Types Of Direct Quotes

The wind blew my words away from you. So while I told you I love you, the phrase was carried in the opposite direction and landed 333 miles away in the ears of a confused farmer. He was nice, though. He sent me a kind letter saying that while he was flattered, I wasn’t really his type.

Because I know.” Daemon appeared in front of me, eyes narrowed. He thumped his hand off his chest, directly above his heart. "Because I know what I feel in here. And I'm not the type of person to run from anything, no matter how hard it is. I'd rather face-plant against a brick wall than live for the rest of my life wondering what could’ve been. And you know what? I don’t think you were the type to run either. Maybe I was wrong

To me, at least in retrospect, the really interesting question is why dullness proves to be such a powerful impediment to attention. Why we recoil from the dull. Maybe it’s because dullness is intrinsically painful; maybe that’s where phrases like ‘deadly dull’ or ‘excruciatingly dull’ come from. But there might be more to it. Maybe dullness is associated with psychic pain because something that’s dull or opaque fails to provide enough stimulation to distract people from some other, deeper type of pain that is always there, if only in an ambient, low-level way, and which most of us spend nearly all our time and energy trying to distract ourselves from feeling, or at least from feeling directly or with our full attention. Admittedly, the whole thing’s pretty confusing, and hard to talk about abstractly…but surely something must lie behind not just Muzak in dull or tedious places any more but now also actual TV in waiting rooms, supermarkets’ checkouts, airport gates, SUVs’ backseats. Walkman, iPods, BlackBerries, cell phones that attach to your head. This terror of silence with nothing diverting to do. I can’t think anyone really believes that today’s so-called ‘information society’ is just about information. Everyone knows it’s about something else, way down.

Religion carries two sorts of people in two entirely opposite directions: the mild and gentle people it carries towards mercy and justice; the persecuting people it carries into fiendish sadistic cruelty. Mind you, though this may seem to justify the eighteenth-century Age of Reason in its contention that religion is nothing but an organized, gigantic fraud and a curse to the human race, nothing could be farther from the truth. It possesses these two aspects, the evil one of the two appealing to people capable of naïve hatred; but what is actually happening is that when you get natures stirred to their depths over questions which they feel to be overwhelmingly vital, you get the bad stirred up in them as well as the good; the mud as well as the water. It doesn't seem to matter much which sect you have, for both types occur in all sects....

Sometimes, when people have a low opinion of their own worth—or, perhaps, when they refuse responsibility for their lives—they choose a new acquaintance, of precisely the type who proved troublesome in the past. Such people don’t believe that they deserve any better—so they don’t go looking for it. Or, perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past—sometimes, perhaps, to formulate those horrors more precisely, sometimes to attempt more active mastery and sometimes, perhaps, because no alternatives beckon. People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results. It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly … unwillingness to learn? Refusal to learn? Motivated refusal to learn?

People say that it's the big decisions that are important... that these are the type of issues worthy of prolonged consideration. But no one ever explains how it's the little choices that send your life careening in another direction.

Two types of films: those that employ the resources of the theater (actors, direction, etc...) and use the camera in order to reproduce; those that employ the resources of cinematography and use the camera to create

What's with the serum?" I don't know, but it sounds ominous. We better put a telepathic direction finder on Benway. The man's not to be trusted. Might do almost anything...Turn a massacre into a sex orgy..." Or a joke." Precisely. Arty type...No principles...

The "Success-type" personality is composed of: S-ense of direction U—nderstanding C-ourage C-harity E-steem S-elf-Confidence S-elf-Acceptance.

As well, they used their B-52 bombers to drop thousands of tons of bombs which included napalm and cluster bombs. In a particularly vile attack, they used poisonous chemicals on our base regions of Xuyen Moc, the Minh Dam and the Nui Thi Vai mountains. They sprayed their defoliants over jungle, and productive farmland alike. They even bull-dozed bare, both sides along the communication routes and more than a kilometre into the jungle adjacent to our base areas. This caused the Ba Ria-Long Khanh Province Unit to send out a directive to D445 and D440 Battalions that as of 01/November/1969, the rations of both battalions would be set at 27 litres of rice per man per month when on operations. And 25 litres when in base or training. So it was that as the American forces withdrew, their arms and lavish base facilities were transferred across to the RVN. The the forces of the South Vietnamese Government were with thereby more resources but this also created any severe maintenance, logistic and training problems. The Australian Army felt that a complete Australian withdrawal was desirable with the departure of the Task Force (1ATF), but the conservative government of Australia thought that there were political advantages in keeping a small force in south Vietnam. Before his election, in 1964, Johnston used a line which promised peace, but also had a policy of war. The very same tactic was used by Nixon. Nixon had as early as 1950 called for direction intervention by American Forces which were to be on the side of the French colonialists. The defoliants were sprayed upon several millions of hectares, and it can best be described as virtual biocide. According to the figure from the Americans themselves, between the years of 1965 to 1973, ten million Vietnamese people were forced to leave their villages ad move to cities because of what the Americans and their allies had done. The Americans intensified the bombing of whole regions of Laos which were controlled by Lao patriotic forces. They used up to six hundred sorties per day with many types of aircraft including B52s. On 07/January/1979, the Vietnamese Army using Russian built T-54 and T-59 tanks, assisted by some Cambodian patriots liberated Phnom Penh while the Pol Pot Government and its agencies fled into the jungle. A new government under Hun Sen was installed and the Khmer Rouge’s navy was sunk nine days later in a battle with the Vietnamese Navy which resulted in twenty-two Kampuchean ships being sunk.

He laughed, then became serious once more. "Mary............" The expression in his eyes set her heart pounding. "Yes?" Twice he began to frame a sentence, and twice his voice seemed to fail him. And she thought she understood. What could he possibly say to her now, when he was on the verge of leaving forever? Even something as simple as asking her to write to him carried a distinct sort of promis, the type of promise he was ten years and a half a world removed from being able to make. She forced a polite smile and held out her hand. "Good luck, James." Regret-and relief-flooded his eyes. he took her hand, cradling it for a long moment. "And to you." It was foolish to linger. She slid her fingers from his grasp, turned, and began to walk away in the direction of the Academy. She'd gone about thirty paces when she heard his voice. "Mary!" She spun about. "What is it?" "Stay out of wardrobes!" She laughed, shook her head, and began to walk again. She was smiling this time.

The only genres I saw value in, which still conferred meaning, were diaries and essays, the types of literature that did not deal with narrative, that were not about anything, but just consisted of a voice, the voice of your own personality, a life, a face, a gaze you could meet. What is a work of art if not the gaze of another person? Not directed above us, nor beneath us, but at the same height as our own gaze. Art cannot be experienced collectively, nothing can, art is something you are alone with. You meet its gaze alone.

If you want to fight hell and the power of darkness that seek to destroy the hearts of our daughters, I know a type of spiritual warfare that creates value in a daughter's spirit. It is called "Taking your Daughter out for tea" or "Going to Her Soccer Game", and it works in direct opposition to the agenda of hell and darkness that wants to destroy their lives.

To me, at least in retrospect, the really interesting question is why dullness proves to be such a powerful impediment to attention. Why we recoil from the dull. Maybe it's because dullness is intrinsically painful; maybe that's where phrases like 'deadly dull' or 'excruciatingly dull' come from. But there might be more to it. Maybe dullness is associated with psychic pain because something that's dull or opaque fails to provide enough stimulation to distract people from some other, deeper type of pain that is always there, if only in an ambient low-level way, and which most of us spend nearly all our time and energy trying to distract ourselves from feeling, or at least from feeling directly or with our full attention. Admittedly, the whole thing's pretty confusing, and hard to talk about abstractly...but surely something must lie behind not just Muzak in dull or tedious places anymore but now also actual TV in waiting rooms, supermarkets' checkouts, airports' gates, SUVs' backseats. Walkmen, iPods, BlackBerries, cell phones that attach to your head. The terror of silence with nothing diverting to do. I can't think anyone really believes that today's so-called 'information society' is just about information. Everyone knows it's about something else, way down.

I don't think immediate tragedy is a very good source of art. It can be, but too often it's raw and painful and un-dealt-with. Sometimes art can be a really good escape from the intolerable, and a good place to go when things are bad, but that doesn't mean you have to write directly about the bad thing; sometimes you need to let time pass, and allow the thing that hurts to get covered with layers, and then you take it out, like a pearl, and you make art out of it. When my father died, on the plane from his funeral in the UK back to New York, still in shock, I got out my notebook and wrote a script. It was a good place to go, the place that script was, and I went there so deeply and so far that when we landed Maddy had to tap me on the arm to remind me that I had to get off the plane now. (She says I looked up at her, puzzled, and said "But I want to find out what happens next.") It was where I went and what I did to cope, and I was amazed, some weeks later when I pulled out that notebook to start typing, to find that I'd written pretty much the entire script in that six hour journey.

If you want to be happy you have to study people who are happy. You have to hang out with people that are happy. Life won't go in the direction you want, by simply trying to stay positive in a life you're not happy with. You have to know what you want and why you truly want it so badly. When you figure that out then you need to change your current identity, in order to fit the type of person you envision would make those dreams come true. Happiness is not reliant on the actions or inactions of other people. It is your “courage in motion” toward your dreams.

I forget what the weather was like that day, probably cloudy with a chance of emotion. All I remember is that it was windy; it was the type of wind that would blow your words in the opposite direction so they would never be heard.

We met at a cross-roads in life, But we were going different directions. We were part of each other's lives, But only for a moment. The first person that you meet in life Won't necessarily be the one who's forever. Just look at you and me, And it's not hard to see that This is the moment before life goes on. We are still friends; We are still really good friends. Please tell me that you agree. But I'm not the one for you, And you just can't see yourself with me.

Another aspect inviting contemplation is the fact that the affective tone of any feeling depends on the type of contact that has caused its arising. Once this conditioned nature of feelings is fully apprehended, detachment arises naturally and one's identification with feelings starts to dissolve.

There are two Paths to the Innermost: the Way of the Mystic, which is the way of devotion and meditation, a solitary and subjective path; and the way of the occultist, which is the way of the intellect, of concentration, and of trained will; upon this path the co-operation of fellow workers is required, firstly for the exchange of knowledge, and secondly because ritual magic plays an important part in this work, and for this the assistance of several is needed in most of the greater operations. The mystic derives his knowledge through the direct communion of his higher self with the Higher Powers; to him the wisdom of the occultist is foolishness, for his mind does not work in that way; but, on the other hand, to a more intellectual and extrovert type, the method of the mystic is impossible until long training has enabled him to transcend the planes of form. We must therefore recognize these two distinct types among those who seek the Way of Initiation, and remember that there is a path for each.

The pressure of an all-powerful totalitarian state creates an emotional tension in its citizens that determines their acts. When people are divided into "loyalists" and "criminals" a premium is placed on every type of conformist, coward, and hireling; whereas among the "criminals" one finds a singularly high percentage of people who are di­rect, sincere, and true to themselves. From the social point of view these persons would constitute the best guarantee that the future development of the social organism would be toward good. From the Christian point of view they have no other sin on their con­science save their contempt for Caesar, or their in­ correct evaluation of his might.

When you are criticizing the philosophy of an epoch, do not chiefly direct your attention to those intellectual positions which its exponents feel it necessary explicitly to defend. There will be some fundamental assumptions which adherents to all the variant systems within the epoch unconsciously presuppose. Such assumptions appear so obvious that people do not know what they are assuming because no other way of putting things has ever occurred to them. With these assumptions a certain limited number of types of philosophic systems are possible, and this group of systems constitutes the philosophy of the epoch.

The world is made of multiple pieces.All of them moving alongside each other,sometimes never touching.Coexisting,yet not.How many of us live our entire lives inside a single bubble? Maneuvering in what we believe is a forward direction when it's only in a circle among the same type of people.

If all you do is set goals and achieve them then you have learned to be a doer. Happiness isn’t at the end of the next goal. It is the journey of aligning your choices to mold your character into the type of person who lives their belief system, then creates a life purpose that reflects that same person.

That men of this kind despise women, though a not uncommon belief, is one which hardly appears to be justified. Indeed, though naturally not inclined to 'fall in love' in this direction, such men are by their nature drawn rather near to women, and it would seem that they often feel a singular appreciation and understanding of the emotional needs and destinies of the other sex, leading in many cases to a genuine though what is called 'Platonic' friendship. There is little doubt that they are often instinctively sought after by women, who, without suspecting the real cause, are conscious of a sympathetic chord in the homogenic which they miss in the normal man.

What is your type of Magick ¿ Do you like theatre or puppetry

Bond came to the conclusion that Tilly Masterton was one of those girls whose hormones had got mixed up. He knew the type well and thought they and their male counterparts were a direct consequence of giving votes to women and 'sex equality.' As a result of fifty years of emancipation, feminine qualities were dying out or being transferred to the males. Pansies of both sexes were everywhere, not yet completely homosexual, but confused, not knowing what they were. The result was a herd of unhappy sexual misfits--barren and full of frustrations, the women wanting to dominate and the men to be nannied. He was sorry for them, but he had no time for them.

The most common theory points to the fact that men are stronger than women and that they have used their greater physical power to force women into submission. A more subtle version of this claim argues that their strength allows men to monopolize tasks that demand hard manual labor, such as plowing and harvesting. This gives them control of food production, which in turn translates into political clout. There are two problems with this emphasis on muscle power. First, the statement that men are stronger is true only on average and only with regard to certain types of strength. Women are generally more resistant to hunger, disease, and fatigue than men. There are also many women who can run faster and lift heavier weights than many men. Furthermore, and most problematically for this theory, women have, throughout history, mainly been excluded from jobs that required little physical effort, such as the priesthood, law, and politics, while engaging in hard manual labor in the fields....and in the household. If social power were divided in direct relation to physical strength or stamina, women should have got far more of it. Even more importantly, there simply is no direct relation between physical strength and social power among humans. People in their sixties usually exercise power over people in their twenties, even though twenty-somethings are much stronger than their elders. ...Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In fact, human history shows that there is often an inverse relation between physical prowess and social power. In most societies, it’s the lower classes who do the manual labor. Another theory explains that masculine dominance results not from strength but from aggression. Millions of years of evolution have made men far more violent than women. Women can match men as far as hatred, greed, and abuse are concern, but when push comes to shove…men are more willing to engage in raw physical violence. This is why, throughout history, warfare has been a masculine prerogative. In times of war, men’s control of the armed forces has made them the masters of civilian society too. They then use their control of civilian society to fight more and more wars. …Recent studies of the hormonal and cognitive systems of men and women strengthen the assumption that men indeed have more aggressive and violent tendencies and are…on average, better suited to serve as common soldiers. Yet, granted that the common soldiers are all men, does it follow that the ones managing the war and enjoying its fruits must also be men? That makes no sense. It’s like assuming that because all the slaves cultivating cotton fields are all Black, plantation owners will be Black as well. Just as an all-Black workforce might be controlled by an all-White management, why couldn’t an all-male soldiery be controlled by an all-female government?

the health of the church is directly tied to the health of groups in the church. If you are not in a small group, a Sunday school class, or some other type of group, you are not contributing to the health of the church.

I detest love lyrics. I think one of the causes of bad mental health in the United States is that people have been raised on 'love lyrics'. You're a young kid and you hear all those 'love lyrics', right? Your parents aren't telling you the truth about love, and you can't really learn about it in school. You're getting the bulk of your 'behaviour norms' mapped out for you in the lyrics to some dumb fucking love song. It's a subconscious training that creates desire for an imaginary situation which will never exist for you. People who buy into that mythology go through life feeling that they got cheated out of something. What I think is very cynical about some rock and roll songs -- especially today -- is the way they say: "Let's make love." What the fuck kind of wussy says shit like that in the real world? You ought to be able to say "Let's go fuck", or at least "Let's go fill-in-the-blank" -- but you gotta say "Let's make love" in order to get on the radio. This creates a semantic corruption, by changing the context in which the word 'love' is used in the song. When they get into drooling about love as a 'romantic concept' -- especially in the lyrics of sensitive singer/songwriter types -- that's another shove in the direction of bad mental health. Fortunately, lyrics over the last five or six years have gotten to be less and less important, with 'art rock groups' and new wavers specializing in 'nonjudgemental' or 'purposely inconsequential' lyrics. People have stopped listening to the lyrics -- they are now only 'pitched mouth noises'.

I’m often asked how I take the criticism directed my way. I have three answers: First, if you choose to be in public life, remember Eleanor Roosevelt’s advice and grow skin as thick as a rhinoceros. Second, learn to take criticism seriously but not personally. Your critics can actually teach you lessons your friends can’t or won’t. I try to sort out the motivation for criticism, whether partisan, ideological, commercial, or sexist, analyze it to see what I might learn from it, and discard the rest. Third, there is a persistent double standard applied to women in politics - regarding clothes, body types, and of course hairstyles - that you can’t let derail you. Smile and keep going.

If two types of attachments are pulling you in two opposite direction and you're not able to decide which way to go, take a break from both attachments. Conflict will automatically resolve. A few months of solitude can save you from lifetime of complications.

[The] tremendous and still accelerating development of science and technology has not been accompanied by an equal development in social, economic, and political patterns...We are now...only beginning to explore the potentialities which it offers for developments in our culture outside technology, particularly in the social, political and economic fields. It is safe to predict that...such social inventions as modern-type Capitalism, Fascism, and Communism will be regarded as primitive experiments directed toward the adjustment of modern society to modern methods

Nations that are populated largely by immature, immoral, weak-willed, cowardly, and self-indulgent men cannot and will not long endure. These types of men include those who sire and abandon their children; who cheat on their wives; who lie, steal, and covet; who hate their countrymen; and who serve no god but money. That is the direction culture is taking today's boys.

While I’ve been talking with Mariah, Dai has unfolded himself from our hiding spot. Now he floats directly in front of it, refusing to move out of my way until I meet his gaze. His eyes are serious when I finally look at him. :Nere, just for the record, I don’t think you are an idiot, and Lena will never be my type.:

All languages are composed of dead metaphors as the soil of corpses, but English is perhaps uniquely full of metaphors of this sort, which are not dead but sleeping, and, while making a direct statement, colour it with an implied comparison.

Most people are afflicted with an inability to say what they see or think. They say there’s nothing more difficult than to define a spiral in words; they claim it is necessary to use the unliterary hand, twirling it in a steadily upward direction, so that human eyes will perceive the abstract figure immanent in wire spring and a certain type of staircase. But if we remember that to say is to renew, we will have no trouble defining a spiral; it’s a circle that rises without ever closing. I realize that most people would never dare to define it this way, for they suppose that defining is to say what others want us to say rather than what’s required for the definition. I’ll say it more accurately: a spiral is a potential circle that winds round as it rises, without ever completing itself. But no, the definition is still abstract. I’ll resort to the concrete, and all will become clear: a spiral is a snake without a snake, vertically wound around nothing. All literature is an attempt to make life real. All of us know, even when we act on what we don’t know, life is absolutely unreal in its directly real form; the country, the city and our ideas are absolutely fictitious things, the offspring of our complex sensation of our own selves. Impressions are incommunicable unless we make them literary. Children are particularly literary, for they say what they feel not what someone has taught them to feel. Once I heard a child, who wished to say that he was on the verge of tears, say not ‘I feel like crying’, which is what an adult, i.e., an idiot, would say but rather, ’ I feel like tears.’ And this phrase -so literary it would seem affected in a well-known poet, if he could ever invent it - decisively refers to the warm presence of tears about to burst from eyelids that feel the liquid bitterness. ‘I feel like tears’! The small child aptly defined his spiral. To say! To know how to say! To know how to exist via the written voice and the intellectual image! This is all that matters in life; the rest is men and women, imagined loves and factitious vanities, the wiles of our digestion and forgetfulness, people squirming- like worms when a rock is lifted - under the huge abstract boulder of the meaningless blue sky.

I noted that he had a new type of sandal to go with his clothes—they had a special strap circling the big toe, and another for the rest of the toes. Around the soles, gilded lotuses were painted directly on the leather.

The state should confine itself to establishing rules applying to general types of situations and should allow the individuals freedom in everything which depends on the circumstances of time and place, because only the individuals concerned in each instance can fully know these circumstances and adapt their actions to them. If the individuals are able to use their knowledge effectively in making plans, they must be able to predict actions of the state which may affect these plans. But if the actions of the state are to be predictable, they must be determined by rules fixed independently of the concrete circumstances which can be neither foreseen nor taken into account beforehand; and the particular effects of such actions will be unpredictable. If, on the other hand, the state were to direct the individual’s actions so as the achieve particular ends, its actions would have to be decided on the basis of the full circumstances of the moment and would therefore be unpredictable. Hence the familiar fact that the more the state “plans”, the more difficult planning becomes for the individual.

...I realized that my father, of all these men, was the most obstinate, helplessly bonded to his better instincts and their excessive demands. I only then understood that he had quit his job not merely because he was fearful of what awaited us down the line should we agree like the others to be relocated, but because, for better or worse, when he was bullied by superior forces that he deemed corrupt it was his nature not to yield--in this instance, to resist either running away to Canada, as my mother urged our doing, or bowing to a government directive that was patently unjust. There were two types of strong men: those like Uncle Monty And Abe Steinheim, remorseless about their making money, and those like my father, ruthlessly obedient to their idea of fair play.

A belief is like a hired boat. It takes you through a particular type of life experiences. If it's taking you towards storms, "Who knows?" should be your Mantra to turn it in the direction of your peaceful center - nothingness.

