Unpleasant Travel Quotes

I feel like a pink worm in the core of this green room, as though I have eaten my way in and should be working on becoming a butterfly, or something. I’m not real awake, here, at the moment. I hear somebody coughing. I hear my heart beating and the high-pitched sound which is my nervous system doing its thing. Oh, God, let today be a normal day. Let me be normally befuddled, normally nervous; get me to the church on time, in time. Let me not startle anyone, especially myself. Let me get through our wedding day as best I can, with no special effects. Deliver Clare from unpleasant scenes. Amen.

It’s April 2006. It’s a Saturday. I’m walking through a market in Seoul, Korea, having a very public screaming match with a young Chinese-Korean woman whom I have recently promoted to Asia-Pacific Regional Manager. Despite the promotion, she is not happy. I think she wants my job. Right now, I’d happily give it to her if it would shut her up and calm me down. If I’d wanted a screaming match, I could have stayed at home; no, correct that, I’ve never had a domestic dispute as loud and unpleasant as this is turning out to be.

Dark nights are unpleasant," "Yes, for strangers to travel," "The clouds are heavy." "Yes, a storm is approaching.

O, great wise man,' she said, 'I have been wondering so many things. Is life more than sitting at home doing the same thing over and over? Wise man, is life more than watching one's relatives do unpleasant things, or more than grim tasks one must perform at school and at work? Is life more than being entertained by literature, wise man, or more than traveling from one place to another, suffering from poor emotional health and pondering the people one loves? And what about those who lead a life of mystery? And the mysteries of life? And, wise man, what about the overall feeling of doom that one cannot ever escape no matter what one does, and miscellaneous things that I have neglected to mention in specific?

Each of our lives’ is a separate and precious journey. No matter how happy, sad, painful, tragic or confusing it may by, it is unique and beautiful. No matter if we hurt others or if we ourselves were hurt, it happened and it is part of our story. If we think we can have complete control over this journey, our journey will wake us up… usually with a very unpleasant surprise. More than genetics, money or education, it is our journey who defines who we are. It defines what kind of person you are. Not the experiences you encountered nor the happy or traumatic events you may have endured. But rather how we dealt with those events and how we continue to deal with those events; when we evaluate ourselves and how we treat others. Your journey is part of your story. But it is not the complete story of who and how you are. You are a soul, a spirit, who has traveled through this life and along the way; you learned and gathered bits and pieces from here and there. And you, yourself, have woven together a soul, a spirit. And that is who you are today. You define… you. Oh, and just in case you thought your journey, your story was over… surprise, its not. So keep weaving. You are not finished yet. It is never to late to define who you are.

It is lonely behind these boundaries. Some people-particularly those whom psychiatrists call schizoid-because of unpleasant, traumatizing experiences in childhood, perceive the world outside of themselves as unredeemably dangerous, hostile, confusing and unnurturing. Such people feel their boundaries to be protecting and comforting and find a sense of safety in their loneliness. But most of us feel our loneliness to be painful and yearn to escape from behind the walls of our individual identities to a condition in which we can be more unified with the world outside of ourselves. The experience of falling in love allows us this escapetemporarily. The essence of the phenomenon of falling in love is a sudden collapse of a section of an individual's ego boundaries, permitting one to merge his or her identity with that of another person. The sudden release of oneself from oneself, the explosive pouring out of oneself into the beloved, and the dramatic surcease of loneliness accompanying this collapse of ego boundaries is experienced by most of us as ecstatic. We and our beloved are one! Loneliness is no more! In some respects (but certainly not in all) the act of falling in love is an act of regression. The experience of merging with the loved one has in it echoes from the time when we were merged with our mothers in infancy. Along with the merging we also reexperience the sense of omnipotence which we had to give up in our journey out of childhood. All things seem possible! United with our beloved we feel we can conquer all obstacles. We believe that the strength of our love will cause the forces of opposition to bow down in submission and melt away into the darkness. All problems will be overcome. The future will be all light. The unreality of these feelings when we have fallen in love is essentially the same as the unreality of the two-year-old who feels itself to be king of the family and the world with power unlimited. Just as reality intrudes upon the two-year-old's fantasy of omnipotence so does reality intrude upon the fantastic unity of the couple who have fallen in love. Sooner or later, in response to the problems of daily living, individual will reasserts itself. He wants to have sex; she doesn't. She wants to go to the movies; he doesn't. He wants to put money in the bank; she wants a dishwasher. She wants to talk about her job; he wants to talk about his. She doesn't like his friends; he doesn't like hers. So both of them, in the privacy of their hearts, begin to come to the sickening realization that they are not one with the beloved, that the beloved has and will continue to have his or her own desires, tastes, prejudices and timing different from the other's. One by one, gradually or suddenly, the ego boundaries snap back into place; gradually or suddenly, they fall out of love. Once again they are two separate individuals. At this point they begin either to dissolve the ties of their relationship or to initiate the work of real loving.

People who neglect their children in the grossest of ways more often than not will consider themselves the most loving of parents. It is clear that there may be a self-serving quality in this tendency to confuse love with the feelings of love; it is easy and not at all unpleasant to find evidence of love in one’s feelings. It may be difficult and painful to search for evidence of love in one’s actions.

It left me with an unpleasant feeling as if I had traveled and gone nowhere, and the whole journey was reduced to this impression of pointlessness.

We like to think we control our minds, control the flow of thought, but if it was possible to do that then you wouldn’t have travelled halfway around the world for my advice.’ He pointed at me, playfully, laughing. ‘In fact, if it were possible to control your thoughts then you’d never have any reason to get stressed at all. You’d simply block out all the unpleasant thoughts and live peacefully with all your happy thoughts.’ I couldn’t believe how obvious it sounded when he explained it like that. It was almost as if I already knew it at some level, but had somehow forgotten to apply the idea to my life.

