and have to be kept terrorized to prevent that evil from coming forth. I would rather die than accept your right to independence. The children are one of the best tools I can use to make you fearful. Seeing you terrified is exciting and satisfying.

Regardless, I’m discovering just how powerful of a tool it is to not love someone. Loving someone is vulnerable. It’s sensitive. It’s tender. And I get lost in them. If I love someone, I start to disappear.

Debt is one of The Man’s great tools for keeping people of color oppressed.

Why does a man destroy himself or what destroys him? I would have to judge that suicide is mostly the tool of the thinking man. The right to suicide should be the same as the right to love.

Well,' said Can o' Beans, a bit hesitantly,' imprecise speech is one of the major causes of mental illness in human beings.' Huh?' Quite so. The inability to correctly perceive reality is often responsible for humans' insane behavior. And every time they substitute an all-purpose, sloppy slang word for the words that would accurately describe an emotion or a situation, it lowers their reality orientations, pushes them farther from shore, out onto the foggy waters of alienation and confusion.' The manner in which the other were regarding him/her made Can O' Beans feel compelled to continue. 'The word neat, for example, has precise connotations. Neat means tidy, orderly, well-groomed. It's a valuable tool for describing the appearance of a room, a hairdo, or a manuscript. When it's generically and inappropriately applied, though, as it is in the slang aspect, it only obscures the true nature of the thing or feeling that it's supposed to be representing. It's turned into a sponge word. You can wring meanings out of it by the bucketful--and never know which one is right. When a person says a movie is 'neat,' does he mean that it's funny or tragic or thrilling or romantic, does he mean that the cinematography is beautiful, the acting heartfelt, the script intelligent, the direction deft, or the leading lady has cleavage to die for? Slang possesses an economy, an immediacy that's attractive, all right, but it devalues experience by standardizing and fuzzing it. It hangs between humanity and the real world like a . . . a veil. Slang just makes people more stupid, that's all, and stupidity eventually makes them crazy. I'd hate to ever see that kind of craziness rub off onto objects.

Regardless, I’m discovering just how powerful of a tool it is to not love someone.

The mind is a useful tool but not a very good friend.

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Because almost everything—all external expectations, all pride, all fear of embarrassment or failure—these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart.

Life, of course, never gets anyone's entire attention. Death always remains interesting, pulls us, draws us. As sleep is necessary to our physiology, so depression seems necessary to our psychic economy. In some secret way, Thanatos nourishes Eros as well as opposes it. The two principles work in covert concert; though in most of us Eros dominates, in none of us is Thanatos completely subdued. However-and this is the paradox of suicide-to take one's life is to behave in a more active, assertive, "erotic" way than to helplessly watch as one's life is taken away from one by inevitable mortality. Suicide thus engages with both the death-hating and the death-loving parts of us: on some level, perhaps, we may envy the suicide even as we pity him. It has frequently been asked whether the poetry of Plath would have so aroused the attention of the world if Plath had not killed herself. I would agree with those who say no. The death-ridden poems move us and electrify us because of our knowledge of what happened. Alvarez has observed that the late poems read as if they were written posthumously, but they do so only because a death actually took place. "When I am talking about the weather / I know what I am talking about," Kurt Schwitters writes in a Dada poem (which I have quoted in its entirety). When Plath is talking about the death wish, she knows what she is talking about. In 1966, Anne Sexton, who committed suicide eleven years after Plath, wrote a poem entitled "Wanting to Die," in which these startlingly informative lines appear: But suicides have a special language. Like carpenters they want to know which tools. They never ask why build. When, in the opening of "Lady Lazarus," Plath triumphantly exclaims, "I have done it again," and, later in the poem, writes, Dying Is an art, like everything else. I do it exceptionally well. I do it so it feels like hell. I do it so it feels real. I guess you could say I've a call, we can only share her elation. We know we are in the presence of a master builder.

Death is not defeat, Tool told himself. We all die. Every one of us. Rip and Blade and Fear and all the rest. We all die. So what if you are the last? You were designed to be destroyed.

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Because almost everything—all external expectations, all pride, all fear of embarrassment or failure—these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked.” —Steve Jobs

Some day, as soon as a book is printed it will be simultaneously put into digital form. That will be a wonderful research tool, but it will never substitute for holding the book. I feel certain that at least within my lifetime, everyone will still be going to the bookstore and buying printed books. Thank God I'll die before I have to worry about whether the printed book itself will disappear. That's something I don't want to live to see.

The moment you know your real being, you are afraid of nothing. Death gives freedom and power. To be free in the world, you must die to the world. Then the universe is your own; it becomes your body, an expression and a tool. The happiness of being absolutely free is beyond description.

Habits are undeniably useful tools, relieving us of the need to run a complex mental operation every time we’re confronted with a new task or situation. Yet they also relieve us of the need to stay awake to the world: to attend, feel, think, and then act in a deliberate manner. (That is, from freedom rather than compulsion.) If you need to be reminded how completely mental habit blinds us to experience, just take a trip to an unfamiliar country. Suddenly you wake up! And the algorithms of everyday life all but start over, as if from scratch. This is why the various travel metaphors for the psychedelic experience are so apt. The efficiencies of the adult mind, useful as they are, blind us to the present moment. We’re constantly jumping ahead to the next thing. We approach experience much as an artificial intelligence (AI) program does, with our brains continually translating the data of the present into the terms of the past, reaching back in time for the relevant experience, and then using that to make its best guess as to how to predict and navigate the future. One of the things that commends travel, art, nature, work, and certain drugs to us is the way these experiences, at their best, block every mental path forward and back, immersing us in the flow of a present that is literally wonderful—wonder being the by-product of precisely the kind of unencumbered first sight, or virginal noticing, to which the adult brain has closed itself. (It’s so inefficient!) Alas, most of the time I inhabit a near-future tense, my psychic thermostat set to a low simmer of anticipation and, too often, worry. The good thing is I’m seldom surprised. The bad thing is I’m seldom surprised.

When I die, bury me with a few garden tools, I shall make a garden in the heaven too.

Your total ignorance of that which you profess to teach merits the death penalty. I doubt whether you would know that St. Cassian of Imola was stabbed to death by his students with their styli. His death, a martyr’s honorable one, made him a patron saint of teachers. Pray to him, you deluded fool, you “anyone for tennis?” golf-playing, cocktail-quaffing pseudo-pedant, for you do indeed need a heavenly patron. Although your days are numbered, you will not die as a martyr—for you further no holy cause—but as the total ass which you really are. ZORRO A sword was drawn on the last line of the page.

Perhaps what set the saints apart—the holy women and men—was that they held fast to what they had seen, not allowing their realisation to fade and die, but they held on, held on and refused to let go, saw forgetfulness as a tool of the devil and held on. Maybe this was the secret.