The narratives open to us are the ones based on our identities as it is these stories that are market and social media approved. They have a numbing familiarity to them. We second generation immigrants have the privilege of self-actualisation. We make sculptures, direct films, write plays, novels, memoirs and poems about not having a home, of trying to find a home, of being between two types of home, what is home, of how we all feel ugly, of the mixed relationships we enter into with white people, losing our language from a culture we had a tenuous hold of in the first place, we tell the story of being acted upon, we speak from the position of the victim. For an algorithm not

What rhymes with insensitive?” I tap my pen on the kitchen table, beyond frustrated with my current task. Who knew rhyming was so fucking difficult? Garrett, who’s dicing onions at the counter, glances over. “Sensitive,” he says helpfully. “Yes, G, I’ll be sure to rhyme insensitive with sensitive. Gold star for you.” On the other side of the kitchen, Tucker finishes loading the dishwasher and turns to frown at me. “What the hell are you doing over there, anyway? You’ve been scribbling on that notepad for the past hour.” “I’m writing a love poem,” I answer without thinking. Then I slam my lips together, realizing what I’ve done. Dead silence crashes over the kitchen. Garrett and Tucker exchange a look. An extremely long look. Then, perfectly synchronized, their heads shift in my direction, and they stare at me as if I’ve just escaped from a mental institution. I may as well have. There’s no other reason for why I’m voluntarily writing poetry right now. And that’s not even the craziest item on Grace’s list. That’s right. I said it. List. The little brat texted me not one, not two, but six tasks to complete before she agrees to a date. Or maybe gestures is a better way to phrase it... “I just have one question,” Garrett starts. “Really?” Tuck says. “Because I have many.” Sighing, I put my pen down. “Go ahead. Get it out of your systems.” Garrett crosses his arms. “This is for a chick, right? Because if you’re doing it for funsies, then that’s just plain weird.” “It’s for Grace,” I reply through clenched teeth. My best friend nods solemnly. Then he keels over. Asshole. I scowl as he clutches his side, his broad back shuddering with each bellowing laugh. And even while racked with laughter, he manages to pull his phone from his pocket and start typing. “What are you doing?” I demand. “Texting Wellsy. She needs to know this.” “I hate you.” I’m so busy glaring at Garrett that I don’t notice what Tucker’s up to until it’s too late. He snatches the notepad from the table, studies it, and hoots loudly. “Holy shit. G, he rhymed jackass with Cutlass.” “Cutlass?” Garrett wheezes. “Like the sword?” “The car,” I mutter. “I was comparing her lips to this cherry-red Cutlass I fixed up when I was a kid. Drawing on my own experience, that kind of thing.” Tucker shakes his head in exasperation. “You should have compared them to cherries, dumbass.” He’s right. I should have. I’m a terrible poet and I do know it. “Hey,” I say as inspiration strikes. “What if I steal the words to “Amazing Grace”? I can change it to…um…Terrific Grace.” “Yup,” Garrett cracks. “Pure gold right there. Terrific Grace.” I ponder the next line. “How sweet…” “Your ass,” Tucker supplies. Garrett snorts. “Brilliant minds at work. Terrific Grace, how sweet your ass.” He types on his phone again. “Jesus Christ, will you quit dictating this conversation to Hannah?” I grumble. “Bros before hos, dude.” “Call my girlfriend a ho one more time and you won’t have a bro.” Tucker chuckles. “Seriously, why are you writing poetry for this chick?” “Because I’m trying to win her back. This is one of her requirements.” That gets Garrett’s attention. He perks up, phone poised in hand as he asks, “What are the other ones?” “None of your fucking business.” “Golly gee, if you do half as good a job on those as you’re doing with this epic poem, then you’ll get her back in no time!” I give him the finger. “Sarcasm not appreciated.” Then I swipe the notepad from Tuck’s hand and head for the doorway. “PS? Next time either of you need to score points with your ladies? Don’t ask me for help. Jackasses.” Their wild laughter follows me all the way upstairs. I duck into my room and kick the door shut, then spend the next hour typing up the sorriest excuse for poetry on my laptop. Jesus. I’m putting more effort into this damn poem than for my actual classes.

Many other products, while not rationed, were nonetheless in short supply. A visiting American found that he could buy chocolate cake and a lemon meringue pie at Selfridges, but cocoa was impossible to find. Shortages made some realms of hygiene more problematic. Women found tampons increasingly difficult to acquire. At least one brand of toilet paper was also in perilously short supply, as the king himself discovered. He managed to sidestep this particular scarcity by arranging shipments direct from the British embassy in Washington, D.C. With kingly discretion, he wrote to his ambassador, “We are getting short of a certain type of paper which is made in America and is unprocurable here. A packet or two of 500 sheets at intervals would be most acceptable. You will understand this and its name begins with B!!!” The paper in question was identified by historian Andrew Roberts as Bromo soft lavatory paper.

The woman types everything into her computer, raising her eyebrows slightly at Devon's middle name. "Devon Sky Davenport," she repeats. "Sky? S-k-y?" "Yes," Devon says, addressing the back of the computer monitor rather than the woman's face directly. "S-k-y. As in"---she swallows---"as in, 'the sky's the limit.'" But Devon doesn't volunteer any further explanation, doesn't explain to the women the story behind the name. That, in fact, "the sky's the limit" is how Devon's mom has always defined Devon and her supposed potential in life. Her mom would say it when Devon brought home a flawless report card or when Devon received a stellar postseason evaluation from her coach or when a complete stranger commented on Devon's exceptional manners or after the Last Loser packed his stuff and walked out. "You'll be Somebody for both of us," her mom would say. Not anymore, Mom. Everything's changed. Now, for me, "the sky" isn't anything but flat and gray and too far away to ever reach. She takes a deep breath. If you were here with me, you'd see it for yourself.

Maybe dullness is associated with psychic pain because something that’s dull or opaque fails to provide enough stimulation to distract people from some other, deeper type of pain that is always there, if only in an ambient low-level way, and which most of us27 spend nearly all our time and energy trying to distract ourselves from feeling, or at least from feeling directly or with our full attention.

All this is the more maddening, as Edward Shils has pointed out, in a populistic culture which has always set a premium on government by the common man and through the common judgement and which believes deeply in the sacred character of publicity. Here the politician expresses what a large part of the public feels. The citizen cannot cease to need or to be at the mercy of experts, but he can achieve a kind of revenge by ridiculing the wild-eyed professor, the irresponsible brain truster, or the mad scientist, and by applauding the politicians as the pursue the subversive teacher, the suspect scientist, or the allegedly treacherous foreign-policy adviser. There has always been in our national experience a type of mind which elevates hatred to a kind of creed; for this mind, group hatreds take a place in politics similar to the class struggle in some other modern societies. Filled with obscure and ill-directed grievances and frustrations, with elaborate hallucinations about secrets and conspiracies, groups of malcontents have found scapegoats at various times in Masons or abolitionists, Catholics, Mormons, or Jews, Negroes, or immigrants, the liquor interests or the international bankers. In the succession of scapegoats chosen by the followers of this tradition of Know-Nothingism, the intelligentsia have at last in our time found a place.

To me, at least in retrospect,26 the really interesting question is why dullness proves to be such a powerful impediment to attention. Why we recoil from the dull. Maybe it’s because dullness is intrinsically painful; maybe that’s where phrases like ‘deadly dull’ or ‘excruciatingly dull’ come from. But there might be more to it. Maybe dullness is associated with psychic pain because something that’s dull or opaque fails to provide enough stimulation to distract people from some other, deeper type of pain that is always there, if only in an ambient low-level way, and which most of us27 spend nearly all our time and energy trying to distract ourselves from feeling, or at least from feeling directly or with our full attention. Admittedly, the whole thing’s pretty confusing, and hard to talk about abstractly… but surely something must lie behind not just Muzak in dull or tedious places anymore but now also actual TV in waiting rooms, supermarkets’ checkouts, airports’ gates, SUVs’ backseats. Walkmen, iPods, BlackBerries, cell phones that attach to your head. This terror of silence with nothing diverting to do. I can’t think anyone really believes that today’s so-called ‘information society’ is just about information. Everyone knows28 it’s about something else, way down.

He was harassed, but still he spoke with authority. He was, in fact, characteristic of the best type of dominant male in the world at this time. He was fifty-five years old, tough, shrewd, unburdened by the complicated ethical ambiguities which puzzle intellectuals, and had long ago decided that the world was a mean son-of-a-bitch in which only the most cunning and ruthless can survive. He was also as kind as was possible for one holding that ultra-Darwinian philosophy; and he genuinely loved children and dogs, unless they were on the site of something that had to be bombed in the National Interest. He still retained some sense of humor, despite the burdens of his almost godly office, and, although he had been impotent with his wife for nearly ten years now, he generally achieved orgasm in the mouth of a skilled prostitute within 1.5 minutes. He took amphetamine pep pills to keep going on his grueling twenty-hour day, with the result that his vision of the world was somewhat skewed in a paranoid direction, and he took tranquilizers to keep from worrying too much, with the result that his detachment sometimes bordered on the schizophrenic; but most of the time his innate shrewdness gave him a fingernail grip on reality.

It might then be that the division of the human brain is also the result of the need to bring to bear two incompatible types of attention on the world at the same time, one narrow, focussed, and directed by our needs, and the other broad, open, and directed towards whatever else is going on in the world apart from ourselves.

Anti-feminism is not sexism. It does not defend the various types of physical, sexual and moral violence against women in the family and society. It does not claim to violate the natural rights of women, which is expressed in the constitution and the legal system as a whole. Instead, anti-feminism supports the innate biological differences among men and women, and as a final result it is directed against gender-blindness -- a unisex trend that artificially increases due to feminism in modern global civilization. To protect the natural rights of women, you don't need to be a feminist, you have to be a humanist who has devoted himself or herself to protecting all humans.

If, by the virtue of charity or the funded Ennet House, you will acquire many exotic new facts. You will find out that once MA’s Department of Social Services has taken a mother’s children away for any period of time, they can always take them away again, D.S.S ., like at will, empowered by nothing more than a certain signature-stamped form. I.e. once deemed Unfit— no matter why or when, or what’s transpired in the meantime— there’s nothing a mother can do.(...)That a little-mentioned paradox of Substance addiction is: that once you are sufficiently enslaved by a Substance to need to quit the Substance in order to save your life, the enslaving Substance has become so deeply important to you that you will all but lose your mind when it is taken away from you. Or that sometime after your Substance of choice has just been taken away from you in order to save your life, as you hunker down for required A.M. and P.M. prayers , you will find yourself beginning to pray to be allowed literally to lose your mind, to be able to wrap your mind in an old newspaper or something and leave it in an alley to shift for itself, without you.(...)That certain persons simply will not like you no matter what you do. Then that most nonaddicted adult civilians have already absorbed and accepted this fact, often rather early on.(...)That evil people never believe they are evil, but rather that everyone else is evil. That it is possible to learn valuable things from a stupid person. That it takes effort to pay attention to any one stimulus for more than a few seconds.(...)That it is statistically easier for low-IQ people to kick an addiction than it is for high-IQ people.(...)That you will become way less concerned with what other people think of you when you realize how seldom they do.(...)That most Substance -addicted people are also addicted to thinking, meaning they have a compulsive and unhealthy relationship with their own thinking. That the cute Boston AA term for addictive -type thinking is: Analysis-Paralysis. That 99% of compulsive thinkers’ thinking is about themselves; that 99% of this self-directed thinking consists of imagining and then getting ready for things that are going to happen to them; and then, weirdly, that if they stop to think about it, that 100% of the things they spend 99% of their time and energy imagining and trying to prepare for all the contingencies and consequences of are never good.(...)That other people can often see things about you that you yourself cannot see, even if those people are stupid.(...)That certain sincerely devout and spiritually advanced people believe that the God of their understanding helps them find parking places and gives them advice on Mass. Lottery numbers.

Poirot looked at me meditatively. “You have an extraordinary effect on me, Hastings. You have so strongly the flair in the wrong direction that I am almost tempted to go by it! You are that wholly admirable type of man, honest, credulous, honourable, who is invariably taken in by any scoundrel. You are the type of man who invests in doubtful oil fields, and non-existent gold mines. From hundreds like you, the swindler makes his daily bread. Ah, well—I shall study this Commander Challenger. You have awakened my doubts.” “My dear Poirot,” I cried, angrily. “You are perfectly absurd. A man who has knocked about the world like I have—” “Never learns,” said Poirot, sadly. “It is amazing—but there it is.” “Do you suppose I’d have made a success of my ranch out in the Argentine if I were the kind of credulous fool you make out?” “Do not enrage yourself, mon ami. You have made a great success of it—you and your wife.” “Bella,” I said, “always goes by my judgement.” “She is as wise as she is charming,” said Poirot. “Let us not quarrel my friend. See, there ahead of us, it says Mott’s Garage. That, I think, is the garage mentioned by Mademoiselle Buckley. A few inquiries will soon give us the truth of that little matter.

A rock star he may now be, but for me, he was first a man who reached in with a gentle soul and discovered some of my veiled truths before forcing me to acknowledge parts of who I am – and what I want. I man who made me feel important at a time when I questioned my direction and everything else I thought I knew. A man who has since freed me to be that woman, all the while addicting me to new needs. Needs he himself sparked and created before gifting me with the type of love I dreamed of. The love I hoped to experience for myself.

Now, in my readings and in my travels I have heard, like you, about men of a superior type, possessing the keys to all our mysteries. Somehow I could not regard this as a simple allegory, this idea of an invisible humanity within visible humanity. Experience has proven, I told myself, that a man can reach truth neither directly nor alone; an intermediary must exist—still human in certain respects yet surpassing humanity in others. Somewhere on our Earth this superior humanity must exist, and it cannot be absolutely inaccessible. And so shouldn’t all my efforts be devoted to discovering it? Even if, in spite of my certainty, I were the victim of a monstrous illusion, I would have nothing to lose in making the effort, for in any case, without this hope, all life is meaningless. “But where to look? Where to begin? I had already traveled the world, stuck my nose everywhere, into all sorts of religious sects and mystical cults, but to each one it was always: maybe yes, maybe no. Why should I stake my life on this one rather than that one? You see, I had no touchstone.

Ben is the type of psychopath who claims he likes the wind to direct his sails, but occasionally, I have seen him dip his hand into the water, rudder-like, to change the course.

In the A box, type Albuquerque NM. In the B box, type Lupton AZ. Click Get Directions.

And I'm not the type to believe "everything is a sign" or whatever, but when so many parts of my life all point in one direction... it's hard not to follow the arrows.

There is a new type of discrimination, directed at people born in a time when total freedom of speech was valued, respected, and celebrated. Now these people are labelled as bigots, and monsters, and this discrimination, advocated and promoted by social justice warriors, is as severe and negative as racism, and sexism, and in many cases, worse in its extreme.

I couldn’t see the end of the corridor, so I stared at the entrance. The ship was a magnificent piece of living technology. Third Fish was a Miri 12, a type of ship closely related to a shrimp. Miri 12s were stable calm creatures with natural exoskeletons that could withstand the harshness of space. They were genetically enhanced to grow three breathing chambers within their bodies. Scientists planted rapidly growing plants within these three enormous rooms that not only produced oxygen from the CO2 directed in from other parts of the ship, but also absorbed benzene, formaldehyde, and trichloroethylene. This was some of the most amazing technology I’d ever read about. Once settled on the ship, I was determined to convince someone to let me see one of these amazing rooms. But at the moment, I wasn’t thinking about the technology of the ship. I was on the threshold now, between home and my future.

I'll be right here. Good luck, or break a leg, or something.” As Jay and Gregory turned and headed into the crowd, my traitorous eyes returned to the corner and found another pair or eyes staring darkly back. I dropped my gaze for three full seconds, and then lifted my eyes again, hesitant. The drummer was still staring at me, oblivious to the three girls trying to win back his attention. He put up one finger at the girls and said something that looked like, “Excuse me.” Oh, my goodness. Was he...? Oh, no. Yes, he was walking this way. My nerves shot into high alert. I looked around, but nobody else was near. When I looked back up, there he was, standing right in front of me. Good gracious, he was sexy-a word that had not existed in my personal vocabulary until that moment. This guy was sexy like it was his job or something. He looked straight into my eyes, which threw me off guard, because nobody ever looked me in the eye like that. Maybe Patti and Jay, but they didn't hold my stare like he was doing now. He didn't look away, and I found that I couldn't take my gaze off those blue eyes. “Who are you?” he asked in a blunt, almost confrontational way. I blinked. It was the strangest greeting I'd ever received. “I'm...Anna.” “Right. Anna. How very nice.” I tried to focus on his words and not his luxuriously accented voice, which made everything sound lovely. He leaned in closer. “But who are you?” What did that mean? Did I need to have some sort of title or social standing to enter his presence? “I just came with my friend Jay?” Oh, I hated when I got nervous and started talking in questions. I pointed in the general direction of the guys, but he didn't take his eyes off me. I began rambling. “They just wrote some songs. Jay and Gregory. That they wanted you to hear. Your band, I mean. They're really...good?” His eyes roamed all around my body, stopping to evaluate my sad, meager chest. I crossed my arms. When his gaze landed on that stupid freckle above my lip, I was hit by the scent of oranges and limes and something earthy, like the forest floor. It was pleasant in a masculine way. “Uh-huh.” He was closer to my face now, growling in that deep voice, but looking into my eyes again. “Very cute. And where is your angel?” My what? Was that some kind of British slang for boyfriend? I didn't know how to answer without continuing to sound pitiful. He lifted his dark eyebrows, waiting. “If you mean Jay, he's over there talking to some man in a suit. But he's not my boyfriend or my angel or whatever.” My face flushed with heat and I tightened my arms over my chest. I'd never met anyone with an accent like his, and I was ashamed of the effect it had on me. He was obviously rude, and yet I wanted him to keep talking to me. It didn't make any sense. His stance softened and he took a step back, seeming confused, although I still couldn't read his emotions. Why didn't he show any colors? He didn't seem drunk or high. And that red thing...what was that? It was hard not to stare at it. He finally looked over at Jay, who was deep in conversation with the manager-type man. “Not your boyfriend, eh?” He was smirking at me now. I looked away, refusing to answer. “Are you certain he doesn't fancy you?” Kaidan asked. I looked at him again. His smirk was now a naughty smile. “Yes,” I assured him with confidence. “I am.” “How do you know?” I couldn't very well tell him that the only time Jay's color had shown mild attraction to me was when I accidentally flashed him one day as I was taking off my sweatshirt, and my undershirt got pulled up too high. And even then it lasted only a few seconds before our embarrassment set in.

In ressentiment morality, love for the “small,” the “poor,” the “weak,” and the “oppressed” is really disguised hatred, repressed envy, an impulse to detract, etc., directed against the opposite phenomena: “wealth,” “strength,” “power,” “largesse.” When hatred does not dare to come out into the open, it can be easily expressed in the form of ostensible love—love for something which has features that are the opposite of those of the hated object. This can happen in such a way that the hatred remains secret. When we hear that falsely pious, unctuous tone (it is the tone of a certain “socially-minded” type of priest), sermonizing that love for the “small” is our first duty, love for the “humble” inspirit, since God gives “grace” to them, then it is often only hatred posing as Christian love.

A human rights activist is the worst type of person to mess with. If I can choose an enemy between the worst finance CEO, or the worst human rights violating dictator, and a human rights activist, I would choose the former. A human rights activist doesn't let go; doesn't have a peace of mind till responsibility for a wrongful act is finally reached. That's the uncomfortable type of person that cannot stand injustice, the type of person that doesn't fear "social desirability" sanctions for confronting wrongdoers directly, upsetting the silence and the status quo, and for screaming loud. That's the person that dares to stand up -- for themselves, for others. That's the type of person who doesn't lay low, doesn't fear being perceived as uncomfortable, the type of person that doesn't just "go along". I do not want as an enemy a person who cannot let go and forget injustice, but who instead will plug away till the very end, till justice is reached. I do not want that man or woman as an enemy.

In the stories of the greatest Masters, past and present, we can inevitably detect a phase in their lives in which all of their future powers were in development, like the chrysalis of a butterfly. This part of their lives—a largely self-directed apprenticeship that lasts some five to ten years—receives little attention because it does not contain stories of great achievement or discovery. Often in their Apprenticeship Phase, these types are not yet much different from anyone else. Under the surface, however, their minds are transforming in ways we cannot see but contain all of the seeds of their future success.

Since ENPs are strong intuitives, they may confuse being intuitive with being introverted, since both I and N can be associated with reflectiveness. ENPs may also be less physically active than other extraverts, since it is really their mind that is most actively engaging with the world. So while their attention is still outwardly directed, the predominantly mental nature of their extraversion may serve as a point of confusion. Our

You know I understand how you feel.... the loneliness that sets in....how empty your heart aches wishing you had someone near....to hold... to kiss and love. That type of passion poets write about...that person your souls yearns yet can not find....that love that all time will lie down and be still for.... but at last it feels ever more like a cruel joke and fickle fate which has no plans of happiness....we drudge on with our existence trying to make sense of it....then slowly you feel the light dim....till it blows out. You've set yourself in complete darkness, with no direction, fully immersing yourself in confusion, doubt and suffer. Feeding your starving desires with delusions; completely disabling your inner mind from seeing the ugly truth beyond the shattered reality. You look at yourself through a contaminated mirror, seeing what you want to see from a certain angle, completely ignoring the faults and imperfections hidden under the surface. I petty the day that will wash your fickle images, scattering your true colors to yourself not more... As I see through what you choose to hide.

For instance, the education system, instead of going by textbook teaching, will promote creative and interactive self-learning—both formal and informal—with a focus on values, merit and quality. Workers, instead of being skilled or semi-skilled, will be knowledgeable, self-empowered and flexibly skilled. Types of work, instead of being structured and hardware driven, will be more flexible and software driven. Management styles will be delegative rather than directive.

things directly through our five senses. The other is the process of intuition, which is indirect perception by way of the unconscious, incorporating ideas or associations that the unconscious tacks on to perceptions coming from outside.

Complainers, like the friend on the phone, who complain endlessly without looking for solutions. Life is a problem that will be hard if not impossible to solve. Cancellers, who take a compliment and spin it: “You look good today” becomes “You mean I looked bad yesterday?” Casualties, who think the world is against them and blame their problems on others. Critics, who judge others for either having a different opinion or not having one, for any choices they’ve made that are different from what the critic would have done. Commanders, who realize their own limits but pressure others to succeed. They’ll say, “You never have time for me,” even though they’re busy as well. Competitors, who compare themselves to others, controlling and manipulating to make themselves or their choices look better. They are in so much pain that they want to bring others down. Often we have to play down our successes around these people because we know they can’t appreciate them. Controllers, who monitor and try to direct how their friends or partners spend time, and with whom, and what choices they make. You can have fun with this list, seeing if you can think of someone to fit each type. But the real point of it is to help you

As always she was kitted out in the pristine pastels of baby clothes and her little plimsolls were so white my eyes ached. To look directly at them one would need a piece of cardboard with a hole in it, of the type used for viewing a solar eclipse.

For example, researchers at the Ohio State University Medical Center found that more than 170 genes were affected by stress, with 100 of them shutting off completely (including many that directly make proteins to facilitate the proper type of wound healing).

The number one thing I stress when students come to see me is that there is a direct connection between your hand and your brain, and the act of rewriting and organizing your notes is essential to breaking large amounts of information down into smaller digestible chunks. I have many students who prefer to type their notes in a Word document or on slides, and when these students are struggling, the first thing I recommend is to quit typing and start writing. In every case, they perform better on the next section of material.

the presentation of a good idea can usually be designed to suit the listener’s interests. Sensing types, who take facts more seriously than possibilities, want an explicit statement of the problem before they consider possible solutions. Intuitives want the prospect of an interesting possibility before they look at the facts. Thinkers demand that a statement have a beginning, a logically arranged and concise sequence of points, and an end—especially an end. And feeling types are mainly interested in matters that directly affect people.

Stannard believes that by the end of the 16th century, the Spanish had been directly or indirectly responsible for the deaths of between 60 and 80 million indigenous people in the Caribbean, Mexico, and Central America. Even if one were to discount the millions of deaths resulting from diseases, this would still make the Spanish conquest of the New World the greatest act of genocide in recorded history. These types of numbers, which are subject to considerable academic debate, are often overlooked during Columbus Day parades and related festivities.

If I am reading the stiffer and the more difficult books, or the more directly theological books in the morning, I read the other types at night. It is good that the mind should not be too much exercised or stimulated before you go to bed, if you want to avoid the problem of insomnia.