When I go to sea, I go as a simple sailor, right before the mast, plumb down into the forecastle, aloft there to the royal mast-head. True, they rather order me about some, and make me jump from spar to spar, like a grasshopper in a May meadow. And at first, this sort of thing is unpleasant enough. It touches one's sense of honor, particularly if you come of an old established family in the land, the van Rensselaers, or Randolphs, or Hardicanutes. And more than all, if just previous to putting your hand into the tar-pot, you have been lording it as a country schoolmaster, making the tallest boys stand in awe of you. The transition is a keen one, I assure you, from the schoolmaster to a sailor, and requires a strong decoction of Seneca and the Stoics to enable you to grin and bear it. But even this wears off in time. What of it, if some old hunks of a sea-captain orders me to get a broom and sweep down the decks? What does that indignity amount to, weighed, I mean, in the scales of the New Testament? Do you think the archangel Gabriel thinks anything the less of me, because I promptly and respectfully obey that old hunks in that particular instance? Who ain't a slave? Tell me that. Well, then, however the old sea-captains may order me about—however they may thump and punch me about, I have the satisfaction of knowing that it is all right; that everybody else is one way or other served in much the same way—either in a physical or metaphysical point of view, that is; and so the universal thump is passed round, and all hands should rub each other's shoulder-blades, and be content.

I traveled a road that was supposed to be fatal before and came out alive. I met quite a few unpleasant characters on my journey and had a few anxious moments, but I learned from them that the best weapon you can give an enemy is your own fear.

At the age of twenty-nine Gautama slipped away from his palace in the middle of the night, leaving behind his family and possessions. He travelled as a homeless vagabond throughout northern India, searching for a way out of suffering. He visited ashrams and sat at the feet of gurus but nothing liberated him entirely – some dissatisfaction always remained. He did not despair. He resolved to investigate suffering on his own until he found a method for complete liberation. He spent six years meditating on the essence, causes and cures for human anguish. In the end he came to the realisation that suffering is not caused by ill fortune, by social injustice, or by divine whims. Rather, suffering is caused by the behaviour patterns of one’s own mind. Gautama’s insight was that no matter what the mind experiences, it usually reacts with craving, and craving always involves dissatisfaction. When the mind experiences something distasteful it craves to be rid of the irritation. When the mind experiences something pleasant, it craves that the pleasure will remain and will intensify. Therefore, the mind is always dissatisfied and restless. This is very clear when we experience unpleasant things, such as pain. As long as the pain continues, we are dissatisfied and do all we can to avoid it. Yet even when we experience pleasant things we are never content. We either fear that the pleasure might disappear, or we hope that it will intensify. People dream for years about finding love but are rarely satisfied when they find it. Some become anxious that their partner will leave; others feel that they have settled cheaply, and could have found someone better. And we all know people who manage to do both.

It must be extremely unsettling for you not having any memory of the past," Anna said with a soft note of curiosity in her voice. "Frightening is a better word." Victoria's expression grew somber as she bit her lip in a display of distress. Suddenly her face lightened and a smile curved her lips. "Although I think my reputation for having a very unpleasant personality is much more intimidating.

MARY: Catherine! Is it necessary to include such a detail? CATHERINE: Do you expect our readers to believe that we had no bodily needs or functions for entire days at a time? MARY: No, but such things are simply—unstated. They go without saying. CATHERINE: It’s very fashionable now to include realistic details, no matter how unpleasant or improper. Look at the French writers. Look at Émile Zola. MARY: We are not French.

There is an obvious objection to evolutionary models which assume that our strongest social ties are based on close biological kinship: many humans just don’t like their families very much. And this appears to be just as true of present-day hunter-gatherers as anybody else. Many seem to find the prospect of living their entire lives surrounded by close relatives so unpleasant that they will travel very long distances just to get away from them.

Nurses and doctors come and go, and family. It's like they're visiting a person at his lonely outpost on the space station, miles above the earth. How do they get there - just coming in through the door like that? In the brief moment between infinite communion with the ceiling and the beginning of whatever conversation they've come to strike up, it seems like the deepest mystery in the world. And then they break the spell, and the world contracts, palpably shifts from one reality into a new and much more unpleasant one, in which there is pain, and suffering, and people who when they are hurt stay hurt for a long time or sometimes forever, if there is such a thing as forever. Forever is a question you start asking when you look at the ceiling. It becomes a word you hear in the same way that people who associate sound with color might hear a flat sky blue. The open shy through which forgotten satellites travel. Forever.

When machinery functions perfectly it ceases to be there-but so do we. Radios and films allow us to be where we are not and not be where we are. Moreover, machinery is veiling. It is a way of hiding our inaction from ourselves under what appear to be actions of great effectiveness. We persuade ourselves that, comfortably seated behind the wheels of our autos, shielded from every unpleasant change of weather, and raising or lowering our foot an inch or two, we have actually traveled somewhere.

For all the unpleasant suggestion that it conjured, it was the one room in the inn that had vitality, and was not morne and drear. The other rooms appeared neglected or unused; even the parlor by the entrance-porch had a solitary air, as though it were many months since an honest traveler had stepped upon the threshold and warmed his back before a glowing fire. The guest-rooms upstairs were in an even worse state of repair. One was used for lumber, with boxes piled against the wall, and old horse-blankets chewed and torn by families of rats or mice.

