Vain Women Quotes

It is vain to expect virtue from women till they are in some degree independent of men.

It is in vain to say human beings ought to be satisfied with tranquillity: they must have action; and they will make it if they cannot find it. Millions are condemned to a stiller doom than mine, and millions are in silent revolt against their lot. Nobody knows how many rebellions besides political rebellions ferment in the masses of life which people earth. Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties, and a field for their efforts, as much as their brothers do; they suffer from too rigid a restraint, to absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags. It is thoughtless to condemn them, or laugh at them, if they seek to do more or learn more than custom has pronounced necessary for their sex.

I was sorry for her; I was amazed, disgusted at her heartless vanity; I wondered why so much beauty should be given to those who made so bad a use of it, and denied to some who would make it a benefit to both themselves and others. But, God knows best, I concluded. There are, I suppose, some men as vain, as selfish, and as heartless as she is, and, perhaps, such women may be useful to punish them.

A woman who holds her head up too high, is trying to breathe from her own pollution.

Shit is fucked up when it comes to appearances and women. We’re expected to be hot - but if we are, we’re vain and stupid. And if we’re not hot we’re useless. Kind of hard to get around. But we’re not stupid. We know that we’re doing damage to ourselves - not only to our bodies but also to our mental well-being. And it’s not worth it.

If they want to flirt or initiate a friendship, they should carefully avoid giving the impression they are taking the initiative; men do not like tomboys, nor bluestockings, nor thinking women; too much audacity, culture, intelligence, or character frightens them. In most novels, as George Eliot observes, it is the dumb, blond heroine who outshines the virile brunette; and in The Mill on the Floss, Maggie tries in vain to reverse the roles; in the end she dies and it is blond Lucy who marries Stephen. In The Last of the Mohicans, vapid Alice wins the hero’s heart and not valiant Cora; in Little Women kindly Jo is only a childhood friend for Laurie; he vows his love to curly-haired and insipid Amy. To be feminine is to show oneself as weak, futile, passive, and docile. The girl is supposed not only to primp and dress herself up but also to repress her spontaneity and substitute for it the grace and charm she has been taught by her elder sisters. Any self-assertion will take away from her femininity and her seductiveness.

We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. The martyrs go hand in hand into the arena; they are crucified alone. Embraced, the lovers desperately try to fuse their insulated ecstasies into a single self-transcendence; in vain. By its very nature every embodied spirit is doomed to suffer and enjoy in solitude. Sensations, feelings, insights, fancies - all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes. Most island universes are sufficiently like one another to Permit of inferential understanding or even of mutual empathy or "feeling into." Thus, remembering our own bereavements and humiliations, we can condole with others in analogous circumstances, can put ourselves (always, of course, in a slightly Pickwickian sense) in their places. But in certain cases communication between universes is incomplete or even nonexistent. The mind is its own place, and the Places inhabited by the insane and the exceptionally gifted are so different from the places where ordinary men and women live, that there is little or no common ground of memory to serve as a basis for understanding or fellow feeling. Words are uttered, but fail to enlighten. The things and events to which the symbols refer belong to mutually exclusive realms of experience.

I pulled myself up and told myself to stop these ridiculous thoughts, wondering why it is that we can never stop trying to analyse the motives of people who have no personal interest in us, in the vain hope of finding that perhaps they may have just a little after all.

At heart, he could not abide sense in women: he liked to see them as silly, as light-headed, as vain, as open to ridicule as possible; because they were then in reality what he held them to be, and wished them to be,--inferior: toys to play with, to amuse a vacant hour and to be thrown away.

I learned that it is better, a thousand-fold, for a proud man to fall and be humbled, than to hold up his head in his pride and fancied innocence. I learned that he that will be a hero, will barely be a man; that he that will be nothing but a doer of his work, is sure of his manhood. In nothing was my ideal lowered, or dimmed, or grown less precious; I only saw it too plainly, to set myself for a moment beside it. Indeed, my ideal soon became my life; whereas, formerly, my life had consisted in a vain attempt to behold, if not my ideal in myself, at least myself in my ideal.

Her eyes were dark. Dark as chocolate, dark as coffee, dark as the polished wood of my father’s lute. They were set in a fair face, oval. Like a teardrop. Her easy smile could stop a man’s heart. Her lips were red. Not the garish painted red so many women believe makes them desirable. Her lips were always red, morning and night. As if minutes before you saw her, she had been eating sweet berries, or drinking heart’s blood. No matter where she stood, she was in the center of the room. Do not misunderstand. She was not loud, or vain. We stare at a fire because it flickers, because it glows. The light is what catches our eyes, but what makes a man lean close to a fire has nothing to do with its bright shape. What draws you to a fire is the warmth you feel when you come near. The same was true of Denna.

A humour of reading books, except those of devotion or housewifery, is apt to turn a woman's brain... All affectation of knowledge beyond what is merely domestic, renders them vain, conceited and pretending.

If I really seem vain, it is that I am only vain in my ways—not in my heart. The worst women are those vain in their hearts, and not in their ways.

To be pleasant, gentle, calm and self-possessed: this is the basis of good taste and charm in a woman. No matter how amorous or passionate you may be, as long as you are straightforward and refrain from causing others embarrassment, no one will mind. But women who are too vain and act pretentiously, to the extent that they make others feel uncomfortable, will themselves become the object of attention; and once that happens, people will find fault with whatever they say or do; whether it be how they enter a room, how they sit down, how they stand up or how they take their leave. Those who end up contradicting themselves and those who disparage their companions are also carefully watched and listened to all the more. As long as you are free from such faults, people will surely refrain from listening to tittle-tattle and will want to show you sympathy, if only for the sake of politeness. I am of the opinion that when you intentionally cause hurt to another, or indeed if you do ill through mere thoughtless behavior, you fully deserve to be censured in public. Some people are so good-natured that they can still care for those who despise them, but I myself find it very difficult. Did the Buddha himself in all his compassion ever preach that one should simply ignore those who slander the Three Treasures? How in this sullied world of ours can those who are hard done by be expected to reciprocate in kind?

But most of these women -- the famous and the obscure -- had one thing in common: they did not think of themselves as heroes. They followed their consciences, saw something that needed to be done, and they did it. And all of them helped win a war, even though many of them paid the ultimate price for their contribution. But their sacrifice was not in vain, especially if their courage continues to inspire others to fight injustice and evil wherever they find it. --From Women Heroes of WWII

....let her be loved not only for her beauty and amiable character, but also for her strength of mind and loftiness of purpose, which enliven and raise the feeble and the timid and ward off all vain thoughts. Let her be the pride of her country and let her command respect.

we are weakness itself, and unless He guards the city, in vain shall we labor to defend it.

There are, I suppose, some men as vain, as selfish, and as heartless as she is, and, perhaps, such women may be useful to punish them.

It is in vain to try and stop a star from rising, even with a ladder.

However, the love you gave wasn’t in vain; it helped you to become a better person. The loss opened your eyes to see that you deserve so much better. It is alright to cry. You are finding your strength and you are beginning to find the voice within. You are special. You are unique. You are loved. There’s no need to be afraid. Life is a journey! You will make it. It’s okay to let go of the loss and count it all pure joy!

The specific use of folks as an exclusionary and inclusionary signal, designed to make the speaker sound like one of the boys or girls, is symptomatic of a debasement of public speech inseparable from a more general erosion of American cultural standards. Casual, colloquial language also conveys an implicit denial of the seriousness of whatever issue is being debated: talking about folks going off to war is the equivalent of describing rape victims as girls (unless the victims are, in fact, little girls and not grown women). Look up any important presidential speech in the history of the United States before 1980, and you will find not one patronizing appeal to folks. Imagine: 'We here highly resolve that these folks shall not have died in vain; and that government of the folks, by the folks, for the folks, shall not perish from the earth.