Someties it is hard to criticize, one wants only to chronicle. The good and mediocre books come in from week to week, and I put them aside and read them and think of what to say; but the "worthless" books come in day after day, like the cries and truck sounds from the street, and there is nothing that anyone could think of that is good enough for them. In the bad type of thin pamphlets, in hand-set lines on imported paper, people's hard lives and hopeless ambitions have expressed themselves more directly and heartbreakingly than they have ever expressed in any work of art:. it is as if the writers had sent you their ripped-out arms and legs, with "This is a poem" scrawled on them in lipstick. After a while one is embarrassed not so much for them as for poetry, which is for these poor poets one more of the openings against which everyone in the end beats his brains out; and one finds it unbearable that poetry should be so hard to write - a game of Pin the Tail on the Donkey in which there is for most of the players no tail, no donkey, not even a booby prize. If there were only some mechanism (like Seurat's proposed system of painting, or the projected Universal Algebra that Gödel believes Leibnitz to have perfected and mislaid) for reasonably and systematically converting into poetry what we see and feel and are! When one reads the verse of people who cannot write poems - people who sometimes have more intelligence, sensibility, and moral discrimination than most of the poets - it is hard not to regard the Muse as a sort of fairy godmother who says to the poet, after her colleagues have showered on him the most disconcerting and ambiguous gifts, "Well, never mind. You're still the only one that can write poetry.

Behind this lies not just impact or drama, but a typically Japanese tendency. The story of Pygmalion, the Greek myth — in which Pygmalion falls in love with the statue of a young woman that he creates and which is hen transformed into a human by Aphrodite who imbues it with life — represents a Western approach in which the statue represents the human body. In Japan, however, there is a unique predilection for dolls ... This can be interpreted as a decadent, necrophiliac erotic story but it can also be interpreted as a propensity for Japanese men to fall in love with figures. These men's desires are directed at the figure for the very reason that it is a doll. The overwhelming passivity of the doll is a reflection of the behavior of a certain type of Japanese man whose immaturity makes it very difficult for him to establish an equal relationship with a mature woman.

At least one brand of toilet paper was also in perilously short supply, as the king himself discovered. He managed to sidestep this particular scarcity by arranging shipments direct from the British embassy in Washington, D.C. With kingly discretion, he wrote to his ambassador, “We are getting short of a certain type of paper which is made in America and is unprocurable here. A packet or two of 500 sheets at intervals would be most acceptable. You will understand this and its name begins with B!!!” The paper in question was identified by historian Andrew Roberts as Bromo soft lavatory paper.

Consider choosing the "here is how" over the "I know you can" types. Consider connecting with those that have the authority and ability to show, educate and help you create what you want... instead of those that only focus on vague directions, hearsay instructions, empty motivation and scripted hype.

Perhaps one of the most challenging notions for us to accept at the beginning of transformational work is that the personality—the ego and its structures—is an artificial construct. But it only seems real because up until now it has been our entire reality. Identifying with our personality has been how we have lived and gotten by in life. Insofar as it has enabled us to do so, the personality has been a useful, even highly valuable, friend. As our insights deepen, however, we come to accept the hard truth that our personality is largely a collection of internal defenses and reactions, deeply ingrained beliefs and habits about the self and the world that have come from the past, particularly from our childhood. To put this more simply, our personality is a mechanism from the past, perhaps one that has helped us survive until now, but one whose limitations can now be seen. We all suffer from a case of mistaken identity: we have forgotten our True Nature and have come to believe that we are the personality. The reason we must explore the defenses of the personality and the vulnerabilities it is protecting is so that we can reexperience our Essential nature—our spiritual core—and know directly who we really are.

Kierkegaard's torment was the direct result of seeing the world as it really is in relation to his situation as a creature. The prison of one's character is painstakingly built to deny one thing and one thing alone: one's creatureliness. The creatureliness is the terror. Once admit that you are a defecating creature and you invite the primeval ocean of creature anxiety to flood over you. But it is more than creature anxiety, it is also man's anxiety, the anxiety that results from the human paradox that man is an animal who is conscious of his animal limitation. Anxiety is the result of the perception of the truth of one's condition. What does it mean to be a self-conscious animal? The idea is ludicrous, if it is not monstrous. It means to know that one is food for worms. This is the terror: to have emerged from nothing, to have a name, consciousness of self, deep inner feelings, an excruciating inner yearning for life and self-expression-and with all this yet to die. It seems like a hoax, which is why one type of cultural man rebels openly against the idea of God. What kind of deity would create such complex and fancy worm food? Cynical deities, said the Greeks, who use man's torments for their own amusement.

Pope’s family had arranged for a preacher to give a graveside sermon. Pope would have hated it. The preacher didn’t know Pope and his speculation about the type of person Pope was came off as insulting. We all watched Pope’s coffin as it was lowered into the ground. Flowers, cigarettes, and joints were all thrown on top of it before a backhoe and four gravediggers covered him up forever. It was then that I understood the finality of death, as all of Pope’s friends walked their separate directions away from the freshly buried grave. I wondered if Pope was crying out for everyone not to leave, please stay, please stay. Please, stay.

People always talk about the health benefits of Japanese food,’ he said, ‘but I’m fascinated by other aspects of the Japanese dining experience. Like the whole system of serving food at a counter like this, with the customers all facing the same direction, instead of each other. It’s strange when you think about it. At a sushi bar, for example, everyone’s facing the itamae-san, and you discuss the things you’re eating – what type of squid this is, and where they’re caught, and how this is the season for them but they’ll only be at their best for another couple of weeks, and so on. Discussing the food with the chef even as you eat it – that’s a peculiar system.’ ‘I suppose it is, isn’t it? I don’t go to sushi restaurants very often – they’re so expensive – and I could probably count the number of times I’ve sat at the counter, but I know what you mean. There’s something about that atmosphere.’ ‘At its worst, it’s almost an atmosphere of collusion.’ ‘Collusion?’ ‘Everyone at the counter becomes a member of the group. In some sushi bars, all the customers are regulars and they all know each other. As an outsider, you need courage to walk into a place like that and take a seat. It’s a tight-knit little community, and harmony is of the utmost importance. Nobody’s confronting anyone else individually. The conversation all proceeds through the chef, who’s like a moderator or a master of ceremonies. You couldn’t spend some quiet time with a lover, for example, in a place like that, because you’d be isolating yourselves from the others and spoiling the atmosphere for everyone.

Another interesting aspect of the gender war that most women forget is that their thoughts and judgments about men impact the way men behave around them. If you believe your thoughts reside exclusively in the privacy of your mind, think again. Your thoughts are palpable and resonate with others. If you judge someone as incompetent, insensitive, or stupid, they feel it. This includes men. Some people are more skillful at noticing and naming this type of energy, but everyone is affected by it. Whether you like it or not, you have an impact on how people, especially men, behave around you. Your ideas, thoughts, and beliefs about people influence how they treat you. Perception is an act of creation. Thinking all men are generally stupid, untrustworthy, insensitive, or chauvinistic will actually push them to behave in those ways toward you. It’s as though you are nudging them in that direction and then get to say, “See! Look—I’m right. All men do suck.

Some philosophical research projects — or problematics, to speak with the more literary types — are rather like working out the truths of chess. A set of mutually agreed-upon rules are presupposed — and seldom discussed — and the implications of those rules are worked out, articulated, debated, refined. So far, so good. Chess is a deep and important human artifact, about which much of value has been written. But some philosophical research projects are more like working out the truths of chmess. Chmess is just like chess except that the king can move two squares in any direction, not one. I just invented it. … There are just as many a priori truths of chmess as there are of chess (an infinity), and they are just as hard to discover. And that means that if people actually did get involved in investigating the truths of chmess, they would make mistakes, which would need to be corrected, and this opens up a whole new field of a priori investigation, the higher-order truths of chmess … Now none of this is child’s play. In fact, one might be able to demonstrate considerable brilliance in the group activity of working out the higher-order truths of chmess. Here is where psychologist Donald Hebb’s dictum comes in handy: If it isn’t worth doing, it isn’t worth doing well.

Evolutionary theories allowed materialist theories of consciousness to come in two flavors: emergentism and panpsychism. The former proposes that consciousness emerges from unconscious matter once that matter achieves a certain level of complexity or organization. Sperry was leaning heavily in this direction. The latter, panpsychism, tosses the whole problem out by suggesting that all matter has subjective consciousness, albeit in a wide range of types. The idea here is that there is no need for the idea of emergence and complexity to explain consciousness. Consciousness is a primordial feature of all things, from rocks to ants to us.

Our blind spot, from a person or people point of view, keeps us from seeing that we do indeed have greatly enhanced direct access to the deeper sources of creativity and commitment, both as individuals and as communities. It is one of our most hopeful sources of confidence because we can access a deeper presence, power, and purpose from within. From a structural point of view, the societal blind spot deals with the lack of these cross-sector action groups that intentionally operate from a future that wants to emerge. Instead, we see only special interest groups and three types of fundamentalism, each trying to solve our current mess in a single-minded way.

Unrestricted Warfare,” Jin said. “They even subtitled it China’s Master Plan to Destroy America, though it was certainly not that. The U.S. dominates in only one sphere: direct state-on-state confrontation and conflict. They neglect all other types of warfare. They are focused on battlefield dominance to the detriment of all else.

There are countless digital versions, but Futura ND comes directly from original sources, and the latest release includes alternatives previously unavailable. Caution: the protrusion of pointed apexes (“M,” “N,” “w”) is called “overshoot,” an optical compensation for type intended for Text sizes, but potentially distracting when large.

Grief doesn’t go away. It can change into many things and will, but as a substance and presence it never leaves. To have caused and witnessed suffering and loss of life means grief is eagerly awaiting your decision as to what direction it will take in your destiny: to make more life or to make more death and violence, internally or externally. The best decision is that all grief be turned into life-promoting grief-based beauty and usefulness. The willingness for violence-shattered soldiers to heal others makes their malady into medicine. If a society is alive, and aware in this way, then those who have suffered loss will have a chance to heal, and those who have caused loss will be socially supported to sprout a new type of life-making person out of the death they have caused: a person who can now help others to heal from their losses, instead of both of them causing more loss to the rest of the world. This not only gives a place to these people, but having been remade into a new type of human, they will become an indispensible necessity for the future well-being of the community on the whole. Only in such a way can one who has killed continue living without destroying even more: themselves and/or others. Alive, in love as one who can feel the heartbreak of another, they are praised by their community as useful human beings instead of being shunned or forgotten.

Ancient tradition has a saying: 'The infinitely distant is the return.' Among the maxims of Zen that point in the same direction is the statement that the 'great revelation,' acquired through a series of mental and spiritual crises, consists in the recognition that 'no one and nothing 'extraordinary' exists in the beyond'; only the real exists. Reality is, however, lived in a state in which 'there is no subject of the experience nor any object that is experienced,' and under the sign of a type of absolute presence, 'the immanent making itself transcendent and the transcendent immanent.' The teaching is that at the point at which one seeks the Way, one finds oneself further from it, the same being valid for the perfection and 'realization' of the self. The cedar in the courtyard, a cloud casting its shadow on the hills, falling rain, a flower in bloom, the monotonous sound of waves: all these 'natural' and banal facts can suggest absolute illumination, the satori. As mere facts they are without meaning, finality, or intention, but as such they have an absolute meaning. Reality appears this way, in the pure state of 'things being as they are.' The moral counterpart is indicated in sayings such as: 'The pure and immaculate ascetic does not enter nirvana, and the monk who breaks the rules does not go to hell,' or: 'You have no liberation to seek from bonds, because you have never been bound.

To spell collagen, the name of a common type of protein, you need to arrange eight letters in the right order. But to make collagen, you need to arrange 1,055 amino acids in precisely the right sequence. But—and here’s an obvious but crucial point—you don’t make it. It makes itself, spontaneously, without direction, and this is where the unlikelihoods come

We've all been fooled by something or someone. We've seen things go a different direction than expected. It happens when we expect the person we are loving to do their part and love us the same, yet they don't. When it happens, it hurts. No one goes through this life without meeting some type of hurt or pain. Do not let that disappointment lead to a disappointed life. Do not let it harden your heart, do not let this failed attempt at love, despite what number of try it is, make you give up. It's okay to be disappointed. It's frustrating when you play the fool, but it's not okay to give birth to the fear of disappointment that will rob you of a life of love and loving life." -Pierre Alex Jeanty, Apologies That Never Came

What is the attraction of central bankers to issuing their own digital currencies? The answer lies in wider access to second-layer money. Recall that the Federal Reserve issues two types of money, wholesale reserves for private sector banks and retail cash for people. In order to provide monetary stimulus, the Fed issues reserves and hopes that private sector banks will use those reserves to circulate third-layer deposits into the economy by lending money. With a CBDC, the Fed could issue second-layer money directly to people in the form of digital helicopter money; the phrase “helicopter money” comes from Milton Friedman, who in 1969 provided the imagery of dropping cash out of a helicopter in order to stimulate economic demand.

Industrial society will open the way to a new civilization only by restoring to the worker the dignity of a creator; in other words, by making him apply his interest and his intelligence as much to the work itself as to what it produces. The type of civilization that is inevitable will not be able to separate, among classes as well as among individuals, the worker from the creator; any more than artistic creation dreams of separating form and substance, history and the mind. In this way it will bestow on everyone the dignity that rebellion affirms. It would be unjust, and moreover Utopian, for Shakespeare to direct the shoemakers' union. But it would be equally disastrous for the shoemakers' union to ignore Shakespeare. Shakespeare without the shoemaker serves as an excuse for tyranny. The shoemaker without Shakespeare is absorbed by tyranny when he does not contribute to its propagation. Every act of creation, by its mere existence, denies the world of master and slave. The appalling society of tyrants and slaves in which we survive will find its death and transfiguration only on the level of creation.

The best thing that can happen to me when I'm writing fiction is to lose sight of the fact that I'm writing at all. It's as though I enter into a kind of trance. I know I'm writing, but I don't THINK about it. I just let my fingers type--it's as though the feeling comes out directly through them, bypassing the brain altogether. When that happens, I feel completely transported. There is nothing else like this feeling, very little else is more important to me. That intimacy I feel between myself and my work is what makes me feel at home on the earth. I am basically a shy person, basically a loner and an outsider; and I have been all my life. But when I achieve the kind of connection I can through writing, I feel I'm sitting in the lap of God.

type 2 diabetes doubles or triples your risk of developing Alzheimer’s disease, about the same as having one copy of the APOE e4 gene. On a purely mechanistic level, chronically elevated blood glucose, as seen in type 2 diabetes and prediabetes/insulin resistance, can directly damage the vasculature of the brain. But insulin resistance alone is enough to elevate one’s risk.

MVB Verdigris is a direct response to these shortcomings. A distinguished Garalde inspired by 16th-century punchcutters, MVB Verdigris comes in a sturdy, functional version for text and a handsome, high-contrast version for titling. Typographic niceties abound, including a set of useful “mid caps” sized between full and small caps. This is truly a text serif for the digital age.

Dionysus versus 'Christ'; here you have the contrast. It is not a difference in regard to the martyrdom, — but the latter has a different meaning. Life itself — Life’s eternal fruitfulness and recurrence caused anguish, destruction, and the will to annihilation. In the other case, the suffering of the 'Christ as the Innocent One' stands as an objection against Life, it is the formula of Life’s condemnation. — Readers will guess that the problem concerns the meaning of suffering; whether a Christian or a tragic meaning is given to it. In the first case it is the road to a holy type of existence; in the second case existence itself is regarded as sufficiently holy to justify an enormous amount of suffering. The tragic man says yes even to the most excruciating suffering: he is sufficiently strong, rich, and capable of deifying, to be able to do this; the Christian denies even the happy lots on earth: he is weak, poor, and disinherited enough to suffer from life in any form. God on the Cross is a curse upon Life, a signpost directing people to deliver themselves from it; — Dionysus cut into pieces is a promise of Life: it will be forever born anew and rise afresh from destruction.

Since it morphed from “battle fatigue” or “shell shock” into a formal psychiatric illness, combat PTSD has been framed as a result of the sheer terror of being under attack, of someone trying to kill you and those around you. As we’ve seen, it is an illness where fear conditioning is overgeneralized and pathological, an amygdala grown large, hyperreactive, and convinced that you are never safe. But consider drone pilots—soldiers who sit in control rooms in the United States, directing drones on the other side of the planet. They are not in danger. Yet their rates of PTSD are just as high as those of soldiers actually “in” war. Why? Drone pilots do something horrifying and fascinating, a type of close-range, intimate killing like nothing in history, using imaging technology of extraordinary quality. A target is identified, and a drone might be positioned invisibly high in the sky over the person’s house for weeks, the drone operators always watching, waiting, say, for a gathering of targets in the house. You watch the target coming and going, eating dinner, taking a nap on his deck, playing with his kids. And then comes the command to fire, to release your Hellfire missile at supersonic speed.

Without sex, the only way for bacteria to adapt is through mutation, which is caused by reproductive error or environmental damage. Most mutations are hurtful; they make for even less successful bacteria—though eventually, with luck, a mutation would arise that made for a more heat-resistant bacterium. Asexual adaptation is problematic because the dictate of the world, “Change or die,” runs directly counter to one of the primary dictates of life: “Maintain the integrity of the genome.” In engineering, this type of clash is called a coupled design. Two functions of a system clash so that it is not possible to adjust one without negatively affecting the other. In sexual reproduction, by contrast, the inherent scrambling, or recombination, affords a vast scope for change, yet still maintains genetic integrity.

Until you can function as a competent member of the group and carry your own weight, you are a supplicant and a drag on the collective. A child is a child, but an incompetent adult is a beggar. One of the problems with massive welfare states is that they make children or beggars of us all, and as such are an affront and a barrier to adult masculinity. It has become clichéd comedy for men and women to laugh at men who are concerned with being competent. The “men refuse to stop and ask for directions” joke never seems to get old for women, who are more comfortable with dependence, or socialist types, because reducing men to a childlike state of supplication and submission to state bureaucrats is required for big-government welfare states to function. Masculine loathing of dependence is a bulwark to the therapeutic mother state.

In the twenty-first century the techniques of the political technologists have become centralized and systematized, coordinated out of the office of the presidential administration, where Surkov would sit behind a desk on which were phones bearing the names of all the “independent” party leaders, calling and directing them at any moment, day or night. The brilliance of this new type of authoritarianism is that instead of simply oppressing opposition, as had been the case with twentieth-century strains, it climbs inside all ideologies and movements, exploiting and rendering them absurd. One moment Surkov would fund civic forums and human rights NGOs, the next he would quietly support nationalist movements that accuse the NGOs of being tools of the West. With a flourish he sponsored lavish arts festivals for the most provocative modern artists in Moscow, then supported Orthodox fundamentalists, dressed all in black and carrying crosses, who in turn attacked the modern art exhibitions. The Kremlin’s idea is to own all forms of political discourse, to not let any independent movements develop outside of its walls. Its Moscow can feel like an oligarchy in the morning and a democracy in the afternoon, a monarchy for dinner and a totalitarian state by bedtime.

HST: Yeah, I’d do almost anything after that, even run for President—although I wouldn’t really want to be President. As a matter of fact, early on in the ’72 campaign, I remember telling John Lindsay that the time had come to abolish the whole concept of the presidency as it exists now, and get a sort of City Managertype President…. We’ve come to the point where every four years this national fever rises up—this hunger for the Saviour, the White Knight, the Man on Horseback—and whoever wins becomes so immensely powerful, like Nixon is now, that when you vote for President today you’re talking about giving a man dictatorial power for four years. I think it might be better to have the President sort of like the King of England—or the Queen—and have the real business of the presidency conducted by… a City Manager-type, a Prime Minister, somebody who’s directly answerable to Congress, rather than a person who moves all his friends into the White House and does whatever he wants for four years. The whole framework of the presidency is getting out of hand. It’s come to the point where you almost can’t run unless you can cause people to salivate and whip on each other with big sticks. You almost have to be a rock star to get the kind of fever you need to survive in American politics. Ed:

Now there is a modern-day anthropology* for the criminal type: a great number of so-called 'born criminals' have pale faces, large cheekbones, a coarse lower jaw, and deeply shining eyes. How can one not recall this when one thinks of Lenin and thousands like him? How many pale faces, high cheekbones and strikingly asymmetric features mark the soldiers of the Red Army and, generally speaking, also of the common Russian people - how many of them, these savage types, have Mongolian atavism directly in their blood! They are all from Murom, the white-eyed Chud. And it is precisely these individuals, these very Russichi, who gave us so many 'daring pirates', so many vagabonds, escapees, scoundrels and tramps - it is precisely these people whom we have recruited for the glory, pride and hope of the Russian social revolution. So why should we feign surprise at the results?

In other words, for your personal reality to be created purposefully, rather than haphazardly, you must understand your mind. But the kind of understanding required isn’t just intellectual, which is ineffective by itself. Like a naturalist studying an organism in its habitat, we need to develop an intuitive understanding of our mind. This only comes from direct observation and experience. For life to become a consciously created work of art and beauty, we must first realize our innate capacity to become a more fully conscious being. Then, through appropriately directed conscious activity, we can develop an intuitive understanding of the true nature of reality. It’s only through this kind of Insight that you can accomplish the highest purpose of meditative practice: Awakening. This should be the goal of your practice. When life is lived in a fully conscious way, with wisdom, we can eventually overcome all harmful emotions and behavior. We won’t experience greed, even in the face of lack. Nor will we have ill will, even when confronted by aggression and hostility. When our speech and action comes from a place of wisdom and compassion, they will always produce better results than when driven by greed and anger. All this is possible because true happiness comes from within, which means we can always find joy, in both good times and bad. Although pain and pleasure are an inevitable part of human life, suffering and happiness are entirely optional. The choice is ours. A fully Awake, fully conscious human being has the love, compassion, and energy to make change for the better whenever it’s possible, the equanimity to accept what can’t be changed, and the wisdom to know the difference. Therefore, make the aim of your meditation the cultivation of a mind capable of this type of Awakening.

The superego is the inner voice that is always putting us down for not living up to certain standards or rewarding our ego when we fulfill its demands . . . In fact, our superego is one of the most powerful agents of the personality: it is the "inner critic" that keeps us restricted to certain limited possibilities for ourselves. A large part of our initial transformational work centers on becoming more aware of the superego's "voice" in its many guises, both positive and negative. Its voices continually draw us back into identifying with our personality and acting out in self-defeating ways. When we are present, we are able to hear our superego voices without identifying with them; we are able to see the stances and positions of the superego as if they were characters in a play waiting in the wings, ready to jump in and control or attack us once again. When we are present, we hear the superego's voice but we do not give it any energy; the "all-powerful" voice then becomes just another aspect of the moment. However, we must also be on the lookout for the formation of new layers of superego that come from our psychological and spiritual work . . . In fact, one of the biggest dangers that we face in using the Enneagram is our superego's tendency to take over our work and start criticizing us, for example, for not moving up the Levels of Development or going in the Direction of Integration fast enough. The more we are present, however, the more we will recognize the irrelevance of these voices and successfully resist giving them energy. Eventually, they lose their power, and we can regain the space and quiet we need to be receptive to other, more life-giving forces within us. . . . If we feel anxious, depressed, lost, hopeless, fearful, wretched, or weak, we can be sure that our superego is on duty.