My point is that bias is not advertised by a glowing sign worn around jurors’ necks; we are all guilty of it, because the brain is wired for us to see what we believe, and it usually happens outside of everyone’s awareness. Affective realism decimates the ideal of the impartial juror. Want to increase the likelihood of a conviction in a murder trial? Show the jury some gruesome photographic evidence. Tip their body budgets out of balance and chances are they’ll attribute their unpleasant affect to the defendant: “I feel bad, therefore you must have done something bad. You are a bad person.” Or permit family members of the deceased to describe how the crime has hurt them, a practice known as a victim impact statement, and the jury will tend to recommend more severe punishments. Crank up the emotional impact of a victim impact statement by recording it professionally on video and adding music and narration like a dramatic film, and you’ve got the makings of a jury-swaying masterpiece.45 Affective realism intertwines with the law outside the courtroom as well. Imagine that you are enjoying a quiet evening at home when suddenly you hear loud banging outside. You look out the window and see an African American man attempting to force open the door of a nearby house. Being a dutiful citizen, you call 911, and the police arrive and arrest the perpetrator. Congratulations, you have just brought about the arrest of Harvard professor Henry Louis Gates, Jr., as it happened on July 16, 2009. Gates was trying to force open the front door of his own home, which had become stuck while he was traveling. Affective realism strikes again. The real-life eyewitness in this incident had an affective feeling, presumably based on her concepts about crime and skin color, and made a mental inference that the man outside the window had intent to commit a crime.

Depression is suffered by people who see no reason to like themselves at all. Depression is a state of self-hate. It is the horror of feeling oneself inescapably bound within the body of someone you fear, loathe and despise. Depression is a state of mind that inevitably invites paranoia; if you find yourself loathsome, you expect the rest of the world to find you loathsome too. What’s more, you feel you have no business infecting other people’s existence with your unpleasant presence … Because I have this loony belief that I am somehow contagious, and that those who might catch whatever it is hate me anyway, I become hysterically frightened of other people. I ignore the phone and hide if someone knocks at the door. If I have to go to the bank or the shops I will either walk miles the long way round to avoid people I know, or travel to another town where I can be fairly sure of going unrecognised … Many depressives commit suicide, I’m sure, as the last act of unselfishness … I’m convinced that many of the neat, quiet, unexpected suicides are committed by depressives who quite simply wish not to be a nuisance any longer … I find it quite easy when I’m at my lowest to present a logical case for my removal. It would, for instance, be infinitely kinder to my family. Hours are spent working out which would be the least inconvenient moment to lay my head in the gas oven. There never is a convenient moment, of course, because I’ve learnt over the years to crowd my schedule with certain unavoidable commitments … I always make sure I’m permanently in debt because I would feel it rather disgraceful to go leaving other people to pay my bills.

The central figure of Buddhism is not a god but a human being, Siddhartha Gautama. According to Buddhist tradition, Gautama was heir to a small Himalayan kingdom, sometime around 500 BC. The young prince was deeply affected by the suffering evident all around him. He saw that men and women, children and old people, all suffer not just from occasional calamities such as war and plague, but also from anxiety, frustration and discontent, all of which seem to be an inseparable part of the human condition. People pursue wealth and power, acquire knowledge and possessions, beget sons and daughters, and build houses and palaces. Yet no matter what they achieve, they are never content. Those who live in poverty dream of riches. Those who have a million want two million. Those who have two million want 10 million. Even the rich and famous are rarely satisfied. They too are haunted by ceaseless cares and worries, until sickness, old age and death put a bitter end to them. Everything that one has accumulated vanishes like smoke. Life is a pointless rat race. But how to escape it? At the age of twenty-nine Gautama slipped away from his palace in the middle of the night, leaving behind his family and possessions. He travelled as a homeless vagabond throughout northern India, searching for a way out of suffering. He visited ashrams and sat at the feet of gurus but nothing liberated him entirely – some dissatisfaction always remained. He did not despair. He resolved to investigate suffering on his own until he found a method for complete liberation. He spent six years meditating on the essence, causes and cures for human anguish. In the end he came to the realisation that suffering is not caused by ill fortune, by social injustice, or by divine whims. Rather, suffering is caused by the behaviour patterns of one’s own mind. Gautama’s insight was that no matter what the mind experiences, it usually reacts with craving, and craving always involves dissatisfaction. When the mind experiences something distasteful it craves to be rid of the irritation. When the mind experiences something pleasant, it craves that the pleasure will remain and will intensify. Therefore, the mind is always dissatisfied and restless. This is very clear when we experience unpleasant things, such as pain. As long as the pain continues, we are dissatisfied and do all we can to avoid it. Yet even when we experience pleasant things we are never content. We either fear that the pleasure might disappear, or we hope that it will intensify. People dream for years about finding love but are rarely satisfied when they find it. Some become anxious that their partner will leave; others feel that they have settled cheaply, and could have found someone better. And we all know people who manage to do both.

To be sure, there exists in principle a quite simple economic mechanism that should restore equilibrium to the process: the mechanism of supply and demand. If the supply of any good is insufficient, and its price is too high, then demand for that good should decrease, which should lead to a decline in its price. In other words, if real estate and oil prices rise, then people should move to the country or take to traveling about by bicycle (or both). Never mind that such adjustments might be unpleasant or complicated; they might also take decades, during which landlords and oil well owners might well accumulate claims on the rest of the population so extensive that they could easily come to own everything that can be owned, including rural real estate and bicycles, once and for all.3 As always, the worst is never certain to arrive. It is much too soon to warn readers that by 2050 they may be paying rent to the emir of Qatar.