Fairy tales are about trouble, about getting into and out of it, and trouble seems to be a necessary stage on the route to becoming. All the magic and glass mountains and pearls the size of houses and princesses beautiful as the day and talking birds and part-time serpents are distractions from the core of most of the stories, the struggle to survive against adversaries, to find your place in the world, and to come into your own. Fairy tales are almost always the stories of the powerless, of youngest sons, abandoned children, orphans, of humans transformed into birds and beasts or otherwise enchanted away from their own lives and selves. Even princesses are chattels to be disowned by fathers, punished by step-mothers, or claimed by princes, though they often assert themselves in between and are rarely as passive as the cartoon versions. Fairy tales are children's stories not in wh they were made for but in their focus on the early stages of life, when others have power over you and you have power over no one. In them, power is rarely the right tool for survival anyway. Rather the powerless thrive on alliances, often in the form of reciprocated acts of kindness -- from beehives that were not raided, birds that were not killed but set free or fed, old women who were saluted with respect. Kindness sewn among the meek is harvested in crisis... In Hans Christian Andersen's retelling of the old Nordic tale that begins with a stepmother, "The Wild Swans," the banished sister can only disenchant her eleven brothers -- who are swans all day look but turn human at night -- by gathering stinging nettles barehanded from churchyard graves, making them into flax, spinning them and knitting eleven long-sleeved shirts while remaining silent the whole time. If she speaks, they'll remain birds forever. In her silence, she cannot protest the crimes she accused of and nearly burned as a witch. Hauled off to a pyre as she knits the last of the shirts, she is rescued by the swans, who fly in at the last moment. As they swoop down, she throws the nettle shirts over them so that they turn into men again, all but the youngest brother, whose shirt is missing a sleeve so that he's left with one arm and one wing, eternally a swan-man. Why shirts made of graveyard nettles by bleeding fingers and silence should disenchant men turned into birds by their step-mother is a question the story doesn't need to answer. It just needs to give us compelling images of exile, loneliness, affection, and metamorphosis -- and of a heroine who nearly dies of being unable to tell her own story.

Religion is our desperate attempt to understand our world. And our past. We live in darkness, surrounded by mysteries. Where did we come from? What is our purpose? What will happen to us after we die? Religion also gives us something more: a code of conduct, a blueprint of right and wrong, a guide to human decency. Just like any other tool, it can be misused.

Everybody tries to protect this vulnerable two three four five six seven eight year old inside, and to acquire skills and aptitudes for dealing with the situations that threaten to overwhelm it... Usually, that child is a wretchedly isolated undeveloped little being. It’s been protected by the efficient armour, it’s never participated in life, it’s never been exposed to living and to managing the person’s affairs, it’s never been given responsibility for taking the brunt. And it’s never properly lived. That’s how it is in almost everybody. And that little creature is sitting there, behind the armour, peering through the slits. And in its own self, it is still unprotected, incapable, inexperienced... And in fact, that child is the only real thing in them. It’s their humanity, their real individuality, the one that can’t understand why it was born and that knows it will have to die, in no matter how crowded a place, quite on its own. That’s the carrier of all the living qualities. It’s the centre of all the possible magic and revelation. What doesn’t come out of that creature isn’t worth having, or it’s worth having only as a tool—for that creature to use and turn to account and make meaningful... And so, wherever life takes it by surprise, and suddenly the artificial self of adaptations proves inadequate, and fails to ward off the invasion of raw experience, that inner self is thrown into the front line—unprepared, with all its childhood terrors round its ears. And yet that’s the moment it wants. That’s where it comes alive—even if only to be overwhelmed and bewildered and hurt. And that’s where it calls up its own resources—not artificial aids, picked up outside, but real inner resources, real biological ability to cope, and to turn to account, and to enjoy. That’s the paradox: the only time most people feel alive is when they’re suffering, when something overwhelms their ordinary, careful armour, and the naked child is flung out onto the world. That’s why the things that are worst to undergo are best to remember. But when that child gets buried away under their adaptive and protective shells—he becomes one of the walking dead, a monster. So when you realise you’ve gone a few weeks and haven’t felt that awful struggle of your childish self—struggling to lift itself out of its inadequacy and incompetence—you’ll know you’ve gone some weeks without meeting new challenge, and without growing, and that you’ve gone some weeks towards losing touch with yourself.

If you realize that all things change, there is nothing you will try to hold on to. If you aren’t afraid of dying, there is nothing you can’t achieve. Trying to control the future is like trying to take the master carpenter’s place. When you handle the master carpenter’s tools, chances are that you’ll cut yourself.

What happened?" I asked quietly. "I lost some people," [Rogan] said. There was an awful finality in his voice. I hadn't thought he cared. I'd thought he viewed his people as tools and took care of them because tools had to be kept in good repair, but this sounded like genuine grief — that complicated cocktail of guilt, regret, and overwhelming sadness you felt when someone close to you died. It broke you and made you feel helpess. Helpless wasn't even in Rogan's vocabulary.

Plastic might not burn, but anyone who’s played with a balloon knows it’s great at building up static charge. Once I do that, I should be able to make a spark just by touching a metal tool. Fun fact: This is exactly how the Apollo 1 crew died. Wish me luck!

Once the slogans died down, the girl shouted, “God does not exist. All religions are tools concocted by the ruling class to paralyze the spirit of the people!

It is a tragedy to die with your song unsung.

A rush of primal satisfaction flooded Tool as his opponent surrendered to death. Blackness swamped Tool’s vision, and he let go. He had conquered. Even as he died, he conquered.

Let me share a famous life history with you. This was a man who failed in business at the age of twenty-one; was defeated in a legislative race at age twenty-two; failed again in business at age twenty-four; had his sweetheart die when he was age twennty-six; had a nervous breakdown at age twenty-seven; lost a congressional race at age thirty-four; lost a senatorial race at age forty-five; failed in an effort to become vice-president at age forty-seven; lost a senatorial race at age forty-nine; and was elected president of the United States at age fifty-two. This man was Abraham Lincoln.

Elric: We are dreamers, shapers, singers, and makers. We study the mysteries of laser and circuit, crystal and scanner, holographic demons and invocation of equations. These are the tools we employ, and we know many things. John Sheridan: Such as? Elric: The true secrets, the important things. Fourteen words to make someone fall in love with you forever. Seven words to make them go without pain. How to say good-bye to a friend who is dying. How to be poor. How to be rich. How to rediscover dreams when the world has stolen them. That is why we are going away—to preserve that knowledge. Sheridan: From what? Elric: There is a storm coming, a black and terrible storm. We would not have our knowledge lost or used to ill purpose. From this place we will launch ourselves into the stars. With luck, you will never see our kind again in your lifetime. I know you have your orders, Captain. Detain us if you wish. But I cannot tell you where we are going. I can only ask you to trust us.

Books are full of words and they are the most influential tools in the world. These seemingly innocent things strung together by letters have the power to ignite ideas, to spark a dying motivation, to fuel a passion.

If the only tool in Willem's arsenal was a silent supplication to an absent almighty, then I might as well be sitting next to a raving radical ready to die for the promise of seventy-two virgins and a couple of camels.