Social support helps to ameliorate physiological stress. The close links between health and the social environment have been amply demonstrated. In the Alameda County study, those more socially isolated were more susceptible to illness of many types. In three separate studies of aging people, five-year mortality risks were associated directly with social integration: the more socially connected a person was, the lower their risk of death. “Social ties and support,” a group of researchers concluded, “… remain powerful predictors of morbidity and mortality in their own right, independent of any associations with other risk factors." For the adult, therefore, biological stress regulation depends on a delicate balance between social and relationship security on the one hand, and genuine autonomy on the other. Whatever upsets that balance, whether or not the individual is consciouslyaware of it, is a source of stress.

I never imagined that I was having that sort of effect. These people were my extended family. I didn’t want them to feel “incompetent, unnecessary, humiliated, overwhelmed, belittled, oppressed, or otherwise bad.” Why didn’t they tell me directly? What was I doing wrong? Were my standards too high? For Bridgewater to continue to be a one-in-ten-thousand–type company we had to have exceptional people and hold them to extremely high standards. Was I demanding too much?

A question is not a supplication, an entreaty, nor a velleity for knowledge just put out in the air; it is already an order, a command. (Beggars, the destitute, pupils, factory workers, enlisted soldiers, prisoners, and patients have no right to question; they can only entreat.) A question commands a certain focus of attention, a selection of resources on hand, a certain type of language. It lays down a direction; it imposes a directive to think further down a certain track.

Like many British towns, Eastleigh has closed its factories and workshops, and instead is directing all its economic energies into the making and drinking of coffee. There were essentially two types of shop in the town: empty shops and coffee shops. Some of the empty shops, according to signs in their windows, were in the process of being converted into coffee shops, and many of the coffee shops, judging by their level of custom, looked as if they weren’t far from becoming empty shops again.

But another type of life review happens to all of us when we die and our consciousness leaves the physical body at the end of each lifetime. This time it is not done with a therapist, but rather with our spiritual guides or other wise beings; it is not a clinical life review but a karmic one. As we are replenished by the beautiful light, our awareness is directed to review the results of our actions while we were on the physical plane. We see the people we have harmed and we feel their emotional reactions, magnified greatly. Similarly, we feel the emotions, again enhanced, of those we have aided and loved. In this manner, we examine all our relationships, and we deeply experience all the anger, hurt, and despair that we have caused—but also all the gratitude, appreciation, love, and hope that we have elicited. This life review is not done in a spirit of punishment or guilt. By truly understanding the result of our behavior, we learn the importance of loving-kindness and compassion. As

This psychological attitude is, as we know, an essential condition for obtaining the kingdom of heaven, and this in its turn—all rational interpretations notwithstanding—is the central, irrational symbol whence the redeeming effect comes. The Christian symbol merely has a more social character than the related conceptions of the East. These are directly connected with age-old dynamistic ideas of a magical power emanating from people and things or—at a higher level of development—from gods or a divine principle.

Elliptic curve multiplication is a type of function that cryptographers call a “trap door” function: it is easy to do in one direction (multiplication) and impossible to do in the reverse direction (division). The owner of the private key can easily create the public key and then share it with the world knowing that no one can reverse the function and calculate the private key from the public key. This mathematical trick becomes the basis for unforgeable and secure digital signatures that prove ownership of bitcoin funds.

If you are the sensing type, the intuitive’s words may seem to ignore or even contradict facts you know to be true, but don’t ignore what was said or dismiss it as foolish. It may contain an idea that could be useful, and your facts should be useful to the author of the idea. The constructive course is to state your facts as a contribution to the subject, not as a refutation of the idea. Progress in almost any direction needs contributions from both sides, facts from the sensing type and unfamiliar ideas from the intuitive.

Music doesn’t have a single home. It “hovers between two worlds.” (I can practically hear Schopenhauer murmuring his assent.) Different types of music, John continues, require different kinds of listening. Wagner is easy. “The music is sensuous to the point of being like a drug rush.” Beethoven and Mahler and Brahms are trickier. “You feel that you are trying to understand what another person is trying to communicate directly to you. Wagner talks to you about something. Beethoven, Mahler, and Brahms talk to you. That is the difference.

In former days," said Golenishtchev, not observing, or not willing to observe, that both Anna and Vronsky wanted to speak, "in former days the free-thinker was a man who had been brought up in ideas of religion, law, and morality, and only through conflict and struggle came to free-thought; but now there has sprung up a new type of born free-thinkers who grow up without even having heard of principles of morality or of religion, of the existence of authorities, who grow up directly in ideas of negation in everything, that is to say, savages.

That is why I can’t in any way approve of those MEDDLESOME and RESTLESS characters who, without being called by BIRTH or by FORTUNE to the management of public affairs, are yet forever thinking up some new reform! If I thought this present work contained the SLIGHTEST ground for suspecting me of such FOLLY, I would SHRINK from allowing it to be published! My plan has NEVER gone beyond trying to reform my own thoughts and to build on a foundation that is ALL MY OWN. If I’m pleased enough with my work to present you with this sketch of it, it’s not because I would advise anyone to imitate it. Those on whom GOD has bestowed more of his favours than he has on me will PERHAPS have higher aims; but I’m afraid that this project of mine may be too bold for many people! The mere decision to rid myself all the opinions I have hitherto accepted isn’t an example that everyone ought to follow! The world is mostly made up of two types of minds for whom it is QUITE unsuitable. (1) There are those who, believing themselves cleverer than they are, can’t help rushing to judgment and can’t muster the patience to direct all their thoughts in an ORDERLY manner. So that if they ONCE took the liberty of doubting the principles they have accepted and leaving the common path, they would NEVER be able to stay on the straighter path that they ought to take, AND would REMAIN lost ALL their LIVES. (2) And there are those who are reasonable enough, or modest enough, to THINK that they can’t distinguish true from false as well as some other people by whom they can be taught. THESE should be content to follow the opinions of those others rather than to seek better opinions themselves.

Another factor that makes a great copywriter is the experience of running your own company and being responsible for every word you write. The really great direct marketing copywriters often don’t work for advertising agencies, but rather run their own companies and experience their own successes and failures. Ben Suarez, Gary Halbert, the late Gene Schwartz and dozens of others recognized as top copywriters have owned their own companies and learned over years of trial and error—years of both big mistakes and great success. You can’t beat that type of experience.

The creation of new symbioses by mergers on a crowded planet is called symbiogenesis. And we might call all aspects of its study “symbiogenetics”—the science of normative symbioses, the word commanding respect because of its apparent coinage from genetics; in fact, I derived it directly from symbiogenesis, though the connotation is a good one. Although this type of evolution sounds bizarre—a monstrous breach of Platonic etiquette in favor of polymorphous perversity—it is now confirmed by genetic evidence, taught in textbooks. It is a fact, or what the French philosopher of science Bruno Latour and the Belgian physicist-turned-philosopher Isabelle Stengers, not putting too fine a point on it, would call a factish. Nonetheless, although symbiogenesis—the evolution of new species by symbiosis—is now recognized, it is still treated as marginal, applicable to our remote ancestors but not relevant to present-day core evolutionary processes. This is debatable. We are crisscrossed and cohabited by stranger beings, intimate visitors who affect our behavior, appreciate our warmth, and are in no rush to leave. Like all visible life-forms, we are composites.

But just in case you don’t want to spend eternity giving yourself high colonics on some sleazy Web site, ogled by millions of men with serious intimacy problems, the other type of work which most people do in Hell is—telemarketing. Yes, this means sitting at a desk, elbow-to-elbow with fellow doomed telemarketing associates who stretch to the horizon in either direction, all of you yakking on headsets. My job is: The dark forces are constantly calculating when it’s dinnertime anywhere on earth, and a computer autodials those phone numbers so I can interrupt everyone’s meal. My goal isn’t actually to sell you anything; I just ask if you have a few seconds to take part in a market research study identifying consumer trends in chewing gum. In mouthwash. In dryer fabric-softener sheets. I get to wear my headset telephone and work from a flowchart of possible responses. Best of all, I get to talk to real-live people—like yourself—who are still living and breathing and have no idea that I’m dead and phoning them from the Afterlife. Trust me, the vast majority of telemarketing people who ring you up, they’re dead. As are pretty much all Internet porn models.

We are what we think.” How many times do you think of positive things? Have you ever given thought to the type of thoughts you have? There is much more to your thoughts than being merely ideas because they have a lot of power in them. The actions that we indulge in are a direct outcome of the thoughts that we think. This is why you need to control your thoughts. Do not let them wander because if your thoughts are lost, you might end up being trapped too. There is a huge science behind the logic of how our thoughts shape who we are and this science is summed in the Law of Attraction.

If any one thinks I am unfaithful to human fact, and overcharge the description of this child, I on my side doubt the extent of the experience of that man or woman. I admit the child a rarity, but a rarity in the right direction, and therefore a being with whom humanity has the greater need to be made acquainted. I admit that the best things are the commonest, but the highest types and the best combinations of them are the rarest. There is more love in the world than anything else, for instance; but the best love and the individual in whom love is supreme are the rarest of all things.

There’s no one but you, Bran,” Ryder began, his chest puffed out. “I never thought I’d be the type to settle down and get married until you, quite literally, fell into my life. I never thought I’d want a wife, a family, and someone to love me as much as you do until you smiled in my direction and took my breath away. I never thought, after everything I’ve been through in my life, that someone as beautiful, smart and selfless as you would stick by my side through thick and thin, but you have. I’m not perfect, and I have my flaws, but you love me in spite of that. You have changed me, and my entire life for the better. You love my brothers, like they are your own, and you made us part of your family. You’ve given me purpose. Will you do me the greatest of honour of being my wife?” It took the might of God and willpower I never knew I had not to burst into tears there and then. I squeezed his hand to the point of pain and said, “Yes!” Ryder’s shoulders sagged with relief, and I heard practically everyone release a shaky breath. I looked to my family and friends and raised a brow, “You all thought after six years I was lettin’ him out of this church without puttin’ a ring on me finger, really?

We want—and we should want—to control the direction of our boat because some futures are better than others, and even from this distance we should be able to tell which are which. This idea is so obvious that it barely seems worth mentioning, but I’m going to mention it anyway. Indeed, I am going to spend the rest of this book mentioning it because it will probably take more than a few mentions to convince you that what looks like an obvious idea is, in fact, the surprisingly wrong answer to our question. We insist on steering our boats because we think we have a pretty good idea of where we should go, but the truth is that much of our steering is in vain—not because the boat won’t respond, and not because we can’t find our destination, but because the future is fundamentally different than it appears through the prospectiscope. Just as we experience illusions of eyesight (“Isn’t it strange how one line looks longer than the other even though it isn’t?”) and illusions of hindsight (“Isn’t it strange how I can’t remember taking out the garbage even though I did?”), so too do we experience illusions of foresight—and all three types of illusion are explained by the same basic principles of human psychology.

Psychologist J.P. Guilford, who carried out a long series of systematic psychological studies into the nature of creativity, found that several factors were involved in creative thinking; many of these, as we shall see, relate directly to the cognitive changes that take place during mild manias as well. Fluency of thinking, as defined by Guilford, is made up of several related and empirically derived concepts, measured by specific tasks: word fluency, the ability to produce words each, for example, containing a specific letter or combination of letters; associational fluency, the production of as many synonyms as possible for a given word in a limited amount of time; expressional fluency, the production and rapid juxtaposition of phrases or sentences; and ideational fluency, the ability to produce ideas to fulfill certain requirements in a limited amount of time. In addition to fluency of thinking, Guilford developed two other important concepts for the study of creative thought: spontaneous flexibility, the ability and disposition to produce a great variety of ideas, with freedom to switch from category to category; and adaptive flexibility, the ability to come up with unusual types of solutions to set problems.

Man is, at one and the same time, a solitary being and a social being. As a solitary being, he attempts to protect his own existence and that of those who are closest to him, to satisfy his personal desires, and to develop his innate abilities. As a social being, he seeks to gain the recognition and affection of his fellow human beings, to share in their pleasures, to comfort them in their sorrows, and to improve their conditions of life. Only the existence of these varied, frequently conflicting, strivings accounts for the special character of a man, and their specific combination determines the extent to which an individual can achieve an inner equilibrium and can contribute to the well-being of society. It is quite possible that the relative strength of these two drives is, in the main, fixed by inheritance. But the personality that finally emerges is largely formed by the environment in which a man happens to find himself during his development, by the structure of the society in which he grows up, by the tradition of that society, and by its appraisal of particular types of behavior. The abstract concept “society” means to the individual human being the sum total of his direct and indirect relations to his contemporaries and to all the people of earlier generations. The individual is able to think, feel, strive, and work by himself; but he depends so much upon society—in his physical, intellectual, and emotional existence—that it is impossible to think of him, or to understand him, outside the framework of society. It is “society” which provides man with food, clothing, a home, the tools of work, language, the forms of thought, and most of the content of thought; his life is made possible through the labor and the accomplishments of the many millions past and present who are all hidden behind the small word “society.

1. What is this force, Lucilius, that drags us in one direction when we are aiming in another, urging us on to the exact place from which we long to withdraw? What is it that wrestles with our spirit, and does not allow us to desire anything once for all? We veer from plan to plan. None of our wishes is free, none is unqualified, none is lasting. 2. "But it is the fool," you say, "who is inconsistent; nothing suits him for long." But how or when can we tear ourselves away from this folly? No man by himself has sufficient strength to rise above it; he needs a helping hand, and some one to extricate him. 3. Epicurus remarks that certain men have worked their way to the truth without any one's assistance, carving out their own passage. And he gives special praise to these, for their impulse has come from within, and they have forged to the front by themselves. Again, he says, there are others who need outside help, who will not proceed unless someone leads the way, but who will follow faithfully. Of these, he says, Metrodorus was one; this type of man is also excellent, but belongs to the second grade. We ourselves are not of that first class, either; we shall be well treated if we are admitted into the second. Nor need you despise a man who can gain salvation only with the assistance of another; the will to be saved means a great deal, too. 4. You will find still another class of man, – and a class not to be despised, – who can be forced and driven into righteousness, who do not need a guide as much as they require someone to encourage and, as it were, to force them along. This is the third variety. If you ask me for a man of this pattern also, Epicurus tells us that Hermarchus was such. And of the two last-named classes, he is more ready to congratulate the one, but he feels more respect for the other; for although both reached the same goal, it is a greater credit to have brought about the same result with the more difficult material upon which to work.

Part of what kept him standing in the restive group of men awaiting authorization to enter the airport was a kind of paralysis that resulted from Sylvanshine’s reflecting on the logistics of getting to the Peoria 047 REC—the issue of whether the REC sent a van for transfers or whether Sylvanshine would have to take a cab from the little airport had not been conclusively resolved—and then how to arrive and check in and where to store his three bags while he checked in and filled out his arrival and Post-code payroll and withholding forms and orientational materials then somehow get directions and proceed to the apartment that Systems had rented for him at government rates and get there in time to find someplace to eat that was either in walking distance or would require getting another cab—except the telephone in the alleged apartment wasn’t connected yet and he considered the prospects of being able to hail a cab from outside an apartment complex were at best iffy, and if he told the original cab he’d taken to the apartment to wait for him, there would be difficulties because how exactly would he reassure the cabbie that he really was coming right back out after dropping his bags and doing a quick spot check of the apartment’s condition and suitability instead of it being a ruse designed to defraud the driver of his fare, Sylvanshine ducking out the back of the Angler’s Cove apartment complex or even conceivably barricading himself in the apartment and not responding to the driver’s knock, or his ring if the apartment had a doorbell, which his and Reynolds’s current apartment in Martinsburg most assuredly did not, or the driver’s queries/threats through the apartment door, a scam that resided in Claude Sylvanshine’s awareness only because a number of independent Philadelphia commercial carriage operators had proposed heavy Schedule C losses under the proviso ‘Losses Through Theft of Service’ and detailed this type of scam as prevalent on the poorly typed or sometimes even handwritten attachments required to explain unusual or specific C-deductions like this, whereas were Sylvanshine to pay the fare and the tip and perhaps even a certain amount in advance on account so as to help assure the driver of his honorable intentions re the second leg of the sojourn there was no tangible guarantee that the average taxi driver—a cynical and ethically marginal species, hustlers, as even their smudged returns’ very low tip-income-vs.-number-of-fares-in-an-average-shift ratios in Philly had indicated—wouldn’t simply speed away with Sylvanshine’s money, creating enormous hassles in terms of filling out the internal forms for getting a percentage of his travel per diem reimbursed and also leaving Sylvanshine alone, famished (he was unable to eat before travel), phoneless, devoid of Reynolds’s counsel and logistical savvy in the sterile new unfurnished apartment, his stomach roiling in on itself in such a way that it would be all Sylvanshine could do to unpack in any kind of half-organized fashion and get to sleep on the nylon travel pallet on the unfinished floor in the possible presence of exotic Midwest bugs, to say nothing of putting in the hour of CPA exam review he’d promised himself this morning when he’d overslept slightly and then encountered last-minute packing problems that had canceled out the firmly scheduled hour of morning CPA review before one of the unmarked Systems vans arrived to take him and his bags out through Harpers Ferry and Ball’s Bluff to the airport, to say even less about any kind of systematic organization and mastery of the voluminous Post, Duty, Personnel, and Systems Protocols materials he should be receiving promptly after check-in and forms processing at the Post, which any reasonable Personnel Director would expect a new examiner to have thoroughly internalized before reporting for the first actual day interacting with REC examiners, and which there was no way in any real world that Sylvanshine could expect

Friedrich Hayek, who has become an iconic figure among today’s conservatives, was a strong proponent of the idea. In his three-volume work Law, Legislation and Liberty, published between 1973 and 1979, Hayek suggested that a guaranteed income would be a legitimate government policy designed to provide insurance against adversity, and that the need for this type of safety net is the direct result of the transition to a more open and mobile society where many individuals can no longer rely on traditional support systems: There is, however, yet another class of common risks with regard to which the need for government action has until recently not been generally admitted. . . .

After all, a kiss between real lovers is not some type of contract, a neatly defined moment of pleasure, something obtained by greedy conquest, or any kind of clear saying of how it is. It is a grief-drenched hatching of two hearts into some ecstatic never-before-seen bird whose new uncategorizable form, unrecognized by the status quo, gives the slip to Death's sure rational deal. For love is a delicious and always messy extension of life that unfrantically outgrows mortality's rigid insistence on precise and efficient definition. Having all the answers means you haven't really ecstatically kissed or lived, thereby declaring the world defined and already finished. Loving all the questions on the other hand is a vitality that makes any length of life worth living. Loving doesn't mean you know all the notes and that you have to play all the notes, it just means you have to play the few notes you have long and beautifully. Like the sight of a truly beautiful young woman, smooth and gliding, melting hearts at even a distant glimpse, that no words, no matter how capable, can truly describe; a woman whose beauty is only really known by those who take a perch on the vista of time to watch the years of life speak out their long ornate sentences of grooves as they slowly stretch into her smoothness, wrinkling her as she glides struggling, decade by decade, her gait mitigated by a long trail of heavy loads, joys, losses, and suffering whose joint-aching years of traveling into a mastery of her own artistry of living, becomes even more than beauty something about which though we are even now no more capable of addressing than before, our admiration as original Earth-loving human beings should nonetheless never remain silent. And for that beauty we should never sing about, but only sing directly to it. Straightforward, cold, and inornate description in the presence of such living evidence of the flowering speech of the Holy in the Seed would be death of both the beauty and the speaker. Even if we always fail when we speak, we must be willing to fail magnificently, for even an eloquent failure, if in the service of life, feeds the Divine. Is it not a magical thing, this life, when just a little ash, cinder, and unclear water can arrange themselves into a beautiful old woman who sways, lifts, kisses, loves, sickens, argues, loses, bears up under it all, and, wrinkling, still lives under all that and yet feeds the Holy in Nature by just the way she moves barefoot down a path? If we can find the hearts, tongues, and brightness of our original souls, broken or not, then no matter from what mess we might have sprung today, we would be like those old-time speakers of life; every one of us would have it in our nature to feel obligated by such true living beauty as to know we have to say something in its presence if only for our utter feeling of awe. For, finally learning to approach something respectfully with love, slowly with the courtesy of an ornate indirectness, not describing what we see but praising the magnificence of her half-smiles of grief and persistent radiance rolling up from the weight-bearing thumping of her fine, well-oiled dusty old feet shuffling toward the dawn reeds at the edge of her part of the lake to fetch a head-balanced little clay jar of water to cook the family breakfast, we would know why the powerful Father Sun himself hurries to get his daily glimpse of her, only rising early because she does.

You.” Hard thrust. “Go.” Another thrust directly to my spot, my pussy walls clenching and holding his fingers but he doesn’t let me. “When. I. Say. So.” He fucks me with his fingers so hard and I come just as hard, so loud with a scream that pierces my ears. I literally hear a buzz and see color behind my eyes. Maybe it’s the bitter taste of the truth on my tongue, or the answering silent, yet volcanic anger from Ace. Maybe it’s the grief that slices the room into uneven dimensions of breathless agony—but for whatever reason, my orgasm is hard and intense. It’s the type of climax that I knew Ace could easily give me, but we both knew it was heightened by misery and grief. A kind of grief that we both refused to face. Grief heightened by orgasm. Orgasm heightened by grief. . . My entire body shakes, Ace flips me over to my side and somehow in the darkness of my room, our gazes connect and I can see the blues like I do in my nightmares and my dreams. I see them as much as they see me. I know these eyes belong to the devil, the spawn of my hate. But they still see me. It’s all I’ve ever wanted. To be seen and he has, since the very first day we met. “You will fucking die when I say so.” He growls, like a solemn vow. “You will fade away like the kind of nothing that you think you are, when I say so. But for now, you fucking stay here and you fight that shit for me. I fucking need you to fight it.

You must also know clearly what you want out of the situation, and be prepared to clearly articulate your desire. It’s a good idea to tell the person you are confronting exactly what you would like them to do instead of what they have done or currently are doing. You might think, “if they loved me, they would know what to do.” That’s the voice of resentment. Assume ignorance before malevolence. No one has a direct pipeline to your wants and needs—not even you. If you try to determine exactly what you want, you might find that it is more difficult than you think. The person oppressing you is likely no wiser than you, especially about you. Tell them directly what would be preferable, instead, after you have sorted it out. Make your request as small and reasonable as possible—but ensure that its fulfillment would satisfy you. In that manner, you come to the discussion with a solution, instead of just a problem. Agreeable, compassionate, empathic, conflict-averse people (all those traits group together) let people walk on them, and they get bitter. They sacrifice themselves for others, sometimes excessively, and cannot comprehend why that is not reciprocated. Agreeable people are compliant, and this robs them of their independence. The danger associated with this can be amplified by high trait neuroticism. Agreeable people will go along with whoever makes a suggestion, instead of insisting, at least sometimes, on their own way. So, they lose their way, and become indecisive and too easily swayed. If they are, in addition, easily frightened and hurt, they have even less reason to strike out on their own, as doing so exposes them to threat and danger (at least in the short term). That’s the pathway to dependent personality disorder, technically speaking.198 It might be regarded as the polar opposite of antisocial personality disorder, the set of traits characteristic of delinquency in childhood and adolescence and criminality in adulthood. It would be lovely if the opposite of a criminal was a saint—but it’s not the case. The opposite of a criminal is an Oedipal mother, which is its own type of criminal.