...I shall let [Anne] Wallace put the case herself, at what I think is necessary length: 'As travel in general becomes physically easier, faster, and less expensive, more people want and are able to arrive at more destinations with less unpleasant awareness of their travel process. At the same time the availability of an increasing range of options in conveyance, speed, price, and so forth actually encouraged comparisons of these different modes...and so an increasingly positive awareness of process that even permitted semi-nostalgic glances back at the bad old days...Then, too, although local insularity was more and more threatened...people also quite literally became more accustomed to travel and travellers, less fearful of 'foreign' ways, so that they gradually became able to regard travel as an acceptable recreation. Finally, as speeds increased and costs decreased, it simply ceased to be true that the mass of people were confined to that circle of a day's walk: they could afford both the time and the money to travel by various means and for purely recreational purposes...And as walking became a matter of choice, it became a possible positive choice: since the common person need not necessarily be poor. Thus, as awareness of process became regarded as advantageous, 'economic necessity' became only one possible reading (although still sometimes a correct one) in a field of peripatetic meanings that included 'aesthetic choice'.' It sounds a persuasive case. It is certainly possible that something like the shift in consciousness that Wallace describes may have taken place by the 'end' (as conventionally conceived) of the Romantic period, and influenced the spread of pedestrianism in the 1820s and 1830s; even more likely that such a shift was instrumental in shaping the attitudes of Victorian writing in the railway age, and helped generate the apostolic fervour with which writers like Leslie Stephen and Robert Louis Stevenson treated the walking tour. But it fails to account for the rise of pedestrianism as I have narrated it.

And new physical problems are arising almost daily. I'm getting problems from a painful trapped nerve in my shoulder, where my rucksack strap has been pinching it, and I can't straighten my arm above shoulder level - soon I will be limping like Richard III. By now my back is covered with eczema, the result of a perpetually sodden shirt and rucksack pressed against it day after day in this heat. In one place my pack has rubbed a painful hole in my skin through the eczema; carrying my rucksack was unpleasant before, but now it is purgatory. This eczema must be partly due to eating bad food for so long - I never had this problem at home. I'm expecting my teeth and hair to start falling out before long, and I've got more or less a permanent acid indigestion from eating so much junk. Week after week I've lived on lukewarm Coca-Cola, stale buns and doughnuts, slurps, green bananas, powdered milk and far too many cigarettes. With all the rubbishy food and sugar soft drinks I've been consuming, I'll see the east coast through a hypoglycaemic haze.

Tonight, however, Dickens struck him in a different light. Beneath the author’s sentimental pity for the weak and helpless, he could discern a revolting pleasure in cruelty and suffering, while the grotesque figures of the people in Cruikshank’s illustrations revealed too clearly the hideous distortions of their souls. What had seemed humorous now appeared diabolic, and in disgust at these two favourites he turned to Walter Pater for the repose and dignity of a classic spirit. But presently he wondered if this spirit were not in itself of a marble quality, frigid and lifeless, contrary to the purpose of nature. ‘I have often thought’, he said to himself, ‘that there is something evil in the austere worship of beauty for its own sake.’ He had never thought so before, but he liked to think that this impulse of fancy was the result of mature consideration, and with this satisfaction he composed himself for sleep. He woke two or three times in the night, an unusual occurrence, but he was glad of it, for each time he had been dreaming horribly of these blameless Victorian works… It turned out to be the Boy’s Gulliver’s Travels that Granny had given him, and Dicky had at last to explain his rage with the devil who wrote it to show that men were worse than beasts and the human race a washout. A boy who never had good school reports had no right to be so morbidly sensitive as to penetrate to the underlying cynicism of Swift’s delightful fable, and that moreover in the bright and carefully expurgated edition they bring out nowadays. Mr Corbett could not say he had ever noticed the cynicism himself, though he knew from the critical books it must be there, and with some annoyance he advised his son to take out a nice bright modern boy’s adventure story that could not depress anybody. Mr Corbett soon found that he too was ‘off reading’. Every new book seemed to him weak, tasteless and insipid; while his old and familiar books were depressing or even, in some obscure way, disgusting. Authors must all be filthy-minded; they probably wrote what they dared not express in their lives. Stevenson had said that literature was a morbid secretion; he read Stevenson again to discover his peculiar morbidity, and detected in his essays a self-pity masquerading as courage, and in Treasure Island an invalid’s sickly attraction to brutality. This gave him a zest to find out what he disliked so much, and his taste for reading revived as he explored with relish the hidden infirmities of minds that had been valued by fools as great and noble. He saw Jane Austen and Charlotte Brontë as two unpleasant examples of spinsterhood; the one as a prying, sub-acid busybody in everyone else’s flirtations, the other as a raving, craving maenad seeking self-immolation on the altar of her frustrated passions. He compared Wordsworth’s love of nature to the monstrous egoism of an ancient bellwether, isolated from the flock.

