Translated Short Quotes

He invented Kung Fu when translated to English means method by which short, bald guys can kick the bejeezus out of you.

Don't pursue happiness! Life is as short as a sigh. The dust of people that were once famous turn with the reddish clay on the wheel you are looking at. The universe is a fata morgana; life is a dream.

Then what is good? The obsessive interest in human affairs, plus a certain amount of compassion and moral conviction, that first made the experience of living something that must be translated into pigment or music or bodily movement or poetry or prose or anything that's dynamic and expressivee--that's what's good for you if you're at all serious in your aims. William Saroyan wrote a great play on this theme, that purity of heart is the one success worth having. "In the time of your life--live!" That time is short and it doesn't return again. It is slipping away while I write this and while you read it, the monosyllable of the clock is Loss, loss, loss, unless you devote your heart to its opposition.

An admirable line of Pablo Neruda’s, “My creatures are born of a long denial,” seems to me the best definition of writing as a kind of exorcism, casting off invading creatures by projecting them into universal existence, keeping them on the other side of the bridge… It may be exaggerating to say that all completely successful short stories, especially fantastic stories, are products of neurosis, nightmares or hallucination neutralized through objectification and translated to a medium outside the neurotic terrain. This polarization can be found in any memorable short story, as if the author, wanting to rid himself of his creature as soon and as absolutely as possible, exorcises it the only way he can: by writing it.

And on the subject of naming animals, can I just say how happy I was to discover that the word yeti, literally translated, apparently means "that thing over there." ("Quick, brave Himalayan Guide - what's that thing over there?" "Yeti." "I see.")

You are living as if destined to live for ever; your own frailty never occurs to you; you don't notice how much time has already passed, but squander it as though you had a full and overflowing supply - though all the while that very day which you are devoting to somebody or something may be your last. You act like mortals in all that you fear, and like immortals in all that you desire.

On 20 July 1969, Neil Armstrong and Buzz Aldrin landed on the surface of the moon. In the months leading up to their expedition, the Apollo II astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

The genuine object of debate raised by the [2008 financial] crisis ought to be how to overcome the short-termism to which we have been led by a consumerism intrinsically destructive of all genuine investment in the future, a short-termism which has systematically, and not accidentally, been translated into decomposition of investment into speculation.

Our life is as short as a raging fire: flames the passer-by soon forgets, ashes the wind blows away. A man's life.

The busy man is busy with everything except living; there is nothing that is more difficult to learn how to do right.

Other translations may engage the mind, but the King James Version is the Bible of the heart.

Unless we are complete ingrates, the lives of all those men that preceded us should be seen as sacred. Their collective existence paved the way for our own time on Earth. Because

Often it is better to hide an illness from the patient, because just the mere awareness of a disease can bring about death.

Life is divided into three parts: what was, what is and what shall be. Of these three periods, the present is short, the future is doubtful and the past alone is certain. Only

A grey-haired wrinkled man has not necessarily lived long. More accurately, he has existed long.

These short stories are vast structures existing mostly in the subconscious of our cultural history. They will live with the reader long after the words have been translated into ideas and dreams. That's because a good short story crosses the borders of our nations and our prejudices and our beliefs. A good short story asks a question that can't be answered in simple terms. And even if we come up with some understanding, years later, while glancing out of a window, the story still has the potential to return, to alter right there in our mind and change everything.

Thus it was up to God, to Him alone in His own ways - by one or both, I say - to give man back his whole life and perfection. But since a deed done is more prized the more it manifests within itself the mark of the loving heart and goodness of the doer, the Everlasting Love, whose seal is plain on all the wax of the world was pleased to move in all His ways to raise you up again. There was not, nor will be, from the first day to the last night, an act so glorious and so magnificent, on either way. For God, in giving Himself that man might be able to raise himself, gave even more than if he had forgiven him in mercy. All other means would have been short, I say, of perfect justice, but that God's own Son humbled Himself to take on mortal clay. -Paradiso, Canto VII

As surely as the sunset in my latest November shall translate me to the ethereal world, and remind me of the ruddy morning of youth; as surely as the last strain of music which falls on my decaying ear shall make age to be forgotten, or, in short, the manifold influences of nature survive during the term of our natural life, so surely my Friend shall forever be my Friend, and reflect a ray of God to me, and time shall foster and adorn and consecrate our Friendship, no less than the ruins of temples.

Here are the essentials of a happy life, my dear friend: money not worked for, but inherited; some land not unproductive; a hearth fire always going; law suits never; the toga rarely worn; a calm mind; a gentleman’s strong and healthy body; circumspect candor, friends who are your equals; relaxed dinner parties, a simple table, nights not drunken, but free from anxieties; a marriage bed not prudish, and yet modest; plenty of sleep to make the dark hours short. Wish to be what you are, and prefer nothing more. Don’t fear your last day, or hope for it either. Translated from original text: Vitam quae faciant beatiorem, Iucundissime Martialis, haec sunt: Res non parta labore, sed relicta; Non ingratus ager, focus perennis; Lis numquam, toga rara, mens quieta; Vires ingenuae, salubre corpus; Prudens simplicitas, pares amici; Convictus facilis, sine arte mensa; Nox non ebria, sed soluta curis; Non tristis torus, et tamen pudicus; Somnus, qui faciat breves tenebras: Quod sis, esse velis nihilque malis; Summum nec metuas diem nec optes.

It is not certain whether the effects of totalitarianism upon verse need be so deadly as its effects on prose. There is a whole series of converging reasons why it is somewhat easier for a poet than a prose writer to feel at home in an authoritarian society.[...]what the poet is saying- that is, what his poem "means" if translated into prose- is relatively unimportant, even to himself. The thought contained in a poem is always simple, and is no more the primary purpose of the poem than the anecdote is the primary purpose of the picture. A poem is an arrangement of sounds and associations, as a painting is an arrangement of brushmarks. For short snatches, indeed, as in the refrain of a song, poetry can even dispense with meaning altogether.

We all rush through life torn between a desire for the future and a weariness of the present. But he who devotes his time to his own needs, who plans out every day as if it were his last, neither longs for nor fears for tomorrow. How

The problem, Paulinus, is not that we have a short life, but that we waste time.

Life is long and there is enough of it for satisfying personal accomplishments if we use our hours well.

I remember clearly the afternoon that she stood at the corner beside the door of the tourist centre in Gdansk.

Those who choose to have no real purpose in life are ever rootless and dissatisfied, tossed by their aimlessness into ever-changing situations.

You live as if you will live forever, no care for your mortality ever enters your head, you pay no mind to how much time has already gone by.

The amount of life we truly live is small. For our existence on Earth is not Life, but merely Time.

Whether he lives a long time or a short time amounts to the same thing, for the present moment is of equal duration for everyone, and that is all any man possesses.

He's got a box with a demon in it that draws pictures," said Rincewind shortly. "Do what the madman says and he will give you gold.

How do you know when the Sarows is coming?" hummed Lila as she made her way down the ship's narrow hall, fingertips skimming either wall for balance. Right about the, Alucard's warning about Jasta was coming back in full force. "Never challenge that one to a drinking contest. Or a sword fight. Or anything else you might lose. Because you will." The boat rocked beneath her fee. Or maybe she was the one rocking. Hell. Lila was slight, but not short of practice, and even so, she'd never had so much trouble holding her liquor. When she got to her room, she found Kell hunched over the Inheritor, examining the markings on its side. "Hello, handsome," she said, bracing herself in the doorway. Kell looked up, a smile halfway to his lips before it fell away. "You're drunk," he said, giver her a long, appraising look. "And you're not wearing any shoes." "Your powers of observation are astonishing." Lila looked down at her bare feet. "I lost them." "How do you lose shoes?" Lila crinkled her brow. "I bet them. I lost." Kell rose. "To who?" A tiny hiccup. "Jasta." Kell sighed. "Stay here." He slipped past her into the hall, a hand alighting on her waist and then, too soon, the touch was gone. Lila make her way to the bed and collapsed onto it, scooping up the discarded Inheritor and holding it up to the light. The spindle at the cylinder's base was sharp enough to cut, and she turned the device carefully between her fingers, squinting to make out the words wrapped around it. Rosin, read one side. Cason, read the other. Lila frowned, mouthing the words as Kell reappeared in the doorway. "Give-- and Take," he translated, tossing her the boots. She sat up too fast, winced. "How did you manage that?" "I simply explained that she couldn't have them-- they wouldn't have fit-- and then I gave her mine." Lila looked down at Kell's bare feet, and burst into laughter.

Most human beings, Paulinus, complain about the meanness of nature, because we are born for a brief span of life, and because this spell of time that has been given to us rushes by so swiftly and rapidly that with very few exceptions life ceases for the rest of us just when we are getting ready for it.