Throw your hands and pull up those in the valley to the hill. However, press your feet on the ground so hard that you don’t fall into the same valley together. Some people’s helping hands became their grave digging tools!

Attempts to locate oneself within history are as natural, and as absurd, as attempts to locate oneself within astronomy. On the day that I was born, 13 April 1949, nineteen senior Nazi officials were convicted at Nuremberg, including Hitler's former envoy to the Vatican, Baron Ernst von Weizsacker, who was found guilty of planning aggression against Czechoslovakia and committing atrocities against the Jewish people. On the same day, the State of Israel celebrated its first Passover seder and the United Nations, still meeting in those days at Flushing Meadow in Queens, voted to consider the Jewish state's application for membership. In Damascus, eleven newspapers were closed by the regime of General Hosni Zayim. In America, the National Committee on Alcoholism announced an upcoming 'A-Day' under the non-uplifting slogan: 'You can drink—help the alcoholic who can't.' ('Can't'?) The International Court of Justice at The Hague ruled in favor of Britain in the Corfu Channel dispute with Albania. At the UN, Soviet Foreign Minister Andrei Gromyko denounced the newly formed NATO alliance as a tool for aggression against the USSR. The rising Chinese Communists, under a man then known to Western readership as Mao Tze-Tung, announced a limited willingness to bargain with the still-existing Chinese government in a city then known to the outside world as 'Peiping.' All this was unknown to me as I nuzzled my mother's breast for the first time, and would certainly have happened in just the same way if I had not been born at all, or even conceived. One of the newspaper astrologists for that day addressed those whose birthday it was: There are powerful rays from the planet Mars, the war god, in your horoscope for your coming year, and this always means a chance to battle if you want to take it up. Try to avoid such disturbances where women relatives or friends are concerned, because the outlook for victory upon your part in such circumstances is rather dark. If you must fight, pick a man! Sage counsel no doubt, which I wish I had imbibed with that same maternal lactation, but impartially offered also to the many people born on that day who were also destined to die on it.

Claude is dumb. Okay. I'll grant you that. Claude is all the time worrying me about them communiss. Okay. Maybe he don't know nothing about politics. But I ain't worried about politics. I'm worried about dying halfway decent. Claude can be kind to a person, and that's more than you can do with all your politics and all your graduating smart. For everything nice I ever done for you, I just get kicked around. I want to be treated nice by somebody before I die. You learnt everything, Ignatius, except how to be a human being.

Fear is the primary tool of the mafiya. It's how they contain their vast criminal enterprise. For the mafiya, fear is the grease in the wheel. Fear is much stronger than love | Fear lasts much longer. Love fades and is replaced by hatred and contempt. Fear lingers and brings forth other emotions such as doubt. Fear encourages procrastination and cowardice. Besides, you always hurt the ones you love. Most are too afraid to hurt the ones they fear.

Through the ice ages of the past and into the long summer of the Holocene we carried tools, furs, fire, and our greatest treasure and most potent adaptive technology, the only thing that might save us in the Anthropocene, because it is the only thing that can save those who are already dead: memory.

True Films On TrueFilms.com, Kevin has reviewed the best documentaries he’s seen over decades. The counterpart book series, True Films 3.0, contains the 200 documentaries he feels you should see before you die, and it is available as a PDF on kk.org. Three docs we both love are The King of Kong, Man on Wire, and A State of Mind.

...I'm discovering just how powerful of a tool it is to not love someone. Loving someone is vulnerable. It's sensitive. It's tender. And I get lost in them.

Religion is our desperate attempt to understand our world. And our past. We live in darkness, surrounded by mysteries. Where did we come from? What is our purpose? What will happen to us after we die? Religion also gives us something more: a code of conduct, a blueprint of right and wrong, a guide to human decency. Just like any other tool, it can be misused. But

You can find the tools to be happy right now. I still don’t know what my purpose is. I’m afraid I will never know. That makes me very happy. Maybe I can have lots of adventures between today and the day I die. Maybe I can do lots of different things. And if I don’t—if I die even tomorrow—that’s fine also. What does purpose mean when we are dead? We might as well choose to be happy now.

What if we promoted, like, Adidas shoes?” Percy wondered. “Would that make Nike mad enough to show up?” Leo smiled nervously. Maybe he and Percy did share something else—a stupid sense of humor. “Yeah, I bet that would totally be against her sponsorship deal. THOSE ARE NOT THE OFFICIAL SHOES OF THE OLYMPICS! YOU WILL DIE NOW!” Hazel rolled her eyes. “You’re both impossible.” Behind Leo, a thunderous voice shook the ruins: “YOU WILL DIE NOW!” Leo almost jumped out of his tool belt. He turned...and mentally kicked himself. He just had to invoke Adidas, the goddess of off-brand shoes.

XXIV. And more than that - a furlong on - why, there! What bad use was that engine for, that wheel, Or brake, not wheel - that harrow fit to reel Men's bodies out like silk? With all the air Of Tophet's tool, on earth left unaware Or brought to sharpen its rusty teeth of steel. XXV. Then came a bit of stubbed ground, once a wood, Next a marsh it would seem, and now mere earth Desperate and done with; (so a fool finds mirth, Makes a thing and then mars it, till his mood Changes and off he goes!) within a rood - Bog, clay and rubble, sand, and stark black dearth. XXVI. Now blotches rankling, coloured gay and grim, Now patches where some leanness of the soil's Broke into moss, or substances like boils; Then came some palsied oak, a cleft in him Like a distorted mouth that splits its rim Gaping at death, and dies while it recoils. XXVII. And just as far as ever from the end! Naught in the distance but the evening, naught To point my footstep further! At the thought, A great black bird, Apollyon's bosom friend, Sailed past, not best his wide wing dragon-penned That brushed my cap - perchance the guide I sought. XXVIII. For, looking up, aware I somehow grew, Spite of the dusk, the plain had given place All round to mountains - with such name to grace Mere ugly heights and heaps now stolen in view. How thus they had surprised me - solve it, you! How to get from them was no clearer case. XXIX. Yet half I seemed to recognise some trick Of mischief happened to me, God knows when - In a bad dream perhaps. Here ended, then Progress this way. When, in the very nick Of giving up, one time more, came a click As when a trap shuts - you're inside the den. XXX. Burningly it came on me all at once, This was the place! those two hills on the right, Crouched like two bulls locked horn in horn in fight; While to the left a tall scalped mountain ... Dunce, Dotard, a-dozing at the very nonce, After a life spent training for the sight! XXXI. What in the midst lay but the Tower itself? The round squat turret, blind as the fool's heart, Built of brown stone, without a counterpart In the whole world. The tempest's mocking elf Points to the shipman thus the unseen shelf He strikes on, only when the timbers start. XXXII. Not see? because of night perhaps? - why day Came back again for that! before it left The dying sunset kindled through a cleft: The hills, like giants at a hunting, lay, Chin upon hand, to see the game at bay, - Now stab and end the creature - to the heft!' XXXIII. Not hear? When noise was everywhere! it tolled Increasing like a bell. Names in my ears Of all the lost adventurers, my peers - How such a one was strong, and such was bold, And such was fortunate, yet each of old Lost, lost! one moment knelled the woe of years. XXXIV. There they stood, ranged along the hillsides, met To view the last of me, a living frame For one more picture! In a sheet of flame I saw them and I knew them all. And yet Dauntless the slug-horn to my lips I set, And blew. 'Childe Roland to the Dark Tower came.

there’s no way I can sleep in any position with so much still unwritten about the glory of basements, where, with all the promise in crock pot boxes, small animals go to die, piles of laundry hide the machines, rusted tools fall into other rusted tools giving way to unsung sculpture, soiled playing cards and unmatched socks strewn atop a punched-out screen door make a shaggy parquet; and a famished, leggy fluorescent tube barely winks on the entire scene.