I suppose it means that I will be free to travel with my maid, or to live in the country while you are in town, or I may live in town while you are in the country if I wish. I mean if I find your company...er...unpleasant." "I see," Daniel said dryly. "And if we are always apart, how exactly are we to gain heirs?" "Oh." Suzette flushed. "Well, I suppose we could arrange for occasional visits for...er...procreative purposes." "Occasional visits for procreative purposes?" he achoed with disbelief, and then muttered dryly, "My, how scintillating that sounds." Suzette frowned, for really it did sound rather cold, nothing like the passionate delirium she had read about in one of Lisa's novels. But then, truthfully,she simply couldn't fathom the ecstasies described in that book. She'd never even been kissed and what if she didn't enjoy his kisses? Just because he didn't have bad breath didn't mean she would enjoy these visits she spoke of so boldly. Coming to a decision, she straightened abruptly, and said, "We must kiss." That caught his attention and he asked with amazement, "What?" "Well, we should see if we would deal well together in...er...that regard," she muttered, blushing hotly. Swallowing, she forced herself to add firmly, "You should kiss me. Then we will know." "My dear young lady," Daniel began seeming half amused and half horrified, "I really do not think-" "Oh,for pity's sake," Suzette interuppted impatiently, and then leaned forward again,this time pressing her lips to his. In her rush to get it over with, she lost her balance a bit and had to catch a hold of his jacket to steady herself as she smooshed her mouth against his. She then waited for the warm and wonderful commotion she'd read about to assault her. Unfortunately, there wasn't any commotion. Really this was no more exciting than pressing her mouth to a cup, Suzette thought with dismay, and released him to sit back again with a most disappointed sigh. "Oh dear, I fear you're no good at this." "Excuse me? I am no good at this?" Daniel asked with amazed disbelief. "My dear girl, if you think that was a kiss-" "Do stop calling me a girl," Suzette snapped a bit impatiently and got to her feet, too agitated now to sit. "You sound like you're old enough to be my father and you aren't quite that old." "Not quite that old? For pity's sake! What a charmer you are," he said with irritation, and then stood up as well and informed her with some dignity, "That was not a proper kiss." "Well if you are such an expert, why do you not show me how to do it right?" she suggested, glowering with frustration at this turn of events.

I traveled with novels the same way people traveled with their vape pens—glued in my hands. Imagine being in an awkward situation and you didn’t have something to occupy your hands with. Books had saved me multiple times on the city buses. You’d be shocked at how many times I’d escaped into reading during unpleasant commutes around the city. Novels saved millions of people from uncomfortable situations.

I am afraid I cannot convey the peculiar sensations of time traveling. They are excessively unpleasant. There is a feeling exactly like that one has upon a switchback—of a helpless headlong motion! I felt the same horrible anticipation, too, of an imminent smash.

Ten o’clock,’ whispered Snape, with a smile that showed his yellow teeth. ‘Poor Gryffindor … fourth place this year, I fear …’ And he left the bathroom without another word, leaving Harry to stare into the cracked mirror, feeling sicker, he was sure, than Ron had ever felt in his life. ‘I won’t say “I told you so”,’ said Hermione, an hour later in the common room. ‘Leave it, Hermione,’ said Ron angrily. Harry had never made it to dinner; he had no appetite at all. He had just finished telling Ron, Hermione and Ginny what had happened, not that there seemed to have been much need. The news had travelled very fast: apparently Moaning Myrtle had taken it upon herself to pop up in every bathroom in the castle to tell the story; Malfoy had already been visited in the hospital wing by Pansy Parkinson, who had lost no time in vilifying Harry far and wide, and Snape had told the staff precisely what had happened: Harry had already been called out of the common room to endure fifteen highly unpleasant minutes in the company of Professor McGonagall, who had told him he was lucky not to have been expelled and that she supported whole-

How well did Europeans adapt to cornbread? Snobby travelers despised it, describing it as ‘harsh,’ ‘coarse,’ and ‘unpleasant,’ an acquired taste at best. But poor people ate it readily, even on special occasions.

To be sure, there exists in principle a quite simple economic mechanism that should restore equilibrium to the process: the mechanism of supply and demand. If the supply of any good is insufficient, and its price is too high, then demand for that good should decrease, which should lead to a decline in its price. In other words, if real estate and oil prices rise, then people should move to the country or take to traveling about by bicycle (or both). Never mind that such adjustments might be unpleasant or complicated; they might also take decades, during which landlords and oil well owners might well accumulate claims on the rest of the population so extensive that they could easily come to own everything that can be owned, including rural real estate and bicycles, once and for all.3 As always, the worst is never certain to arrive. It is much too soon to warn readers that by 2050 they may be paying rent to the emir of Qatar.

The fabled mind-broadening power of travel is usually a gradual affair, something that creeps up on you the more you put yourself out in the world, but in Iran it was a sledgehammer effect. I found myself rethinking, recalibrating just about everything every minute of the day. It was like being whacked in the face with my own prejudices and misconceptions at every turn; but it wasn’t an unpleasant experience, it was thrilling.

With a coterie of unpleasant residents doing mischief with travelers.” “What’s a coterie?” “A somewhat large group.” “How large?” “Some say an army,” said Ipos. “But a minor one.” “Why didn’t you say so? It sounds completely reasonable.” “Good.” “No, it doesn’t. I was being sarcastic.” Merihim frowned.

Romantic retrospect aside, the night spent in the truck is distinctly unpleasant. We are cramped and cold. The much-vaunted heating of the truck is ineffectual. The wind prises through the cracks in the sides of the windows, and penetrates us to the bone. My feet are moist in my shoes, yet to take my socks off is to chill my feet even further. We take every warm item of clothing out of our bags and swaddle ourselves into immobility. The sheepskin on the seat cuts out a bit of the cold rising from below. We share a blanket and Sui, before he goes off to sleep, makes sure I get a generous part of this. He then drops off to sleep, and tugs it away. He jockeys for space, and I am forced to lean forward. He begins to snore. To make it all worse, both he and Gyanseng sleeptalk. They have told me before tat I do, too, but I've never noticed it. What I do notice, however, late at night, with my two territorially acquisitive companions wedging me forwards, is that I have started talking to myself: naming the constellations I can see move across the mud-stained windscreen, interviewing myself, reciting odd snatches of poetry. I also notice that I am hungry, which is curious, because during the day I was not; and itchy, which is to be expected after so much unwashed travel; and sleepy, though I cannot sleep for cold and headache and discomfort; and alas, bored out of my mind. When things get really bad, I imagine myself in a darkened room, up to my shoulders in a tub of hot water, with a glass of Grand Marnier beside me and the second movement of Mozart's Clarinet Quintet sounding gently in my ears. This voluptuous vision, rather than making my present condition seem even more insupportable, actually enables me to escape for a while from the complaints of my suffering body.