The hoopoe said: 'Your heart's congealed like ice; When will you free yourself from cowardice? Since you have such a short time to live here, What difference does it make? What should you fear? The world is filth and sin, and homeless men Must enter it and homeless leave again. They die, as worms, in squalid pain; if we Must perish in this quest, that, certainly, Is better than a life of filth and grief. If this great search is vain, if my belief Is groundless, it is right that I should die. So many errors throng the world - then why Should we not risk this quest? To suffer blame For love is better than a life of shame. No one has reached this goal, so why appeal To those whose blindness claims it is unreal? I'd rather die deceived by dreams than give My heart to home and trade and never live. We've been and heard so much - what have we learned? Not for one moment has the self been spurned; Fools gather round and hinder our release. When will their stale, insistent whining cease? We have no freedom to achieve our goal Until from Self and fools we free the soul. To be admitted past the veil you must Be dead to all the crowd considers just. Once past the veil you understand the Way From which the crowd's glib courtiers blindly stray. If you have any will, leave women's stories, And even if this search for hidden glories Proves blasphemy at last, be sure our quest Is not mere talk but an exacting test. The fruit of love's great tree is poverty; Whoever knows this knows humility. When love has pitched his tent in someone's breast, That man despairs of life and knows no rest. Love's pain will murder him and blandly ask A surgeon's fee for managing the task - The water that he drinks brings pain, his bread Is turned to blood immediately shed; Though he is weak, faint, feebler than an ant, Love forces him to be her combatant; He cannot take one mouthful unaware That he is floundering in a sea of care.

Heaven help us! The girls have only to turn the tables,and say of one of their own sex,'She is as vain as a man,' and they will have perfect reason. The bearded creatures are quite as eager for praise, quite as finikin over their toilets, quite as proud of their personal advantages, quite as conscious of their powers of fascinations, as any coquette in the world.

O woman, father says natural is beautiful so why do you redden your cheeks and blacken your eyes? Why do you remove the hair on your legs and draw them into your brows? Why do you hold your breath lest your stomach show and hold your fart lest they know that you’re a human? O woman, father says natural is beautiful so why do you straighten your hair to curl it next and pretend to orgasm so they think you enjoyed the sex? Why do you dumb yourself down and push your breasts up? Why do you smile when you’re told to and love when you don’t want to? When? When will you stop, woman? Father says natural is beautiful but that is doubtful for what does father know he’s only a fellow.

In the glare, the great and terrible light of this happening, God seems to signal that the story of the rest of us need not end, and that the new light can prove a troubled dawn. For the rest of us, perhaps. Not for the dead, not for the more than fifty million real dead in the world's worst catastrophe: victors and vanquished, combatants and civilians, people of so many nations, men, women, and children, all cut down. For them there can be no new earthly dawn. Yet thought their bones like in the darkness of the grave, they will not have died in vain, if their remembrance can lead us from the long, long time of war to the time for peace.

PLANETARIUM Thinking of Caroline Herschel (1750–1848) astronomer, sister of William; and others. A woman in the shape of a monster a monster in the shape of a woman the skies are full of them a woman ‘in the snow among the Clocks and instruments or measuring the ground with poles’ in her 98 years to discover 8 comets she whom the moon ruled like us levitating into the night sky riding the polished lenses Galaxies of women, there doing penance for impetuousness ribs chilled in those spaces of the mind An eye, ‘virile, precise and absolutely certain’ from the mad webs of Uranusborg encountering the NOVA every impulse of light exploding from the core as life flies out of us Tycho whispering at last ‘Let me not seem to have lived in vain’ What we see, we see and seeing is changing the light that shrivels a mountain and leaves a man alive Heartbeat of the pulsar heart sweating through my body The radio impulse pouring in from Taurus I am bombarded yet I stand I have been standing all my life in the direct path of a battery of signals the most accurately transmitted most untranslatable language in the universe I am a galactic cloud so deep so invo- luted that a light wave could take 15 years to travel through me And has taken I am an instrument in the shape of a woman trying to translate pulsations into images for the relief of the body and the reconstruction of the mind.

Vain is your boast in that you have scratched the sole of my foot... A worthless coward can inflict but a light wound. When I wound a man, though I but graze his skin, it is another matter, for my weapon will lay him low. His wife will tear her cheeks out for grief and his children will be fatherless: there he will rot, reddening the earth with his blood, and vultures, not women, will gather round him.

I have watched him as only a woman can watch a man upon whom her fate depends, but it has always been in vain.

It doesn't do to look too envious of other women. Men are already quite vain enough thinking we fight each other like cats for their attention, aren't they? - Giulia Farnese

A great empire cannot bring freedom by its own decay to those corners in it where a subject people are prevented from discussing the fundamentals of life. The people feel like children turned adrift to fend for themselves when the imperial routine breaks down; and they wander to and fro, given up to instinctive fears and antagonisms and exaltation until reason dares to take control. I had come to Yugoslavia to see what history meant in flesh and blood. I learned now that it might follow, because an empire passed, that a world full of strong men and women and rich food and heady wine might nevertheless seem like a shadow-show: that a man of every excellence might sit by a fire warming his hands in the vain hope of casting out a chill that lived not in the flesh.

After breakfast I spent an hour cleaning my revolver and trying my skill at a target. Jane shook her head, probably thinking that bullets were vain against demonic powers. But Perdita was hugely delighted with the shining little instrument and wanted it for a plaything; women of all ages will play with death! ("Absolute Evil")

Virtually all his life he had been in the position of leading groups of men, yet the truth was he had never liked groups. Men he admired for their abilities in action almost always brought themselves down in his estimation if he had to sit around and listen to them talk—or watch them drink or play cards or run off after women. Listening to men talk usually made him feel more alone than if he were a mile away by himself under a tree. He had never really been able to take part in the talk. The endless talk of cards and women made him feel more set apart—and even a little vain. If that was the best they could think of, then they were lucky they had him to lead them. It seemed immodest, but it was a thought that often came to him.

Men never fail to dwell on maternity as a disqualification for the possession of many civil and political rights. Suggest the idea of women having a voice in making laws and administering the Government in the halls of legislation, in Congress, or the British Parliament, and men will declaim at once on the disabilities of maternity in a sneering contemptuous way, as if the office of motherhood was undignified and did not comport with the highest public offices in church and state. It is vain that we point them to Queen Victoria, who has carefully reared a large family, while considering and signing...

In young women, I find that a feeling of anxiety is normal and moves to the forefront of repressed feelings when the possibility of fulfilment of the wish first appears. It is a well-defined form of anxiety: You feel that the enemy is within; its characteristic ardour compels you, with inflexible urgency, to do what you do not want to do; you feel the end, the transient, before which you vainly may attempt to flee to an uncertain future. You might ask: Is this all? Is this the high point with nothing more beyond?

I am the interpretation of the prophet I am the artist in the coffin I am the brave flag stained with blood I am the wounds overcome I am the dream refusing to sleep I am the bare-breasted voice of liberty I am the comic the insult and the laugh I am the right the middle and the left I am the poached eggs in the sky I am the Parisian streets at night I am the dance that swings till dawn I am the grass on the greener lawn I am the respectful neighbour and the graceful man I am the encouraging smile and the helping hand I am the straight back and the lifted chin I am the tender heart and the will to win I am the rainbow in rain I am the human who won’t die in vain I am Athena of Greek mythology I am the religion that praises equality I am the woman of stealth and affection I am the man of value and compassion I am the wild horse ploughing through I am the shoulder to lean onto I am the Muslim the Jew and the Christian I am the Dane the French and the Palestinian I am the straight the square and the round I am the white the black and the brown I am the free speech and the free press I am the freedom to express I will die for my right to be all the above here mentioned And should threat encounter I’ll pull my pencil

Eudora Welty singles out for praise Austen's "habit of seeing both sides of her own subject - of seeing it indeed in the round". ... Both men and women can be vain about their appearances, selfish about money, overawed by rank, and limited by parochialism; both men and women can function capably, think profoundly, feel deeply, create imaginatively, laugh wittily, and love faithfully. Without vindicating the rights of anyone directly, Austen posits a humanism far ahead of her time. "How really modern she is, after all," Welty concludes of Austen.