The sprouting of a green and flourishing tree from the earth is as wonderful an event as the sudden emergence of a camel from the earth and its starting to walk on its surface. People are wonder-struck by the second type of incident, though the more wonderful incidents are always happening on the earth without their learning any lesson from it. Almighty God wants man to notice the extraordinary but hidden aspects of ordinary events. In the events happening in the chain of cause and effect, he should be able to observe the direct role of God. Those who display this high degree of insight are the ones who will be treated as having faith in God and the ones who will be blessed with the eternal grace of God.

From an innovative trio of Dutch, Finnish, and German designers comes a unique concept: a typeface with not one, but three italics. First, the roman: a sprightly, monolinear Humanist. Where Cronos feels like careful calligraphy, Auto is quick writing — the clear but energetic marks of a lively pen. The italics — labeled as Auto 1, 2, and 3 — offer increasingly expressive forms. The progression is like the growth of a plant, starting with basic stems that grow from buds into long vines that visibly overlap where they change direction, and that then extend to long swashes. The three options let users choose the level of embellishment while retaining the type’s basic weight and constitution. This is the same character playing

It is best to be the CEO; it is satisfactory to be an early employee, maybe the fifth or sixth or perhaps the tenth. Alternately, one may become an engineer devising precious algorithms in the cloisters of Google and its like. Otherwise, one becomes a mere employee. A coder of websites at Facebook is no one in particular. A manager at Microsoft is no one. A person (think woman) working in customer relations is a particular type of no one, banished to the bottom, as always, for having spoken directly to a non-technical human being. All these and others are ways for strivers to fall by the wayside — as the startup culture sees it — while their betters race ahead of them. Those left behind may see themselves as ordinary, even failures.

How kind of you to call,” commented my master somewhat acidly. But, though he could not explain his feeling, he was inwardly a little moved by that phrase about “the two parties most directly concerned.” Its slightly sentimental appeal made him feel as though a wraith of cool air had drifted through his sleeves on a hot and humid summer’s night. It is true that my master’s character is based on so firm an inborn bedrock of cold reserve and obstinacy that he is, by nature, one of this world’s wet blankets. Nevertheless, his nature is of a completely different type from that of the vicious, heartless products of modern civilization. The antique mold of his nature is clearly evidenced in the way in which he flares up at the slightest provocation.

The experience of stress has three components. The first is the event, physical or emotional, that the organism interprets as threatening. This is the stress stimulus, also called the stressor. The second element is the processing system that experiences and interprets the meaning of the stressor. In the case of human beings, this processing system is the nervous system, in particular the brain. The final constituent is the stress response, which consists of the various physiological and behavioural adjustments made as a reaction to a perceived threat. We see immediately that the definition of a stressor depends on the processing system that assigns meaning to it. The shock of an earthquake is a direct threat to many organisms, though not to a bacterium. The loss of a job is more acutely stressful to a salaried employee whose family lives month to month than to an executive who receives a golden handshake. Equally important is the personality and current psychological state of the individual on whom the stressor is acting. The executive whose financial security is assured when he is terminated may still experience severe stress if his self-esteem and sense of purpose were completely bound up with his position in the company, compared with a colleague who finds greater value in family, social interests or spiritual pursuits. The loss of employment will be perceived as a major threat by the one, while the other may see it as an opportunity. There is no uniform and universal relationship between a stressor and the stress response. Each stress event is singular and is experienced in the present, but it also has its resonance from the past. The intensity of the stress experience and its long-term consequences depend on many factors unique to each individual. What defines stress for each of us is a matter of personal disposition and, even more, of personal history. Selye discovered that the biology of stress predominantly affected three types of tissues or organs in the body: in the hormonal system, visible changes occurred in the adrenal glands; in the immune system, stress affected the spleen, the thymus and the lymph glands; and the intestinal lining of the digestive system. Rats autopsied after stress had enlarged adrenals, shrunken lymph organs and ulcerated intestines.

There are five, and only five, possible types of speech acts, five types of illocutionary acts.4 These are (1) Assertives (statements, descriptions, assertions, etc.) whose point is to represent how things are and which therefore have the downhill or word-to-world direction of fit↓;(2) Directives (orders, commands, requests, etc.) whose point is to try to get other people to do things, and which have the uphill or world-to-word direction of fit↑;(3) Commissives (promises, vows, pledges, etc.) whose point is to commit the speaker to some course of action, and which, like directives, have the uphill or world-to-word direction of fit↑;(4) Expressives, (apologies, thanks, congratulations, etc.) whose point is to express the speaker’s feelings and attitudes about a state of affairs that is in most cases presupposed to exist already; and (5) Declarations, which, remarkably, have both directions of fit at once. In a Declaration we make something the case by declaring it to be the case. The first four types of speech acts have exact analogues in intentional states: corresponding to Assertives are beliefs↓, corresponding to Directives are desires↑, corresponding to Commissives are intentions↑, and corresponding to Expressives is the whole range of emotions and other intentional states where the Presup fit is taken for granted. But there is no prelinguistic analogue for the Declarations. Prelinguistic intentional states cannot create facts in the world by representing those facts as already existing. This remarkable feat requires a language.5

In every age a general misdirection of what may be called sexual "taste"... [is] produce[d by the devil and his angels]. This they do bu working through the small circle of artists, dressmakers, actresses, and advertisers who determine the fashionable type. The aim is to guide each sex away from those members of the other with whom spiritually helpful, happy, and fertile marriages are most likely. Thus [they] have now for many centuries triumphed over nature to the extent of making certain secondary characteristics of the male (such as the beard) disagreeable to nearly all the females-and there is more in that than you might suppose. As regards the male taste [they] have varied a good deal. At one time [they] have directed it to the statuesque and aristocratic type of beauty, mixing men's vanity with their desires and encouraging the race to breed chiefly from the most arrogant and prodigal women. At another, [they] have selected an exaggeratedly feminine type, faint and languishing, so that folly and cowardice, and all the general falseness and littleness of mind which go with them, shall be at a premium. At present [they] are on the opposite tack. The age of jazz has succeeded the age of the waltz, and [they] now teach men to like women whose bodies are scarcely distinguishable from those of boys. Since this is a kind of beauty even more transitory than most, [they] thus aggravate the female's chronic horror of growing old (with many [successful] results) and render her less willing and less able to bear children. And that is not all. [They] have engineered a great increase in the license which society allows to the representation of the apparent nude (not the real nude) in art, and its exhibition on the stage or the bathing beach. It is all a fake, or course; the figures in the popular art are falsely drawn; the real women in bathing suits or tights are actually pinched in and propped up to make them to appear firmer and more slender and more boyish than nature allows a full-grown woman to be. Yet at the same time, the modern world is taught to believe that it is being "frank" and "healthy" and getting back to nature. As a result [they] are more and more directing the desires of men to something which does not exist-making the role of the eye in sexuality more and more important and at the same time making its demands more and more impossible.

The Case of the Eyeless Fly The fruit fly has a mutant gene which is recessive, i.e., when paired with a normal gene, has no discernible effect (it will be remembered that genes operate in pairs, each gene in the pair being derived from one parent). But if two of these mutant genes are paired in the fertilised egg, the offspring will be an eyeless fly. If now a pure stock of eyeless flies is made to inbreed, then the whole stock will have only the 'eyeless' mutant gene, because no normal gene can enter the stock to bring light into their darkness. Nevertheless, within a few generations, flies appear in the inbred 'eyeless' stock with eyes that are perfectly normal. The traditional explanation of this remarkable phenomenon is that the other members of the gene-complex have been 'reshuffled and re-combined in such a way that they deputise for the missing normal eye-forming gene.' Now re-shuffling, as every poker player knows, is a randomising process. No biologist would be so perverse as to suggest that the new insect-eye evolved by pure chance, thus repeating within a few generations an evolutionary process which took hundreds of millions of years. Nor does the concept of natural selection provide the slightest help in this case. The re-combination of genes to deputise for the missing gene must have been co-ordinated according to some overall plan which includes the rules of genetic self-repair after certain types of damage by deleterious mutations. But such co-ordinative controls can only operate on levels higher than that of individual genes. Once more we are driven to the conclusion that the genetic code is not an architect's blueprint; that the gene-complex and its internal environment form a remarkably stable, closely knit, self-regulating micro-hierarchy; and that mutated genes in any of its holons are liable to cause corresponding reactions in others, co-ordinated by higher levels. This micro-hierarchy controls the pre-natal skills of the embryo, which enable it to reach its goal, regardless of the hazards it may encounter during development. But phylogeny is a sequence of ontogenies, and thus we are confronted with the profound question: is the mechanism of phylogeny also endowed with some kind of evolutionary instruction booklet? Is there a strategy of the evolutionary process comparable to the 'strategy of the genes'-to the 'directiveness' of ontogeny (as E.S. Russell has called it)?

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

Wilson’s defining achievement as president was his legislative agenda, the “New Freedom.” He had written in 1908 that the president was “the political leader of the nation.” Wilson took it upon himself to be a new type of executive, a prime minister more than a president, to guide the legislative process so that “no other single force can withstand him, no combination of forces will easily overpower him.”4 The New Freedom represented his plan for a new America, with the government, the Constitution, and the relationship between the central authority and the people all remade—to give the president new, sweeping powers. Teddy Roosevelt had started this process in 1901. Wilson put an exclamation point on the effort. And the presidents who followed him built on Wilson’s theoretical designs and program directives.

What is it about the ancients,’ Pinker asks at one point, ‘that they couldn’t leave us an interesting corpse without resorting to foul play?’ There is an obvious response to this: doesn’t it rather depend on which corpse you consider interesting in the first place? Yes, a little over 5,000 years ago someone walking through the Alps left the world of the living with an arrow in his side; but there’s no particular reason to treat Ötzi as a poster child for humanity in its original condition, other than, perhaps, Ötzi suiting Pinker’s argument. But if all we’re doing is cherry-picking, we could just as easily have chosen the much earlier burial known to archaeologists as Romito 2 (after the Calabrian rock-shelter where it was found). Let’s take a moment to consider what it would mean if we did this. Romito 2 is the 10,000-year-old burial of a male with a rare genetic disorder (acromesomelic dysplasia): a severe type of dwarfism, which in life would have rendered him both anomalous in his community and unable to participate in the kind of high-altitude hunting that was necessary for their survival. Studies of his pathology show that, despite generally poor levels of health and nutrition, that same community of hunter-gatherers still took pains to support this individual through infancy and into early adulthood, granting him the same share of meat as everyone else, and ultimately according him a careful, sheltered burial.15 Neither is Romito 2 an isolated case. When archaeologists undertake balanced appraisals of hunter-gatherer burials from the Palaeolithic, they find high frequencies of health-related disabilities – but also surprisingly high levels of care until the time of death (and beyond, since some of these funerals were remarkably lavish).16 If we did want to reach a general conclusion about what form human societies originally took, based on statistical frequencies of health indicators from ancient burials, we would have to reach the exact opposite conclusion to Hobbes (and Pinker): in origin, it might be claimed, our species is a nurturing and care-giving species, and there was simply no need for life to be nasty, brutish or short. We’re not suggesting we actually do this. As we’ll see, there is reason to believe that during the Palaeolithic, only rather unusual individuals were buried at all. We just want to point out how easy it would be to play the same game in the other direction – easy, but frankly not too enlightening.

Magnus’s head was tipped back, his shimmering white suit rumpled like bedsheets in the morning, his white cloak swaying after him like a moonbeam. His mirrorlike mask was askew, his black hair wild, his slim body arching with the dance, and wrapped around his fingers like ten shimmering rings was the light of his magic, casting a spotlight on one dancer, then another. The faerie Hyacinth caught one radiant stream of magic and whirled, holding on to it as if the light were a ribbon on a maypole. The vampire woman in the violet cheongsam, Lily, was dancing with another vampire who Alec presumed was Elliott, given the blue and green stains around his mouth and all down his shirtfront. Malcolm Fade joined in the dance with Hyacinth, though he appeared to be doing a jig and she seemed very puzzled. The blue warlock who Magnus had called Catarina was waltzing with a tall horned faerie.The dark-skinned faerie whom Magnus had addressed as a prince was surrounded by others whom Alec presumed were courtiers, dancing in a circle around him. Magnus laughed as he saw Hyacinth using his magic like a ribbon, and sent shimmering streamers of blue light in several directions. Catarina batted away Magnus’s magic, her own hand glowing faintly white. The two vampires Lily and Elliott both let a magic ribbon wrap around one of their wrists. They did not seem like trusting types, but they instantly leaned into Magnus with perfect faith, Lily pretending to be a captive and Elliott shimmying enthusiastically as Magnus laughed and pulled them toward him in the dance. Music and starshine filled the room, and Magnus shone brightest in all that bright company. As Alec made for the stairs, he brushed past Raphael Santiago, who was leaning against the balcony rail and looking down at the dancing crowd, his dark eyes lingering on Lily and Elliott and Magnus. There was a tiny smile on the vampire’s face. When Raphael noticed Alec, the scowl snapped immediately back on. “I find such wanton expressions of joy disgusting,” he declaimed. “If you say so,” said Alec. “I like it myself.” He reached the foot of the stairs and was crossing the gleaming ballroom floor when a voice boomed out from above. “This is DJ Bat, greatest werewolf DJ in the world, or at least in the top five, coming to you live from Venice because warlocks make irresponsible financial decisions, and this one is for the lovers! Or people with friends who will dance with them. Some of us are lonely jerks, and we’ll be doing shots at the bar.

This book is about introversion as seen from a cultural point of view. Its primary concern is the age-old dichotomy between the “man of action”and the “man of contemplation,”and how we could improve the world if only there were a greater balance of power between the two types. It focuses on the person who recognizes him- or herself somewhere in the following constellation of attributes: reflective, cerebral, bookish, unassuming, sensitive, thoughtful, serious, contemplative, subtle, introspective, inner-directed, gentle, calm, modest, solitude-seeking, shy, risk-averse, thin-skinned. Quiet is also about this person’s opposite number: the “man of action”who is ebullient, expansive, sociable, gregarious, excitable, dominant, assertive, active, risk-taking, thick-skinned, outer-directed, lighthearted, bold, and comfortable in the spotlight.

Google searches, however, reveal that there was one line that did trigger the type of response then-president Obama might have wanted. He said, “Muslim Americans are our friends and our neighbors, our co-workers, our sports heroes and, yes, they are our men and women in uniform, who are willing to die in defense of our country.” After this line, for the first time in more than a year, the top Googled noun after “Muslim” was not “terrorists,” “extremists,” or “refugees.” It was “athletes,” followed by “soldiers.” And, in fact, “athletes” kept the top spot for a full day afterward. When we lecture angry people, the search data implies that their fury can grow. But subtly provoking people’s curiosity, giving new information, and offering new images of the group that is stoking their rage may turn their thoughts in different, more positive directions.

Church is important to most folks in the South. So the most important thing going is basically ruled by men as decreed by the Big Man himself. Not only that, but the church puts pressures on women that it does not put on men. Young women are expected to be chaste, moral, and pure, whereas young men are given way more leeway, ’cause, ya know, boys will be boys. Girls are expected to marry young and have kids, be a helpmate to their husbands (who are basically like having another child), and, of course, raise perfect little Christian babies to make this world a better place. So while it’s the preacher man who controls the church, it’s the women—those helpmates—who keep that shit going. They keep the pews tidy and wash the windows; type up the bulletins; volunteer for Sunday school, the nursery, youth group, and Vacation Bible School; fry the chicken for the postchurch dinners; organize the monthly potluck dinners, the spaghetti supper to raise money for a new roof, and the church fund drive; plant flowers in the front of the church, make food for sick parishioners, serve food after funerals, put together the Christmas pageant, get Easter lilies for Easter, wash the choir robes, organize the church trip, bake cookies for the bake sale to fund the church trip, pray unceasingly for their husband and their pastor and their kids and never complain, and then make sure their skirts are ironed for Sunday mornin’ service. All this while in most churches not being allowed to speak with any authority on the direction or doctrine of the church. No, no, ladies, the heavy lifting—thinkin’ up shit to say, standing up at the lectern telling people what to do, counting the money—that ain’t for yuns. So sorry.

common sense observations of human behavior support a similar dissociation in reasoning abilities which cuts in both directions. We all know persons who are exceedingly clever in their social navigation, who have an unerring sense of how to seek advantage for themselves and for their group, but who can be remarkably inept when trusted with a nonpersonal, nonsocial problem. The reverse condition is just as dramatic: We all know creative scientists and artists whose social sense is a disgrace, and who regularly harm themselves and others with their behavior. The absent-minded professor is the benign variety of the latter type. At work, in these different personality styles, are the presence or absence of what Howard Gardner has called “social intelligence,” or the presence or absence of one or the other of his multiple intelligences such as the “mathematical.

Do they imagine that the students who come in here and patiently fill out the questionaires, who repeat their own names again and again for the woman to type into her computer--do they imagine that these people want to hurt the woman behind the desk. Do they think that because Connell sometimes lies on his own floor for hours, he might one day purchase a semi-automatic machine gun online and commit mass murder in a shopping center? Nothing could be further from his mind than committing mass murder. He feels guilty after he stammers a word on the phone. Still, he can see the logic: mentally unhealthy people are contaminated in some way and possibly dangerous. If they don't attack the woman behind the desk due to uncontrollable violent impulses, they might breathe some microbe in her direction, causing her to dwell unhealthily on all the failed relationships in her past.

Remember that some organizations, especially activist groups, have no obligation to rigorous, unbiased data. They are working to convince you to adopt their view of the world and thus aren't necessarily impartial [...] This type of bias or spin is common, and you need to be on the alert for it in the reports you read. In fact, bias is a major reason to get multiple kinds of trend data before drawing conclusions. Even if activist groups don't publish false information, they might leave out key data, which might lead you in another direction. If you read particularly alarming data, for example, a trend that says, "we're losing 10 percent of all bird species each year," you should make sure you verify it with other sources. In a world that moves as fast as ours does, sensational problems sometimes arise, but if it's really an issue, more than one expert will be covering it.

There has been an enduring misunderstanding that needs to be cleared up. Turing’s core message was never “If a machine can imitate a man, the machine must be intelligent.” Rather, it was “Inability to imitate does not rule out intelligence.” In his classic essay on the Turing test, Turing encouraged his readers to take a broader perspective on intelligence and conceive of it more universally and indeed more ethically. He was concerned with the possibility of unusual forms of intelligence, our inability to recognize those intelligences, and the limitations of the concept of indistinguishability as a standard for defining what is intelligence and what is not. In section two of the paper, Turing asks directly whether imitation should be the standard of intelligence. He considers whether a man can imitate a machine rather than vice versa. Of course the answer is no, especially in matters of arithmetic, yet obviously a man thinks and can think computationally (in terms of chess problems, for example). We are warned that imitation cannot be the fundamental standard or marker of intelligence. Reflecting on Turing’s life can change one’s perspective on what the Turing test really means. Turing was gay. He was persecuted for this difference in a manner that included chemical castration and led to his suicide. In the mainstream British society of that time, he proved unable to consistently “pass” for straight. Interestingly, the second paragraph of Turing’s famous paper starts with the question of whether a male or female can pass for a member of the other gender in a typed conversation. The notion of “passing” was of direct personal concern to Turing and in more personal settings Turing probably did not view “passing” as synonymous with actually being a particular way.

When black people are on the short end of a black-white health disparity, it automatically gets attributed to systemic racism. But when white people are on the short end of a black-white health disparity, few even notice the disparity and label it as such, much less attribute it to racism. White Americans are more likely than black Americans to die of chronic lower respiratory disease, Alzheimer’s, Parkinson’s, liver disease, and eight different types of cancer. The same thinking that automatically attributes the racial disparity in COVID-19 deaths to systemic racism against blacks could be applied equally to argue the existence of systemic racism against whites with respect to all of those diseases. A fitting end for the saga of racialized COVID medicine: By late 2022, the racial profile of COVID-19 victims had switched. More whites were dying of it than blacks. Did systemic racism change its direction?

About a month before the handover of sovereignty, Joshua Paul, a young CPA staffer, typed up a joke on his computer and sent it to a few friends in the palace. The recipients forwarded it to their friends, who did the same thing. In less than a week, almost everyone in the Green Zone had seen it. QUESTION: Why did the Iraqi chicken cross the road? CPA: The fact that the chicken crossed the road shows that decision-making authority has switched to the chicken in advance of the scheduled June 30th transition of power. From now on, the chicken is responsible for its own decisions. HALLIBURTON: We were asked to help the chicken cross the road. Given the inherent risk of road crossing and the rarity of chickens, this operation will only cost $326,004. SHIITE CLERIC MOQTADA AL-SADR: The chicken was a tool of the evil Coalition and will be killed. U.S. ARMY MILITARY POLICE: We were directed to prepare the chicken to cross the road. As part of these preparations, individual soldiers ran over the chicken repeatedly and then plucked the chicken. We deeply regret the occurrence of any chicken-rights violations. PESHMERGA: The chicken crossed the road, and will continue to cross the road, to show its independence and to transport the weapons it needs to defend itself. However, in the future, to avoid problems, the chicken will be called a duck, and will wear a plastic bill. AL-JAZEERA: The chicken was forced to cross the road multiple times at gunpoint by a large group of occupation soldiers, according to witnesses. The chicken was then fired upon intentionally, in yet another example of the abuse of innocent Iraqi chickens. CIA: We cannot confirm or deny any involvement in the chicken-road-crossing incident. TRANSLATORS: Chicken he cross street because bad she tangle regulation. Future chicken table against my request.

Even the cinema stories of fabulous Hollywood are loaded. One has only to listen to the cheers of an African audience as Hollywood’s heroes slaughter red Indians or Asiatics to understand the effectiveness of this weapon. For, in the developing continents, where the colonialist heritage has left a vast majority still illiterate, even the smallest child gets the message contained in the blood and thunder stories emanating from California. And along with murder and the Wild West goes an incessant barrage of anti-socialist propaganda, in which the trade union man, the revolutionary, or the man of dark skin is generally cast as the villain, while the policeman, the gum-shoe, the Federal agent — in a word, the CIA — type spy is ever the hero. Here, truly, is the ideological under-belly of those political murders which so often use local people as their instruments. While Hollywood takes care of fiction, the enormous monopoly press, together with the outflow of slick, clever, expensive magazines, attends to what it chooses to call ‘news. Within separate countries, one or two news agencies control the news handouts, so that a deadly uniformity is achieved, regardless of the number of separate newspapers or magazines; while internationally, the financial preponderance of the United States is felt more and more through its foreign correspondents and offices abroad, as well as through its influence over inter-national capitalist journalism. Under this guise, a flood of anti-liberation propaganda emanates from the capital cities of the West, directed against China, Vietnam, Indonesia, Algeria, Ghana and all countries which hack out their own independent path to freedom. Prejudice is rife. For example, wherever there is armed struggle against the forces of reaction, the nationalists are referred to as rebels, terrorists, or frequently ‘communist terrorists'!

