Vanity Sayings Quotes

Never lose a chance of saying a kind word.

If a man's character is to be abused, say what you will, there's nobody like a relative to do the business.

Are your eyelashes like your hair?” “Yes. They’re very beautiful—want to see?” Her lips twitched. “Vanity is a sin,Bluebell.” “When you have it, flaunt it, I say.” -Elena and Illium

Vanity, in a fairy tale, will make you evil. Vanity in the real world will drive you nuts. Vanity makes you say things like “I deserved a better life than this.

Agatha: "If you say anything smug or stuck-up or shallow, I'll have Reaper follow you home." Sophie: "But then I can't talk!

In some situations, if you say nothing, you are called dull; if you talk, you are thought impertinent and arrogant. It is hard to know what to do in this case. The question seems to be, whether your vanity or your prudence predominates.

Say, you told me you thought Les Miserables was the greatest novel ever written. I think Vanity Fair is the greatest. Let's fight. - Joe Willard

I do not say that democracy has been more pernicious on the whole, and in the long run, than monarchy or aristocracy. Democracy has never been and never can be so durable as aristocracy or monarchy; but while it lasts, it is more bloody than either. … Remember, democracy never lasts long. It soon wastes, exhausts, and murders itself. There never was a democracy yet that did not commit suicide. It is in vain to say that democracy is less vain, less proud, less selfish, less ambitious, or less avaricious than aristocracy or monarchy. It is not true, in fact, and nowhere appears in history. Those passions are the same in all men, under all forms of simple government, and when unchecked, produce the same effects of fraud, violence, and cruelty. When clear prospects are opened before vanity, pride, avarice, or ambition, for their easy gratification, it is hard for the most considerate philosophers and the most conscientious moralists to resist the temptation. Individuals have conquered themselves. Nations and large bodies of men, never.

I know he likes me. Of course I flatter him dreadfully. I find a strange pleasure in saying things to him that I know I shall be sorry for having said...Then I feel, Harry, that I have given away my whole soul to someone who treats it as if it were a flower to put in his coat, a bit of decoration to charm his vanity, an ornament for a summer's day.

Evey: Who are you? V. : Who? Who is but the form following the function of what and what I am is a man in a mask. Evey: Well I can see that. V. : Of course you can, I’m not questioning your powers of observation, I’m merely remarking upon the paradox of asking a masked man who he is. Evey: Oh, right. V. : But on this most auspicious of nights, permit me then, in lieu of the more commonplace soubriquet, to suggest the character of this dramatis persona. Voila! In view humble vaudevillian veteran, cast vicariously as both victim and villain by the vicissitudes of fate. This visage, no mere veneer of vanity, is a vestige of the “vox populi” now vacant, vanished. However, this valorous visitation of a bygone vexation stands vivified, and has vowed to vanquish these venal and virulent vermin, van guarding vice and vouchsafing the violently vicious and voracious violation of volition. The only verdict is vengeance; a vendetta, held as a votive not in vain, for the value and veracity of such shall one day vindicate the vigilant and the virtuous. Verily this vichyssoise of verbiage veers most verbose, so let me simply add that it’s my very good honour to meet you and you may call me V. Evey: Are you like a crazy person? V. : I’m quite sure they will say so.

It was needless, after this, to say that all was vanity and vexation of spirit; for it is impossible to derive happiness from the company of those whom we deprive of happiness.

He was astonishingly vain even by fair folk standards, which was like saying a pond is unusually wet, or a bear surprisingly hairy.

When not prompted by vanity, we say little.

Patriotism is the narcissism of countries.

It is already hard enough to understand what someone is saying. Discussion is just an exercise in narcissism where everyone takes turns showing off. Very quickly, you no longer have any idea what is being discussed.

Arrogant men with knowledge make more noise from their mouth than making a sense from their mind.