It is not elitist to look fascism in the face and reject it. It is not anti-democratic to carry on believing in a society where there is space for everyone. Fighting for tolerance, justice and dignity for women, queer people and people of colour is not frivolous or vain. Who decided that it was? Who decided that only those who place fear over faith in their fellow human beings are real, legitimate citizens whose voices matter? That’s not a rhetorical question. I want to know. Give me names.

Women may be vain, but when a man is vain, it is beyond believing, for a man is willing to die for his vanity.

Some girls are so vain! You and I, Mina dear, who are engaged and are going to settle down soon soberly into old married women, can despise vanity. Well,

Surely the Women were created (...) for some better end, than to labour in vain their whole life long.

The glance of women resembles certain combinations of wheels, which are tranquil in appearance yet formidable. You pass close to them every day, peaceably and with impunity, and without a suspicion of anything. A moment arrives when you forget that the thing is there. You go and come, dream, speak, laugh. All at once you feel yourself clutched; all is over. The wheels hold you fast, the glance has ensnared you. It has caught you, no matter where or how, by some portion of your thought which is fluttering loose, by some distraction which had attacked you. You are lost. The whole of you passes into it. A chain of mysterious forces takes possession of you. You struggle in vain; no more human succor is possible. You go on falling from gearing to gearing, from agony to agony, from torture to torture, you, your mind, your fortune, your future, your soul; and, according to whether you are in the power of a wicked creature, or of a noble heart, you will not escape from this terrifying machine otherwise than disfigured with shame, or transfigured by passion.

[The wives of powerful noblemen] must be highly knowledgeable about government, and wise – in fact, far wiser than most other such women in power. The knowledge of a baroness must be so comprehensive that she can understand everything. Of her a philosopher might have said: "No one is wise who does not know some part of everything." Moreover, she must have the courage of a man. This means that she should not be brought up overmuch among women nor should she be indulged in extensive and feminine pampering. Why do I say that? If barons wish to be honoured as they deserve, they spend very little time in their manors and on their own lands. Going to war, attending their prince's court, and traveling are the three primary duties of such a lord. So the lady, his companion, must represent him at home during his absences. Although her husband is served by bailiffs, provosts, rent collectors, and land governors, she must govern them all. To do this according to her right she must conduct herself with such wisdom that she will be both feared and loved. As we have said before, the best possible fear comes from love. When wronged, her men must be able to turn to her for refuge. She must be so skilled and flexible that in each case she can respond suitably. Therefore, she must be knowledgeable in the mores of her locality and instructed in its usages, rights, and customs. She must be a good speaker, proud when pride is needed; circumspect with the scornful, surly, or rebellious; and charitably gentle and humble toward her good, obedient subjects. With the counsellors of her lord and with the advice of elder wise men, she ought to work directly with her people. No one should ever be able to say of her that she acts merely to have her own way. Again, she should have a man's heart. She must know the laws of arms and all things pertaining to warfare, ever prepared to command her men if there is need of it. She has to know both assault and defence tactics to insure that her fortresses are well defended, if she has any expectation of attack or believes she must initiate military action. Testing her men, she will discover their qualities of courage and determination before overly trusting them. She must know the number and strength of her men to gauge accurately her resources, so that she never will have to trust vain or feeble promises. Calculating what force she is capable of providing before her lord arrives with reinforcements, she also must know the financial resources she could call upon to sustain military action. She should avoid oppressing her men, since this is the surest way to incur their hatred. She can best cultivate their loyalty by speaking boldly and consistently to them, according to her council, not giving one reason today and another tomorrow. Speaking words of good courage to her men-at-arms as well as to her other retainers, she will urge them to loyalty and their best efforts.

Birth is not merely that which divides women from men: it also divides women from themselves, so that a woman's understanding of what it is to exist is profoundly changed. Another person has existed in her, and after their birth the live within the jurisdiction of her consciousness. When she is with them she is not herself; when she is without them she is not herself; and so it is as difficult to leave your children as it is to stay with them. To discover this is to feel that your life has become irretrievably mired in conflict, or caught in some mythic snare in which you will perpetually, vainly struggle.

Far from women as a species being vain, flirty or irrational, overemotional, hysterical, lunatic or morally weak, what strikes me about women and their history is just how damn sane we have managed to stay.

If the Bible’s texts of terror compel us to face with fresh horror and resolve the ongoing oppression and exploitation of women, then perhaps these stories do not trouble us in vain. Perhaps we can use them for some good.

Twas dire oppression taught me my complaint. I know my rage a quenchless fire: But nought, however dire, Shall visit this my frenzy with restraint; Or check my lamentation while I live. Dear friend, kind women of true Argive breed, Say, who can timely counsel give Or word of comfort suited to my need? Beyond all care shall this my cause be known. No counsels more! Ah leave, Vain comforters, and let me grieve With ceaseless pain, unmeasured in my moan.

The Immortals I killed them, but they would not die. Yea! all the day and all the night For them I could not rest or sleep, Nor guard from them nor hide in flight. Then in my agony I turned And made my hands red in their gore. In vain - for faster than I slew They rose more cruel than before. I killed and killed with slaughter mad; I killed till all my strength was gone. And still they rose to torture me, For Devils only die in fun. I used to think the Devil hid In women’s smiles and wine’s carouse. I called him Satan, Balzebub. But now I call him, dirty louse.

And, united, they triumphed. Through their friendships, through their refusal to give up and through their sheer spirit, the radium girls left us all an extraordinary legacy. They did not die in vain. They made every second count.

It may be vain and wrong to say it, but- I'm afraid- Laurie is getting too fond of me. Then you don't care for him in the way it is evident he begins to care for you? And Mrs March looked anxious as she put the question. Mercy, no! I love the dear boy, as I always have, and am immensely proud of him, but as for anything more, it's out of the question.

A fundamental error that I have noticed within a lot of independent women, is that by default, they must succeed. If not, their self-reflection in stagnation will overcome them. In striving to succeed immediately, they have failed successfully, and have fallen into the ocean of persistence and fluctuation. But it's not all in vain, for hope is a returning daydream. Unknown to them, their opposite is merely sleeping with time, awaiting the impending song of daybreak's bell.

The Greek myth of Narcissus is directly concerned with a fact of human experi­ence, as the word Narcissus indicates. It is from the Greek word narcosis, or numb­ness. The youth Narcissus mistook his own reflection in the water for another person. This extension of himself by mirror numbed his perceptions until he became the servomechanism of his own extended or repeated image. The nymph Echo tried to win his love with fragments of his own speech, but in vain. He was numb. He had adapted to his extension of himself and had become a closed system. Now the point of this myth is the fact that men at once become fascinated by any extension of themselves in any ma­terial other than themselves. There have been cynics who insisted that men fall deep­est in love with women who give them back their own image. Be that as it may, the wisdom of the Narcissus myth does not convey any idea that Narcissus fell in love with anything he regarded as himself. Obviously he would have had very different feelings about the image had he known it was an extension or repetition of himself. It is, perhaps, indicative of the bias of our intensely technological and, therefore, narcotic culture that we have long interpreted the Narcissus story to mean that he fell in love with himself, that he imagined the reflection to be Narcissus!

You view love and especially women...as something hostile, something against which you defend yourself, although in vain, something whose power over you, however, you feel as a sweet torment, a prickling cruelty: this is truly a modern attitude.

Women, for their part, are always complaining that we raise them only to be vain and coquettish, that we keep them amused with trifles so that we may more easily remain their masters; they blame us for the faults we attribute to them. What stupidity! And since when is it men who concern themselves with the education of girls? Who is preventing the mothers from raising them as they please? There are no schools for girls—what a tragedy! Would God, there were none for boys! They would be raised more sensibly and more straightforwardly. Is anyone forcing your daughters to waste their time on foolish trifles? Are they forced against their will to spend half their lives on their appearance, following your example? Are you prevented from instructing them, or having them instructed according to your wishes? Is it our fault if they please us when they are beautiful, if their airs and graces seduce us, if the art they learn from you attracts and flatters us, if we like to see them tastefully attired, if we let them display at leisure the weapons with which they subjugate us? Well then, decide to raise them like men; the men will gladly agree; the more women want to resemble them, the less women will govern them, and then men will truly be the masters.