A pleasure that is ephemeral brings no true satisfaction to any man. How miserable must be the lives of those folk who labor so hard for something that once gained they must work even harder to keep. They

Apparently, when the arrogant King of Persia beheld the vastness of his troops spread out across boundless plains, he shed copious tears when he realized that not one man amongst his prodigious army would be alive in a hundred years’ time.

Most Eugenists are Euphemists. I mean merely that short words startle them, while long words soothe them. And they are utterly incapable of translating the one into the other, however obviously they mean the same thing. Say to them "The persuasive and even coercive powers of the citizen should enable him to make sure that the burden of longevity in the previous generation does not become disproportionate and intolerable, especially to the females"; say this to them and they will sway slightly to and fro like babies sent to sleep in cradles. Say to them "Murder your mother," and they sit up quite suddenly. Yet the two sentences, in cold logic, are exactly the same. Say to them "It is not improbable that a period may arrive when the narrow if once useful distinction between the anthropoid homo and the other animals, which has been modified on so many moral points, may be modified also even in regard to the important question of the extension of human diet"; say this to them, and beauty born of murmuring sound will pass into their face. But say to them, in a simple, manly, hearty way "Let's eat a man!" and their surprise is quite surprising. Yet the sentences say just the same thing.

It is fair to say that those who make Zeno, Pythagoras, Democritus and other giants of philosophy their daily companions will be more fully engaged in a rewarding life. None of these friends will be too busy to welcome you inside their home, none will fail to leave his caller feeling refreshed after an appointment. Any man can spend time with them day or night.

To know in order to do, that was my idea. To be in a position to translate the customs, the ideas, the appearance of my time, according to my own estimation; to be not only a painter, but a man as well; in short, to create living art – this is my goal.

You live as if you will live forever, no care for your mortality ever enters your head, you pay no mind to how much time has already gone by. You waste time as if it was a limitless resource, when any moment you spend on someone else or some matter is potentially your last.

Being nearly four years old, she was certainly a child: and children are human (if one allows the term "human" a wide sense): but she had not altogether ceased to be a baby: and babies are of course not human--they are animals, and have a very ancient and ramified culture, as cats have, and fishes, and even snakes: the same in kind as these, but much more complicated and vivid, since babies are, after all, one of the most developed species of the lower vertebrates. In short, babies have minds which work in terms and categories of their own which cannot be translated into the terms and categories of the human mind. It is true that they look human--but not so human, to be quite fair, as many monkeys. Subconsciously, too, every one recognizes they are animals--why else do people always laugh when a baby does some action resembling the human, as they would at a praying mantis? If the baby was only a less-developed man, there would be nothing funny in it, surely.

The problem with every sacred text is that it has human readers. Consciously or unconsciously, we interpret it to meet our own needs. There is nothing wrong with this unless we deny that we are doing it, as when someone tells me that he is not 'interpreting' anything but simply reporting what is right there on the page. This is worrisome, not only because he is reading a translation from the original Hebrew or Greek that has already involved a great deal of interpretation, but also because it is such a short distance between believing you possess an error-free message from God and believing that you are an error-free messenger of God. The literalists I like least are the ones who do not own a Bible. The literalists I like most are the ones who admit that they do not understand every word God has revealed in the Bible, though they still believe God has revealed it. I can respect that. I can respect almost anyone who admits to being human while reading a divine text. After that, we can talk - about we highlight some teachings and ignore others, about how we decide which ones are historically conditioned and which ones are universally true, about who has influenced our reading of scripture and how our social location affects what we hear. The minute I believe I know the mind of God is the minute someone needs to tell me to sit down and tell me to breathe into a paper bag.

Why do you wait,” asks he. “Why are you idle? If you don’t seize the day, it escapes.” Even though you seize it, it still will flee; therefore you must compete with time’s haste in the speed of using it, and, like a gush of water that blasts past and will not always flow calmly, you must drink fast.

Some men even prepare for whatever lies after death – a necropolis of tombs, countless public dedications, blazing funeral pyres that can be seen from the stars and ostentatious funerals worthy of demi-gods. But in the end, their funerals were just like their lives – over in a short burst of flames.

us to cope with. The Angels are prototypes. Their lack of education has not only rendered them completely useless in a highly technical economy, but it has also given them the leisure to cultivate a powerful resentment … and to translate it into a destructive cult which the mass media insists on portraying as a sort of isolated oddity, a temporary phenomenon that will shortly become extinct now that it’s been called to the attention of the police.

Whoever will take the trouble of reading the book ascribed to Isaiah, will find it one of the most wild and disorderly compositions ever put together; it has neither beginning, middle, nor end; and, except a short historical part, and a few sketches of history in the first two or three chapters, is one continued incoherent, bombastical rant, full of extravagant metaphor, without application, and destitute of meaning; a school-boy would scarcely have been excusable for writing such stuff; it is (at least in translation) that kind of composition and false taste that is properly called prose run mad.

We crave nothing less that the perfect story; And while we chatter or listen all our lives to a din of craving – jokes, anecdotes, novels, dreams, films, plays, songs, half the words of our days – We are satisfied only by the one short tale we feel to be true; History is the will of a just God who knows us.

Turannius was an old man who, after he turned ninety, was released from his official duties by an act of Caesar. He had the idea to be laid out on his bed, surrounded by family, and to receive visitors as if he was dead. The entire household mourned the passing of its master and the sorrow was only lifted when the crazy loon returned to his normal routine of idle busy-ness. Hard to believe that a man could become so bored as to get a thrill out of being dead for a few days.

The only really leisured people are those who devote time to acquiring true knowledge rather than trivia.  Such people are not content to live ‘in the moment’ exclusively but show a keen awareness of history, of all the years that have gone before them and they know that the amount of time they have left is uncertain and finite.

Man follows Earth, Earth follows Heaven. Heaven follows the Tao. Yet the Tao follows Nature. Tao produced one. One produced two. Two produced Three. Three produced ten thousand beings. Ten thousand beings carry yin and embrace yang; By blending their energies they achieve harmony. Therefore existence and nonexistence produce each other. Difficulty and ease complement each other. Long and short contrast with each other. High and low rely on each other. Sound and voice harmonize with each other. Front and back follow each other. The Tao fulfills its purpose quietly and makes no claim. When success is achieved, withdrawing. The highest good is like water. Water benefits ten thousand beings, Yet it does not contend. Nothing under Heaven is as soft and yielding as water. Yet in attacking the firm and strong, Nothing is better than water.

Life is short, even for those who live a long time, and we must live for the few who know and appreciate us, who judge and absolve us, and for whom we have the same affection and indulgence. The rest I look upon as a mere crowd, lively or sad, loyal or corrupt, from whom there is nothing to be expected but fleeting emotions, either pleasant or unpleasant, which leave no trace behind them. We ought to hate very rarely, as it is too fatiguing; remain indifferent to a great deal, forgive often and never forget.

Come and see us if you feel like it. I always expect people to ask themselves. Life is too short to send out invitations.

In French: La Fugitive, Albertine disparue Also translated as: The Sweet Cheat Gone, Albertine Gone

The only really leisured people are those who devote time to acquiring true knowledge rather than trivia. 

A man’s past is forever set in stone. There

With domineering hand she moves the turning wheel, Like currents in a treacherous bay swept to and fro: Her ruthless will has just deposed once fearful kings While trustless still, from low she lifts a conquered head; No cries of misery she hears, no tears she heeds, But steely hearted laughs at groans her deeds have wrung. Such is a game she plays, and so she tests her strength; Of mighty power she makes parade when one short hour Sees happiness from utter desolation grow. (A Consolation of Philosophy, Book II, translated by V.E. Watts)

Suppose That I'm Inevitable Suppose that I'm inevitable Even the veins of my right hand Cross you from the drafts. On my smooth nails The breeze Which is not from the sky Is curving you Either the veins of my right hand Is running short On my pulse. Rolled along my fingers Vanished Not repeated forever For the second. I'm a half Since the first. The veins of my neck cross you all. If the warmth of my ten fingers Seized on your torn pieces of breath All is over With the dead-end alleys all in oblivion. (TRANSLATED FROM ORIGINAL PERSIAN INTO ENGLISH BY ROSA JAMALI)

Anne Frank is best known as the writer of her world-famous diary, though she tried her hand at other genres as well. Between September 1943 and May 1944, Anne wrote numerous stories, fairy tales, essays and personal reminiscences in a stiff-backed notebook reserved for that purpose. She did her utmost to make it resemble a real book, copying her stories neatly into the notebook and adding a title page, a table of contents, page numbers and so forth. Her collection of tales is now reproduced here in full, in a new translation, in the exact order in which she wrote them in her notebook.

In protecting their wealth men are tight-fisted, but when it comes to the matter of time, in the case of the one thing in which it is wise to be parsimonious, they are actually generous to a fault.

Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allaah, and you shall not be dealt with unjustly even equal to the Fatilaa (a scalish thread in the long slit of

Thomas Merton, of course, constitutes a special threat to Christians, because he presents himself as a contemplative Christian monk, and his work has already affected the vitals of Roman Catholicism, its monasticism. Shortly before his death, Father Merton wrote an appreciative introduction to a new translation of the Bhagavad Gita, which is the spiritual manual or “Bible” of all Hindus, and one of the foundation blocks of monism or Advaita Vedanta. The Gita, it must be remembered, opposes almost every important teaching of Christianity. His book on the Zen Masters, published posthumously, is also noteworthy, because the entire work is based on a treacherous mistake: the assumption that all the so-called “mystical experiences” in every religion are true. He should have known better.

We're pupils of the religions—Catholic, Protestant, Jewish . . . Well, the Christian religions. Those who directed French education down through the centuries were the Jesuits. They taught us how to make sentences translated from the Latin, well balanced, with a verb, a subject, a complement, a rhythm. In short—here a speech, there a preach, everywhere a sermon! They say of an author, “He knits a nice sentence!” Me, I say, “It's unreadable.” They say, “What magnificent theatrical language!” I look, I listen. It's flat, it's nothing, it's nil. Me, I've slipped the spoken word into print. In one sole shot.

If being a Guru is Tapasya .... Do please get me an equally powerful word in any other language! Would you accept its English translation as Austerity as a meaning? There is no parallel of the word Tapasya

Can violence and the use of force to effect change upon the universe be left to the young? Do they see what was, what is, and what might yet be? Have they suffered, watched evil fall upon the good, or good upon the evil? Or should the burden of violence be left to those who can bear it most lightly—upon those who have closed their minds or their feelings? How can they understand the suffering that they must inflict? Should the burden of force be laid upon the short-lived, who will not see the consequences of their actions? How can they dispense force with compassion if they can escape the knowledge of what they do?... The greater the force brought to bear, the older and wiser must be the entity who wields it. Wisdom allows sorrow. Age allows experience, and knowledge reinforces wisdom and experience.... Those who would bear the burden of force must be those who are strong and do not seek it, for those who seek force would misuse it, and those who are weak would shy from what they must do.... Findings of the Colloquy [Translated from the Farhkan] 1227-E.N.P.

I’ve learned, from working with translators over the years, that the original novel is, in a way, a translation itself. It is not, of course, translated into another language but it is a translation from the images in the author’s mind to that which he is able to put down on paper. Here’s a secret. Many novelists, if they are pressed and if they are being honest, will admit that the finished book is a rather rough translation of the book they’d intended to write. It’s one of the heartbreaks of writing fiction. You have, for months or years, been walking around with the idea of a novel in your mind, and in your mind it’s transcendent, it’s brilliantly comic and howlingly tragic, it contains everything you know, and everything you can imagine, about human life on the planet earth. It is vast and mysterious and awe-inspiring. It is a cathedral made of fire. But even if the book in question turns out fairly well, it’s never the book that you’d hoped to write. It’s smaller than the book you’d hoped to write. It is an object, a collection of sentences, and it does not remotely resemble a cathedral made of fire. It feels, in short, like a rather inept translation of a mythical great work. The translator, then, is simply moving the book another step along the translation continuum. The translator is translating a translation.

The four of us got back into the car. In an instant, I distinctly heard a “soundless music”. It was the melody of friendship, the sound of a perfectly tuned quartet who got together by chance, four hearts playing in harmony.

He broke off and eyed with dignified surprise a fine piece of wireless telegraphy between husband and wife. It appeared that Mr. Negget sent off a humorous message with his left eye, the right being for some reason closed, to which Mrs. Negget replied with a series of frowns and staccato shakes of the head, which her husband found easily translatable. Under the austere stare of Mr. Bodfish their faces at once regained their wonted calm, and the ex-constable in a somewhat offended manner resumed his inquiries.

BOWLS OF FOOD Moon and evening star do their slow tambourine dance to praise this universe. The purpose of every gathering is discovered: to recognize beauty and love what’s beautiful. “Once it was like that, now it’s like this,” the saying goes around town, and serious consequences too. Men and women turn their faces to the wall in grief. They lose appetite. Then they start eating the fire of pleasure, as camels chew pungent grass for the sake of their souls. Winter blocks the road. Flowers are taken prisoner underground. Then green justice tenders a spear. Go outside to the orchard. These visitors came a long way, past all the houses of the zodiac, learning Something new at each stop. And they’re here for such a short time, sitting at these tables set on the prow of the wind. Bowls of food are brought out as answers, but still no one knows the answer. Food for the soul stays secret. Body food gets put out in the open like us. Those who work at a bakery don’t know the taste of bread like the hungry beggars do. Because the beloved wants to know, unseen things become manifest. Hiding is the hidden purpose of creation: bury your seed and wait. After you die, All the thoughts you had will throng around like children. The heart is the secret inside the secret. Call the secret language, and never be sure what you conceal. It’s unsure people who get the blessing. Climbing cypress, opening rose, Nightingale song, fruit, these are inside the chill November wind. They are its secret. We climb and fall so often. Plants have an inner Being, and separate ways of talking and feeling. An ear of corn bends in thought. Tulip, so embarrassed. Pink rose deciding to open a competing store. A bunch of grapes sits with its feet stuck out. Narcissus gossiping about iris. Willow, what do you learn from running water? Humility. Red apple, what has the Friend taught you? To be sour. Peach tree, why so low? To let you reach. Look at the poplar, tall but without fruit or flower. Yes, if I had those, I’d be self-absorbed like you. I gave up self to watch the enlightened ones. Pomegranate questions quince, Why so pale? For the pearl you hid inside me. How did you discover my secret? Your laugh. The core of the seen and unseen universes smiles, but remember, smiles come best from those who weep. Lightning, then the rain-laughter. Dark earth receives that clear and grows a trunk. Melon and cucumber come dragging along on pilgrimage. You have to be to be blessed! Pumpkin begins climbing a rope! Where did he learn that? Grass, thorns, a hundred thousand ants and snakes, everything is looking for food. Don’t you hear the noise? Every herb cures some illness. Camels delight to eat thorns. We prefer the inside of a walnut, not the shell. The inside of an egg, the outside of a date. What about your inside and outside? The same way a branch draws water up many feet, God is pulling your soul along. Wind carries pollen from blossom to ground. Wings and Arabian stallions gallop toward the warmth of spring. They visit; they sing and tell what they think they know: so-and-so will travel to such-and-such. The hoopoe carries a letter to Solomon. The wise stork says lek-lek. Please translate. It’s time to go to the high plain, to leave the winter house. Be your own watchman as birds are. Let the remembering beads encircle you. I make promises to myself and break them. Words are coins: the vein of ore and the mine shaft, what they speak of. Now consider the sun. It’s neither oriental nor occidental. Only the soul knows what love is. This moment in time and space is an eggshell with an embryo crumpled inside, soaked in belief-yolk, under the wing of grace, until it breaks free of mind to become the song of an actual bird, and God.

In all conflicts between groups, there are three elements. One: the certitude that our group is morally superior, possibly even chosen by God. All others should follow our example or be at our service. In order to bring peace to the world, we have to impose our set of beliefs upon others, through manipulation, force, and fear, if necessary. Two: a refusal or incapacity to see or admit to any possible errors or faults in our group. The undeniable nature of our own goodness makes us think we are infallible; there can be no wrong in us. Three: a refusal to believe that any other group possesses truth or can contribute anything of value. At best, others may be regarded as ignorant, unenlightened, and possessing only half—truths; at worst, they are seen as destructive, dangerous, and possessed by evil spirits: they need to be overpowered for the good of humanity. Society and cultures are, then, divided into the “good” and the “bad”; the good attributing to themselves the mission to save, to heal, to bring peace to a wicked world, according to their own terms and under their controlling power. Such is the story of all civilizations through the ages as they spread over the earth by invading and colonizing. Differences must be suppressed; “savages” must be civilized. We must prove by all possible means that our culture, our power, our knowledge, and our technology are the best, that our gods are the only gods! This is not just the story of civilizations but also of all wars of religion, inquisitions, censorships, dictatorships; all things, in short, that are ideologies. An ideology is a set of ideas translated into a set of values. Because they are held to be absolutely true, these ideas and values need to be imposed on others if they are not readily accepted. A political system, a school of psychology, and a philosophy of economics can all be ideologies. Even a place of work can be an ideology. Religious sub—groups, sects, are based upon ideological principles. Religions themselves can become ideologies. And ideologues, by their nature, are not open to new ideas or even to debate; they refuse to accept or listen to anyone else’s reality. They refuse to admit any possibility of error or even criticism of their system; they are closed up in their set of ideas, theories, and values. We human beings have a great facility for living illusions, for protecting our self—image with power, for justifying it all by thinking we are the favoured ones of God.