The smell of grease in the Horseshoe Diner was strong, like the residuals of every meal that had ever been cooked over its open griddle. I lingered in a corner booth near the window, speaking to my wife Ava on the cell phone. With as much free time as a corpse, I pondered past mistakes, but I kept the call short before she asked too many questions and revived the dying thoughts in my mind. A man was a sharp and useful tool, I thought, as long as he never paused to consider it.

They believe civilization weakens natural selection. They do nature’s work so that we do not become a soft race. The Passage, it seems, is a continuation of that policy. Only we were the tools they used. My … victim … was, bless his soul, a fool. He was from a family of no worth, and he had no wits, no intelligence, no ambition,” he frowns at the words before sighing, “he had nothing the Board values. There is a reason he was to die.” Was there a reason Julian was to die? Roque knows what he does because his mother is on the Board. He loathes his mother, and only then do I realize I should like him. Not only that, I take refuge in his words. He disagrees with the rules, but he follows them. It is possible. I can do the same until I have power enough to change them.

Books are full of words and they are the most influential tools in the world. These seemingly innocent things strung together by letters have the power to ignite ideas, to spark a dying motivation, to fuel a passion. Words in essence can breathe life and they can take it.

He [Ray] was working in a tool-and-die factory in Brooklyn, but before that had drifted around, had been employed at the Studebaker plant in South Bend and also at an Omaha slaughterhouse on the kill floor. Once I asked him what that was like. "You ever heard of Auschwitz?

Other reasons have been postulated for why Neanderthals died out, but my contention is that the combination of the new Systemizing Mechanism, enabling complex tool-making, and the Empathy Circuit, enabling complex social interaction and deception, led Homo sapiens to become unrivaled.

False hope drives us to push on in the face of dismal odds. It means that we set aside one of the most important tools in medicine, palliative care, until, I would argue, the window for effective palliative measures has mostly closed and it is too late to undo extraordinary suffering.

But looking at the internet, I don't see many ideas worth dying for. The only idea on there seems to be that we should watch the immense human misery unfolding before us and just wait for the most immiserated, most oppressed people to turn around and tell us how to stop it. It seems that there exists a curiously unexplained belief that the conditions of exploitation will by themselves generate a solution to exploitation - and that to suggest otherwise is condescending and superior, like mansplaining. But what if the conditions don't generate the solution? What if we're waiting for nothing, and all these people are suffering without the tools to end their own suffering? And we who have the tools refuse to do anything about it, because people who take action are criticised. Oh, that's all very well, but then, what action do I ever take? In my defence I'm very tired and I don't have any good ideas. Really my problem is that I'm annoyed at everyone else for not having all the answers, when I also have none. And who am I to ask for humility and openness from other people? What have I ever given the world to ask so much in return? I could disintegrate into a heap of dust, for all the world cares, and that's as it should be.

California nurse Jared Axen was holding a dying hospice patient’s hand when he began to sing an old hymn. The woman, who didn’t speak English, hadn’t been responsive in days. But when Axen sang to her, she squeezed his hand, a response that soothed the woman’s family. Six years later, Axen, a classically trained musician, sings to some of his patients every day. “It gives them their humanity back,” he said. “Music is a common language that helps me connect with my patients.” Many patients also claim to feel better and to need fewer pain medications, Axen said. “It’s become a vital tool for my patients and their families.

Oh, my God!" Ignatius mumbled, looking at the austere little calling card. "You can't really be named Dorian Greene." "Yes, isn't that wild?" Dorian asked languidly. "If I told you my real name, you'd never speak to me again. It's so common I could die just thinking of it. I was born on a wheat farm in Nebraska. You can take it from there.

What if we promoted, like, Adidas shoes?’ Percy wondered. ‘Would that make Nike mad enough to show up?’ Leo smiled nervously. Maybe he and Percy did share something else – a stupid sense of humour. ‘Yeah, I bet that would totally be against her sponsorship deal. THOSE ARE NOT THE OFFICIAL SHOES OF THE OLYMPICS! YOU WILL DIE NOW!’ Hazel rolled her eyes. ‘You’re both impossible.’ Behind Leo, a thunderous voice shook the ruins: ‘YOU WILL DIE NOW!’ Leo almost jumped out of his tool belt. He turned … and mentally kicked himself. He just had to invoke Adidas, the goddess of off-brand shoes. Towering over him in a golden chariot, with a spear aimed at his heart, was the goddess Nike.

Religion is our desperate attempt to understand our world. And our past. We live in darkness, surrounded by mysteries. Where did we come from? What is our purpose? What will happen to us after we die? Religion also gives us something more: a code of conduct, a blueprint of right and wrong, a guide to human decency. Just like any other tool, it can be misused.

Amid the tragedies and failures, I feared I was losing sight of the singular importance of human relationships, not between patients and their families but between doctor and patient. Technical excellence was not enough. As a resident, my highest ideal was not saving lives—everyone dies eventually—but guiding a patient or family to an understanding of death or illness. When a patient comes in with a fatal head bleed, that first conversation with a neurosurgeon may forever color how the family remembers the death, from a peaceful letting go (“Maybe it was his time”) to an open sore of regret (“Those doctors didn’t listen! They didn’t even try to save him!”). When there’s no place for the scalpel, words are the surgeon’s only tool. For amid that unique suffering invoked by

On another Indonesian island – the small island of Flores – archaic humans underwent a process of dwarfing. Humans first reached Flores when the sea level was exceptionally low, and the island was easily accessible from the mainland. When the seas rose again, some people were trapped on the island, which was poor in resources. Big people, who need a lot of food, died first. Smaller fellows survived much better. Over the generations, the people of Flores became dwarves. This unique species, known by scientists as Homo floresiensis, reached a maximum height of only 3.5 feet and weighed no more than fifty-five pounds. They were nevertheless able to produce stone tools, and even managed occasionally to hunt down some of the island’s elephants – though, to be fair, the elephants were a dwarf species as well. In

Pythagoras was born around 570 B.C. in the island of Samos in the Aegean Sea (off Asia Minor), and he emigrated sometime between 530 and 510 to Croton in the Dorian colony in southern Italy (then known as Magna Graecia). Pythagoras apparently left Samos to escape the stifling tyranny of Polycrates (died ca. 522 B.C.), who established Samian naval supremacy in the Aegean Sea. Perhaps following the advice of his presumed teacher, the mathematician Thales of Miletus, Pythagoras probably lived for some time (as long as twenty-two years, according to some accounts) in Egypt, where he would have learned mathematics, philosophy, and religious themes from the Egyptian priests. After Egypt was overwhelmed by Persian armies, Pythagoras may have been taken to Babylon, together with members of the Egyptian priesthood. There he would have encountered the Mesopotamian mathematical lore. Nevertheless, the Egyptian and Babylonian mathematics would prove insufficient for Pythagoras' inquisitive mind. To both of these peoples, mathematics provided practical tools in the form of "recipes" designed for specific calculations. Pythagoras, on the other hand, was one of the first to grasp numbers as abstract entities that exist in their own right.