Wainwright prayed to the graven image of Lafayette, since neither the president nor Congress seemed to be listening. “We, the women of the United States,” she told the bronze Lafayette, “denied the liberty which you helped to gain, and for which we have asked in vain for sixty years, turn to you to plead for us. Speak, Lafayette, dead these hundred years but still living in the hearts of the American people.

What can be more disgusting than that impudent dross of gallantry, thought so manly, which makes many men stare insultingly at every female they meet? Can it be termed respect for the sex? No, this loose behaviour shews such habitual depravity, such weakness of mind, that it is vain to expect much public or private virtue, till both men and women grow more modest . . . not the indolent condescension of protectorship.

So the women would not forgive. Their passion remained intact, carefully guarded and nurtured by the bitter knowledge of all they had lost, of all that had been stolen from them. For generations they vilified the Yankee race so the thief would have a face, a name, a mysterious country into which he had withdrawn and from which he might venture again. They banded together into a militant freemasonry of remembering, and from that citadel held out against any suggestion that what they had suffered and lost might have been in vain. They created the Lost Cause, and consecrated that proud fiction with the blood of real men. To the Lost Cause they dedicated their own blood, their own lives, and to it they offered books, monographs, songs, acres and acres of bad poetry. They fashioned out of grief and loss an imaginary world in which every Southern church had stabled Yankee horses, every nick in Mama's furniture was made by Yankee spurs, every torn painting was the victim of Yankee sabre - a world in which paint did not stick to plaster walls because of the precious salt once hidden there; in which bloodstains could not be washed away and every other house had been a hospital.

Her easy smile could stop a man’s heart. Her lips were red. Not the garish painted red so many women believe makes them desirable. Her lips were always red, morning and night. As if minutes before you saw her, she had been eating sweet berries, or drinking heart’s blood. No matter where she stood, she was in the center of the room.” Kvothe frowned. “Do not misunderstand. She was not loud, or vain. We stare at a fire because it flickers, because it glows. The light is what catches our eyes, but what makes a man lean close to a fire is the warmth you feel when you come near. The same was true of Denna.

The Christian community demonstrates the effectiveness of the gospel. We are the living proof that the gospel is not an empty word but a powerful word that takes men and women who are lovers of self and transforms them by grace through the Spirit into people who love God and others. We are the living proof that the death of Jesus was not just a vain expression of God’s love but an effective death that achieved the salvation of a people who now love one another sincerely from a pure

I am in too great doubt to rule. To prepare or to let be? To prepare for war, which is yet only guessed: train craftsmen and tillers in the midst of peace for bloodspilling and battle: put iron in the hands of greedy captains who will love only conquest, and count the slain as their glory? Will they say to Eru: "At least your enemies were amongst them?" Or to fold hands, while friends die unjustly: let men live in blind peace, until the ravisher is at the gate? What then will they do: match naked hands against iron and die in vain, or flee leaving the cries of women behind them? Will they say to Eru: "At least I spilled no blood?" -- Tar-Meneldur in Armenelos, Aldarion and Erendis: The Mariner's Wife

In vain the young man gave him details of all his obscenities with his women, M. de Charlus was only struck by how little they amounted to. For that matter that was not only the result of insincerity, for nothing is more limited than vice. In that sense one can really use a common expression and say that one is always turning in the same vicious circle.

Love and ambition, women and poets were all equally vain. Literature was a farce.

A whoop of charmers will go bananas once they have felt all their efforts have been made in vain.

There is nothing else for it, I shall have to solve my own problems. I always get the feeling that when I solve them for myself I shall have also solved them for a thousand other women. For that very reason, I must come to grips with myself. All this devouring of books from early youth has been nothing but laziness on my part. I allow others to formulate what I ought to be formulating myself. I keep seeking outside confirmation of what is hidden deep inside me, when I know that I can only reach clarity by using my own words. I really must abandon all that laziness, and particularly my inhibitions and insecurity, if I am ever to find myself, and through myself, find others. I must have clarity, and I must learn to accept myself. Everything feels so heavy inside me, and I want so much to feel light. For years I have bottled everything up, it all goes into some great reservoir, but it will have to come out again, or I shall know that I have lived in vain, that I have taken from mankind and given nothing back. I sometimes feel I am a parasite and that depresses me and makes me wonder if I lead any kind of useful life. Perhaps my purpose in life is to come to grips with myself, properly to grips with myself, with everything that bothers and tortures me and clamors for inner solution and formulation. For these problems are not just mine alone. And if at the end of a long life I am able to give some form to the chaos inside me, I may well have fulfilled my own small purpose.

All men are liars, fickle, chatterers, hypocrites, proud or cowardly, despicable, sensual ; all women faithless, tricky, vain, inquisitive, and depraved. The world is only a bottomless cesspool, where the most shapeless sea-beasts climb and writhe on mountains of slime. But there is in the world a thing holy and sublime — the union of two of these beings, imperfect and frightful as they are. One is often deceived in love, often wounded, often unhappy ; but one loves, and on the brink of the grave one turns to look back and says : I have suffered often, sometimes I have been mistaken, but I have loved. It is I who have lived, and not a spurious being bred of my pride and my sorrow

Language gives us an insight into the way women are viewed in a male-dominated society . . . A man is commanding—a woman is demanding. A man is forceful—a woman is pushy. A man is uncompromising—a woman is a ball-breaker. A man is a perfectionist—a woman’s a pain in the ass. He’s assertive—she’s aggressive. He strategizes—she manipulates. He shows leadership—she’s controlling. He’s committed—she’s obsessed. He’s persevering—she’s relentless. He sticks to his guns—she’s stubborn. If a man wants to get it right, he’s looked up to and respected. If a woman wants to get it right, she’s difficult and impossible. If he acts, produces, and directs, he’s called multitalented. If she does the same thing, she’s called vain and egotistical.

It is in vain to say human beings ought to be satisfied with tranquillity: they must have action; and they will make it if they cannot find it.  Millions are condemned to a stiller doom than mine, and millions are in silent revolt against their lot.  Nobody knows how many rebellions besides political rebellions ferment in the masses of life which people earth.  Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties, and a field for their efforts, as much as their brothers do; they suffer from too rigid a restraint, too absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags.  It is thoughtless to condemn them, or laugh at them, if they seek to do more or learn more than custom has pronounced necessary for their sex.

When people are sad they usually make such unreasonable requests that, deity though I am, I am unable to fulfill them. Some pray to be made rich overnight. Some covet other people's wives. Some want to kill the people they hate. Some want the rain changed to sunny weather. Some even want the nose they were born with to be a little bigger. Everyone wants something else. They all pray in vain to Buddha and to the gods, even though their requests cannot possibly be granted, thus making nuisances of themselves.

[A translation into English of a poem Elisabeth wrote two weeks after her wedding] Oh, had I but never left the path That would have led me to freedom. Oh, that on the broad avenues Of vanity I had never strayed! I have awakened in a dungeon, With chains on my hands. And my longing ever stronger- And freedom! You, turned from me! I have awakened from a rapture, Which held my spirit captive, And vainly do I curse this exchange, In which I gambled away you -freedom!- away. The Reluctant Empress, Chapter 2

Jerome was a marvelous advocate of chastity: yet hear his confession: “O, how often have I thought myself to be in the midst of the vain delights and pleasures of Rome, even when I was in the wild wilderness.” Again, “I, who for fear of hell had condemned myself to such a prison, thought myself oftentimes to be dancing among young women, when I had no other company, but scorpions and wild beasts. My face was pale with fasting, but my mind was inflamed with desires in my cold body: and although my flesh was half-dead already, yet the flames of fleshly lust, boiled within me, etc.

Why did women think, Vic wondered, even women who had married for love and had had a child in a fairly happy married life, that they would prefer a man who demanded nothing of them sexually? It was a kind of sentimental harking back to virginity a silly, vain fantasy that had no factual validity whatsoever.