This is worrisome, not only because he is reading a translation from the original Hebrew or Greek that has already involved a great deal of interpretation, but also because it is such a short distance between believing you possess an error-free message from God and believing that you are an error-free messenger of God.

This sense of ‘knows’ has an interesting feature: there’s a word for it in all of the world’s 6,000+ human languages (‘think’ shares this feature). This status is surprisingly rare: an educated person has a vocabulary of about 20,000 words, but fewer than 100 of these are thought to have precise translations in every other language.

Shortly after the American Revolution, Craig decided to start a new life in a freer place. Joining his brother Lewis, he led an exodus of six hundred people to what is present-day Kentucky. The group called itself “the Travelling Church.” The Kentucky they arrived in was a place of transition, new and unknown. To many, even the state’s name was a mystery. The Cherokee said it meant “dark and bloody ground,” but the Iroquois’s interpretation of Kanta-ke translated to “meadow-land.” The Wyandote interpreted it as “the land of tomorrow,” while the Shawnee claimed it meant “at the head of the river.” Others said it was simply a name invented by white people. The frontiersmen who had lived

What is meditative absorption? What is leaving the body? What is fasting? What is holding the breath? These are a flight from the ego, a brief escape from the torment of being an ego, a short-term deadening of the pain and absurdity of life. This same escape, this same momentary deadening, is achieved by the ox driver in an inn when he drinks a bowl of rice wine or fermented coconut milk. Then he no longer feels his self, then he no longer feels the pains of life—he achieves momentary numbness. Falling asleep over his bowl of rice wine, he reaches the same result Siddhartha and Govinda reach when, through long practice sessions, they escape their bodies and dwell in nonego. That is the way it is, Govinda.” Govinda

[The Chinese here is tricky and a certain key word in the context it is used defies the best efforts of the translator. Tu Mu defines this word as “the measurement or estimation of distance.” But this meaning does not quite fit the illustrative simile in ss. 15. Applying this definition to the falcon, it seems to me to denote that instinct of SELF RESTRAINT which keeps the bird from swooping on its quarry until the right moment, together with the power of judging when the right moment has arrived. The analogous quality in soldiers is the highly important one of being able to reserve their fire until the very instant at which it will be most effective. When the “Victory” went into action at Trafalgar at hardly more than drifting pace, she was for several minutes exposed to a storm of shot and shell before replying with a single gun. Nelson coolly waited until he was within close range, when the broadside he brought to bear worked fearful havoc on the enemy’s nearest ships.] 14.  Therefore the good fighter will be terrible in his onset, and prompt in his decision. [The word “decision” would have reference to the measurement of distance mentioned above, letting the enemy get near before striking. But I cannot help thinking that Sun Tzu meant to use the word in a figurative sense comparable to our own idiom “short and sharp.” Cf. Wang Hsi’s note, which after describing the falcon’s mode of attack, proceeds: “This is just how the ‘psychological moment’ should be seized in war.”]

Remember that you are an actor in a play, playing a character according to the will of the playwright—if a short play, then it’s short; if long, long. If he wishes you to play the beggar, play even that role well, just as you would if it were a cripple, a honcho, or an everyday person. For this is your duty, to perform well the character assigned you. That selection belongs to another.” —EPICTETUS, ENCHIRIDION, 17

He sank more and more into apathy; little interested him apart from dolls and other children’s toys. He still spoke occasionally, but mainly to produce stock sentences in the style of a brainwashed schoolboy. Franziska made a record of some of them: ‘I translated much’. ‘I lived in a good place called Naumburg’. ‘I swam in the Saale’. ‘I was very fine because I lived in a fine house’. ‘I love Bismarck’. ‘I don’t like Friedrich Nietzsche’. It would be a mercy to think that he experienced at least a kind of vegetative contentment, but this seems not to have been the case. He suffered from his life-long curse of insomnia, and visitors downstairs were often disturbed by groans and howls coming from the upstairs bedroom. Towards the end of Franziska recorded him uttering ‘More light!’ (Goethe’s dying words) and ‘In short, dead!’ suggesting that that is what he wanted to be.

His wife had also studied art in her hometown, and she could paint, but depending on such work for her livelihood was just not possible. As far as appearances went, she was definitely a real beauty. When she was young, she looked a little like Gong Li, but now that she was middle-aged, she had put on weight and gradually taken on more of a bell-shaped look, resembling Li Siqin. But no matter what, a wife always looks better than her balding, broadbellied husband.

The Human stared, then laughed shortly. “I suppose I have gone on a bit. Tell your people that not all Humans want their territory, and endless rounds of gunboat diplomacy and saber-rattling.” [...] Krenn said, “If you wish, I will take that message. But there is something I ought to tell you. We have a word, komerex: your translator has probably told you it means ‘Empire,’ but what it means truly is ‘the structure that grows.’ It has an opposite, khesterex: ‘the structure that dies.’ We are taught—by those you wish to receive your story—that there are no other cultures than these. And in my years as a Captain, I have seen nothing to indicate that my teaching was wrong. There are only Empires…and kuve.” Krenn saw Grandisson’s long jaw go slack; he knew how the Human’s machine had translated the last word. “And this is the change you say you wish to make in yourselves…. “So, yes, Mr. Grandisson, if you wish I will take your message. But I tell you now: there are none Klingon who will believe it.

A person who speaks like a book is exceedingly boring to listen to; sometimes, however, it is not inappropriate to talk in that way. For a book has the remarkable property that it can be interpreted any way you wish. If one talks like a book one’s conversation acquires this property too. I kept quite soberly to the usual formulas. She was surprised, as I’d expected; that can’t be denied. To describe to myself how she looked is difficult. She seemed multifaceted; yes just about like the still to be published but announced commentary to my book, a commentary capable of any interpretation. One word and she would have laughed at me; another and she would have been moved; still another and she would have shunned me; but no such word came to my lips. I remained solemnly unemotional and kept to the ritual.― ‘She had known me for such a short time’, dear God, it’s only on the strait path of engagement one meets such difficulties, not the primrose path of love.” ―from_Either/Or: A Fragment of Life_. Abridged, Translated and with an Introduction and Notes by Alastair Hannay, p. 312

In the months leading up to their expedition, the Apollo 11 astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

James Pennebaker, a researcher at the University of Texas at Austin and author of Writing to Heal, has done some of the most important and fascinating research I’ve seen on the power of expressive writing in the healing process. In an interview posted on the University of Texas’s website, Pennebaker explains, “Emotional upheavals touch every part of our lives. You don’t just lose a job, you don’t just get divorced. These things affect all aspects of who we are—our financial situation, our relationships with others, our views of ourselves, our issues of life and death. Writing helps us focus and organize the experience.” Pennebaker believes that because our minds are designed to try to understand things that happen to us, translating messy, difficult experiences into language essentially makes them “graspable.” What’s important to note about Pennebaker’s research is the fact that he advocates limited writing, or short spurts. He’s found that writing about emotional upheavals for just fifteen to twenty minutes a day on four consecutive days can decrease anxiety, rumination, and depressive symptoms and boost our immune systems.

So far from a political ideology being the quasi-divine parent of political activity, it turns out to be its earthly stepchild. Instead of an independently premeditated scheme of ends to be pursued, it is a system of ideas abstracted from the manner in which people have been accustomed to go about the business of attending to the arrangements of their societies. The pedigree of every political ideology shows it to be the creature, not of premeditation in advance of political activity, but of meditation upon a manner of politics. In short, political activity comes first and a political ideology follows after; and the understanding of politics we are investigating has the disadvantage of being, in the strict sense, preposterous. Let us consider the matter first in relation to scientific hypothesis, which I have taken to play a role in scientific activity in some respects similar to that of an ideology in politics. If a scientific hypothesis were a self-generated bright idea which owed nothing to scientific activity, then empiricism governed by hypothesis could be considered to compose a self-contained manner of activity; but this certainly is not its character. The truth is that only a man who is already a scientist can formulate a scientific hypothesis; that is, an hypothesis is not an independent invention capable of guiding scientific inquiry, but a dependent supposition which arises as an abstraction from within already existing scientific activity. Moreover, even when the specific hypothesis has in this manner been formulated, it is inoperative as a guide to research without constant reference to the traditions of scientific inquiry from which it was abstracted. The concrete situation does not appear until the specific hypothesis, which is the occasion of empiricism being set to work, is recognized as itself the creature of owing how to conduct a scientific inquiry. Or consider the example of cookery. It might be supposed that an ignorant man, some edible materials, and a cookery book compose together the necessities of a self-moved (or concrete) activity called cooking. But nothing is further from the truth. The cookery book is not an independently generated beginning from which cooking can spring; it is nothing more than an abstract of somebody's knowledge of how to cook: it is the stepchild, not the parent of the activity. The book, in its tum, may help to set a man on to dressing a dinner, but if it were his sole guide he could never, in fact, begin: the book speaks only to those who know already the kind of thing to expect from it and consequently bow to interpret it. Now, just as a cookery book presupposes somebody who knows how to cook, and its use presupposes somebody who already knows how to use it, and just as a scientific hypothesis springs from a knowledge of how to conduct a scientific investigation and separated from that knowledge is powerless to set empiricism profitably to work, so a political ideology must be understood, not as an independently premeditated beginning for political activity, but as knowledge (abstract and generalized) of a concrete manner of attending to the arrangements of a society. The catechism which sets out the purposes to be pursued merely abridges a concrete manner of behaviour in which those purposes are already hidden. It does not exist in advance of political activity, and by itself it is always an insufficient guide. Political enterprises, the ends to be pursued, the arrangements to be established (all the normal ingredients of a political ideology), cannot be premeditated in advance of a manner of attending to the arrangements of a society; what we do, and moreover what we want to do, is the creature of how we are accustomed to conduct our affairs. Indeed, it often reflects no more than a dis­covered ability to do something which is then translated into an authority to do it.