For love that flows “from a pure heart” thinks this way: “God has commanded me to direct my love to my neighbor. My heavenly Father wants me to be favorable to everyone, whether friends or enemies, just as he is. He lets the sun rise and shine on both good and evil people.” God shows goodness to those who continually dishonor him and misuse what he has provided through their disobedience, blasphemy, sin, and shameful behavior. In the same way, he lets rain fall on both the thankful and the unthankful. He gives money, property, and all types of things from the earth to the very worst scoundrels. Why does he do this? He does it out of genuine, pure love. His heart is full and overflowing with love. He pours his love over everyone, leaving no one out, whether good or bad, worthy or unworthy. This love is righteous, godly, whole, and complete. It doesn’t single out certain people or separate people into groups. He freely gives his love to all.

This is direct evidence of evolution. We share so much with our placental mammalian cousins because we all had a common ancestor around 70 million years ago. Our understanding of medicine, blood types, the central nervous system, and where we ultimately came from are all direct results of our understanding of evolution. If we did not have a common ancestor, if we did not share DNA sequences, if we had not all descended from ancestral living things, all of life science, all that we see living in nature would be far, far more mysterious and hard to understand. That the essential discovery of evolution was made barely a century and a half ago indicates for me how primitive we all must still be. We are only now starting to use our knowledge of living things, gained through the study of natural selection, to become more compassionate toward our fellow humans and better stewards of Earth. We have a long, long way to go. It’s exciting to contemplate.

He strove for the diapason, the great song that should embrace in itself a whole epoch, a complete era, the voice of an entire people, wherein all people should be included—they and their legends, their folk lore, their fightings, their loves and their lusts, their blunt, grim humour, their stoicism under stress, their adventures, their treasures found in a day and gambled in a night, their direct, crude speech, their generosity and cruelty, their heroism and bestiality, their religion and profanity, their self-sacrifice and obscenity—a true and fearless setting forth of a passing phase of history, un-compromising, sincere; each group in its proper environment; the valley, the plain, and the mountain; the ranch, the range, and the mine—all this, all the traits and types of every community from the Dakotas to the Mexicos, from Winnipeg to Guadalupe, gathered together, swept together, welded and riven together in one single, mighty song, the Song of the West.

I listed some of these in chapter 2, when I described the five basic types of bullshit jobs and how they came about. Flunky positions are created because those in powerful positions in an organization see underlings as badges of prestige; goons are hired due to a dynamic of one-upmanship (if our rivals employ a top law firm, then so, too, must we); duct-taper positions are created because sometimes organizations find it more difficult to fix a problem than to deal with its consequences; box-ticker positions exist because, within large organizations, paperwork attesting to the fact that certain actions have been taken often comes to be seen as more important than the actions themselves; taskmasters exist largely as side effects of various forms of impersonal authority. If large organizations are conceived as a complex play of gravitational forces, pulling in many contradictory directions, one could say there will always be a certain pull in any of these five.

Many countries have a long history of spying on foreign corporations for their own military and commercial advantage. The US claims that it does not engage in commercial espionage, meaning that it does not hack foreign corporate networks and pass that information on to US competitors for commercial advantage. But it does engage in economic espionage, by hacking into foreign corporate networks and using that information in government trade negotiations that directly benefit US corporate interests. Recent examples are the Brazilian oil company Petrobras and the European SWIFT international bank payment system. In fact, a 1996 government report boasted that the NSA claimed that the economic benefits of one of its programs to US industry “totaled tens of billions of dollars over the last several years.” You may or may not see a substantive difference between the two types of espionage. China, without so clean a separation between its government and its industries, does not.

Totalitarianism is the result of the hypostasis of the political and the correlative lowering of life as well as the individual. This term does not refer to one type of political regime that can be contrasted with other regimes. Its threat looms over any conceivable regime in which the political is taken as the essential and in which the concealment of life’s own way of appearing extends its reign over human beings, thereby determining a phase of their history. When politics appears on the center of the stage and claims to direct the plot, dangerous times are announced—the time of revolution, terror, and death. The horror of such times ought not hide their internal logic. For if public affairs are all that matters, if they are placed above the individual, and if they claim the right to their needs over those of the individual, then public affairs can also suppress the individual. The individual is considered to exist only in it, for it and by it. The individual is nothing without it.

YOUR STOVE It may seem inconsequential to consider your stove as a contributor to your beer’s character, but it is. If you use an electric stove and your brewpot is in direct contact with the burner element, then you are scorching malt sugars onto the inside bottom of the pot. Have you noticed that your light ales and light lagers haven’t been as light as you anticipated? Perhaps some of your brews have a discernible burnt flavor. When the hot element of your electric stove (an electric immersion-type heater will also create the same effect) is in direct contact with your pot, it caramelizes sugars during the boil. Caramelizing takes place during any kind of boil, but is exaggerated by the high temperatures of red-hot electric stoves. There is an easy, simple and inexpensive solution. Buy a wire “trivet” and place it between the pot and the stove coil. You also can fashion a simple triangular trivet from a nonlacquered coat hanger. This will greatly reduce the caramelization of your boiling wort.

We often spend tons of time trying to get people to believe the things that we believe, because we think it will be better for them.  We try to convince others that our religious or political views have more validity than theirs do, for we think that we’re doing them a favor by steering them in the right direction.  But each of us has our own unique way of looking at this world of ours, and it’s important that we accept and respect the fact that someone who has a different brain than we have and a different background than we have just may see the world in different ways than we do.      One of the most beautiful results of this type of realization is seeing just how much we can learn from each other and grow together when we stop trying to make someone else believe our truths.  When all the time that we have spent trying to convince someone they’re wrong is spent instead on getting to know that person better and letting them get to know us better, we can truly develop a stronger and deeper relationship.

A striking example from the history of writing is the origin of the syllabary devised in Arkansas around 1820 by a Cherokee Indian named Sequoyah, for writing the Cherokee language. Sequoyah observed that white people made marks on paper, and that they derived great advantage by using those marks to record and repeat lengthy speeches. However, the detailed operations of those marks remained a mystery to him, since (like most Cherokees before 1820) Sequoyah was illiterate and could neither speak nor read English. Because he was a blacksmith, Sequoyah began by devising an accounting system to help him keep track of his customers’ debts. He drew a picture of each customer; then he drew circles and lines of various sizes to represent the amount of money owed. Around 1810, Sequoyah decided to go on to design a system for writing the Cherokee language. He again began by drawing pictures, but gave them up as too complicated and too artistically demanding. He next started to invent separate signs for each word, and again became dissatisfied when he had coined thousands of signs and still needed more. Finally, Sequoyah realized that words were made up of modest numbers of different sound bites that recurred in many different words—what we would call syllables. He initially devised 200 syllabic signs and gradually reduced them to 85, most of them for combinations of one consonant and one vowel. As one source of the signs themselves, Sequoyah practiced copying the letters from an English spelling book given to him by a schoolteacher. About two dozen of his Cherokee syllabic signs were taken directly from those letters, though of course with completely changed meanings, since Sequoyah did not know the English meanings. For example, he chose the shapes D, R, b, h to represent the Cherokee syllables a, e, si, and ni, respectively, while the shape of the numeral 4 was borrowed for the syllable se. He coined other signs by modifying English letters, such as designing the signs , , and to represent the syllables yu, sa, and na, respectively. Still other signs were entirely of his creation, such as , , and for ho, li, and nu, respectively. Sequoyah’s syllabary is widely admired by professional linguists for its good fit to Cherokee sounds, and for the ease with which it can be learned. Within a short time, the Cherokees achieved almost 100 percent literacy in the syllabary, bought a printing press, had Sequoyah’s signs cast as type, and began printing books and newspapers. Cherokee writing remains one of the best-attested examples of a script that arose through idea diffusion. We know that Sequoyah received paper and other writing materials, the idea of a writing system, the idea of using separate marks, and the forms of several dozen marks. Since, however, he could neither read nor write English, he acquired no details or even principles from the existing scripts around him. Surrounded by alphabets he could not understand, he instead independently reinvented a syllabary, unaware that the Minoans of Crete had already invented another syllabary 3,500 years previously.

It’s splendid how much at home we feel at Pignol’s. A tacit complicity at every moment prevails among the regulars here. A process of self-selection operates: starving crooks, thirsty whores, witless grasses working for low-grade cops, middle- class types a bit too willing to conform (leaving aside the pound of black-market meat and the camembert without ration tickets) - all feel too ill at ease here. They’ve only got to stay away. Along with anyone else who doesn’t meet the requirements of this establishment: first and foremost, to keep your trap shut. The war? Past history. The Krauts? Don’t know any. Russia? Change at Reaumur. The police? There was a time when they were needed for directing the traffic. At Pignol’s, silence constitutes the most important, most difficult and lengthiest induction ordeal. After that, it’s a matter of imponderables. It works according to the rule of three: the people who don’t get along with the people that I get along with are people I can’t get along with. Syllogisms, of course. Now clear out!

I have no idea how long Quisser was gone from the table. My attention became fully absorbed by the other faces in the club and the deep anxiety they betrayed to me, an anxiety that was not of the natural, existential sort but one that was caused by peculiar concerns of an uncanny nature. What a season is upon us, these faces seemed to say. And no doubt their voices would have spoken directly of certain peculiar concerns had they not been intimidated into weird equivocations and double entendres by the fear of falling victim to the same kind of unnatural affliction that had made so much trouble in the mind of the art critic Stuart Quisser. Who would be next? What could a person say these days, or even think, without feeling the dread of repercussion from powerfully connected groups and individuals? I could almost hear their voices asking, "Why here, why now?" But of course they could have just as easily been asking, "Why not here, why not now?" It would not occur to this crowd that there were no special rules involved; it would not occur to them, even though they were a crowd of imaginative artists, that the whole thing was simply a matter of random, purposeless terror that converged upon a particular place at a particular time for no particular reason. On the other hand, it would also not have occurred to them that they might have wished it all upon themselves, that they might have had a hand in bringing certain powerful forces and connections into our district simply by wishing them to come. They might have wished and wished for an unnatural evil to fall upon them but, for a while at least, nothing happened. Then the wishing stopped, the old wishes were forgotten yet at the same time gathered in strength, distilling themselves into a potent formula (who can say!), until one day the terrible season began. Because had they really told the truth, this artistic crowd might also have expressed what a sense of meaning (although of a negative sort), not to mention the vigorous thrill (although of an excruciating type), this season of unnatural evil had brought to their lives. ("Gas Station Carnivals")

Steven’s words slush together as he gets to his feet. “Crossing this one off the bucket list.” Then he unbuckles his belt and grabs the waist of his pants—yanking the suckers down to his ankles—tighty whities and all. Every guy in the car holds up his hands to try to block the spectacle. We groan and complain. “My eyes! They burn!” “Put the boa constrictor back in his cage, man.” “This is not the ass I planned on seeing tonight.” Our protests fall on deaf ears. Steven is a man on a mission. Wordlessly, he squats and shoves his lilywhite ass out the window—mooning the gaggle of grannies in the car next to us. I bet you thought this kind of stuff only happened in movies. He grins while his ass blows in the wind for a good ninety seconds, ensuring optimal viewage. Then he pulls his slacks up, turns around, and leans out the window, laughing. “Enjoying the full moon, ladies?” Wow. Steven usually isn’t the type to visually assault the elderly. Without warning, his crazy cackling is cut off. He’s silent for a beat, then I hear him choke out a single strangled word. “Grandma?” Then he’s diving back into the limo, his face grayish, dazed, and totally sober. He stares at the floor. “No way that just happened.” Matthew and I look at each other hopefully, then we scramble to the window. Sure enough, in the driver’s seat of that big old Town Car is none other than Loretta P. Reinhart. Mom to George; Grandma to Steven. What are the fucking odds, huh? Loretta was always a cranky old bitch. No sense of humor. Even when I was a kid she hated me. Thought I was a bad influence on her precious grandchild. Don’t know where she got that idea from. She moved out to Arizona years ago. Like a lot of women her age, she still enjoys a good tug on the slot machine—hence her frequent trips to Sin City. Apparently this is one such trip. Matthew and I wave and smile and in fourth-grader-like, singsong harmony call out, “Hi, Mrs. Reinhart.” She shakes one wrinkled fist in our direction. Then her poofy-haired companion in the backseat flips us the bird. I’m pretty sure it’s the funniest goddamn thing I’ve ever seen. The two of us collapse back into our seats, laughing hysterically.

found myself constantly drawn to the subject of narcissistic personality disorder (NPD), which I have concluded is inextricably linked to psychopathy, although this link is rarely mentioned in medical papers or among the psychiatric profession generally. As with psychopathy, people with NPD make up approximately 1 per cent of the population with rates greater in men. Another direct comparison between those suffering with NPD and psychopathy/sociopathy is that both types are characterised by exaggerated feelings of self-importance. In its moderate to extreme forms these people are excessively preoccupied with personal adequacy, power, prestige and vanity; mentally unable to see the destructive damage they are causing themselves and others. Symptoms of the NPD disorder include seeking constant approval from others who are successful in positions of power in whatever form it may be. Many are selfish, grandiose pathological liars; their egos and sense of self-esteem over-inflated, while at once they are torn between exaggerated self-appraisal and the reality that they might never amount to much.

I didn’t know you had a new friend, Miller; that’s great.” “Megan’s my new friend too,” Miller said. Finn looked at Megan, practically beaming. “Yeah, I know. That’s pretty clear.” Megan was suddenly very interested in her salad. She felt like everyone at the table was watching her and she didn’t look up again until they had all started to eat. The second she did, Ria caught her eye and shot her an impressed glance. “What?” Megan mouthed, knitting her brows. Ria made a face and looked in Finn’s direction. Everything in her expression implied that she thought Finn was here for Megan. That Finn was here because he liked Megan. Megan rolled her eyes, shook her head no, and looked down at her tray again to cut Ria off from expressing anything further. Holding her breath, she cast a look toward Finn and he glanced quickly away. He had been watching her. Megan’s heart raced and she took a long sip of her soda. Ria was insane. Finn did not like her. Finn liked girls like Kayla Bird. That might not have worked out, but Kayla was clearly his type and clearly nothing like Megan. No. Ria was wrong. She just had to be.

Gossip, even malicious rumors, are worth more than the most expensive publicity campaign in the world. What alarmed me most in the course of my stay in the United States was the habit of spending enormous sums of money in order to achieve so little real luxury. America represents the triumph of quantity over quality. Mass production triumphs; men and women both prefer to buy a multitude of mediocre things rather than a smaller number, carefully chosen. The American woman, faithful to the ideal of optimism with the United States seems to have made its rule of life, spends money entirely in order to gratify the collective need to buy. She prefers three new dresses to one beautiful one and does not linger over a choice, knowing perfectly well that her fancy will be of short duration and the dress which she is in the process of buying will be discarded very soon. The prime need of fashion is to please and attract. Consequently this attraction cannot be born of uniformity, the mother of boredom. Contemporary elegance is at once simple and natural. Since there is no patience where vanity is concerned, any client who is kept waiting considers it a personal insult. The best bargain in the world is a successful dress. It brings happiness to the woman who wears it and it is never too dear for the man who pays for it. The most expensive dress in the world is a dress which is a failure. It infuriates the woman who wears it and it is a burden to the man who pays for it. In addition, it practically always involves him in the purchase of a second dress much more expensive - the only thing that can blot out the memory of the first failure. Living in a house which does not suit you is like wearing someone else's clothes. There will always be women who cling to a particular style of dress because they wore it during the time of their greatest happiness, but white hair is the only excuse for this type of eccentricity. The need for display, which is dormant in all of us, can express itself nowadays in fashion and nowhere else. The dresses of this collection may be worn by only a few of the thousands of women who read and dream about them, but high fashion need not be directly accessible to everyone: it need only exist in the world for its influence to be felt.

If talking pictures could be said to have a father, it was Lee De Forest, a brilliant but erratic inventor of electrical devices of all types. (He had 216 patents.) In 1907, while searching for ways to boost telephone signals, De Forest invented something called the thermionic triode detector. De Forest’s patent described it as “a System for Amplifying Feeble Electric Currents” and it would play a pivotal role in the development of broadcast radio and much else involving the delivery of sound, but the real developments would come from others. De Forest, unfortunately, was forever distracted by business problems. Several companies he founded went bankrupt, twice he was swindled by his backers, and constantly he was in court fighting over money or patents. For these reasons, he didn’t follow through on his invention. Meanwhile, other hopeful inventors demonstrated various sound-and-image systems—Cinematophone, Cameraphone, Synchroscope—but in every case the only really original thing about them was their name. All produced sounds that were faint or muddy, or required impossibly perfect timing on the part of the projectionist. Getting a projector and sound system to run in perfect tandem was basically impossible. Moving pictures were filmed with hand-cranked cameras, which introduced a slight variability in speed that no sound system could adjust to. Projectionists also commonly repaired damaged film by cutting out a few frames and resplicing what remained, which clearly would throw out any recording. Even perfect film sometimes skipped or momentarily stuttered in the projector. All these things confounded synchronization. De Forest came up with the idea of imprinting the sound directly onto the film. That meant that no matter what happened with the film, sound and image would always be perfectly aligned. Failing to find backers in America, he moved to Berlin in the early 1920s and there developed a system that he called Phonofilm. De Forest made his first Phonofilm movie in 1921 and by 1923 he was back in America giving public demonstrations. He filmed Calvin Coolidge making a speech, Eddie Cantor singing, George Bernard Shaw pontificating, and DeWolf Hopper reciting “Casey at the Bat.” By any measure, these were the first talking pictures. However, no Hollywood studio would invest in them. The sound quality still wasn’t ideal, and the recording system couldn’t quite cope with multiple voices and movement of a type necessary for any meaningful dramatic presentation. One invention De Forest couldn’t make use of was his own triode detector tube, because the patents now resided with Western Electric, a subsidiary of AT&T. Western Electric had been using the triode to develop public address systems for conveying speeches to large crowds or announcements to fans at baseball stadiums and the like. But in the 1920s it occurred to some forgotten engineer at the company that the triode detector could be used to project sound in theaters as well. The upshot was that in 1925 Warner Bros. bought the system from Western Electric and dubbed it Vitaphone. By the time of The Jazz Singer, it had already featured in theatrical presentations several times. Indeed, the Roxy on its opening night in March 1927 played a Vitaphone feature of songs from Carmen sung by Giovanni Martinelli. “His voice burst from the screen with splendid synchronization with the movements of his lips,” marveled the critic Mordaunt Hall in the Times. “It rang through the great theatre as if he had himself been on the stage.

The Yoruba terms obinrin and okunrin do express a distinction. Reproduction is, obviously, the basis of human existence, and given its import, and the primacy of anafemale [anatomical female] body-type, it is not surprising that the Yoruba language describes the two types of anatomy. The terms okunrin and obinrin, however, merely indicate the physiological differences between the two anatomies as they have to do with procreation and intercourse. They refer, then, to the physically marked and physiologically apparent differences between the two anatomies. They do not refer to gender categories that connote social privileges and disadvantages. Also, they do not express sexual dimorphism because the distinction they indicate is specific to issues of reproduction. To appreciate this point, it would be necessary to go back to the fundamental difference between the conception of the Yoruba social world and that of Western societies.” “… I argued that the biological determinism in much of Western thought stems from the application of biological explanations in accounting for social hierarchies. This in turn has led to the construction of the social world with biological building blocks. Thus the social and the biological are thoroughly intertwined. This worldview is manifested in male-dominant gender discourses, discourses in which female biological differences are used to explain female sociopolitical disadvantages. The conception of biology as being ‘everywhere’ makes it possible to use it as an explanation in any realm, whether it is directly implicated or not. Whether the question is why women should not vote or why they breast-feed babies, the explanation is one and the same: they are biologically predisposed.” “The upshot of this cultural logic is that men and women are perceived as essentially different creatures. Each category is defined by its own essence. Diane Fuss describes the notion that things have a ‘true essence … as a belief in the real, the invariable and fixed properties which define the whatness of an entity.’ Consequently, whether women are in the labor room or in the boardroom, their essence is said to determine their behavior. In both arenas, then, women’s behavior is by definition different from that of men. Essentialism makes it impossible to confine biology to one realm. The social world, therefore, cannot truly be socially constructed.

The Japanese psychiatrist Kimura Bin, director of the Psychiatric Hos- pital of Kyoto and translator of Binswanger, sought to deepen Heidegger’s anal- ysis of temporality in Being and Time with reference to a classification of the fundamental types of mental illness. To this end he made use of the Latin for- mula post festum (literally, “after the celebration”), which indicates an irreparable past, an arrival at things that are already done. Post festum is symmetrically dis- tinguished from ante festum (“before the celebration”) and intra festum (“during the celebration”). Post festum temporality is that of the melancholic, who always experiences his own “I” in the form of an “I was,” of an irrecoverably accomplished past with respect to which one can only be in debt. This experience of time corresponds in Heidegger to Dasein’s Being-thrown, its finding itself always already abandoned to a factual situation beyond which it can never venture. There is thus a kind of constitutive “melancholy” of human Dasein, which is always late with respect to itself, having always already missed its “celebration.” Ante festum temporality corresponds to the experience of the schizophrenic, in which the direction of the melancholic’s orientation toward the past is in- verted. For the schizophrenic, the “I” is never a certain possession; it is always something to be attained, and the schizophrenic therefore always lives time in the form of anticipation. “The ‘I’ of the schizophrenic,” Kimura Bin writes, “is not the ‘I’ of the ‘already been’; it is not tied to a duty. In other words, it is not the post festum ‘I’ of the melancholic, which can only be spoken of in terms of a past and a debt. . . . Instead, the essential point here is the problem of one’s own possibility of being oneself, the problem of the certainty of becoming oneself and, therefore, the risk of possibly being alienated from oneself” (Kimura Bin 1992: 79). In Being and Time, the schizophrenic’s temporality corresponds to the primacy of the future in the form of projection and anticipation. Precisely because its experience of time originally temporalizes itself on the basis of the future, Dasein can be defined by Heidegger as “the being for whom, in its very Being, Being is always at issue” and also as “in its Being always already anticipat- ing itself.” But precisely for this reason, Dasein is constitutively schizophrenic; it always risks missing itself and not being present at its own “celebration.

Daily work in the field of online advertising, as Jack Goldenberg sees it, is still significantly different from what the trends are propagated by online promotions. Defining online budget According to Jack Goldenberg a vast majority of the budget for online advertising does not exceed $2,000 on a monthly basis, depending on the perception of the company as they can bring effects "online adventure", established budgets for online advertising move in value from $200 to $2,000 per month (with highest proportion of $200-$500). This does not mean that a number of companies gives less advertising - but even then it can not be called "creating the campaign." Goldenberg believes that in order to create an online advertising campaign there should be a budget of at least $500 for the use of different types of online advertising. Goldenberg explains this as: In an environment of such budget is not simply distribute the money "wisely" and that since it has obvious benefits through a variety of online advertising systems. Jack Goldenberg found out how most companies in the world and USA are oriented towards effects in relation to the funds that are made for advertising. In this type of company, regardless of what everyone knows to be used types of brand advertising (advertising through banners - display advertising) to create recognizable firms in certain target groups, the effects of such advertising are not directly comparable with respect to the effects of (price per click - CPC - Cost per click) with contextual advertising, which for years has given much more efficient (measurable) results in relation to advertising banners, concludes Mr. Goldenberg. According to Yoel Goldenberg it is good when there is an understanding in companies that brand advertising has a different type of effects in relation to the PPC (contextual) advertising, and that would be it "documented" in a certain way, it is necessary to constantly explore and find those web sites that deliver the best effects for optimum need of assets. The process of creating an online advertising campaigns, explained by Goldenberg, usually starts (or should start) finding individual Web sites on which to advertise a company could, possibly longer term. Unfortunately, says Goldenberg, in our country is not in all sectors (industries) simply find diverse Web sites from which to choose "pretenders" for online advertising. An even greater problem is the fact that long-term advertising on a Web site does not bring the desired effect, unless it is constantly not working to the content of advertising often changes with an emphasis on meeting the needs of potential clients.