It is in vain that mirrors are banished from the convent, women are conscious of their faces; now, girls who are conscious of their beauty do not easily become nuns; the vocation being voluntary in inverse proportion to their good looks, more is to be hoped from the ugly than from the pretty. Hence a lively taste for plain girls.

Every pregnancy results in roughly two years of lost menstruation. If you are a manufacturer of menstrual pads, this is bad for business. So you ought to know about, and be so happy about, the drop in babies per woman across the world. You ought to know and be happy too about the growth in the number of educated women working away from home. Because these developments have created an exploding market for your products over the last few decades among billions of menstruating women now living on Levels 2 and 3. But, as I realized when I attended an internal meeting at one of the world’s biggest manufacturers of sanitary wear, most Western manufacturers have completely missed this. Instead, when hunting for new customers they are often stuck dreaming up new needs among the 300 million menstruating women on Level 4. “What if we market an even thinner pad for bikinis? What about pads that are invisible, to wear under Lycra? How about one pad for each kind of outfit, each situation, each sport? Special pads for mountain climbers!” Ideally, all the pads are so small they need to be replaced several times a day. But like most rich consumer markets, the basic needs are already met, and producers fight in vain to create demand in ever-smaller segments. Meanwhile, on Levels 2 and 3, roughly 2 billion menstruating women have few alternatives to choose from. These women don’t wear Lycra and won’t spend money on ultrathin pads. They demand a low-cost pad that will be reliable throughout the day so they don’t have to change it when they are out at work. And when they find a product they like, they will probably stick to that brand for their whole lives and recommend it to their daughters.

On the rights of women, he found Löwenhielm and Bielfeld agreed with him that “it is in vain to labor . . . against the prescriptions of Nature. Political subserviency and domestic influence must be the lot of women, and those who have departed the most from their natural sphere are not those who have shown the sex in their most amiable light.

And when he thinks, good easy man, full surely His greatness is a-ripening, nips his root, And then he falls, as I do. I have ventured, Like little wanton boys that swim on bladders, This many summers in a sea of glory, But far beyond my depth. My high-blown pride At length broke under me and now has left me, Weary and old with service, to the mercy Of a rude stream that must forever hide me. Vain pomp and glory of this world, I hate you. I feel my heart new opened. O, how wretched Is that poor man that hangs on princes’ favors! There is betwixt that smile we would aspire to, That sweet aspect of princes, and their ruin, More pangs and fears than wars or women have; And when he falls, he falls like Lucifer, Never to hope again.

Margaret, the eldest of the four, was sixteen, and very pretty, being plump and fair, with large eyes, plenty of soft brown hair, a sweet mouth, and white hands, of which she was rather vain. Fifteen-year-old Jo was very tall, thin, and brown, and reminded one of a colt, for she never seemed to know what to do with her long limbs, which were very much in her way. She had a decided mouth, a comical nose, and sharp, gray eyes, which appeared to see everything, and were by turns fierce, funny, or thoughtful. Her long, thick hair was her one beauty, but it was usually bundled into a net, to be out of her way. Round shoulders had Jo, big hands and feet, a flyaway look to her clothes, and the uncomfortable appearance of a girl who was rapidly shooting up into a woman and didn't like it. Elizabeth, or Beth, as everyone called her, was a rosy, smooth-haired, bright-eyed girl of thirteen, with a shy manner, a timid voice, and a peaceful expression which was seldom disturbed. Her father called her 'Little Miss Tranquility', and the name suited her excellently, for she seemed to live in a happy world of her own, only venturing out to meet the few whom she trusted and loved. Amy, though the youngest, was a most important person, in her own opinion at least. A regular snow maiden, with blue eyes, and yellow hair curling on her shoulders, pale and slender, and always carrying herself like a young lady mindful of her manners. What the characters of the four sisters were we will leave to be found out.

In my own experience, it is entirely possible for a person to know a woman is trans, insist they do not believe she is really a woman, and yet still treat her misogynistically. This may seem a paradox, - but, as Serano argues, it is because our popular culture and media has spent decades depicting trans women as extreme embodiments of very misogynistic tropes. First, we are represented as agents of vapid and regressive femininity - vain, obsessed with how we look, stupid, weak, childish, and entitled. We are simultaneously hypersexualized: either as grotesque sexual deviants, particularly if we are unconventionally feminine (or lesbians); or, as yielding, sexually passive and deceptive if we are more feminine in appearance and/or if we date men.

Women dream until they have no longer the strength to dream; those dreams against which they so struggle, so honestly, vigorously, and conscientiously, and so in vain, yet which are their life, without which they could not have lived; those dreams go at last. All their plans and visions seem vanished, and they know not where; gone and they cannot recall them. And they are left without the food either of reality or of hope.

You are not listening to my moral remarks, Mrs. Laurence,"—and Laurie paused, for Amy's eyes had an absent look, though fixed upon his face. "Yes I am, and admiring the dimple in your chin at the same time. I don't wish to make you vain, but I must confess that I'm prouder of my handsome husband than of all his money. Don't laugh,—but your nose is such a comfort to me," and Amy softly caressed the well-cut feature with artistic satisfaction.

Differently than before, he now looked upon people, less smart, less proud, but instead warmer, more curious, more involved. When he ferried travelers of the ordinary kind, childlike people, businessmen, warriors, women, these people did not seem alien to him as they used to: he understood them, he understood and shared their life, which was not guided by thoughts and insight, but solely by urges and wishes, he felt like them. Though he was near perfection and was bearing his final wound, it still seemed to him as if those childlike people were his brothers, their vanities, desires for possession, and ridiculous aspects were no longer ridiculous to him, became understandable, became lovable, even became worthy of veneration to him. The blind love of a mother for her child, the stupid, blind pride of a conceited father for his only son, the blind, wild desire of a young, vain woman for jewelry and admiring glances from men, all of these urges, all of this childish stuff, all of these simple, foolish, but immensely strong, strongly living, strongly prevailing urges and desires were now no childish notions for Siddhartha any more, he saw people living for their sake, saw them achieving infinitely much for their sake, traveling, conducting wars, suffering infinitely much, bearing infinitely much, and he could love them for it, he saw life, that what is alive, the indestructible, the Brahman in each of their passions, each of their acts. Worthy of love and admiration were these people in their blind loyalty, their blind strength and tenacity. They lacked nothing, there was nothing the knowledgeable one, the thinker, had to put him above them except for one little thing, a single, tiny, small thing: the consciousness, the conscious thought of the oneness of all life.

And now it’s really over. I finally realized that I must do my schoolwork to keep from being ignorant, to get on in life, to become a journalist, because that’s what I want! I know I can write. A few of my stories are good, my descriptions of the Secret Annex are humorous, much of my diary is vivid and alive, but … it remains to be seen whether I really have talent. “Eva’s Dream” is my best fairy tale, and the odd thing is that I don’t have the faintest idea where it came from. Parts of “Cady’s Life” are also good, but as a whole it’s nothing special. I’m my best and harshest critic. I know what’s good and what isn’t. Unless you write yourself, you can’t know how wonderful it is; I always used to bemoan the fact that I couldn’t draw, but now I’m overjoyed that at least I can write. And if I don’t have the talent to write books or newspaper articles, I can always write for myself. But I want to achieve more than that. I can’t imagine having to live like Mother, Mrs. van Daan and all the women who go about their work and are then forgotten. I need to have something besides a husband and children to devote myself to! I don’t want to have lived in vain like most people. I want to be useful or bring enjoyment to all people, even those I’ve never met. I want to go on living even after my death! And that’s why I’m so grateful to God for having given me this gift, which I can use to develop myself and to express all that’s inside me! When I write I can shake off all my cares. My sorrow disappears, my spirits are revived! But, and that’s a big question, will I ever be able to write something great, will I ever become a journalist or a writer? I hope so, oh, I hope so very much, because writing allows me to record everything, all my thoughts, ideals and fantasies. I haven’t worked on “Cady’s Life” for ages. In my mind I’ve worked out exactly what happens next, but the story doesn’t seem to be coming along very well. I might never finish it, and it’ll wind up in the wastepaper basket or the stove. That’s a horrible thought, but then I say to myself, “At the age of fourteen and with so little experience, you can’t write about philosophy.” So onward and upward, with renewed spirits. It’ll all work out, because I’m determined to write!