screen filled with symbols, only this time it was Arabic letters that meant nothing to him. He assumed they meant nothing to Raj as well, and was therefore surprised when Raj pointed out a short sequence. “This is the word for ‘person’ or ‘human being’.” Daniel stared at Raj. “You know Arabic?” “No, not really. I have read Nizar Qabbani in translation, and this word is a particularly beautiful shape, is it not?” “Still waters run deep, Raj. So you read Arabic love poetry. I wouldn’t have ever guessed.” Raj blushed. “Sushma is more woman than I can handle without help,” he admitted. “Qabbani writes more than just love poetry. It is quite erotic.

The British Bible translator J. B. Phillips, after completing his work on this section of Scripture, could not help reflecting on what he had observed. In the 1955 preface to his first edition of Acts, he wrote: It is impossible to spend several months in close study of the remarkable short book … without being profoundly stirred and, to be honest, disturbed. The reader is stirred because he is seeing Christianity, the real thing, in action for the first time in human history. The newborn Church, as vulnerable as any human child, having neither money, influence nor power in the ordinary sense, is setting forth joyfully and courageously to win the pagan world for God through Christ…. Yet we cannot help feeling disturbed as well as moved, for this surely is the Church as it was meant to be. It is vigorous and flexible, for these are the days before it ever became fat and short of breath through prosperity, or muscle-bound by overorganization. These men did not make ‘acts of faith,’ they believed; they did not ‘say their prayers,’ they really prayed. They did not hold conferences on psychosomatic medicine, they simply healed the sick. But if they were uncomplicated and naive by modern standards, we have ruefully to admit that they were open on the God-ward side in a way that is almost unknown today.1

The age was the Elizabethan; their morals were not ours; nor their poets; nor their climate; nor their vegetables even. Everything was different. The weather itself, the heat and cold of summer and winter, was, we may believe, of another temper altogether. The brilliant amorous day was divided as sheerly from the night as land from water. Sunsets were redder and more intense; dawns were whiter and more auroral. Of our crepuscular half-lights and lingering twilights they knew nothing. The rain fell vehemently, or not at all. The sun blazed or there was darkness. Translating this to the spiritual regions as their wont is, the poets sang beautifully how roses fade and petals fall. The moment is brief they sang; the moment is over; one long night is then to be slept by all. As for using the artifices of the greenhouse or conservatory to prolong or preserve these fresh pinks and roses, that was not their way. The withered intricacies and ambiguities of our more gradual and doubtful age were unknown to them. Violence was all. The flower bloomed and faded. The sun rose and sank. The lover loved and went. And what the poets said in rhyme, the young translated into practice. Girls were roses, and their seasons were short as the flowers. Plucked they must be before nightfall; for the day was brief and the day was all.

The emotion of love is an affective emotion, directly reacting to goodness, rather than an aggressive one, reacting to challenge. Not only our so-called natural ability to grow and propagate exemplify natural love, but every faculty has a built-in affinity for what accords with its nature. By passion we mean some result of being acted on: either a form induced by the agent (like weight) or a movement consequent on the form (like falling to the ground). Whatever we desire acts on us in this way, first arousing an emotional attachment to itself and making itself agreeable, and then drawing us to seek it. The first change the object produces in our appetite is a feeling of its agreeableness: we call this love (weight can be thought of as a sort of natural love); then desire moves us to seek the object and pleasure comes to rest in it. Clearly then, as a change induced in us by an agent, love is a passion: the affective emotion strictly so, the will to love by stretching of the term. Love unites by making what is loved as agreeable to the lover as if it were himself or a part of himself. Though love is not itself a movement of the appetite towards an object, it is a change the appetite undergoes rendering an object agreeable. Favour is a freely chosen and willing love, open only to reasoning creatures; and charity―literally, holding dear―is a perfect form of love in which what is loved is highly prized. To love, as Aristotle says, is to want someone’s good; so its object is twofold: the good we want, loved with a love of desire, and the someone we want it for (ourselves or someone else), loved with a love of friendship. And just as what exist in the primary sense are subjects of existence, and properties exist only in a secondary sense, as modes in which subjects exist; so too what we love in the primary sense is the someone whose good we will, and only in a secondary sense do we love the good so willed. Friendship based on convenience or pleasure is friendship inasmuch as we want our friend’s good; but because this is subordinated to our own profit or pleasure such friendship is subordinated to love of desire and falls short of true friendship.

Keynes argued that when short-term and long-term interest rates had reached their respective lower bounds, further increases in the money supply would just be absorbed by the hoarding of money and would not lead to lower interest rates and higher spending. Once caught in this liquidity trap, the economy could persist in a depressed state indefinitely. Since economies were likely to find themselves in such conditions only infrequently, Hicks described Keynes’s theory as special rather than general, and relevant only to depression conditions. And this has remained the textbook interpretation of Keynes ever since. Its main implication is that in a liquidity trap monetary policy is impotent, whereas fiscal policy is powerful because additional government expenditure is quickly translated into higher output.

Theodore Roosevelt once said, “There has never yet been a man who led a life of ease, whose name is worth remembering. Certainly when the Lord calls us to be His disciples, He does not call us to a life of ease. A missionary whose story has influenced my life greatly is a man mentioned earlier named Henry Martyn. After a long and difficult life of Christian service in India, he announced he was going to go to Persia (modern Iran), because God had laid it upon his heart to translate the New Testament and the Psalms into the Persian language. By then he was an old man. People told him that if he stayed in India, he would die from the heat, and that Persia was hotter than India. But he went nonetheless. There he studied the Persian language and then translated the entire New Testament and Psalms in nine months. Then he learned that he couldn’t print or circulate them until he received the Shah’s permission. He traveled six hundred miles to Tehran; there he was denied permission to see the Shah. He turned around and made a four-hundred-mile trip to find the British ambassador, who gave him the proper letters of introduction and sent him the four hundred miles back to Tehran. This was in 1812, and Martyn made the whole trip on the back of a mule, traveling at night and resting by day, protected from the sweltering desert sun by nothing but a strip of canvas. He finally arrived back in Tehran, was received by the Shah, and secured permission for the Scriptures to be printed and circulated in Persia. Ten days later he died. But shortly before his death, he had written this statement in his diary: “I sat in the orchard, and thought, with sweet comfort and peace, of my God; in solitude my Company, my Friend, and Comforter.” He certainly did not live a life of ease, but it was a life worth remembering. And he’s one of many God used to turn redemptive history.

Stepfather—January 6, 1980 In addition to imitation mayonnaise, fake fur, sugar substitutes and plastic that wears like iron, the nuclear family has added another synthetic to its life: step-people. There are stepmothers, stepfathers, stepsons and stepdaughters. The reception they get is varied. Some are looked upon as relief pitchers who are brought in late but are optimistic enough to try to win the game. Some are regarded as double agents, who in the end will pay for their crimes. There are few generalizations you can make about step-people, except they’re all locked into an awkward family unit none of them are too crazy about. I know. I’ve been there. Perhaps you’ve heard of me. I became a hyphenated child a few years after my “real” father died. I was the only stepchild in North America to have a stepfather who had the gall to make me go to bed when I was sleepy, do homework before I went to school, and who yelled at me for wearing bedroom slippers in the snow. My real father wouldn’t have said that. My stepfather punished me for sassing my mother, wouldn’t allow me to waste food and wouldn’t let me spend money I didn’t have. My real father wouldn’t have done that. My stepfather remained silent when I slammed doors in his face, patient when I insisted my mother take “my side” and emotionless when I informed him he had no rights. My real father wouldn’t have taken that. My stepfather paid for my needs and my whims, was there through all my pain of growing up...and checked himself out of the VA hospital to give me away at my wedding. My real father...was there all the time, and I didn’t know it. What is a “real” mother, father, son or daughter? “Real” translates to something authentic, genuine, permanent. Something that exists. It has nothing to do with labor pains, history, memories or beginnings. All love begins with one day and builds. “Step” in the dictionary translates to “a short distance.” It’s shorter than you think.