Civil disobedience in the attention economy means withdrawing attention. But doing that by loudly quitting Facebook and then tweeting about it is the same mistake as thinking that the imaginary Pera is a real island that we can reach by boat. A real withdrawal of attention happens first and foremost in the mind. What is needed, then, is not a “once-and-for-all” type of quitting but ongoing training: the ability not just to withdraw attention, but to invest it somewhere else, to enlarge and proliferate it, to improve its acuity. We need to be able to think across different time scales when the mediascape would have us think in twenty-four-hour (or shorter) cycles, to pause for consideration when clickbait would have us click, to risk unpopularity by searching for context when our Facebook feed is an outpouring of unchecked outrage and scapegoating, to closely study the ways that media and advertising play upon our emotions, to understand the algorithmic versions of ourselves that such forces have learned to manipulate, and to know when we are being guilted, threatened, and gaslighted into reactions that come not from will and reflection but from fear and anxiety. I am less interested in a mass exodus from Facebook and Twitter than I am in a mass movement of attention: what happens when people regain control over their attention and begin to direct it again, together.

If the symbolic father is often lurking behind the boss--which is why one speaks of 'paternalism' in various kinds of enterprises--there also often is, in a most concrete fashion, a boss or hierarchic superior behind the real father. In the unconscious, paternal functions are inseparable from the socio-professional and cultural involvements which sustain them. Behind the mother, whether real or symbolic, a certain type of feminine condition exists, in a socially defined imaginary context. Must I point out that children do not grow up cut off from the world, even within the family womb? The family is permeable to environmental forces and exterior influences. Collective infrastructures, like the media and advertising, never cease to interfere with the most intimate levels of subjective life. The unconscious is not something that exists by itself to be gotten hold of through intimate discourse. In fact, it is only a rhizome of machinic interactions, a link to power systems and power relations that surround us. As such, unconscious processes cannot be analyzed in terms of specific content or structural syntax, but rather in terms of enunciation, of collective enunciative arrangements, which, by definition, correspond neither to biological individuals nor to structural paradigms... The customary psychoanalytical family-based reductions of the unconscious are not 'errors.' They correspond to a particular kind of collective enunciative arrangement. In relation to unconscious formation, they proceed from the particular micropolitics of capitalistic societal organization. An overly diversified, overly creative machinic unconscious would exceed the limits of 'good behavior' within the relations of production founded upon social exploitation and segregation. This is why our societies grant a special position to those who specialize in recentering the unconscious onto the individuated subject, onto partially reified objects, where methods of containment prevent its expansion beyond dominant realities and significations. The impact of the scientific aspirations of techniques like psychoanalysis and family therapy should be considered as a gigantic industry for the normalization, adaption and organized division of the socius. The workings of the social division of labor, the assignment of individuals to particular productive tasks, no longer depend solely on means of direct coercion, or capitalistic systems of semiotization (the monetary remuneration based on profit, etc.). They depend just as fundamentally on techniques modeling the unconscious through social infrastructures, the mass media, and different psychological and behavioral devices...Even the outcome of the class struggle of the oppressed--the fact that they constantly risk being sucked into relations of domination--appears to be linked to such a perspective.

One solution might be to liken the path of the light beam through a changing gravitational field to that of a line drawn on a sphere or on a surface that is warped. In such cases, the shortest line between two points is curved, a geodesic like a great arc or a great circle route on our globe. Perhaps the bending of light meant that the fabric of space, through which the light beam traveled, was curved by gravity. The shortest path through a region of space that is curved by gravity might seem quite different from the straight lines of Euclidean geometry. There was another clue that a new form of geometry might be needed. It became apparent to Einstein when he considered the case of a rotating disk. As a disk whirled around, its circumference would be contracted in the direction of its motion when observed from the reference frame of a person not rotating with it. The diameter of the circle, however, would not undergo any contraction. Thus, the ratio of the disk’s circumference to its diameter would no longer be given by pi. Euclidean geometry wouldn’t apply to such cases. Rotating motion is a form of acceleration, because at every moment a point on the rim is undergoing a change in direction, which means that its velocity (a combination of speed and direction) is undergoing a change. Because non-Euclidean geometry would be necessary to describe this type of acceleration, according to the equivalence principle, it would be needed for gravitation as well.

Angels are active and involved in our lives on a regular basis and in amazing ways. They “work” directly for God as messengers, protectors, rescuers, and interceders. There are many types of angels, though none have ever lived on earth the way our guides have (more on them later). They’re Spirit, not physical beings, so they don’t have bodies like we do. I’m told they can take on the appearance of animals or people. There’s an order, or ranking, to the population of angels that include archangels, guardian angels, cherubim, seraphim, basic angels, and others (that’s not the ranking, that’s just a list of angels). I know there are high-ranking angels, or archangels, who have various jobs and missions, and they are above other angels that inspire and intercede for us as well. Pat has regular experiences with Archangels Michael, Gabriel, and Raphael. Michael, for example, is a protector and adept at performing acts of justice and power. She calls on him for assistance when she has difficult clients or people with something very dark attached to them, like when she worked with a young woman who played with a Ouija board. Pat also tells clients who are fearful to call on Michael when they’re nervous or anxious about something. Gabriel is connected to kindness. Raphael is in charge of healing, so Pat calls on him for her clients since she’s a healer. Spirit tells me that angels are powerful and seriously busy. They offer protection, guidance, deliver messages, encourage us, strengthen us, and help to answer our prayers.

According to Finnish psychologist Kaj Björkqvist, by the time a girl is eight years old she is unlikely to express frustration and anger toward others physically. Girls are, on the other hand, as verbally aggressive as boys. Instead of hitting or shoving, girls will use verbal, nonverbal, and socially manipulative skills to hurt others—mainly other girls. Girls will insult and denigrate each other; they will also hold grudges for a very long time. Björkqvist and others have shown that girls are “significantly more likely than boys to become friendly with someone else as revenge”; and that girls will gossip and suggest the “shunning” of another girl. According to Björkqvist, indirect aggression is a type of “hostile behavior [that] is carried out in order to harm the opponent, while avoiding being identified as aggressive.” Björkqvist and others developed a scale, known as the Direct and Indirect Aggression Scale, which measures physical aggression (hitting, kicking, tripping, shoving, pushing, pulling), and verbal aggression (yelling, insulting, teasing, threatening to hurt the other, calling the other names), on the one hand, and on the other hand, indirect aggression (shutting the other out of the group, becoming friends with another as revenge, ignoring, gossiping, telling bad stories, planning secretly to bother the other, saying bad things behind the back, saying to others: “let’s not be with him/her,” telling the other’s secrets to a third person, writing notes in which the other is criticized, criticizing the other’s hair or clothing, trying to get others to dislike the person).

In effect, we know from Darwin that there are only four characteristics necessary in order to get adaptive evolution, right? If you have reproduction, variation, differential success, and an environment of limited resources, you're going to get adaptive evolution. When we set up an economic system, or a political system...*it evolves*. Things evolve within it. And if we don't anticipate that what we write down in our documents about what we're trying to accomplish does not have the capacity to overwhelm whatever niche we have set up and that we will ultimately see the creatures that are supported by the environment that we created, then we will never get this right. Because we will always be fooled by our own intentions, and we will create structures that create predators of an arbitrary kind. So we need to start thinking evolutionarily, because that's the mechanism for shaping society into something of a desirable type rather than a monstrous type. [...] So let's say we're talking about a political structure...and we know we don't like corruption...and we're going to set a penalty for attempting to corrupt the system. OK, now what you've done is you've built a structure in which evolution is going to explore the questions, 'What kind of corruptions are invisible?' and 'What kinds of penalties are tolerable from the point of view of discovering how to alter policy in the direction of some private interest?' Once you've set that up, if you let it run, evolutionarily it will create a genius corruptor, right? It will generate something that is capable of altering the functioning of the system without being spotted, and with being only slightly penalized -- and then you'll have no hope of confronting it, because it's going to be better at shifting policy than you will be at shifting it back. So what you have to do is, you have to build a system in which there *is no selection* that allows for this process to explore mechanisms for corrupting the system, right? You may have to turn the penalties up much higher than you would think, so that any attempt to corrupt the system is ruinous to the thing that attempts it. So the thing never evolves to the next stage, because it keeps going extinct, right? That's a system that is resistant to the evolution of corruption, but you have to understand that it's an evolutionary puzzle in the first place in order to accomplish that goal. [...] We sort of have this idea that we inherited from the wisdom of the 50s that genes are these powerful things lurking inside of us that shift all of this stuff that we can't imagine they would have control over, and there's some truth in it. But the larger truth is that so much of what we are is built into the software layer, and the software layer is there because it is rapidly changeable. That's why evolution shifted things in that direction within humans. And we need to take advantage of that. We need to be responsible for altering things carefully in the software, intentionally, in order to solve problems and basically liberate people and make life better for as many people as possible, rather than basically throw up our hands because we are going to claim that these things live at the genetic layer and therefore what can we do?

Nor is it only as a sign of greater gentleness or refinement of mind, but as a proof of the best possible direction of this refinement, that the tendency of the Gothic to the expression of vegetative life is to be admired. That sentence of Genesis, 'I have given thee every green herb for meat,' like all the rest of the book, has a profound symbolical as well as literal meaning. It is not merely the nourishment of the body, but the food of the soul, that is intended. The green herb is, of all nature, that which is most essential to the healthy spiritual life of man. Most of us do not need fine scenery; the precipice and the mountain peak are not intended to be seen by all men, — perhaps their power is greatest. over those who are unaccustomed to them. But trees and fields and flowers were made for all, and are necessary for all. God has connected the labour which is essential to the bodily sustenance with the pleasures which are healthiest for the heart; and while He made the ground stubborn, He made its herbage fragrant, and its blossoms fair. The proudest architecture that man can build has no higher honour than to bear the image and recall the memory of that grass of the field which is, at once, the type and the support of his existence; the goodly building is then most glorious when it is sculptured into the likeness of the leaves of Paradise; and the great Gothic spirit, as we showed it to be noble in its disquietude, is also noble in its hold of nature; it is, indeed, like the dove of Noah, in that she found no rest upon the face of the waters, — but like her in this also, 'Lo, in her mouth was an olive branch, plucked off.

Which of course leads to the other thing I’ve been thinking about: categories of violence. If we don’t mind being a bit ad hoc, we can pretty easily break violence into different types. There is, for example, the distinction between unintentional and intentional violence: the difference between accidentally stepping on a snail and doing so on purpose. Then there would be the category of unintentional but fully expected violence: whenever I drive a car I can fully expect to smash insects on the windshield (to kill this or that particular moth is an accident, but the deaths of some moths are inevitable considering what I’m doing). There would be the distinction between direct violence, that I do myself, and violence that I order done. Presumably, George W. Bush hasn’t personally throttled any Iraqi children, but he has ordered their deaths by ordering an invasion of their country (the death of this or that Iraqi child may be an accident, but the deaths of some children are inevitable considering what he is ordering to be done). Another kind of violence would be systematic, and therefore often hidden: I’ve long known that the manufacture of the hard drive on my computer is an extremely toxic process, and gives cancer to women in Thailand and elsewhere who assemble them, but until today I didn’t know that the manufacture of the average computer takes about two tons of raw materials (520 pounds of fossil fuels, 48 pounds of chemicals, and 3,600 pounds of water; 4 pounds of fossil fuels and chemicals and 70 pounds of water are used to make just a single two gram memory chip).389 My purchase of the computer carries with it those hidden forms of violence.

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Since Fe is INTPs’ inferior function, it is often more sensitive and less resilient than it is in FJ types. This can make INTPs extremely uncomfortable in emotional situations, especially those involving potential conflict or disharmony. Because of their Fe's concern for maintaining external harmony (or what may be better understood as its discomfort with disharmony), INTPs may abstain from expressing their judgments in order to avoid unsettling others. While not as overtly warm or effusive as FJ types, INTPs can be sensitive to others’ feelings and may go out of their way to avoid hurting or offending them. For instance, in the midst of a discussion, an INTP may want to explain how human mating practices are primarily a product of evolutionary pressures. But if she suspects that others may take offense to such an explanation, she may withhold it to avoid introducing disharmony. Although functioning as superficial peacemakers, INTPs are generally slower to go out of their way to help others (at least in direct, hands-on ways). Especially early in their development, most forgo community service and avoid investing extensive time and energy helping others. This is particularly evident when under stress. If burdened by too many external pressures or demands, INTPs' willingness to help others is one of the first things to go. In short, INTPs’ Fe is more concerned with preserving harmony than it is with extensive helping. This is especially true early in life, when they have yet to achieve their Ti goals. Once those goals have been satisfactorily met, however, they may become more benevolent. We can see this with Einstein, for instance, who displayed increasing beneficence and generosity toward people in the second half of his life.

Steven’s words slush together as he gets to his feet. “Crossing this one off the bucket list.” Then he unbuckles his belt and grabs the waist of his pants—yanking the suckers down to his ankles—tighty whities and all. Every guy in the car holds up his hands to try to block the spectacle. We groan and complain. “My eyes! They burn!” “Put the boa constrictor back in his cage, man.” “This is not the ass I planned on seeing tonight.” Our protests fall on deaf ears. Steven is a man on a mission. Wordlessly, he squats and shoves his lilywhite ass out the window—mooning the gaggle of grannies in the car next to us. I bet you thought this kind of stuff only happened in movies. He grins while his ass blows in the wind for a good ninety seconds, ensuring optimal viewage. Then he pulls his slacks up, turns around, and leans out the window, laughing. “Enjoying the full moon, ladies?” Wow. Steven usually isn’t the type to visually assault the elderly. Without warning, his crazy cackling is cut off. He’s silent for a beat, then I hear him choke out a single strangled word. “Grandma?” Then he’s diving back into the limo, his face grayish, dazed, and totally sober. He stares at the floor. “No way that just happened.” Matthew and I look at each other hopefully, then we scramble to the window. Sure enough, in the driver’s seat of that big old Town Car is none other than Loretta P. Reinhart. Mom to George; Grandma to Steven. What are the fucking odds, huh? .... Matthew and I wave and smile and in fourth-grader-like, singsong harmony call out, “Hi, Mrs. Reinhart.” She shakes one wrinkled fist in our direction. Then her poofy-haired companion in the backseat flips us the bird. I’m pretty sure it’s the funniest goddamn thing I’ve ever seen. The two of us collapse back into our seats, laughing hysterically.

There is no need, I think, of further examples to show that the concept of rta is a libido-symbol like sun, wind, etc. Only, rta is less concretistic and contains the abstract element of fixed direction and regularity, the idea of a predetermined, ordered path or process. It is, therefore, a kind of philosophical libido symbol that can be directly compared with the Stoic concept of heimarmene. For the Stoics heimarmene had the significance of creative, primal heat, and at the same time it was a predetermined, regular process (hence its other meaning: “compulsion of the stars”).104 Libido as psychic energy naturally has these attributes too; the concept of energy necessarily includes the idea of a regulated process, since a process always flows from a higher potential to a lower. It is the same with the libido concept, which signifies nothing more than the energy of the life process. Its laws are the laws of vital energy. Libido as an energy concept is a quantitative formula for the phenomena of life, which are naturally of varying intensity. Like physical energy, libido passes through every conceivable transformation; we find ample evidence of this in the fantasies of the unconscious and in myths. These fantasies are primarily self-representations of energic transformation processes, which follow their specific laws and keep to a definite “path.” This path is the line or curve representing the optimal discharge of energy and the corresponding result in work. Hence it is simply the expression of flowing and self-manifesting energy. The path is rta, the right way, the flow of vital energy or libido, the predetermined course along which a constantly self-renewing current is directed. This path is also fate, in so far as a man’s fate depends on his psychology. It is the path of our destiny and of the law of our being.

Plus tard, un jeune professeur de philosophie, rompu à l'analyse logique, fit, sans le vouloir peut-être, la théorie de cette pratique politique (*). Il la dévoila avec la plus grande clarté, précisément parce que, étant un pur logicien et de bonne foi, il était aveugle aux leçons de l'histoire (2). Au lieu de mettre cette pratique au compte d'une époque, d'un pays, d'une structure social ou d'un homme, il la mit directement en relation avec les préceptes de la religion. Il alla jusqu'à faire l'apologie de la 'ubudiyya (servitude) islamique, opposé au concept de muwatana (citoyenneté) hellénique. Ce professeur ignorait sans doute que le procès de la modernité et de la démocratie était courant au 19e siècle, même en Angleterre, patrie du libéralisme politique. Il n'avait qu'à revenir à l'autobiographie du cardinal Newman, qui retrace les étapes de sa conversion au catholicisme romain, pour retrouver l'essentiel de son argumentation. Ce qu'on peut lui reprocher, c'est qu'il se souciait peu des mobiles de sa pensée ; il s'attribuait une logique qui était celle des faits, non celle des concepts qu'il s'acharnait à redéfinir ; il ne voyait pas qu'elle soutenait une politique éducative, poursuivie par différents moyens depuis plus d'une génération. Qu'un philosophe se décide, à une certaine étape de sa carrière, de s'affilier à l'un des ordres les plus fermés à l'influence du monde moderne, qu'il arrive par la seule force de ses déductions - c'est du moins ce que je présume, peut-être à tort - à justifier une totale démission de l'esprit, à refuser l'idée de citoyenneté, à accepter d'investir un homme, chef d'Etat ou dirigeant de confrérie, d'une pouvoir absolu, prouve à quel point cette politique avait réussi et combien l'individu est malléable. (*)créer, ou de recréer un type d'homme qui fut spontanément en phase à la fois avec son environement moderne et son héritage politique et social." (2) (Hawla Tajdid Taqyim A-turath) chapitre XI, pp 133-134

The CEO answered by saying the bill was too high, that he’d pay half of it and that they would talk about the rest. After that, he stopped answering her calls. The underlying dynamic was that this guy didn’t like being questioned by anyone, especially a woman. So she and I developed a strategy that showed him she understood where she went wrong and acknowledged his power, while at the same time directing his energy toward solving her problem. The script we came up with hit all the best practices of negotiation we’ve talked about so far. Here it is by steps: A “No”-oriented email question to reinitiate contact: “Have you given up on settling this amicably?” A statement that leaves only the answer of “That’s right” to form a dynamic of agreement: “It seems that you feel my bill is not justified.” Calibrated questions about the problem to get him to reveal his thinking: “How does this bill violate our agreement?” More “No”-oriented questions to remove unspoken barriers: “Are you saying I misled you?” “Are you saying I didn’t do as you asked?” “Are you saying I reneged on our agreement?” or “Are you saying I failed you?” Labeling and mirroring the essence of his answers if they are not acceptable so he has to consider them again: “It seems like you feel my work was subpar.” Or “… my work was subpar?” A calibrated question in reply to any offer other than full payment, in order to get him to offer a solution: “How am I supposed to accept that?” If none of this gets an offer of full payment, a label that flatters his sense of control and power: “It seems like you are the type of person who prides himself on the way he does business—rightfully so—and has a knack for not only expanding the pie but making the ship run more efficiently.” A long pause and then one more “No”-oriented question: “Do you want to be known as someone who doesn’t fulfill agreements?” From my long experience in negotiation, scripts like this have a 90 percent success rate. That is, if the negotiator stays calm

Once unbound from the shackles of truth, Fox’s power came from what it decided to cover—its chosen narratives—and what it decided to ignore. Trump’s immature, erratic, and immoral behavior? His sucking up to Putin? His mingling of presidential business and personal profit? Fox talk shows played dumb and targeted the “deep state” instead. Conservative media types were like spiders, spinning webs and trying to catch prey. They insisted the real story was an Obama-led plot against Trump to stop him from winning the election. One night Hannity irrationally exclaimed, “This makes Watergate look like stealing a Snickers bar from a drugstore!” Another night he upped the hysteria, insisting this scandal “will make Watergate look like a parking ticket.” The following night he screeched, “This is Watergate times a thousand.” He strung viewers along, invoking mysterious “sources” who were “telling us” that “this is just the tip of the iceberg.” There was always another “iceberg” ahead, always another twist coming, always another Democrat villain to attack after the commercial break. Hannity and Trump were so aligned that, on one weird night in 2018, Hannity had to deny that he was giving Trump a sneak peek at his monologues after the president tweeted out, twelve minutes before air, “Big show tonight on @SeanHannity! 9: 00 P.M. on @FoxNews.” Political reporters fumbled for their remotes and flipped over to Fox en masse. Hannity raved about the “Mueller crime family” and said the Russia investigation was “corrupt” and promoted a guest who said Mueller “surrounded himself with literally a bunch of legal terrorists,” whatever that meant. Some reporters who did not watch Fox regularly were shocked at how unhinged and extreme the content was. But this was just an ordinary night in the pro-Trump alternative universe. Night after night, Hannity said the Mueller probe needed to be stopped immediately, for the good of the country. Trump’s attempts at obstruction flowed directly from his “Executive Time.

The people are pieces of software called avatars. They are the audiovisual bodies that people use to communicate with each other in the Metaverse. Hiro's avatar is now on the Street, too, and if the couples coming off the monorail look over in his direction, they can see him, just as he's seeing them. They could strike up a conversation: Hiro in the U-Stor-It in L.A. and the four teenagers probably on a couch in a suburb of Chicago, each with their own laptop. But they probably won't talk to each other, any more than they would in Reality. These are nice kids, and they don't want to talk to a solitary crossbreed with a slick custom avatar who's packing a couple of swords. Your avatar can look any way you want it to, up to the limitations of your equipment. If you're ugly, you can make your avatar beautiful. If you've just gotten out of bed, your avatar can still be wearing beautiful clothes and professionally applied makeup. You can look like a gorilla or a dragon or a giant talking penis in the Metaverse. Spend five minutes walking down the Street and you will see all of these. Hiro's avatar just looks like Hiro, with the difference that no matter what Hiro is wearing in Reality, his avatar always wears a black leather kimono. Most hacker types don't go in for garish avatars, because they know that it takes a lot more sophistication to render a realistic human face than a talking penis. Kind of the way people who really know clothing can appreciate the fine details that separate a cheap gray wool suit from an expensive hand-tailored gray wool suit. You can't just materialize anywhere in the Metaverse, like Captain Kirk beaming down from on high. This would be confusing and irritating to the people around you. It would break the metaphor. Materializing out of nowhere (or vanishing back into Reality) is considered to be a private function best done in the confines of your own House. Most avatars nowadays are anatomically correct, and naked as a babe when they are first created, so in any case, you have to make yourself decent before you emerge onto the Street. Unless you're something intrinsically indecent and you don't care.