Lots of talk lately about the GREAT AMERICAN NOVEL that seems to be exclusively masculine. And how many of the characters in the GENIUS BOOKS are likable? Is Holden Caulfield likable? Is Meursault in The Stranger? Is Henry Miller? Is any character in any of these system novels particularly likable? Aren’t they usually loathsome but human, etc., loathsome and neurotic and obsessed? In my memory, all the characters in Jonathan Franzen are total douchebags (I know, I know, I’m not supposed to use that, feminine imagery, whatever, but it is SO satisfying to say and think). How about female characters in the genius books? Was Madame Bovary likable? Was Anna Karenina? Is Daisy Buchanan likable? Is Daisy Miller? Is it the specific way in which supposed readers HATE unlikable female characters (who are too depressed, too crazy, too vain, too self-involved, too bored, too boring), that mirrors the specific way in which people HATE unlikable girls and women for the same qualities? We do not allow, really, the notion of the antiheroine, as penned by women, because we confuse the autobiographical, and we pass judgment on the female author for her terrible self-involved and indulgent life. We do not hate Scott Fitzgerald in “The Crack-Up” or Georges Bataille in Guilty for being drunken and totally wading in their own pathos, but Jean Rhys is too much of a victim.

I said something friendly or even admiring to her. She was like almost all women, who imagine that the compliment they receive is a strict expression of the truth, that it is a judgment passed impartially, irresistibly, as though it applied to an art object unconnected with a particular individual. And so it was with a seriousness that made me blush at my own hypocrisy that she put the vain and artless question customary in such circumstances, “You like it?

This is the life I lead by day. But on a deeper level of consciousness I lead a different life. There, an insistent, persistent, hidden voice has been saying for years: No, no, this is not it! Some other kind of will in me turns away in misery and distaste from all of culture, from all that is being said and done around me. It finds all this tedious and vain, like a struggle of phantoms flailing away in a void; it seems to know another world, to foresee a different life, not yet to be found on earth but which will come and cannot fail to come, for only then will true reality be achieved. To me this voice is the voice of my real self. I live like a foreigner acclimatized in an alien land; the natives like me and I like them. I diligently work for their good, share their sorrows and rejoice in their joys, but at the same time I know that I am a stranger, I secretly long for the fields of my homeland, for its different spring, the smell of its flowers, and the way its women speak. Where is my homeland? I shall never see it, I shall die in foreign parts.

Well might I ask when he offered fraternity—“Dare I rely on you?” Well might he, doubtless knowing himself, withhold all pledge. True, he had bid me make my own experiments—tease and try him. Vain injunction! Privilege nominal and unavailable! Some women might use it! Nothing in my powers or instinct placed me amongst this brave band. Left alone, I was passive; repulsed, I withdrew; forgotten—my lips would not utter, nor my eyes dart a reminder. It seemed there had been an error somewhere in my calculations, and I wanted for time to disclose it.

In 1968, Pope Paul VI responded instead with an encylical Humanae Vitae. The encyclical reaffirmed the Church's rejectionist stance: Contraceptives were evil and against God's law...In the West, many if not most Catholics ignored the ban. For them, however painful, the decision of whether to conceive or not was rarely a life-or-death issue. Unfortunately, for women in the poorest parts of the world, it often is. There, the right to choose whether or not to conceive was vitally linked to a woman's prospects for freeing herself and her family from poverty. It is in this context that the inherent and deeply rooted misogyny of the Church has taken its greatest toll on the lives of women. Pope John Paul II spent a considerable part of his pontificate propagandizing on behalf of a doctrine that tells ppor and illiterate women that to use a condom is the moral equivalent of murder and that each time they use contraceptives they render Christ's sacrifice on the cross 'in vain'. He said:'no personal or social circumstances have ever been able, or will be able, to rectify the moral wrong of the contraceptive act.

Sula was smiling. “I mean, I don’t know what the fuss is about. I mean, everything in the world loves you. White men love you. They spend so much time worrying about your penis they forget their own. The only thing they want to do is cut off a nigger’s privates. And if that ain’t love and respect I don’t know what is. And white women? They chase you all to every corner of the earth, feel for you under every bed. I knew a white woman wouldn’t leave the house after 6 o’clock for fear one of you would snatch her. Now ain’t that love? They think rape soon’s they see you, and if they don’t get the rape they looking for, they scream it anyway just so the search won’t be in vain. Colored women worry themselves into bad health just trying to hang on to your cuffs. Even little children—white and black, boys and girls—spend all their childhood eating their hearts out ’cause they think you don’t love them. And if that ain’t enough, you love yourselves. Nothing in this world loves a black man more than another black man. You hear of solitary white men, but niggers? Can’t stay away from one another a whole day. So. It looks to me like you the envy of the world.

Married to a naval commander who happened to be Benjamin Franklin’s great-great-grandson, Wainwright prayed to the graven image of Lafayette, since neither the president nor Congress seemed to be listening. “We, the women of the United States,” she told the bronze Lafayette, “denied the liberty which you helped to gain, and for which we have asked in vain for sixty years, turn to you to plead for us. Speak, Lafayette, dead these hundred years but still living in the hearts of the American people.” She beseeched the inanimate Frenchman, “Let that outstretched hand of yours pointing to the White House recall to him”—President Wilson—“his words and promises, his trumpet call for all of us, to see that the world is made safe for democracy. As our army now in France spoke to you there, saying here we are to help your country fight for liberty, will you not speak here and now for us, a little band with no army, no power but justice and right, no strength but in our Constitution and in the Declaration of Independence; and win a great victory again in this country by giving us the opportunity we ask—to be heard through the Susan B. Anthony amendment.” She then echoed the words uttered by the American officer in Paris on July 4, 1917. “Lafayette,” she said, “we are here!

Why do you tremble at me alone? cried he, turning his veiled face round the circle of pale spectators. Tremble also at each other! Have men avoided me, and women showed no pity, and children screamed and fled, only for my black veil? What but the mystery which it obscurely typifies, has made this piece of crape so awful? When the friend shows his inmost heart to his friend; the lover to his best-beloved; when man does not vainly shrink from the eye of his Creator, loathsomely treasuring up the secret of his sin; then deem me a monster, for the symbol beneath which I have lived, and die! I look around me, and, lo! on every visage a black veil!

But I can cite ten other reasons for not being a father." "First of all, I don't like motherhood," said Jakub, and he broke off pensively. "Our century has already unmasked all myths. Childhood has long ceased to be an age of innocence. Freud discovered infant sexuality and told us all about Oedipus. Only Jocasta remains untouchable; no one dares tear off her veil. Motherhood is the last and greatest taboo, the one that harbors the most grievous curse. There is no stronger bond than the one that shackles mother to child. This bond cripples the child's soul forever and prepares for the mother, when her son has grown up, the most cruel of all the griefs of love. I say that motherhood is a curse, and I refuse to contribute to it." "Another reason I don't want to add to the number of mothers," said Jakub with some embarrassment, "is that I love the female body, and I am disgusted by the thought of my beloved's breast becoming a milk-bag." "The doctor here will certainly confirm that physicians and nurses treat women hospitalized after an aborted pregnancy more harshly than those who have given birth, and show some contempt toward them even though they themselves will, at least once in their lives, need a similar operation. But for them it's a reflex stronger than any kind of thought, because the cult of procreation is an imperative of nature. That's why it's useless to look for the slightest rational argument in natalist propaganda. Do you perhaps think it's the voice of Jesus you're hearing in the natalist morality of the church? Do you think it's the voice of Marx you're hearing in the natalist propaganda of the Communist state? Impelled merely by the desire to perpetuate the species, mankind will end up smothering itself on its small planet. But the natalist propaganda mill grinds on, and the public is moved to tears by pictures of nursing mothers and infants making faces. It disgusts me. It chills me to think that, along with millions of other enthusiasts, I could be bending over a cradle with a silly smile." "And of course I also have to ask myself what sort of world I'd be sending my child into. School soon takes him away to stuff his head with the falsehoods I've fought in vain against all my life. Should I see my son become a conformist fool? Or should I instill my own ideas into him and see him suffer because he'll be dragged into the same conflicts I was?" "And of course I also have to think of myself. In this country children pay for their parents' disobedience, and parents for their children's disobedience. How many young people have been denied education because their parents fell into disgrace? And how many parents have chosen permanent cowardice for the sole purpose of preventing harm to their children? Anyone who wants to preserve at least some freedom here shouldn't have children," Jakub said, and fell into silence. "The last reason carries so much weight that it counts for five," said Jakub. "Having a child is to show an absolute accord with mankind. If I have a child, it's as though I'm saying: I was born and have tasted life and declare it so good that it merits being duplicated." "And you have not found life to be good?" asked Bertlef. Jakub tried to be precise, and said cautiously: "All I know is that I could never say with complete conviction: Man is a wonderful being and I want to reproduce him.