give weight to all the great experiences and let the unpleasant ones roll away like coconuts down an embankment.

parked the car in the underground garage beneath the office building that served as Ranger headquarters. Before Dante could get out of the car I said, “You should stay here.” It wasn’t a surprise when he muttered, “Not fucking happening, Pop-pop,” but when he reached for the door handle, I grabbed his left bicep. I ignored the not entirely unpleasant sensation that traveled up the length of my arm. “Are

I know I can be a bit forward and I do talk entirely too much, which I would try to do something about but it seems there is always something interesting to say. And I'm afraid if I don't say it when it comes to mind, I will probably explode or something equally unpleasant--" Marian Henderson

It is not uncommon for the cyclist, in the first flush of enthusiasm which quickly follows the unpleasantness of taming the steel steed, to remark, ‘Wheeling is just like flying!’ This is true in more ways than one.… Both modes of travel are riding upon the air, though in one case a small quantity of air is carried in a bag and in the other the air is unbagged.… To learn to wheel one must learn to balance; to learn to fly one must learn to balance.

It is hardly surprising that the initial stage of most mountain journeys involves laborious uphill hiking. Coming at a time when the typical hiker is out of shape, unacclimated, and transporting the heaviest load of the entire trip, the seemingly endless hillsides can elicit rumblings from even the hardiest backpackers. The first section of the High Route qualifies as a splendid example of such unremitting travel, for the hiker must toil up 6,000 feet to the first major pass, a disheartening prospect. Weathered dead pine at timberline Optimistic hikers who seek the brighter side of unpleasant situations, however, will quickly discover mitigating factors on this interminable slope. The well-manicured trail zigzags up the north wall of Kings Canyon with such a gentle gradient that the traveler can slip into a rhythmic pace where the miles pass far more quickly than would be possible on a steeper, rockier path. Thus freed from scrutinizing the terrain immediately ahead, the hiker can better appreciate the two striking formations on the opposite side of the canyon. Directly across the way towers the enormous facade of Grand Sentinel, rising 3,500 feet above the meadows lining the valley floor. Several miles to the east lies the sculpted oddity known as the Sphinx, a delicate pinnacle capping a sweeping apron of granite. These two landmarks, visible for much of the ascent to the Monarch Divide, offer travelers a convenient means of gauging their progress; for instance, when one is finally level with the top of the Sphinx, the upward journey is two-thirds complete. Hikers able to identify common Sierra trees

As I travelled south through Europe everything got bigger. This applied to nice things like fruit-the nectarines and tomatoes were about six times as large in Greece as they were in Britain for example. But the principle also applied to unpleasant things, like spiders, and worms, and all other nameless and horrifying insects and arachnids of Greece.

We can always pass some time visiting my herd of sheep.” “I think I’ve seen all the animals I care to see today, thank you very much, and even though the thought of avoiding whatever unpleasantness is transpiring between Abigail and Iris is tempting, I really won’t be comfortable leaving Abigail for long, even with Archibald and Mr. Kenton to keep an eye on her.” “That’s very thoughtful of you,” Bram said, sending Lucetta a charming smile that had her knees going a little wobbly. Shoving aside the idea that he was far too attractive when he smiled, and ignoring the curious condition of her knees, Lucetta fell into step beside him and began chatting about the weather, of all things. As they walked into a stand of trees, the temperature dropped, easing some of the heat that still remained on Lucetta’s neck, heat that immediately returned when Bram drew her to a stop and smiled at her again. “If you’ll turn around, I’ll help you with those buttons,” he said. His suggestion had the heat traveling up her neck and settling on her face, a reaction that took her by complete surprise. Being an actress, she’d become used to having many people button her up over the years, male and female, but their assistance had never bothered her before. Out of necessity, she’d rarely given much thought to modesty over the past few years, but now, surrounded only by trees and a gentleman who had one of the nicest smiles she’d ever seen, thoughts of modesty were pushing their way to the forefront of her mind. “Tell me about your sheep,” she said as she stood rooted to the spot, unable to turn around, and unwilling to take him up on his offer to help with her buttons just yet. She was thankful when Bram didn’t press her to turn. “It’s a diverse herd, made up of a wide variety of once abused and neglected sheep, all of them having a mistrust of humans.” He shook his head. “They’re becoming fairly well adjusted now, and I have high hopes that the longer they’re here, the more they’ll realize they’re finally safe and will settle into happy lives, chomping high grass on the castle grounds.” “Where did you get them?” Bram shrugged. “Here and there. It’s become known that I’m always willing to take in strays, so . . . people drop off all sorts of animals at Ravenwood, or people send me letters, letting me know of animals that might need my help. My staff and I spend a lot of time tracking down neglected animals, and once we find them, we bring them here to live out the rest of their lives.” Lucetta’s heart gave a lurch. “You’re a collector of misfits.” Bram smiled. “I like misfits, probably because I’ve always been a bit of a misfit as well.” He moved an inch closer to her. “Shall I button you up?” “I should probably do it myself.” His smile turned remarkably sweet. “I won’t look, in fact, I can close my eyes if it’ll make you feel better.” Drawing in a deep breath even as she realized she was being a complete ninny because there was no way she could reach the buttons on the back of her gown, she presented Bram with her back. A second later she nearly jumped out of her skin when his finger slid against the nape of her neck, pushing hair still wet from her bath out of the way before he began securing one button after another. “There, all done, and I didn’t peek—not once.” He put his hands on her shoulders and turned her around to face him. Still

depressive symptoms are a sign to the suffering individual that all is not right with him or her and major adjustments need to be made. Many of the case histories I have used to demonstrate other principles can also be used to illustrate this one: that the unpleasant symptoms of mental illness serve to notify people that they have taken the wrong path, that their spirits are not growing and are in grave jeopardy.