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Because almost everything—all external expectations, all pride, all fear of embarrassment or failure—these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose.

There was an odd justice to it. Not so much live-by-the-blade/die-by-the-blade; it was more becoming the blade, and losing oneself. Scythe Faraday had once told him and Citra that they were called scythes rather than reapers, because they were not the ones who killed; they were merely the tool that society used to bring fair-handed death to the world. But once you’re the weapon, you’re nothing more than a tool for someone else to wield.

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Because almost everything—all external expectations, all pride, all fear of embarrassment or failure—these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked.

Another site of Leftist struggle [other than Detroit] that has parallels to New Orleans: Palestine. From the central role of displacement to the ways in which culture and community serve as tools of resistance, there are illuminating comparisons to be made between these two otherwise very different places. In the New Orleans Black community, death is commemorated as a public ritual (it's often an occasion for a street party), and the deceased are often also memorialized on t-shirts featuring their photos embellished with designs that celebrate their lives. Worn by most of the deceased's friends and family, these t-shirts remind me of the martyr posters in Palestine, which also feature a photo and design to memorialize the person who has passed on. In Palestine, the poster's subjects are anyone who has been killed by the occupation, whether a sick child who died at a checkpoint or an armed fighter killed in combat. In New Orleans, anyone with family and friends can be memorialized on a t-shift. But a sad truth of life in poor communities is that too many of those celebrate on t-shirts lost their lives to violence. For both New Orleans and Palestine, outsiders often think that people have become so accustomed to death by violence that it has become trivialized by t-shirts and posters. While it's true that these traditions wouldn't manifest in these particular ways if either population had more opportunities for long lives and death from natural causes, it's also far from trivial to find ways to celebrate a life. Outsiders tend to demonize those killed--especially the young men--in both cultures as thugs, killers, or terrorists whose lives shouldn't be memorialized in this way, or at all. But the people carrying on these traditions emphasize that every person is a son or daughter of someone, and every death should be mourned, every life celebrated.

On the island of Java, in Indonesia, lived Homo soloensis, ‘Man from the Solo Valley’, who was suited to life in the tropics. On another Indonesian island – the small island of Flores – archaic humans underwent a process of dwarfing. Humans first reached Flores when the sea level was exceptionally low, and the island was easily accessible from the mainland. When the seas rose again, some people were trapped on the island, which was poor in resources. Big people, who need a lot of food, died first. Smaller fellows survived much better. Over the generations, the people of Flores became dwarves. This unique species, known by scientists as Homo floresiensis, reached a maximum height of only 3.5 feet and weighed no more than fifty-five pounds. They were nevertheless able to produce stone tools, and even managed occasionally to hunt down some of the island’s elephants – though, to be fair, the elephants were a dwarf species as well.

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Because almost everything—all external expectations, all pride, all fear of embarrassment or failure—these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked.” —Steve Jobs If

I believe it was Jean Améry who noted that the first to bow to the oppressor’s system and to adopt its doctrines and methods were the intellectuals. But not all of them. Not the rabbis and priests, who, after all, were intellectuals too. With a single exception, no rabbi agreed to become a kapo. All refused to barter their own survival by becoming tools of the hangman. All preferred to die rather than serve death. The lessons of the prophets and the sages became shields for them. On

Remembering that I’ll be dead soon is the most important tool I’ve ever encountered to help me make the big choices in life. Because almost everything—all external expectations, all pride, all fear of embarrassment or failure—these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart.

Scene I. A little dark Parlour in Boston: Guards standing at the door. Hazlerod, Crusty Crowbar, Simple Sapling, Hateall, and Hector Mushroom. Simple. I know not what to think of these sad times, The people arm'd,—and all resolv'd to die Ere they'll submit.—— Crusty Crowbar. I too am almost sick of the parade Of honours purchas'd at the price of peace. Simple. Fond as I am of greatness and her charms, Elate with prospects of my rising name, Push'd into place,—a place I ne'er expected, My bounding heart leapt in my feeble breast. And ecstasies entranc'd my slender brain.— But yet, ere this I hop'd more solid gains, As my low purse demands a quick supply.— Poor Sylvia weeps,—and urges my return To rural peace and humble happiness, As my ambition beggars all her babes. Crusty. When first I listed in the desp'rate cause, And blindly swore obedience to his will, So wise, so just, so good I thought Rapatio, That if salvation rested on his word I'd pin my faith, and risk my hopes thereon. Hazlerod. Any why not now?—What staggers thy belief? Crusty. Himself—his perfidy appears— It is too plain he has betray'd his country; And we're the wretched tools by him mark'd out To seal its ruins—tear up the ancient forms, And every vestige treacherously destroy, Nor leave a trait of freedom in the land. Nor did I think hard fate wou'd call me up From drudging o'er my acres, Treading the glade, and sweating at the plough, To dangle at the tables of the great; At bowls and cards to spend my frozen years; To sell my friends, my country, and my conscience; Profane the sacred sabbaths of my God; Scorn'd by the very men who want my aid To spread distress o'er this devoted people. Hazlerod. Pho—what misgivings—why these idle qualms, This shrinking backwards at the bugbear conscience; In early life I heard the phantom nam'd, And the grave sages prate of moral sense Presiding in the bosom of the just; Or planting thongs about the guilty heart. Bound by these shackles, long my lab'ring mind, Obscurely trod the lower walks of life, In hopes by honesty my bread to gain; But neither commerce, or my conjuring rods, Nor yet mechanics, or new fangled drills, Or all the iron-monger's curious arts, Gave me a competence of shining ore, Or gratify'd my itching palm for more; Till I dismiss'd the bold intruding guest, And banish'd conscience from my wounded breast. Crusty. Happy expedient!—Could I gain the art, Then balmy sleep might sooth my waking lids, And rest once more refresh my weary soul.