we live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. the martyrs go hand in hand into the arena; they are crucified alone. embraced, the lovers desperately try to fuse their insulated ecstasies into a single self-transcendence; in vain. by its very nature every embodied spirit is doomed to suffer and enjoy in solitude. sensations, feelings, insights, fancies—all these are private and, except through symbols and at second hand, incommunicable. we can pool information about experiences, but never the experiences themselves. from family to nation, every human group is a society of island universes. most island universes are sufficiently like one another to permit of inferential understanding or even of mutual empathy or “feeling into”. thus, remembering our own bereavements and humiliations, we can condole with others in analogous circumstances, we can put ourselves (always, of course, in a slightly pickwickian sense) in their places. but in certain cases communication between universes is incomplete or even nonexistent. the mind is its own place, and the places inhabited by the insane and the exceptionally gifted are so different from the places where ordinary men and women live, that there is little or no common ground of memory to serve as a basis for understanding or fellow feeling. words to which the symbols refer belong to mutually exclusive realms of existence.

Carolina Maria de Jesus wrote in her diary: 'Everyone has an ideal in life. Mine is to be able to read.' She is ambitious, but it is a strange ambition for a woman. She wants learning. She wants the pleasure of reading and writing. Men ask her to marry but she suspects that they will interfere with her reading and writing. They will resent the time she takes alone. They will resent the focus of her attention elsewhere. They will resent her concentration and they will resent her self-respect. They will resent her pride in herself and her pride in her unmediated relationship to a larger world of ideas, descriptions, facts. Her neighbors see her poring over books, or with pen and paper in hand, amidst the garbage and hunger of the favela. Her ideal makes her a pariah: her desire to read makes her more an outcast than if she sat in the street putting fistfuls of nails into her mouth. Where did she get her ideal? No one offered it to her. Two thirds of the world’s illiterates are women. To be fucked, to birth children, one need not know how to read. Women are for sex and reproduction, not for literature. But women have stories to tell. Women want to know. Women have questions, ideas, arguments, answers. Women have dreams of being in the world, not merely passing blood and heaving wet infants out of laboring wombs. 'Women dream,' Florence Nightingale wrote in Cassandra, 'till they have no longer the strength to dream; those dreams against which they so struggle, so honestly, vigorously, and conscientiously, and so in vain, yet which are their life, without which they could not have lived; those dreams go at last. . . . Later in life, they neither desire nor dream, neither of activity, nor of love, nor of intellect.

The extermination of the Jews has sometimes been seen as a kind of industrialized, assembly-line kind of mass murder, and this picture has at least some element of truth to it. No other genocide in history has been carried out by mechanical means - gassing - in specially constructed facilities like those in operation at Auschwitz or Treblinka. At the same time, however, these facilities did not operate efficiently or effectively, and if the impression given by calling them industrialized is that they were automated or impersonal, then it is a false one. Men such as Hess and Stangl and their subordinates tried to insulate themselves from the human dimensions of what they were doing by referring to their victims as 'cargo' or 'items.' Talking to Gerhard Stabenow, the head of the SS Security Service in Warsaw, in September 1942, Wilm Hosenfeld noted how the language Stabenow used distanced himself from the fact that what he was involved in was the mass murder of human beings: 'He speaks of the Jews as ants or other vermin, of their 'resettlement', that means their mass murder, as he would of the extermination of the bedbugs in the disinfestation of a house.' But at the same time such men were not immune from the human emotions they tried so hard to repress, and they remembered incidents in which individual women and children had appealed to their conscience, even if such appeals were in vain. The psychological strain that continual killing of unarmed civilians, including women and children, imposed on such men was considerable, just as it had been in the case of the SS Task Forces, whose troops had been shooting Jews in their hundreds of thousands before the first gas vans were deploted in an attempt not only to speed up the killing but also to make it somehow more impersonal.

A lady known as Paris, Romantic and Charming Has left her old companions and faded from view Lonely men with lonely eyes are seeking her in vain Her streets are where they were, but there's no sign of her She has left the Seine The last time I saw Paris, her heart was warm and gay, I heard the laughter of her heart in every street café The last time I saw Paris, her trees were dressed for spring, And lovers walked beneath those trees and birds found songs to sing. I dodged the same old taxicabs that I had dodged for years. The chorus of their squeaky horns was music to my ears. The last time I saw Paris, her heart was warm and gay, No matter how they change her, I'll remember her that way. I'll think of happy hours, and people who shared them Old women, selling flowers, in markets at dawn Children who applauded, Punch and Judy in the park And those who danced at night and kept our Paris bright 'til the town went dark.

It is in vain to say human beings ought to be satisfied with tranquillity: they must have action; and they will make it if they cannot find it. Millions are condemned to a stiller doom than mine, and millions are in silent revolt against their lot. Nobody knows how many rebellions besides political rebellions ferment in the masses of life which people earth. Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties, and a field for their efforts, as much as their brothers do; they suffer from too rigid a restraint, too absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags. It is thoughtless to condemn them, or laugh at them, if they seek to do more or learn more than custom has pronounced necessary for their sex.

The glances of women are like certain apparently peaceful but really formidable machines. You pass them every day quietly, with impunity and without suspicion of danger. There comes a moment when you forget even that they are there. You come and go, you muse, and talk, and laugh. Suddenly you feel that you are seized! It is done. The wheels have caught you, the glance has captured you. It has taken you, no matter how or where, by any portion whatever of your thought which was trailing, through any absence of mind. You are lost. You will be drawn in entirely. A train of mysterious forces has gained possession of you. You struggle in vain. No human succor is possible. You will be drawn down from wheel to wheel, from anguish to anguish, from torture to torture. You, your mind, your fortune, your soul; and you will not escape from the terrible machine, until, according as you are in the power of a malevolent nature, or a noble heart, you will be disfigured by shame or transfigured by love.

When he looked back now from his vantage-ground, the old world he had known, the world of land and sea and ships, of sailor-men and harpy-women, seemed a very small world; and yet it blended in with this new world and expanded. His mind made for unity, and he was surprised when at first he began to see points of contact between the two worlds. And he was ennobled, as well, by the loftiness of thought and beauty he found in the books. This led him to believe more firmly than ever that up above him, in society like Ruth and her family, all men and women thought these thoughts and lived them. Down below where he lived was the ignoble, and he wanted to purge himself of the ignoble that had soiled all his days, and to rise to that sublimated realm where dwelt the upper classes. All his childhood and youth had been troubled by a vague unrest; he had never known what he wanted, but he had wanted something that he had hunted vainly for until he met Ruth. And now his unrest had become sharp and painful, and he knew at last, clearly and definitely, that it was beauty, and intellect, and love that he must have.