Colin and Edmund were here. How embarrassing. “She’s alive. Conscious too,” Edmund said in the bluff pretend-nothing’s-really-wrong tone she’d only heard him take about horses and hounds before. Colin said something rough. He said it in a foreign tongue—not French or German—and it had a number of syllables, but Reggie knew an oath when she heard one. “. . . gonna hope,” she managed, though her tongue was as swollen as her brain from the feel of it, “you’re not mad ’m alive.” “For the love of God, woman,” said Colin, “don’t talk.” Close up—and he was close up now—his voice didn’t sound normal. His accent was very thick now. More to the point, his voice had dropped at least an octave, and it sounded almost sibilant. Reggie heard more swishing grass and felt a shadow fall over her, then a hand on her arm. It was Colin’s, she thought, but even hotter than he normally was. “…’s wrong w’ you?” she asked. She didn’t want to open her eyes to find out, because of the light needles. “A damned fine question” he said. “Do not move. Do what I say this time.” As Reggie wasn’t inclined to move anyhow, she held still while an equally warm set of fingers travelled gently but urgently over her head, at first avoiding the sticky place on one side and then probing lightly around its edges. No amount of gentleness could have made that not hurt, and she couldn’t manage to control herself. She cried out and batted at Colin’s arm. “Stoppit. Go ’way.” “Damned if I will.” He caught her fingers in his free hand. “There’s a bloody great lump here,” he said, not to her, “but nothing feels broken. But she’s bleeding. Quite a bit, and would you for the love of God go get a doctor? Make yourself useful, man!” “I—” Edmund started to retort angrily, and Reggie wondered if she’d have to get up and deal with the two of them, because she’d quite cheerfully kill both if so. Moving hurt. Thinking hurt. Edmund and Colin shouting hurt. Luckily for everyone, she heard Edmund take a long breath. “I’ll go down to the village and get Dr. Brant if you take Reggie back to the house. We can’t bring him out here, and I don’t want to leave you both waiting—not when she might come back.” She? Reggie was puzzled for a moment, then remembered: Janet Morgan. Ghost, witch, and generally unpleasant person. Quite possibly the reason she was lying on the ground with spikes in her brain. “Stupid cow,” she said. “Stupid? I’d love it if she were,” said Edmund.

An expedition to Antarctica is one of the best kept secrets in adventure travel. You wear the same clothes every day with the side benefit of not having to do laundry. You can create any number of South Pole hairstyles using your natural buildup of oil ‘product.’ You pack up your house every single morning, so you’re treated to a different view every night. You never have to wonder, ‘What’s for dinner?’ because it is always a just-add-hot-water dehydrated meal. Your hole-in-the-ground alfresco bathroom keeps unpleasant odors at bay. And you eat as much as is humanly possible and still lose weight. Yes, an expedition in Antarctica is the ultimate couples’ getaway with endless undisturbed time together.

Even in the late 1930s, it was still possible for a foreigner to spend weeks in Germany and experience nothing more unpleasant than a puncture. There is, however, a difference between "not seeing" and "not knowing". And after Kristallnacht on 9 November 1938, there could be no possible excuse for any foreign traveller to claim that they did not know the Nazis’ true colours. Perhaps the most chilling fact to emerge from these travelers’ tales is that so many perfectly decent people could return home from Hitler’s Germany singing its praises. Nazi evil permeated every aspect of German society yet, when blended with the seductive pleasures still available to the foreign visitor, the hideous reality was too often and for too long ignored.

What can we learn from this imaginative story of time travel? First, that truth is always inconvenient for men in power. It may also be said that truth and power, like love and power, do not mix well. It is a rare man, and a gifted man, who can hold power and credit an unpleasant truth at the same time. It is, in this context, a profound understatement to say that our leaders have no sense of history or foresight. They do not even possess, in themselves, the spiritual or intellectual prerequisites for higher wisdom of any kind. They are political foxes whose thinking is short-term, and whose wisdom is crudely flexible and oriented to the requirements of the day. J.R.Nyquist

But Washington held some unpleasant surprises: Customer attrition spiked when the Trump administration took control in January 2017 and many federal employees who’d been appointed by President Obama left town. Also, apartment buildings were more dispersed in D.C. than in Boston or Chicago, which added travel time between jobs for Baroo care providers.

Crowded bus travel can be unpleasant, yet humbling, teaching us patience and humility amidst discomfort.

it is easy and not at all unpleasant to find evidence of love in one’s feelings. It may be difficult and painful to search for evidence of love in one’s actions.

A fellow traveller in nascent fascism, and another founder of the Vigilante Society, was the elderly and sinister Dr J.H. Clarke. He was chief consulting physician to the Homeopathic Hospital, Bloomsbury, a profession at odds with his self-proclaimed mission to protect England from the Church of Rome. He also adhered to an unpleasant strain of scientific, Malthusian racism.