They still need to keep their bellies full, but now they’re trying to figure out how to do it without working—and that’s the point where people start using their heads. Some people think the first tools were weapons, but that’s all upside down. First of all, people figure out the tools. It’s the crutch before the club, every time. Because now people are telling Anansi stories, and they’re starting to think about how to get kissed, how to get something for nothing by being smarter or funnier. That’s when they start to make the world.” “It’s just a folk story,” she said. “People made up the stories in the first place.” “Does that change things?” asked the old man. “Maybe Anansi’s just some guy from a story, made up back in Africa in the dawn days of the world by some boy with blackfly on his leg, pushing his crutch in the dirt, making up some goofy story about a man made of tar. Does that change anything? People respond to the stories. They tell them themselves. The stories spread, and as people tell them, the stories change the tellers. Because now the folk who never had any thought in their head but how to run from lions and keep far enough away from rivers that the crocodiles don’t get an easy meal, now they’re starting to dream about a whole new place to live. The world may be the same, but the wallpaper’s changed. Yes? People still have the same story, the one where they get born and they do stuff and they die, but now the story means something different to what it meant before.

For thousands of generations, humans have lived the same sort of life cycle over and over: we’re born, we control a fragile body, we enjoy a small strip of sensory reality, and then we die. Science may give us the tools to transcend that evolutionary story. We can now hack our own hardware, and as a result our brains don’t need to remain as we’ve inherited them. We’re capable of inhabiting new kinds of sensory realities and new kinds of bodies. Eventually we may even be able to shed our physical forms altogether.

As a resident, my highest ideal was not saving lives—everyone dies eventually—but guiding a patient or family to an understanding of death or illness. When a patient comes in with a fatal head bleed, that first conversation with a neurosurgeon may forever color how the family remembers the death, from a peaceful letting go ("Maybe it was his time") to an open sore of regret ("Those doctors didn't listen! They didn't even try to save him!"). When there's no place for the scalpel, words are the surgeon's only tool.

This river is famed in atrocious song and verse; the most prevalent motif is one which attempts to make of the river an ersatz father figure. Actually, the Mississippi River is a treacherous and sinister body of water whose eddies and currents yearly claim many lives. I have never known anyone who would even venture to stick his toe in its polluted waters, which seethe with sewage, industrial waste, and deadly insecticides. Even the fish are dying. Therefore, the Mississippi as Father-God-Moses-Daddy-Phallus-Pops is an altogether false motif began, I would imagine, by that dreary fraud, Mark Twain. This failure to make contact with reality is, however, characteristic of almost all of America’s “art.” Any connection between American art and American nature is purely coincidental, but this is only because the nation as a whole has no contact with reality. That is only one of the reasons why I have always been forced to exist on the fringes of its society, consigned to the Limbo reserved for this who do know reality when they see it.

Comfortable with Uncertainty THOSE WHO TRAIN wholeheartedly in awakening bodhichitta are called bodhisattvas or warriors—not warriors who kill but warriors of nonaggression who hear the cries of the world. Warrior-bodhisattvas enter challenging situations in order to alleviate suffering. They are willing to cut through personal reactivity and self-deception. They are dedicated to uncovering the basic, undistorted energy of bodhichitta. A warrior accepts that we can never know what will happen to us next. We can try to control the uncontrollable by looking for security and predictability, always hoping to be comfortable and safe. But the truth is that we can never avoid uncertainty. This not-knowing is part of the adventure. It’s also what makes us afraid. Wherever we are, we can train as a warrior. Our tools are sitting meditation, tonglen, slogan practice, and cultivating the four limitless qualities of loving-kindness, compassion, joy, and equanimity. With the help of these practices, we will find the tenderness of bodhichitta in sorrow and in gratitude, behind the hardness of rage and in the shakiness of fear. In loneliness as well as in kindness, we can uncover the soft spot of basic goodness. But bodhichitta training offers no promise of happy endings. Rather, this “I” who wants to find security—who wants something to hold on to—will finally learn to grow up. If we find ourselves in doubt that we’re up to being a warrior-in-training, we can contemplate this question: “Do I prefer to grow up and relate to life directly, or do I choose to live and die in fear?

Since 1945 surprisingly few borders have been redrawn through naked aggression, and most countries have ceased using war as a standard political tool. In 2016, despite wars in Syria, Ukraine, and several other hot spots, fewer people died from human violence than from obesity, car accidents, or suicide.3 This may well have been the greatest political and moral achievement of our times. Unfortunately, by now we are so used to this achievement that we take it for granted. This is partly why people allow themselves to play with fire.

Putting the question to one side for a moment, the human experiment can be labelled as… disappointing. But as a species, we are, at times, exceedingly vulnerable. Our vulnerability lies in the inability to understand life and its purpose. We hunt for the tools to make sense of it all: religion, science, politics, sport, the theatre. We explore and search for meaning by discovering new worlds and climbing mountains, and a great many of us find tremendous solace and comfort in these activities, but the one thing that is absolutely certain is that we are born and that we will die. The rest is propaganda.

I can’t abandon my dad’s store.” “Abandon what? Look around you, fool. There ain’t nothin’ here left to protect!” “You’re right.” She sobs harder. “We have nothing left.” “This can all be replaced. Can’t replace us if someone comes in here and cracks our head open because they want a power tool or a hammer. Or if the cops run up in here and want to put my ass in jail because they think I’m the one takin’ things.” “You don’t get it,” she says, tears running down her face. “This place is all my dad has.” “I don’t understand? You got us sitting in a broken window like ducks at a carnival game lined up to get popped. Quit crying over a store! You so busy feeling sorry for yourself, we gonna get killed.

I have missed it my little Chinese book. Forty-four. What is more important, fame or integrity. What is more valuable, money or happiness. What is more dangerous, success or failure. If you look to others for fulfillment, you will never be fulfilled. If your happiness depends on money, you will never be happy. Be content with what you have and take joy in the way things are. When you realize you have all you need, the World belongs to you. Thirty-six. If you want to shrink something, you must first expand it. If you want to get rid of something, you must first allow it to flourish. If you want to take something, you must allow it to be given. The soft will overcome the hard. The slow will beat the fast. Don’t tell people the way, just show them the results. Seventy-four. If you understand that all things change constantly, there is nothing you will hold on to, all things change. If you aren’t afraid of dying, there is nothing you can’t do. Trying to control the future is like trying to take the place of the Master Carpenter. When you handle the Master Carpenter’s tools, chances are that you’ll cut your hand. Thirty-three. Knowing other people is intelligence, knowing yourself is wisdom. Mastering other people is strength, mastering yourself is power. If you realize that what you have is enough, you are rich truly rich. Stay in the center and embrace peace, simplicity, patience and compassion. Embrace the possibility of death and you will endure. Embrace the possibility of life and you will endure. This little book feeds me. It feeds me food I didn’t know existed, feeds me food I wanted to taste, and have never tasted before, food that will nourish me and keep me full and keep me alive. I read it and it feeds me. It lets me see what my life is in simple terms, it simply is what it is, and I can deal with my life on those terms. It is not complicated unless I make it so. It is not difficult unless I allow it to be. A second is no more than a second, a minute no more than a minute, a day no more than a day. They pass. All things and all time will pass. Don’t force or fear, don’t control or lose control. Don’t fight and don’t stop fighting. Embrace and endure. If you embrace, you will endure.