During homeroom, before first period, I start a bucket list in one of my notebooks. First on the list? 1) Eat in the cafeteria. Sit with people. TALK TO THEM. 2) And…that’s all I can come up with for now. But this is good. One task to work on. No distractions. I can do this. When my lunch period rolls around, I forgo the safety of my bag lunch and the computer lab and slip into the pizza line, wielding my very own tray of semi-edible fare for the first time in years. “A truly remarkable sight.” Jensen cuts into line beside me, sliding his tray next to mine on the ledge in front of us. He lifts his hands and frames me with his fingers, like he’s shooting a movie. “In search of food, the elusive creature emerges from her den and tries her luck at the watering hole." I shake my head, smiling, moving down the line. “Wow, Peters. I never knew you were such a huge Animal Planet fan.” “I’m a fan of all things nature. Birds. Bees. The like.” He grabs two pudding cups and drops one on my tray. “Pandas?” I say. “How did you know? The panda is my spirit animal.” “Oh, good, because Gran has this great pattern for an embroidered panda cardigan. It would look amazing on you.” “Um, yeah, I know. It was on my Christmas list, but Santa totally stiffed me." I laugh as I grab a carton of milk. So does he. He leans in closer. “Come sit with me.” “At the jock table? Are you kidding?” I hand the cashier my lunch card. Jensen squints his eyes in the direction of his friends. “We’re skinny-ass basketball players, Wayfare. We don’t really scream jock.” “Meatheads, then?” “I believe the correct term is Athletic Types.” We step out from the line and scan the room. “So where were you planning on sitting?" “I was thinking Grady and Marco were my safest bet.” “The nerd table?” I gesture to myself, especially my glasses. “I figure my natural camouflage will help me blend, yo.” He laughs, his honey-blond hair falling in front of his eyes. “And hey,” I say, nudging him with my elbow, “last I heard, Peters was cool with nerdy.” He claps me gently on the back. “Good luck, Wayfare. I’m pulling for ya.

The reason the enlightened prince and the wise general conquer the enemy whenever they move and their achievements surpass those of ordinary men is foreknowledge. What is called 'foreknowledge' cannot be elicited from spirits, nor from gods, nor by analogy with past events, nor from calculations. It must be obtained from men who know the enemy situation. There are five sorts of secret agents to be employed. These are native, inside, doubled, expendable, and living. When these five types of agents are all working simultaneously and none knows their method of operation they are called 'The Divine Skein' and are the treasure of a sovereign. Native agents are those of the enemy's country people whom we employ. Inside agents are enemy officials whom we employ. Among the official class there are worthy men who have been deprived of office; others who have committed errors and have been punished. There are sycophants and minions who are covetous of wealth. There are those who wrongly remain long in lowly office; those who have not obtained responsible positions, and those whose sole desire is to take advantage of times of trouble to extend the scope of their own abilities. There are those who are two-faced, changeable, and deceitful, and who are always sitting on the fence. As far as all such are concerned you can secretly inquire after their welfare, reward them liberally with gold and silk, and so tie them to you. Then you may rely on them to seek out the real facts of the situation in their country, and to ascertain its plans directed against you. They can as well create cleavages between the sovereign and his ministers so that these are not in harmonious accord. Doubled agents are enemy spies whom we employ. When the enemy sends spies to pry into my accomplishments or lack of them, I bribe them lavishly, turn them around, and make them my agents. Expendable agents are those of our own spies who are deliberately given fabricated information. We leak information which is actually false and allow our own agents to learn it. When these agents operating in enemy territory are taken by him they are certain to report this false information. The enemy will believe it and make preparations accordingly. But our actions will of course not accord with this, and the enemy will put the spies to death. Sometimes we send agents to the enemy to make a covenant of peace and then attack.

I have come to think of the UFO problem in terms of three distinct levels. The first level is physical. We now know that the UFO behaves like a region of space, of small dimensions (about ten meters), within which a very large amount of energy is stored. This energy is manifested by pulsed light phenomena of intense colors and by other forms of electromagnetic radiation. The second level is biological. Reports of UFOs show all kinds of psychophysiological effects on the witnesses. Exposure to the phenomenon causes visions, hallucinations, space and time disorientation, physiological reactions (including temporary blindness, paralysis, sleep cycle changes), and long-term personality changes. The third level is social. Belief in the reality of UFOs is spreading rapidly at all levels of society throughout the world. Books on the subject continue to accumulate. Documentaries and major films are being made by men and women who grew up with flying-saucer stories. Expectations about life in the universe have been revolutionized. Many modern themes in our culture can be traced back to the "messages from space" coming from UFO contactees of the forties and fifties. The experience of a close encounter with a UFO is a shattering physical and mental ordeal. The trauma has effects that go far beyond what the witnesses recall consciously. New types of behavior are conditioned, and new types of beliefs are promoted. Aside from any scientific consideration, the social, political, and religious consequences of the experience are enormous if they are considered over the timespan of a generation. Faced with the new wave of experiences of UFO contact that are described in books like Communion and Intruders and in movies like Close Encounters of the Third Kind, our religions seem obsolete. Our idea of the church as a social entity working within rational structures is obviously challenged by the claim of a direct communication in modern times with visible beings who seem endowed with supernatural powers. This idea can shake our society to the very roots of its culture. Witnesses are no longer afraid to come forward with personal stories of abductions, of spiritual exchanges with aliens, even of sexual interaction with them. Such reports are folklore in the making. I have discovered that they form a striking parallel to the tales of meetings with elves and jinn of medieval times, with the denizens of "Magonia," the land beyond the clouds of ancient chronicles. But they are something else, too: a portent of important things to come.

Of special concern to restorative justice are the needs of crime victims that are not being adequately met by the criminal justice system. Victims often feel ignored, neglected, or even abused by the justice process. This results in part from the legal definition of crime, which does not include victims. Crime is defined as against the state, so the state takes the place of the victims. Yet victims often have a number of specific needs from the justice process. Due to the legal definition of crime and the nature of the criminal justice process, the following four types of needs seem to be especially neglected: 1. Information. Victims need answers to questions they have about the offense—why it happened and what has happened since. They need real information, not speculation or the legally constrained information that comes from a trial or plea agreement. Securing real information usually requires direct or indirect access to offenders who hold this information. 2. Truth-telling. An important element in healing or transcending the experience of crime is an opportunity to tell the story of what happened. Indeed, it is often important for a victim to be able to retell this many times. There are good therapeutic reasons for this. Part of the trauma of crime is the way it upsets our views of ourselves and our world, our life-stories. Transcendence of these experiences means “restorying” our lives by telling the stories in significant settings, often where they can receive public acknowledgment. Often, too, it is important for victims to tell their stories to the ones who caused the harm and to have them understand the impact of their actions. 3. Empowerment. Victims often feel like control has been taken away from them by the offenses they’ve experienced—control over their properties, their bodies, their emotions, their dreams. Involvement in their own cases as they go through the justice process can be an important way to return a sense of empowerment to them. 4. Restitution or vindication. Restitution by offenders is often important to victims, sometimes because of the actual losses, but just as importantly, because of the symbolic recognition restitution implies. When an offender makes an effort to make right the harm, even if only partially, it is a way of saying “I am taking responsibility, and you are not to blame.” Restitution, in fact, is a symptom or sign of a more basic need, the need for vindication. While the concept of vindication is beyond the scope of this booklet, I am convinced that it is a basic need that we all have when we are treated unjustly. Restitution is one of a number of ways of meeting this need to even the score. Apology may also contribute to this need to have one’s harm recognized.

With the news that he would soon be a daddy again, Steve seemed inspired to work even harder. Our zoo continued to get busier, and we had trouble coping with the large numbers. The biggest draw was the crocodiles. Crowds poured in for the croc shows, filling up all the grandstands. The place was packed. Steve came up with a monumental plan. He was a big fan of the Colosseum-type arenas of the Roman gladiator days. He sketched out his idea for me on a piece of paper. “Have a go at this, it’s a coliseum,” he declared, his eyes wide with excitement. He drew an oval, then a series of smaller ovals in back of it. “Then we have crocodile ponds where the crocs could live. Every day a different croc could come out for the show and swim through a canal system”--he sketched rapidly--“then come out in the main area.” “Canals,” I said. “Could you get them to come in on cue?” “Piece of cake!” he said. “And get this! We call it…the Crocoseum!” His enthusiasm was contagious. Never mind that nothing like this had ever been done before. Steve was determined to take the excitement and hype of the ancient Roman gladiators and combine it with the need to show people just how awesome crocs really were. But it was a huge project. There was nothing to compare it to, because nothing even remotely similar had ever been attempted anywhere in the world. I priced it out: The budget to build the arena would have to be somewhere north of eight million dollars, a huge expense. Wes, John, Frank, and I all knew we’d have to rely on Steve’s knowledge of crocodiles to make this work. Steve’s enthusiasm never waned. He was determined. This would become the biggest structure at the zoo. The arena would seat five thousand and have space beneath it for museums, shops, and a food court. The center of the arena would have land areas large enough for people to work around crocodiles safely and water areas large enough for crocs to be able to access them easily. “How is this going to work, Steve?” I asked, after soberly assessing the cost. What if we laid out more than eight million dollars and the crocodiles decided not to cooperate? “How are you going to convince a crocodile to come out exactly at showtime, try to kill and eat the keeper, and then go back home again?” I bit my tongue when I realized what was coming out of my mouth: advice on crocodiles directed at the world’s expert on croc behavior. Steve was right with his philosophy: Build it, and they will come. These were heady times. As the Crocoseum rose into the sky, my tummy got bigger and bigger with our new baby. It felt like I was expanding as rapidly as the new project. The Crocoseum debuted during an Animal Planet live feed, its premiere beamed all over the world. The design was a smashing success. Once again, Steve had confounded the doubters.

I started blasting my gun. Letting loose a stream of words like I'd never used before. True to form, Misty didn't stay put and stood at my side. Tears stained her cheeks. Her gun firing wildly. It was a blur. The next thing I knew, no zombies were left standing and we knelt at Kali's side. I took out a rag and wiped the feathers from his face. We could tell he was still alive. His chest rising and falling in jerks. "Kali, how bad are you hurt?" I asked with an unsteady voice. "I'm okay, guys. Did we get all of them?" he whispered. "Nate, he's been bit all over!" I looked down at his body, covered in white feathers, speckled with splotches of deep red. "Yep. You got 'em, even those freak chickens." "Nate, I'm thirsty," his voice shaky and cracking. "Okay, buddy. We've got water in the truck." "No, not water. How about a glass of lemonade?" "Kali, what are you saying?" Misty's voice was tense as a piano string. "Hurry, Nate. I'm getting weak—the lemonade." I think running into the crowd of zombies would have been easier than this. Maybe that's why Kali chucked a rock at my head—he knew he could count on me for this. I ripped off a small water gun I had taped on my suit and tore off the cap. "Oh, Nate, don't. Maybe there's something we can do. Maybe—" she stopped. I put my hand behind Kali's neck and felt a slight burn, probably zombie snot. Misty took one of his hands and held it to her chest. "You were so brave, Kali, so brave." My hands didn't shake anymore; they were numb, as if they didn't belong to me. I manipulated them the best I could—like using chopsticks. Lifting Kali's head, I poured the juice into his mouth until it was gone. He was burning up; his skin felt like it was on fire. "I never thought I'd have friends, real friends—thank you, guys." He closed his eyes and I felt the muscles in his neck go limp. Gently, I put his head down and cleaned my blistering hand with the rag. Misty wiped her tears as I put the rag over Kali's face. "No, thank you, kid." We sat there still, silent except for the small cries that we both let slip out. Misty, still holding his hand. Me, staring down at my hands, soaked in tears. I don't know how much time passed. It could have been five minutes; it might have been an hour. Suddenly, the feathers moved, flying in every direction. Looking up, I saw a helicopter coming down in front of us—one of those big black military ones. It landed and three men stepped out. They wore protective gear like you see in those alien movies. I worried a little about what they might have planned for us. I've seen enough movies to know those government types can't be trusted—especially when they're in those protective suits. "What happened here? How did you manage to negate the virus?" one of the hooded figures asked. "Zombie juice," I replied. "Zombie juice?" "Actually it was the Super Zombie Juice Mega Bomb," Misty added as she stood and took my hand.

moi je suis fâché contre notre cercle patriarcal parce qu’il y vient toujours un homme du type le plus insupportable. Vous tous, messieurs, le connaissez très bien. Son nom est Légion. C’est un homme qui a bon coeur, et n’a rien qu’un bon coeur. Comme si c’était une chose rare à notre époque d’avoir bon coeur ; comme si, enfin, on avait besoin d’avoir bon coeur ; cet éternel bon coeur ! L’homme doué d’une si belle qualité a l’air, dans la vie, tout à fait sûr que son bon coeur lui suffira pour être toujours content et heureux. Il est si sûr du succès qu’il néglige tout autre moyen en venant au monde. Par exemple, il ne connaît ni mesure ni retenue. Tout, chez lui, est débordant, à coeur ouvert. Cet homme est enclin à vous aimer soudain, à se lier d’amitié, et il est convaincu qu’aussitôt, réciproquement, tous l’aimeront, par ce seul fait qu’il s’est mis à aimer tout le monde. Son bon coeur n’a même jamais pensé que c’est peu d’aimer chaudement, qu’il faut posséder l’art de se faire aimer, sans quoi tout est perdu, sans quoi la vie n’est pas la vie, ni pour son coeur aimant ni pour le malheureux que, naïvement, il a choisi comme objet de son attachement profond. Si cet homme se procure un ami, aussitôt celui-ci se transforme pour lui en un meuble d’usage, quelque chose comme un crachoir. Tout ce qu’il a dans le coeur, n’importe quelle saleté, comme dit Gogol, tout s’envole de la langue et tombe dans le coeur de l’ami. L’ami est obligé de tout écouter et de compatir à tout. Si ce monsieur est trompé par sa maîtresse, ou s’il perd aux cartes, aussitôt, comme un ours, il fond, sans y être invité, sur l’âme de l’ami et y déverse tous ses soucis. Souvent il ne remarque même pas que l’ami lui-même a des chagrins par-dessus la tête : ou ses enfants sont morts, ou un malheur est arrivé à sa femme, ou il est excédé par ce monsieur au coeur aimant. Enfin on lui fait délicatement sentir que le temps est splendide et qu’il faut en profiter pour une promenade solitaire. Si cet homme aime une femme, il l’offensera mille fois par son caractère avant que son coeur aimant le remarque, avant de remarquer (si toutefois il en est capable) que cette femme s’étiole de son amour, qu’elle est dégoûtée d’être avec lui, qu’il empoisonne toute son existence. Oui, c’est seulement dans l’isolement, dans un coin, et surtout dans un groupe que se forme cette belle oeuvre de la nature, ce « spécimen de notre matière brute », comme disent les Américains, en qui il n’y a pas une goutte d’art, en qui tout est naturel. Un homme pareil oublie – il ne soupçonne même pas –, dans son inconscience totale, que la vie est un art, que vivre c’est faire oeuvre d’art par soi-même ; que ce n’est que dans le lien des intérêts, dans la sympathie pour toute la société et ses exigences directes, et non dans l’indifférence destructrice de la société, non dans l’isolement, que son capital, son trésor, son bon coeur, peut se transformer en un vrai diamant taillé.

Kashmir Shaivism also developed an integrated and effective method of spiritual practice that includes intense devotion, the study of correct knowledge, and a special type of yoga unknown to other systems of practical philosophy. These three approaches are meant to be carefully integrated to produce a strong and vibrant practice. Yoga is the main path that leads to Self-realization, theoretical knowledge saves yogins from getting caught at some blissful but intermediary level of spiritual progress, and devotion provides them the strength and focus with which to digest correctly the powerful results of yoga and so avoid their misuse. This is a practice for both the mind and the heart. The teachings offers offer a fresh and powerful understanding of life that develops the faculties of the mind, while the devotional aspects of Kashmir Shaivism expand the faculties of a student’s heart. Combined together, both faculties help students reach the highest goal to which Shaiva yoga can dead them. The yoga system of Kashmir Shaivism is known as the Trika system. It includes many methods of yoga, which have been classified into three groups known as sambhava, sakta, and anava. Sambhava yoga consists of practices in direct realization of the truth, without making any effort at meditation, contemplation, or the learning of texts. The emphasis is on correct being, free from all aspects of becoming. This yoga transcends the use of mental activity. Sakta yoga consists of many types of practices in contemplation on the true nature of one’s real Self. Anava yoga includes various forms of contemplative meditation on objects other than one’s real Self, such as the mind, the life-force along with its five functions (the five pranas), the physical form along with its nerve-centers, the sounds of breathing, and different aspects of time and space. Trika yoga teaches a form of spiritual practice that is specific to Kashmir Shaivism. This system, along with its rituals, has been discussed in detail in Abhinavagupta’s voluminous Tantraloka, which is one of the world’s great treatises on philosophy and theology. Unlike many other forms of yoga, the Trika system is free from all types of repression of the mind, suppression of the emotions and instincts, and starvation of the senses. It eliminates all self-torturing practices, austere vows or penance, and forcible renunciation. Shaiva practitioners need not leave their homes, or roam as begging monks. Indifference (vairagya) to worldly life is not a precondition to for practicing Trika yoga. Sensual pleasures automatically become dull in comparison with the indescribable experience of Self-bliss. This is a transforming experience that naturally gives rise to a powerful form of spontaneous indifference to worldly pleasures. Finally, regardless of caste, creed, and sex, Trika yoga is open to all people, who through the Lord’s grace, have developed a yearning to realize the truth, and who become devoted to the Divine. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxiii-xxiv

So Japan is allied with Germany and they’re like “Sweet the rest of the world already hates us let’s take their land!” So they start invading China and Malaysia and the Philippines and just whatever else but then they’re like “Hmm what if America tries to stop us? Ooh! Let’s surprise attack Hawaii!” So that’s exactly what they do. The attack is very successful but only in a strictly technical sense. To put it in perspective, let’s try a metaphor. Let’s say you’re having a barbecue but you don’t want to get stung by any bees so you find your local beehive and just go crazy on it with a baseball bat. Make sense? THEN YOU MUST BE JAPAN IN THE ’40s. WHO ELSE WOULD EVER DO THIS? So the U.S. swarms on Japan, obviously but that’s where our bee metaphor breaks down because while bees can sting you they cannot put you in concentration camps (or at least, I haven’t met any bees that can do that). Yeah, after that surprise attack on Pearl Harbor everybody on the West Coast is like “OMG WE’RE AT WAR WITH JAPAN AND THERE ARE JAPANESE DUDES LIVING ALLLL AROUND US.” I mean, they already banned Japanese immigration like a decade before but there are still Japanese dudes all over the coast and what’s more those Japanese dudes are living right next door to all the important aircraft factories and landing strips and shipyards and farmland and forests and bridges almost as if those types of things are EVERYWHERE and thus impossible not to live next door to. Whatever, it’s pretty suspicious. Now, at this point, nothing has been sabotaged and some people think that means they’re safe. But not military geniuses like Earl Warren who points out that the only reason there’s been no sabotage is that the Japanese are waiting for their moment and the fact that there has been no sabotage yet is ALL THE PROOF WE NEED to determine that sabotage is being planned. Frank Roosevelt hears this and he’s like “That’s some pretty shaky logic but I really don’t like Japanese people. Okay, go ahead.” So he passes an executive order that just says “Any enemy ex-patriots can be kicked out of any war zone I designate. P.S.: California, Oregon, and Washington are war zones have fun with that.” So they kick all the Japanese off the coast forcing them to sell everything they own but people are still not satisfied. They’re like “Those guys look funny! We can’t have funny-looking dudes roaming around this is wartime! We gotta lock ’em up.” And FDR is like “Okay, sure.” So they herd all the Japanese into big camps where they are concentrated in large numbers like a hundred and ten thousand people total and then the military is like “Okay, guys we will let you go if you fill out this loyalty questionnaire that says you love the United States and are totally down to be in our army” and some dudes are like “Sweet, free release!” but some dudes are like “Seriously? You just put me in jail for being Asian. This country is just one giant asshole and it’s squatting directly over my head.” And the military is like “Ooh, sorry to hear that buddy looks like you’re gonna stay here for the whole war. Meanwhile your friends get to go fight and die FOR FREEDOM.

It may be cheap, but it should also be sturdy. What must be avoided at all costs is dishonest, distorted and ornate work. What must be sought is the natural, direct, simple, sturdy and safe. Confining beauty to visual appreciation and excluding the beauty of practical objects has proven to be a grave error on the part of modern man. A true appreciation of beauty cannot be fostered by ignoring practical handicrafts. After all, there is no greater opportunity for appreciating beauty than through its use in our daily lives, no greater opportunity for coming into direct contact with the beautiful. It was the tea masters who first recognized this fact. Their profound aesthetic insight came as a result of their experience with utilitarian objects. If life and beauty are treated as belonging to different realms, our aesthetic sensibilities will gradually wither and decline. It is said that someone living in proximity to a flowering garden grows insensitive to its fragrance. Likewise, when one becomes too familiar with a sight, one loses the ability to truly see it. Habit robs us of the power to perceive anew, much less the power to be moved. Thus it has taken us all these years, all these ages, to detect the beauty in common objects. The world of utility and the world of beauty are not separate realms. Users and the used have exchanged a vow: the more an object is used the more beautiful it will become and the more the user uses an object, the more the object will be used. When machines are in control, the beauty they produce is cold and shallow. It is the human hand that creates subtlety and warmth. Weakness cannot withstand the rigors of daily use. The true meaning of the tea ceremony is being forgotten. The beauty of the way of tea should be the beauty of the ordinary, the beauty of honest poverty. Equating the expensive with the beautiful cannot be a point of pride. Under the snow's reflected light creeping into the houses, beneath the dim lamplight, various types of manual work are taken up. This is how time is forgotten; this is how work absorbs the hours and days. yet there is work to do, work to be done with the hands. Once this work begins, the clock no longer measures the passage of time. The history of kogin is the history of utility being transformed into beauty. Through their own efforts, these people made their daily lives more beautiful. This is the true calling, the mission, of handicrafts. We are drawn by that beauty and we have much to learn from it. As rich as it is, America is perhaps unrivalled for its vulgar lack of propriety and decorum, which may account for its having the world's highest crime rate. The art of empty space seen in the Nanga school of monochrome painting and the abstract, free-flowing art of calligraphy have already begun to exert considerable influence on the West. Asian art represents a latent treasure trove of immense and wide-reaching value for the future and that is precisely because it presents a sharp contrast to Western art. No other country has pursued the art of imperfection as eagerly as Japan. Just as Western art and architecture owe much to the sponsorship of the House of Medici during the Reformation, tea and Noh owe much to the protection of the shogun Ashikaga Yoshimasa ( 1436-1490 ). The most brilliant era of Japanese culture, the Higashiyama period ( 1443-1490 ). Literally, sabi commonly means "loneliness" but as a Buddhist term it originally referred to the cessation of attachment. The beauty of tea is the beauty of sabi. It might also be called the beauty of poverty or in our day it might be simply be called the beauty of simplicity. The tea masters familiar with this beauty were called sukisha-ki meaning "lacking". The sukisha were masters of enjoying what was lacking.