It's ironic that Juanita has come into this place in a low-tech, black-and-white avatar. She was the one who figured out a way to make avatars show something close to real emotion. That is a fact Hiro has never forgotten, because she did most of her work when they were together, and whenever an avatar looks surprised or angry or passionate in the Metaverse, he sees an echo of himself or Juanita - - the Adam and Eve of the Metaverse. Makes it hard to forget. Shortly after Juanita and Da5id got divorced, The Black Sun really took off. And once they got done counting their money, marketing the spinoffs, soaking up the adulation of others in the hacker community, they all came to the realization that what made this place a success was not the collision-avoidance algorithms or the bouncer daemons or any of that other stuff. It was Juanita's faces. Just ask the businessmen in the Nipponese Quadrant. They come here to talk turkey with suits from around the world, and they consider it just as good as a face-to-face. They more or less ignore what is being said -- a lot gets lost in translation, after all. They pay attention to the facial expressions and body language of the people they are talking to. And that's how they know what's going on inside a person's head-by condensing fact from the vapor of nuance. Juanita refused to analyze this process, insisted that it was something ineffable, something you couldn't explain with words. A radical, rosary-toting Catholic, she has no problem with that kind of thing. But the bitheads didn't like it. Said it was irrational mysticism. So she quit and took a job with some Nipponese company. They don't have any problem with irrational mysticism as long as it makes money. But Juanita never comes to The Black Sun anymore. Partly, she's pissed at Da5id and the other hackers who never appreciated her work. But she has also decided that the whole thing is bogus. That no matter how good it is, the Metaverse is distorting the way people talk to each other, and she wants no such distortion in her relationships.

considerable intellectual achievement. In particular, we should take note that this attitude enabled Newton to explore the conjectured consequences of philosophic questions as a form of “dreaming,” without thereby necessarily undermining in any way the results of the Principia, without thereby producing a “philosophical romance” in the way that Descartes was said to have done. I repeat what Newton said in the last paragraph of that preface: “And although the whole of philosophy is not immediately evident, still it is better to add something to our knowledge day by day than to fill up men’s minds in advance with the preconceptions of hypotheses.” Certain fundamental truths, such as the universality of the force of gravity acting according to the inverse-square law, were derived directly from mathematics; but in Newton’s mind even such a law—once found—had to be fitted into his general scheme of thought, and he came to believe that certain aspects of this law had been known to the ancient sages. Following the reorientation of Newton’s philosophy of nature, he came to believe that interparticle forces of attraction and repulsion exist. Such forces, according to Newton, are sufficiently short-range in their action (as he makes quite explicit in query 31 of the Opticks) that they do not raise a major problem of understanding their mode of action. They do not, in other words, fall into the category of the forces acting at a distance. His studies of matter, and in particular of alchemy, had made the existence of these forces seem reasonable. But does the reasonableness of such short-range forces provide a warrant for belief in the existence of long-range forces acting over huge distances? Consider the gravitational force between the sun and the earth: this force must act through a distance of about one hundred million miles. Even worse from the conceptual point of view is the force between the sun and Saturn, some thousands of millions of miles. Eventually Newton was to conclude that comets are a sort of planet, with the result that the solar gravitational force must extend

Next week is Beltane,” she reminded him. “Do you suppose we will make it through the wedding this time?” “Not if Gideon says you cannot get out of this bed,” he countered sternly. “Absolutely not!” she burst out, making him wince and cover the ear she’d been too close to. She immediately regretted her thoughtlessness, making a sad sound before reaching to kiss the ear she had offended with quiet gentleness. Jacob extricated himself from her hold enough to allow himself to turn and face her. “Okay, explain what you meant,” he said gently. “I refuse to wait another six months. We are getting married on Beltane, come hell or . . . necromancers . . . or . . . the creature from the Black Lagoon. There is no way Corrine is going to be allowed to get married without me getting married, too. I refuse to listen to her calling me the family hussy for the rest of the year.” “What does it matter what she says?” Jacob sighed as he reached to touch the soft contours of her face. “You and I are bonded in a way that transcends marriage already. Is that not what is important?” “No. What’s important is the fact that I am going to murder the sister I love if she doesn’t quit. And she will not quit until I shut her up either with a marriage or a murder weapon. Understand?” Clearly, by his expression, Jacob did not understand. “Thank Destiny all I have is a brother,” he said dryly. “I have been inundated with people tied into knots over one sister or another for the past weeks.” “You mean Legna. Listen, it’s not her fault if everyone has their shorts in a twist because of who her Imprinted mate is! Frankly, I think she and Gideon make a fabulous couple. Granted, a little too gorgeously ‘King and Queen of the Prom’ perfect for human eyes to bear looking at for long, but fabulous just the same.” Jacob blinked in confusion as he tried to decipher his fiancée’s statement. Even after all these months, she still came out with unique phraseologies that totally escaped his more classic comprehension of the English language. But he had gotten used to just shrugging his confusion off, blaming it on the fact that English wasn’t his first, second, or third language, so it was to be expected. “Anyway,” she went on, “Noah and Hannah need to chill. You saw Legna when she came to visit yesterday. If a woman could glow, she was as good as radioactive.” She smiled sweetly at him. “That means,” she explained, “that she looks as brilliantly happy as you make me feel.” “I see,” he chuckled. “Thank you for the translation.” He reached his arms around her, drawing her body up to his as close as he could considering the small matter of a fetal obstacle. He kissed her inviting mouth until she was breathless and glowing herself. “I thought I would be kind to you,” she explained with a laugh against his mouth. “You, my love, are all heart.” “And you are all pervert. Jacob!” She laughed as she swatted one of his hands away from intimate places, only to be shanghaied by another. “What would Gideon say?” “He better not say anything, because if he did that would mean he was in here while you are naked. And that, little flower, would probably cost him his vocal chords in any event.” “Oh. Well . . . when you put it that way . . .

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

The 1950s and 1960s: philosophy, psychology, myth There was considerable critical interest in Woolf ’s life and work in this period, fuelled by the publication of selected extracts from her diaries, in A Writer’s Diary (1953), and in part by J. K. Johnstone’s The Bloomsbury Group (1954). The main critical impetus was to establish a sense of a unifying aesthetic mode in Woolf ’s writing, and in her works as a whole, whether through philosophy, psychoanalysis, formal aesthetics, or mythopoeisis. James Hafley identified a cosmic philosophy in his detailed analysis of her fiction, The Glass Roof: Virginia Woolf as Novelist (1954), and offered a complex account of her symbolism. Woolf featured in the influential The English Novel: A Short Critical History (1954) by Walter Allen who, with antique chauvinism, describes the Woolfian ‘moment’ in terms of ‘short, sharp female gasps of ecstasy, an impression intensified by Mrs Woolf ’s use of the semi-colon where the comma is ordinarily enough’. Psychological and Freudian interpretations were also emerging at this time, such as Joseph Blotner’s 1956 study of mythic patterns in To the Lighthouse, an essay that draws on Freud, Jung and the myth of Persephone.4 And there were studies of Bergsonian writing that made much of Woolf, such as Shiv Kumar’s Bergson and the Stream of Consciousness Novel (1962). The most important work of this period was by the French critic Jean Guiguet. His Virginia Woolf and Her Works (1962); translated by Jean Stewart, 1965) was the first full-length study ofWoolf ’s oeuvre, and it stood for a long time as the standard work of critical reference in Woolf studies. Guiguet draws on the existentialism of Jean-Paul Sartre to put forward a philosophical reading of Woolf; and he also introduces a psychobiographical dimension in the non-self.’ This existentialist approach did not foreground Woolf ’s feminism, either. his heavy use of extracts from A Writer’s Diary. He lays great emphasis on subjectivism in Woolf ’s writing, and draws attention to her interest in the subjective experience of ‘the moment.’ Despite his philosophical apparatus, Guiguet refuses to categorise Woolf in terms of any one school, and insists that Woolf has indeed ‘no pretensions to abstract thought: her domain is life, not ideology’. Her avoidance of conventional character makes Woolf for him a ‘purely psychological’ writer.5 Guiguet set a trend against materialist and historicist readings ofWoolf by his insistence on the primacy of the subjective and the psychological: ‘To exist, for Virginia Woolf, meant experiencing that dizziness on the ridge between two abysses of the unknown, the self and