Senseless people name evil good, call good evil. As you are doing. You accuse Us of passing false judgement: you do Us injustice. We shall prove this to you. You ask who We are: We are God’s handle, Master Death, a truly effective reaper. Our scythe works its way. It cuts down white, black, red, brown, green, blue, grey, yellow, and all kinds of lustrous flowers in its path, irrespective of their splendour, their strength, their virtue. And the violet’s beautiful colour, rich perfume, and palatable sap, avail it nought. See: that is justice. Our justification was acknowledged by the Romans and the poets, for they knew Us better than you do. You ask what We are: We are nothing, and yet something. Nothing, because We have neither life, nor being, nor form, and We are no spirit, not visible, not tangible; something, because We are the end of life, the end of existence, the beginning of nullity, a cross between the two. We are a happening that fells all people. Huge giants must fall before Us; all living beings must be transformed by Us. You ask where We are: We are not ascertainable. But Our form was found in a temple in Rome*, painted on a wall, as a hoodwinked man sitting on an ox; this man wielded a hatchet in his right hand and a shovel in his left hand, with which he was beating the ox. A great crowd of all kinds of people was hitting him, fighting him, and making casts at him, each one with the tools of his trade: even the nun with her psalter was there. They struck and made casts at the man on the ox, he who signified Us; yet Death contested and buried them all. Pythagoras likens Us to a man’s form with the eyes of a basilisk: they wandered to the ends of the Earth, and every living creature had to die at their glance. You ask where We are: We are from the Earthly Paradise. God created Us there and gave Us Our true name, when he said: «The day that ye bite of this fruit, ye shall die the death.» And for that reason We call ourself: «We, Death, mighty ruler and master on Earth, in the air, and in the rivers of the sea.» You ask what good We do: you have already heard that We bring the world more advantage than harm. Now cease, rest content, and thank Us for the kindness we have done you!

I sprinkle some flour on the dough and roll it out with the heavy, wooden rolling pin. Once it’s the perfect size and thickness, I flip the rolling pin around and sing into the handle—American Idol style. “Calling Gloriaaaaaaaaaaaaaaaaaaa . . .” And then I turn around. “AHHHHHHHHHHHHHH!” Without thinking, I bend my arm and throw the rolling pin like a tomahawk . . . straight at the head of the guy who’s standing just inside the kitchen door. The guy I didn’t hear come in. The guy who catches the hurling rolling pin without flinching—one-handed and cool as a gorgeous cucumber—just an inch from his perfect face. He tilts his head to the left, looking around the rolling pin to meet my eyes with his soulful brown ones. “Nice toss.” Logan St. James. Bodyguard. Totally badass. Sexiest guy I have ever seen—and that includes books, movies and TV, foreign and domestic. He’s the perfect combo of boyishly could-go-to-my-school kind of handsome, mixed with dangerously hot and tantalizingly mysterious. If comic-book Superman, James Dean, Jason Bourne and some guy with the smoothest, most perfectly pitched, British-Scottish-esque, Wessconian-accented voice all melded together into one person, they would make Logan fucking St. James. And I just tried to clock him with a baking tool—while wearing my Rick and Morty pajama short-shorts, a Winnie-the-Pooh T-shirt I’ve had since I was eight and my SpongeBob SquarePants slippers. And no bra. Not that I have a whole lot going on upstairs, but still . . . “Christ on a saltine!” I grasp at my chest like an old woman with a pacemaker. Logan’s brow wrinkles. “Haven’t heard that one before.” Oh fuck—did he see me dancing? Did he see me leap? God, let me die now. I yank on my earbuds’ cord, popping them from my ears. “What the hell, dude?! Make some noise when you walk in—let a girl know she’s not alone. You could’ve given me a heart attack. And I could’ve killed you with my awesome ninja skills.” The corner of his mouth quirks. “No, you couldn’t.” He sets the rolling pin down on the counter. “I knocked on the kitchen door so I wouldn’t frighten you, but you were busy with your . . . performance.” Blood and heat rush to my face. And I want to melt into the floor and then all the way down to the Earth’s core.

But looking at the internet, I don't see many ideas worth dying for. The only idea on there seems to be that we should watch the immense human misery unfolding before us and just wait for the most immiserated, most oppressed people to turn around and tell us how to stop it. It seems that there exists a curiously unexplained belief that the conditions of exploitation will by themselves generate a solution to exploitation - and that to suggest otherwise is condescending and superior, like, mansplaining. But what if the conditions don't generate the solution? What if we're waiting for nothing, and all these people are suffering without the tools to end their own suffering? And we who have the tools refuse to do anything about it, because people who take action are criticized.

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After Mao’s death, the Communist Party grandees condemned the Cultural Revolution as “ten years of chaos”—but they quickly added that Mao had done the Motherland a great service, and his errors were trivial in comparison. The Party drew up a balance sheet and concluded that Mao had been “70 percent good and 30 percent bad.” The 30 percent part would include the 40 million people who died of starvation during the “Great Leap Forward” from 1958 to 1961—that devastating campaign in which Mao ordered every last peasant in every last village to melt down their tools and pots to provide steel. Mao wanted to “catch up with England and overtake America” by turning China into an industrial nation overnight. Eventually, China had no spades or shovels left, no ploughshares and no woks, and the result was one of the greatest famines in history.

A lot of us who were from Lizzy in particular, those who were in the front line of leadership, we were not drinkers or smokers. We liked to party and have fun, go to the dance/nightclubs, and we would take our tool [gun]. If we see fellas we had to deal with, then we dealt with them. When you look at it, Scrooge was never a drinker or a smoker. I knew he would drink his Guinness every now and then, but other than that, that was it. Then there was Troit, he never used to drink nor smoke. And I could call off a lot of fellas who never used to drink nor smoke, and yet they were die-hard gangsters. Then he stopped and asked me, Do you used to drink and smoke? I just smiled and answered, No. Satisfied with himself, Apples said with passion, “My point exactly. When we were gangbanging out there, that was our drug. It was the lifestyle itself that got us high. Shelton ‘Apples’ Burrows reform gang leader

There was balance, harsh and violent like the noxious air in a swamp. But balance, nonetheless. Then somewhere in the fickle mists of creation came humanity, clawing and afraid, grasping and ambitious. Enveloped in a dangerous world, these creatures lived as scavengers; afraid of the greater things of the world. They were beset by disease, lack of claws or fangs, and the lack of habitat to call their own. Lefeyhdie had not provided any particular prey or plant for them to eat. These fleshy, naked beings were doomed to die of attrition. Curiously, these beings never stopped Doing, or Thinking. Breeding to strengthen their numbers. Sharpening rocks, shaping wood, gathering leaves and sticks for clothing and shelter. Eventually they had settlements of great number, crude but effective tools of war. Ancient forces began to pay attention to the growing incursion, plaguing them, slaying stragglers at night. But still the humans held on to the edge of the precipice, knuckles white with effort'.