There was not one of them who had not been forced to fight for his money, his life or to preserve his fictitious identity: Plummer had a cracked rib; Guthrie a scar from a Janissary run drunk-wild with a mace. They had been blackmailed by ferrymen and cheated by inadequate guides and faced philosophically the unpleasantness of travelling at night through forests harbouring boar and plains ranged by wild cat or wolf. By comparison, this was harbour and comfort. They had perhaps hoped for more, but they had been promised nothing. And being professional men they made, caustically, the best of it with the help of Danny Hislop’s sharp tongue.

What can we learn from this imaginative story of time travel? First, that truth is always inconvenient for men in power. It may also be said that truth and power, like love and power, do not mix well. It is a rare man, and a gifted man, who can hold power and credit an unpleasant truth at the same time. It is, in this context, a profound understatement to say that our leaders have no sense of history or foresight. They do not even possess, in themselves, the spiritual or intellectual prerequisites for higher wisdom of any kind. They are political foxes whose thinking is short-term, and whose wisdom is crudely flexible and oriented to the requirements of the day.

In Mexico he has only seen wild ones, and only far away. ‘I like to watch them because they are . . .’ And he makes a movement with one hand as if it were something lifting into the air. ‘Free,’ I say. He nods, and I do too, and in some wonder, because I am beginning to see that for some people a hawk on the hand of a stranger urges confession, urges confidences, lets you speak words about hope and home and heart. And I realise, too, that in all my days of walking with Mabel the only people who have come up and spoken to us have been outsiders: children, teenage goths, homeless people, overseas students, travellers, drunks, people on holiday. ‘We are outsiders now, Mabel,’ I say, and the thought is not unpleasant. But I feel ashamed of my nation’s reticence. Its desire to keep walking, to move on, not to comment, not to interrogate, not to take any interest in something peculiar, unusual, in anything that isn’t entirely normal.

Adventurous men enjoy shipwrecks, mutinies, earthquakes, conflagrations, and all kinds of unpleasant experiences,” wrote Bertrand Russell. “They say to themselves, for example, ‘So this is what an earthquake is like,’ and it gives them pleasure to have their knowledge of the world increased by this new item.

Notice what we don’t read in this story. We don’t read of Esther seeing any divine word from the Lord, though a discerning reader may see God at work in Mordecai’s advice to her. She had no promise as to what the future would look like. All she knew was that saving her people was a good thing. God did not tell her what would happen if she obeyed or exactly what she could do to ensure success. She had to take a risk for God. “If I perish, I perish” was her courageous cry. Esther didn’t wait for weeks or months trying to discern God’s will for her life before she acted. She simply did what was right and forged ahead without any special word from God. If the king extended to her the golden scepter, praise the Lord. If he did not, she died. Esther was more man than most men I know, myself included. Many of us—men and women—are extremely passive and cowardly. We don’t take risks for God because we are obsessed with safety, security, and most of all, with the future. That’s why most of our prayers fall into one of two categories. Either we ask that everything would be fine or we ask to know that everything will be fine. We pray for health, travel, jobs—and we should pray for these things. But a lot of prayers boil down to, “God, don’t let anything unpleasant happen to anyone. Make everything in the world nice for everyone.” And when we aren’t praying this kind of prayer, we are praying for God to tell us that everything will turn out fine. That’s often what we are asking for when we pray to know the will of God. We aren’t asking for holiness, or righteousness, or an awareness of sin. We want God to tell us what to do so everything will turn out pleasant for us. “Tell me who to marry, where to live, what school to go to, what job to take. Show me the future so I won’t have to take any risks.” This doesn’t sound much like Esther. Obsessing over the future is not how God wants us to live, because showing us the future is not God’s way. His way is to speak to us in the Scriptures and transform us by the renewing of our minds. His way is not a crystal ball. His way is wisdom. We should stop looking for God to reveal the future to us and remove all risk from our lives. We should start looking to God—His character and His promises—and thereby have confidence to take risks for His name’s sake. God is all-knowing and all-powerful. He has planned out and works out every detail of our lives—the joyous days and the difficult—all for our good (Ecclesiastes 7:14). Because we have confidence in God’s will of decree, we can radically commit ourselves to His will of desire, without fretting over a hidden will of direction. In other words, God doesn’t take risks, so we can.

Peter Sloterdijk, in his 2005 book Im Weltinnenraum (In the World Interior of Capital), agreed with Benjamin that capitalism functions, in part, by creating exclusive spaces to keep out the undesirable and unmoneyed – be they gated estates, malls with security guards, or fortress Europe – but denied that such grand interiors of capital contained any hope for a better world. Indeed, Sloterdijk argued that another, grander capitalist temple of glass and steel, namely Joseph Paxton’s Crystal Palace built to house the Great Exhibition of 1851 in London, was a better, but less hopeful, metaphor for capitalism. ‘The arcades formed a canopied intermezzo between streets or squares’, wrote Sloterdijk, ‘the crystal palace, on the other hand invoked the idea of an enclosure so spacious that one might never have to leave it.’18 Inside the Palace, the world’s most diverting flora, fauna and industrial products were displayed under climate controlled, obligingly sanitary conditions under one roof, thus precluding the necessity for travel, while whatever remained outside (war, genocide, slavery, unpleasant tropical diseases) dwindled into irrelevance. In that respect, Crystal Palace rather than the Parisian arcade was the blueprint for how capitalism has functioned since. ‘Who can deny’, Sloterdijk wrote, ‘that in its primary aspects, the western world – especially the European Union – embodies such a great interior today?’19 In The Arcades Project, Benjamin took the bourgeois drawing room to be emblematic of private space under early capitalism, one in which the private citizen could hole up from the irksome world; under late capitalism, for Sloterdijk, the exclusion zone had expanded from drawing room to the size of a continent.

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