One finds oneself surprisingly supplied with information. Outside the undifferentiated forces roar; inside we are very private, very explicit, have a sense indeed, that it is here, in this little room, that we make whatever day of the week it may be. Friday or Saturday. A shell forms upon the soft soul, nacreous, shiny, upon which sensations tap their beaks in vain. On me it formed earlier than on most. Soon I could carve my pear when other people had done dessert. I could bring my sentence to a close in a hush of complete silence. It is at that season too that perfection has a lure. One can learn Spanish, one thinks, by tying a string to the right toe and waking early. One fills up the little compartments of one’s engagement book with dinner at eight; luncheon at one-thirty. One has shirts, socks, ties laid out on one’s bed. But it is a mistake, this extreme precision, this orderly and military progress; a convenience, a lie. There is always deep below it, even when we arrive punctually at the appointed time with our white waistcoats and polite formalities, a rushing stream of broken dreams, nursery rhymes, street cries, half-finished sentences and sights—elm trees, willow trees, gardeners sweeping, women writing—that rise and sink even as we hand a lady down to dinner. While one straightens the fork so precisely on the table-cloth, a thousand faces mop and mow. There is nothing one can fish up in a spoon; nothing one can call an event. Yet it is alive too and deep, this stream. Immersed in it I would stop between one mouthful and the next, and look intently at a vase, perhaps with one red flower, while a reason struck me, a sudden revelation.

Friday, March 24, 1944 ...Have my parents forgotten that they were young once? Apparently they have. At any rate, they laugh at us when we're serious, and they're serious when we're joking. Saturday, March 25, 1944 I don't have much in the way of money or worldly possessions, I'm not beautiful, intelligent or clever, but I'm happy, and I intend to stay that way! I was born happy, I love people, I have a trusting nature, and I'd like everyone else to be happy too. Friday, March 31, 1944 My life here has gotten better, much better. God has not forsaken me, and He never will. Wednesday, April 5, 1944 ...I can't imagine having to live like Mother, Mrs. van Daan and all the women who go about their work and are then forgotten. I need to have something besides a husband and children to devote myself to! I don't want to have lived in vain like most people. I want to be useful or bring enjoyment to all people, even those I've never met. I want to go on living even after my death! And that's why I'm so grateful to God for having given me this gift, which I can use to develop myself and to express all that's inside me! When I write I can shake off all my cares. My sorrow disappears, my spirits are revived! But, and that's a big question, will I ever be able to write something great, will I ever become a journalist or a writer? Tuesday, April 11, 1944 We've been strongly reminded of the fact that we're Jews in chains, chained to one spot, without any rights, but with a thousand obligations. We must put our feelings aside; we must be brave and strong, bear discomfort without complaint, do whatever is in our power and trust in God. One day this terrible war will be over. The time will come when we'll be people again and not just Jews! ...It's God who has made us the way we are, but it's also God who will lift us up again... ... I know what I want, I have a goal, I have opinions, a religion and love. If only I can be myself, I'll be satisfied. I know that I'm a woman, a woman with inner strength and a great deal of courage! If God lets me live, I'll achieve more than Mother ever did, I'll make my voice heard, I'll go out into the world and work for mankind! I know now that courage and happiness are needed first! Monday, April 17, 1944 Oh yes, I still have so much I want to discuss with him, since I don't see the point of just cuddling. Sharing our thoughts with each other requires a great deal of trust, but we'll both be stronger because of it!

Raven paced restlessly across the floor of the cabin, sending Jacques a little self-mocking smile. “I’m very good at waiting.” “I can see that,” Jacques agreed dryly. “Come on, Jacques”— Raven made the length of the room again, turned to face him—“ don’t you find this even a little bit nerve-racking?” He leaned lazily back in his chair, flashing a cocky grin. “Being caged up with a beautiful lunatic, you mean?” “Ha, ha, ha. Do all Carpathian males think they’re stand-up comedians?” “Just those of us with sisters-in-law who bounce off walls. I feel like I am watching a Ping-Pong ball. Settle down.” “Well, how long does something like this take? I thought he implied he’d be in and out of the hospital in two minutes, Jacques. What could have gone wrong? Mikhail was very upset.” “Mikhail did not actually say anything went wrong, did he?” Jacques asked, blankly innocent. Raven’s large blue-violet eyes settled on Jacques’s face thoughtfully. Jacques squirmed under her suspicious, steady gaze. There was far too much intelligence in her enormous eyes to suit him. He held up a placating hand. “Now, Raven.” “Don’t you now-Raven me. That brother of yours, worm that he is, male chauvinist unequaled in modern times, told you something he didn’t tell me, didn’t he?” Leaning back with studied casualness, Jacques tipped his chair to a precarious angle and raised an eyebrow. “Women have vivid imaginations. I think you have a suspicious nature due to your American upbringing.” “Intellect, Jacques, not imagination,” she corrected sweetly. “My American upbringing made me incredibly intelligent, and believe me, I can spot one of your pathetic Carpathian plots to protect the helpless woman from information you consider would make her fragile little delicate self unnecessarily fearful.” He grinned at her. “Carpathian males understand the fragile nature of women’s nerves. Women— especially American women— just cannot take the adversity that we men can.” “I think I should have enjoyed meeting your mother. How a woman could manage to raise two domineering tyrants like you and Mikhail is beyond me.” His dark eyes laughed at her. “But we are charismatic, sexy, handsome, and always right.” Raven hooked her foot around his chair and sent him crashing to the floor. Hands on hips, she regarded him with a superior glint. “Carpathian men are vain, dear brother-in-law,” she proclaimed, “but not too bright.” Jacques glared up at her with mock ferocity. “You have a mean streak in you, woman. Whatever happened to a soft, sweet, Yes, my lord, you’re always right?” “Try the Dark Ages.

Besides, I know you loved my Lucy . . ." Here he turned away and covered his face with his hands. I could hear the tears in his voice. Mr. Morris, with instinctive delicacy, just laid a hand for a moment on his shoulder, and then walked quietly out of the room. I suppose there is something in a woman's nature that makes a man free to break down before her and express his feelings on the tender or emotional side without feeling it derogatory to his manhood. For when Lord Godalming found himself alone with me he sat down on the sofa and gave way utterly and openly. I sat down beside him and took his hand. I hope he didn't think it forward of me, and that if her ever thinks of it afterwards he never will have such a thought. There I wrong him. I know he never will. He is too true a gentleman.I said to him, for I could see that his heart was breaking, "I loved dear Lucy, and I know what she was to you, and what you were to her. She and I were like sisters, and now she is gone, will you not let me be like a sister to you in your trouble? I know what sorrows you have had, though I cannot measure the depth of them. If sympathy and pity can help in your affliction, won't you let me be of some little service, for Lucy's sake?" In an instant the poor dear fellow was overwhelmed with grief. It seemed to me that all that he had of late been suffering in silence found a vent at once. He grew quite hysterical,and raising his open hands, beat his palms together in a perfect agony of grief. He stood up and then sat down again, and the tears rained down his cheeks. I felt an infinite pity for him, and opened my arms unthinkingly. With a sob he laid his head on my shoulder and cried like a wearied child, whilst he shook with emotion. We women have something of the mother in us that makes us rise above smaller matters when the mother spirit is invoked. I felt this big sorrowing man's head resting on me, as though it were that of a baby that some day may lie on my bosom, and I stroked his hair as though he were my own child. I never thought at the time how strange it all was. After a little bit his sobs ceased, and he raised himself with an apology, though he made no disguise of his emotion. He told me that for days and nights past, weary days and sleepless nights, he had been unable to speak with any one, as a man must speak in his time of sorrow. There was no woman whose sympathy could be given to him, or with whom, owing to the terrible circumstance with which his sorrow was surrounded, he could speak freely. "I know now how I suffered," he said, as he dried his eyes, "but I do not know even yet, and none other can ever know, how much your sweet sympathy has been to me today. I shall know better in time, and believe me that, though I am not ungrateful now, my gratitude will grow with my understanding. You will let me be like a brother, will you not, for all our lives, for dear Lucy's sake?" "For dear Lucy's sake," I said as we clasped hands."Ay, and for your own sake," he added, "for if a man's esteem and gratitude are ever worth the winning, you have won mine today. If ever the future should bring to you a time when you need a man's help,believe me, you will not call in vain. God grant that no such time may ever come to you to break the sunshine of your life, but if it should ever come, promise me that you will let me know." He was so earnest, and his sorrow was so fresh, that I felt it would comfort him, so I said, "I promise.