Much struck by the idea of a man--this man--bent on doing himself to death, were he able, I asked, "Do you mean, Doctor, that Mr. Penfold desires to...to bleed himself to death? Or do we speak of carnivorous intent?" I'd adopted the doctor's habit of distancing the very present patient, only to be brought up short by Mr. Penfold himself:- "May I respond to that, Dr. Stewart?" This, uttered in tones appropriate to any London parlour. Dr. Stewart said nothing, and so Mr. Penfold spoke on:- "What I wish, sir," said he to me, "is simply to die. Rather, I no longer wish to live. And, as no other means of suicide avails itself to me in this cushioned cell--neither utensil nor tool, not even a hardened corner on which to dash the brains from my head--the doctor speaks true: I would, yes, if able, tear and rend my flesh with fingers and teeth. Not with carnivorous intent, no, but rather to rid myself, my body, of its blood; for the blood, sir, is the life, and, as I have said, I have had done with life. The blood is the life. Whence did those words come? Forthwith I was informed, by Penfold himself:- "So it says in Deuteronomy 12:23, where the interdiction is, and I quote, 'Only be sure that thou eat not the blood: for the blood is the life.' But of course I do not wish to drink my own blood, Mr. Stoker. I would, however, see it spilled. I would watch with increasing relief, yes, if the red of life were to run from me.

I deal in information," he says to the smarmy, toadying pseudojournalist who "interviews" him. He's sitting in his office in Houston, looking slicker than normal. "All television going out to Consumers throughout the world goes through me. Most of the information transmitted to and from the CIC database passes through my networks. The Metaverse -- -the entire Street -- exists by virtue of a network that I own and control. "But that means, if you'll just follow my reasoning for a bit, that when I have a programmer working under me who is working with that information, he is wielding enormous power. Information is going into his brain. And it's staying there. It travels with him when he goes home at night. It gets all tangled up into his dreams, for Christ's sake. He talks to his wife about it. And, goddamn it, he doesn't have any right to that information. If I was running a car factory, I wouldn't let workers drive the cars home or borrow tools. But that's what I do at five o'clock each day, all over the world, when my hackers go home from work. "When they used to hang rustlers in the old days, the last thing they would do is piss their pants. That was the ultimate sign, you see, that they had lost control over their own bodies, that they were about to die. See, it's the first function of any organization to control its own sphincters. We're not even doing that. So we're working on refining our management techniques so that we can control that information no matter where it is -- on our hard disks or even inside the programmers' heads. Now, I can't say more because I got competition to worry about. But it is my fervent hope that in five or ten years, this kind of thing won't even be an issue.

MARCH 31 The cross is evidence that in the hands of the Redeemer, moments of apparent defeat become wonderful moments of grace and victory. At the center of a biblical worldview is this radical recognition—the most horrible thing that ever happened was the most wonderful thing that ever happened. Consider the cross of Jesus Christ. Could it be possible for something to happen that was more terrible than this? Could any injustice be greater? Could any loss be more painful? Could any suffering be worse? The only man who ever lived a life that was perfect in every way possible, who gave his life for the sake of many, and who willingly suffered from birth to death in loyalty to his calling was cruelly and publicly murdered in the most vicious of ways. How could it happen that the Son of Man could die? How could it be that men could capture and torture the Messiah? Was this not the end of everything good, true, and beautiful? If this could happen, is there any hope for the world? Well, the answer is yes. There is hope! The cross was not the end of the story! In God’s righteous and wise plan, this dark and disastrous moment was ordained to be the moment that would fix all the dark and disastrous things that sin had done to the world. This moment of death was at the same time a moment of life. This hopeless moment was the moment when eternal hope was given. This terrible moment of injustice was at the very same time a moment of amazing grace. This moment of extreme suffering guaranteed that suffering would end one day, once and for all. This moment of sadness welcomed us to eternal joy of heart and life. The capture and death of Christ purchased for us life and freedom. The very worst thing that could happen was at the very same time the very best thing that could happen. Only God is able to do such a thing. The same God who planned that the worst thing would be the best thing is your Father. He rules over every moment in your life, and in powerful grace he is able to do for you just what he did in redemptive history. He takes the disasters in your life and makes them tools of redemption. He takes your failure and employs it as a tool of grace. He uses the “death” of the fallen world to motivate you to reach out for life. The hardest things in your life become the sweetest tools of grace in his wise and loving hands. So be careful how you make sense of your life. What looks like a disaster may in fact be grace. What looks like the end may be the beginning. What looks hopeless may be God’s instrument to give you real and lasting hope. Your Father is committed to taking what seems so bad and turning it into something that is very, very good.

THE ORIGIN OF INTELLIGENCE Many theories have been proposed as to why humans developed greater intelligence, going all the way back to Charles Darwin. According to one theory, the evolution of the human brain probably took place in stages, with the earliest phase initiated by climate change in Africa. As the weather cooled, the forests began to recede, forcing our ancestors onto the open plains and savannahs, where they were exposed to predators and the elements. To survive in this new, hostile environment, they were forced to hunt and walk upright, which freed up their hands and opposable thumbs to use tools. This in turn put a premium on a larger brain to coordinate tool making. According to this theory, ancient man did not simply make tools—“tools made man.” Our ancestors did not suddenly pick up tools and become intelligent. It was the other way around. Those humans who picked up tools could survive in the grasslands, while those who did not gradually died off. The humans who then survived and thrived in the grasslands were those who, through mutations, became increasingly adept at tool making, which required an increasingly larger brain. Another theory places a premium on our social, collective nature. Humans can easily coordinate the behavior of over a hundred other individuals involved in hunting, farming, warring, and building, groups that are much larger than those found in other primates, which gave humans an advantage over other animals. It takes a larger brain, according to this theory, to be able to assess and control the behavior of so many individuals. (The flip side of this theory is that it took a larger brain to scheme, plot, deceive, and manipulate other intelligent beings in your tribe. Individuals who could understand the motives of others and then exploit them would have an advantage over those who could not. This is the Machiavellian theory of intelligence.) Another theory maintains that the development of language, which came later, helped accelerate the rise of intelligence. With language comes abstract thought and the ability to plan, organize society, create maps, etc. Humans have an extensive vocabulary unmatched by any other animal, with words numbering in the tens of thousands for an average person. With language, humans could coordinate and focus the activities of scores of individuals, as well as manipulate abstract concepts and ideas. Language meant you could manage teams of people on a hunt, which is a great advantage when pursuing the woolly mammoth. It meant you could tell others where game was plentiful or where danger lurked. Yet another theory is “sexual selection,” the idea that females prefer to mate with intelligent males. In the animal kingdom, such as in a wolf pack, the alpha male holds the pack together by brute force. Any challenger to the alpha male has to be soundly beaten back by tooth and claw. But millions of years ago, as humans became gradually more intelligent, strength alone could not keep the tribe together.