Extract from 'Quixotic Ambitions': The crowd stared at Katy expectantly. She looked at them - old women in black, exhausted young women with pasty-faced children, youths in jeans and leather blousons chewing gum. She tried to speak but the words wouldn’t come. Then, with a sudden burst of energy, she blurted out her short speech, thanking the people of Shkrapova for their welcome and promising that if she won the referendum she would work for the good of Maloslavia. There was some half-hearted applause and an old lady hobbled up to her, knelt down with difficulty, and kissed the hem of her skirt. She looked at Katy with tears rolling down her face and gabbled something excitedly. Dimitar translated: ‘She says that she remembers the reign of your grandfather and that God has sent you to Maloslavia.’ Katy was embarrassed but she smiled at the woman and helped her to her feet. At this moment the People’s Struggle Pioneers appeared on the scene, waving their banners and shouting ‘Doloy Manaheeyoo! Popnikov President!’ Police had been stationed at strategic points and quickly dispersed the demonstrators without any display of violence, but the angry cries of ‘Down with the monarchy!’ had a depressing effect on the entertainment that had been planned; only a few people remained to watch it. A group of children aged between ten and twelve ran into the square and performed a series of dances accompanied by an accordian. They stamped their feet and clapped their hands frequently and occasionally collided with one another when they forgot their next move. The girls wore embroidered blouses, stiffly pleated skirts and scarlet boots and the boys were in baggy linen shirts and trousers, the legs of which were bound with leather thongs. Their enthusiasm compensated for their mistakes and they were loudly applauded. The male voice choir which followed consisted of twelve young men who sang complicated polyphonic melodies with a high, curiously nasal tenor line accompanied by an unusually deep droning bass. Some of their songs were the cries of despair of a people who had suffered under Turkish occupation; others were lively dance tunes for feast days and festivals. They were definitely an acquired taste and Katy, who was beginning to feel hungry, longed for them to come to an end. At last, at two o’clock, the performance finished and trestle tables were set up in the square. Dishes of various salads, hors-d’oeuvres and oriental pastries appeared, along with casks of beer and bottles of the local red wine. The people who had disappeared during the brief demonstration came back and started piling food on to paper plates. A few of the People’s Struggle Pioneers also showed up again and mingled with the crowd, greedily eating anything that took their fancy.

In short, the combined effects of lower infant mortality, higher longevity, and increased fertility have fueled an explosion in the world’s population, as figure 18 graphs. Since population growth is intrinsically exponential, even small increases in fertility or decreases in mortality spark rapid population growth. If an initial population of 1 million people grows at 3.5 percent per year, then it will roughly double every generation, growing to 2 million in twenty years, 4 million in forty years, and so on, reaching 32 million in a hundred years. In actual fact, the global growth rate peaked in 1963 at 2.2 percent per year and has since declined to about 1.1 percent per year,60 which translates into a doubling rate of every sixty-four years. In the fifty years between 1960 and 2010, the world’s population more than doubled, from 3 to 6.9 billion people. At current rates of growth, we can expect 14 billion people at the end of this century. FIGURE 21. The demographic transition model. Following economic development, death rates tend to fall before birth rates decrease, resulting in an initial population boom that eventually levels off. This controversial model, however, only applies to some countries. One major by-product of population growth plus the concentration of wealth in cities has been a shift to more urbanization. In 1800, only 25 million people lived in cities, about 3 percent of the world’s population. In 2010, about 3.3 billion people, half the world’s population, are city dwellers.

In the months leading up to their expedition, the Apollo 11 astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story–or legend–describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

In the months leading up to their expedition, the Apollo II astronauts trained in a remote moon-like desert in the western United States. The area is home to several Native American communities, and there is a story – or legend – describing an encounter between the astronauts and one of the locals. One day as they were training, the astronauts came across an old Native American. The man asked them what they were doing there. They replied that they were part of a research expedition that would shortly travel to explore the moon. When the old man heard that, he fell silent for a few moments, and then asked the astronauts if they could do him a favour. ‘What do you want?’ they asked. ‘Well,’ said the old man, ‘the people of my tribe believe that holy spirits live on the moon. I was wondering if you could pass an important message to them from my people.’ ‘What’s the message?’ asked the astronauts. The man uttered something in his tribal language, and then asked the astronauts to repeat it again and again until they had memorised it correctly. ‘What does it mean?’ asked the astronauts. ‘Oh, I cannot tell you. It’s a secret that only our tribe and the moon spirits are allowed to know.’ When they returned to their base, the astronauts searched and searched until they found someone who could speak the tribal language, and asked him to translate the secret message. When they repeated what they had memorised, the translator started to laugh uproariously. When he calmed down, the astronauts asked him what it meant. The man explained that the sentence they had memorised so carefully said, ‘Don’t believe a single word these people are telling you. They have come to steal your lands.

9:36a    ἰδὼν δὲ τούς ὄχλους ἐσπλαγχνίσθη πεϱὶ αὐτῶν seeing the crowds, his insides were moved with pity for them THE JEWS AND THE GREEKS could not succeed in making pity and compassion into a purely mental act. It sounds archaic, hardly short of embarrassing, to say that “Jesus saw the crowds and felt pity for them in his bowels.” But, in fact, any translation that omits compassion’s element of viscerality (for σπλάγχνα, the root of the verb here, means “viscera”, “bowels”, “womb”) has already betrayed the depth of Jesus’ divine and human pity. We all know how the strongest emotions—whether sorrow, fear, joy, or desire—are all initially registered in the abdominal region, and this physiological reaction is one of the proofs of the authenticity of our emotions. The same teacher, herald, and healer who surpassed all others in these crafts finally reveals himself in utter silence and inactivity in his deepest nature: the Compassionate One who is affected by suffering more elementally than the sufferers he sees around him. If Mary’s womb was proclaimed blessed for having borne such a Child, we now see in the Son the Mother’s most precious quality: wide-wombed compassion. When we allow ourselves to be moved in this way, we are already hopelessly involved with the object of our pity: no possibility here of a distanced display of “charity” that refuses to become tainted by contact with the stench of human misery. Jesus looks at the crowds, then, and is viscerally moved. What power in the gaze of a Savior who pauses in the midst of his activity in order to take into himself the full, wounded reality about him! Jesus never protects himself against the claims of distress. He is not content with emanating the truth, joy, and healing power that are his: he must become a fellow sufferer. His loving gaze is like an open wound that filters out no sorrow. He has already done so much for them; but as long as he sees misery, nothing is enough; and so he wonders what else remains to be done. His contemplative sorrow becomes a stimulant to his creative imagination. He nestles all manner of plight within his person, and every human need becomes a churning in his inward parts. He interiorizes the chaos of the surrounding landscape, but, by entering him, it becomes contained, comprehended, embraced and saved.

Twenty years? No kidding: twenty years? It’s hard to believe. Twenty years ago, I was—well, I was much younger. My parents were still alive. Two of my grandchildren had not yet been born, and another one, now in college, was an infant. Twenty years ago I didn’t own a cell phone. I didn’t know what quinoa was and I doubt if I had ever tasted kale. There had recently been a war. Now we refer to that one as the First Gulf War, but back then, mercifully, we didn’t know there would be another. Maybe a lot of us weren’t even thinking about the future then. But I was. And I’m a writer. I wrote The Giver on a big machine that had recently taken the place of my much-loved typewriter, and after I printed the pages, very noisily, I had to tear them apart, one by one, at the perforated edges. (When I referred to it as my computer, someone more knowledgeable pointed out that my machine was not a computer. It was a dedicated word processor. “Oh, okay then,” I said, as if I understood the difference.) As I carefully separated those two hundred or so pages, I glanced again at the words on them. I could see that I had written a complete book. It had all the elements of the seventeen or so books I had written before, the same things students of writing list on school quizzes: characters, plot, setting, tension, climax. (Though I didn’t reply as he had hoped to a student who emailed me some years later with the request “Please list all the similes and metaphors in The Giver,” I’m sure it contained those as well.) I had typed THE END after the intentionally ambiguous final paragraphs. But I was aware that this book was different from the many I had already written. My editor, when I gave him the manuscript, realized the same thing. If I had drawn a cartoon of him reading those pages, it would have had a text balloon over his head. The text would have said, simply: Gulp. But that was twenty years ago. If I had written The Giver this year, there would have been no gulp. Maybe a yawn, at most. Ho-hum. In so many recent dystopian novels (and there are exactly that: so many), societies battle and characters die hideously and whole civilizations crumble. None of that in The Giver. It was introspective. Quiet. Short on action. “Introspective, quiet, and short on action” translates to “tough to film.” Katniss Everdeen gets to kill off countless adolescent competitors in various ways during The Hunger Games; that’s exciting movie fare. It sells popcorn. Jonas, riding a bike and musing about his future? Not so much. Although the film rights to The Giver were snapped up early on, it moved forward in spurts and stops for years, as screenplay after screenplay—none of them by me—was

Thomas (his middle name) is a fifth-grader at the highly competitive P.S. 334, the Anderson School on West 84th in New York City. Slim as they get, Thomas recently had his long sandy-blond hair cut short to look like the new James Bond (he took a photo of Daniel Craig to the barber). Unlike Bond, he prefers a uniform of cargo pants and a T-shirt emblazoned with a photo of one of his heroes: Frank Zappa. Thomas hangs out with five friends from the Anderson School. They are “the smart kids.” Thomas is one of them, and he likes belonging. Since Thomas could walk, he has constantly heard that he’s smart. Not just from his parents but from any adult who has come in contact with this precocious child. When he applied to Anderson for kindergarten, his intelligence was statistically confirmed. The school is reserved for the top 1 percent of all applicants, and an IQ test is required. Thomas didn’t just score in the top 1 percent. He scored in the top 1 percent of the top 1 percent. But as Thomas has progressed through school, this self-awareness that he’s smart hasn’t always translated into fearless confidence when attacking his schoolwork. In fact, Thomas’s father noticed just the opposite. “Thomas didn’t want to try things he wouldn’t be successful at,” his father says. “Some things came very quickly to him, but when they didn’t, he gave up almost immediately, concluding, ‘I’m not good at this.’ ” With no more than a glance, Thomas was dividing the world into two—things he was naturally good at and things he wasn’t. For instance, in the early grades, Thomas wasn’t very good at spelling, so he simply demurred from spelling out loud. When Thomas took his first look at fractions, he balked. The biggest hurdle came in third grade. He was supposed to learn cursive penmanship, but he wouldn’t even try for weeks. By then, his teacher was demanding homework be completed in cursive. Rather than play catch-up on his penmanship, Thomas refused outright. Thomas’s father tried to reason with him. “Look, just because you’re smart doesn’t mean you don’t have to put out some effort.” (Eventually, Thomas mastered cursive, but not without a lot of cajoling from his father.) Why does this child, who is measurably at the very top of the charts, lack confidence about his ability to tackle routine school challenges? Thomas is not alone. For a few decades, it’s been noted that a large percentage of all gifted students (those who score in the top 10 percent on aptitude tests) severely underestimate their own abilities. Those afflicted with this lack of perceived competence adopt lower standards for success and expect less of themselves. They underrate the importance of effort, and they overrate how much help they need from a parent.

Blessed Man” is a tribute to Updike’s tenacious maternal grandmother, Katherine Hoyer, who died in 1955. Inspired by an heirloom, a silver thimble engraved with her initials, a keepsake Katherine gave to John and Mary as a wedding present (their best present, he told his mother), the story is an explicit attempt to bring her back to life (“O Lord, bless these poor paragraphs, that would do in their vile ignorance Your work of resurrection”), and a meditation on the extent to which it’s possible to recapture experience and preserve it through writing. The death of his grandparents diminished his family by two fifths and deprived him of a treasured part of his past, the sheltered years of his youth and childhood. Could he make his grandmother live again on the page? It’s certainly one of his finest prose portraits, tender, clear-eyed, wonderfully vivid. At one point the narrator remembers how, as a high-spirited teenager, he would scoop up his tiny grandmother, “lift her like a child, crooking one arm under her knees and cupping the other behind her back. Exultant in my height, my strength, I would lift that frail brittle body weighing perhaps a hundred pounds and twirl with it in my arms while the rest of the family watched with startled smiles of alarm.” When he adds, “I was giving my past a dance,” we hear the voice of John Updike exulting in his strength. Katherine takes center stage only after an account of the dramatic day of her husband’s death. John Hoyer died a few months after John and Mary were married, on the day both the newlyweds and Mary’s parents were due to arrive in Plowville. From this unfortunate coincidence, the Updike family managed to spin a pair of short stories. Six months before he wrote “Blessed Man,” Updike’s mother had her first story accepted by The New Yorker. For years her son had been doing his filial best to help get her work published—with no success. In college he sent out the manuscript of her novel about Ponce de León to the major Boston publishers, and when he landed at The New Yorker he made sure her stories were read by editors instead of languishing in the slush pile. These efforts finally bore fruit when an editor at the magazine named Rachel MacKenzie championed “Translation,” a portentous family saga featuring Linda’s version of her father’s demise. Maxwell assured Updike that his colleagues all thought his mother “immensely gifted”; if that sounds like tactful exaggeration, Maxwell’s idea that he could detect “the same quality of mind running through” mother and son is curious to say the least. Published in The New Yorker on March 11, 1961, “Translation” was signed Linda Grace Hoyer and narrated by a character named Linda—but it wasn’t likely to be mistaken for a memoir. The story is overstuffed with biblical allusion, psychodrama, and magical thinking, most of it Linda’s. She believes that her ninety-year-old father plans to be translated directly to heaven, ascending like Elijah in a whirlwind, with chariots of fire, and to pass his mantle to a new generation, again like Elijah. It’s not clear whether this grand design is his obsession, as she claims, or hers. As it happens, the whirlwind is only a tussle with his wife that lands the old folks on the floor beside the bed. Linda finds them there and says, “Of all things. . . . What are you two doing?” Her father answers, his voice “matter-of-fact and conversational”: “We are sitting on the floor.” Having spoken these words, he dies. Linda’s son Eric (a writer, of course) arrives on the scene almost immediately. When she tells him, “Grampy died,” he replies, “I know, Mother, I know. It happened as we turned off the turnpike. I felt

Like,” he repeats with distaste. “How about I tell you what I don’t like? I do not like postmodernism, postapocalyptic settings, postmortem narrators, or magic realism. I rarely respond to supposedly clever formal devices, multiple fonts, pictures where they shouldn’t be—basically, gimmicks of any kind. I find literary fiction about the Holocaust or any other major world tragedy to be distasteful—nonfiction only, please. I do not like genre mash-ups à la the literary detective novel or the literary fantasy. Literary should be literary, and genre should be genre, and crossbreeding rarely results in anything satisfying. I do not like children’s books, especially ones with orphans, and I prefer not to clutter my shelves with young adult. I do not like anything over four hundred pages or under one hundred fifty pages. I am repulsed by ghostwritten novels by reality television stars, celebrity picture books, sports memoirs, movie tie-in editions, novelty items, and—I imagine this goes without saying—vampires. I rarely stock debuts, chick lit, poetry, or translations. I would prefer not to stock series, but the demands of my pocketbook require me to. For your part, you needn’t tell me about the ‘next big series’ until it is ensconced on the New York Times Best Sellers list. Above all, Ms. Loman, I find slim literary memoirs about little old men whose little old wives have died from cancer to be absolutely intolerable. No matter how well written the sales rep claims they are. No matter how many copies you promise I’ll sell on Mother’s Day.” Amelia blushes, though she is angry more than embarrassed. She agrees with some of what A.J. has said, but his manner is unnecessarily insulting. Knightley Press doesn’t even sell half of that stuff anyway. She studies him. He is older than Amelia but not by much, not by more than ten years. He is too young to like so little. “What do you like?” she asks. “Everything else,” he says. “I will also admit to an occasional weakness for short-story collections. Customers never want to buy them though.” There is only one short-story collection on Amelia’s list, a debut. Amelia hasn’t read the whole thing, and time dictates that she probably won’t, but she liked the first story. An American sixth-grade class and an Indian sixth-grade class participate in an international pen pal program. The narrator is an Indian kid in the American class who keeps feeding comical misinformation about Indian culture to the Americans. She clears her throat, which is still terribly dry. “The Year Bombay Became Mumbai. I think it will have special int—” “No,” he says. “I haven’t even told you what it’s about yet.” “Just no.” “But why?” “If you’re honest with yourself, you’ll admit that you’re only telling me about it because I’m partially Indian and you think this will be my special interest. Am I right?” Amelia imagines smashing the ancient computer over his head. “I’m telling you about this because you said you liked short stories! And it’s the only one on my list. And for the record”—here, she lies—“it’s completely wonderful from start to finish. Even if it is a debut. “And do you know what else? I love debuts. I love discovering something new. It’s part of the whole reason I do this job.” Amelia rises. Her head is pounding. Maybe she does drink too much? Her head is pounding and her heart is, too. “Do you want my opinion?” “Not particularly,” he says. “What are you, twenty-five?” “Mr. Fikry, this is a lovely store, but if you continue in this this this”—as a child, she stuttered and it occasionally returns when she is upset; she clears her throat—“this backward way of thinking, there won’t be an Island Books before too long.