I shall stick to our vow: never, never under any circumstances, to say anything unbecoming of the other...The trouble, of course, is that most successful men are prone to some form of vanity. There comes a stage in their lives when they consider it permissible to be egotistic and to brag to the public at large about their unique achievements.

To say! To know how to say! To know how to exist via the written voice and the intellectual image! This is all that matters in life; the rest is men and women, imagined loves and factitious vanities, the wiles of our digestion and forgetfulness, people squirming — like worms when a rock is lifted — under the huge abstract boulder of the meaningless blue sky.

Knowing the truth is so minuscule compared to having the nerve to say it...and even more to live it.

One of the hardest ideas for humans to accept,’ he says, ‘is that we are not the culmination of anything. There is nothing inevitable about our being here. It is part of our vanity as humans that we tend to think of evolution as a process that, in effect, was programmed to produce us.

As the uneasiness and reluctance to face it cut him off more and more from all real happiness, and as habit renders the pleasures the vanity and excitement and flippancy at once less pleasant and harder to forgo...you will find that anything or nothing is sufficient to attract his wandering attention. You no longer need a good book, which he really likes, to keep him from his prayers or his work or his sleep; a column of advertisements in yesterday's paper will do. You can make him waste his time not only in conversation he enjoys with people whom he likes, but also in conversations with those he cares nothing about, on subjects that bore him. You can make him do nothing at all for long periods. You can keep him up late at night, not roistering, but staring at a dead fire in a cold room. All the healthy and outgoing activities which we want him to avoid can be inhibited and nothing given in return, so that at last he may say...'I now see that I spent most my life doing in doing neither what I ought nor what I liked.

It's God that's worrying me. That's the only thing that's worrying me. What if He doesn't exist? What if Rakitin's right -that it's an idea made up by men? Then, if He doesn't exist, man is the king of the earth, of the universe. Magnificent! Only how is he going to be good without God? That's the question. I always come back to that. Who is man going to love then? To whom will he be thankful? To whom will he sing the hymn? Rakitin laughs. Rakitin says that one can love humanity instead of God. Well, only an idiot can maintain that. I can't understand it. Life's easy for Rakitin. 'You'd better think about the extension of civic rights, or of keeping down the price of meat. You will show your love for humanity more simply and directly by that, than by philosophy.' I answered him: 'Well, but you, without a God, are more likely to raise the price of meat if it suits you, and make a rouble on every penny.' He lost his temper. But after all, what is goodness? Answer that, Alyosha. Goodness is one thing with me and another with a Chinaman, so it's relative. Or isn't it? Is it not relative? A treacherous question! You won't laugh if I tell you it's kept me awake for two nights. I only wonder now how people can live and think nothing about it. Vanity!

If you dont [sic] say what you want, what's the sense of writing?

Praise everybody, I say to such: never be squeamish, but speak out your compliment both point-blank in a man's face, and behind his back, when you know there is a reasonable chance of his hearing it again. Never lose a chance of saying a kind word. As Collingwood never saw a vacant place in his estate but he took an acorn out of his pocket and popped it in; so deal with your compliments through life. An acorn costs nothing; but it may sprout into a prodigious bit of timber.

It is a time when one’s spirit is subdued and sad, one knows not why; when the past seems a storm-swept desolation, life a vanity and a burden, and the future but a way to death. It is a time when one is filled with vague longings; when one dreams of flight to peaceful islands in the remote solitudes of the sea, or folds his hands and says, What is the use of struggling, and toiling and worrying any more? let us give it all up.

I would not be practicing love toward God OR my neighbour if I were to smile benignly on an unjust social order. It is not charitable to refrain from moral judgment: when Jesus says 'Judge not, lest ye be judged," he is forbidding condemnation, not discernment. There are times indeed when Christian charity demands that one speak forcibly.

I remembered the moment I read a novel for the first time. The texture of the soft paper touching my fingertips. The black letters blooming on a white field. The texture of the page I folded with my hands. 「 It isn’t important to read the letters. The important thing is where the letters lead you. 」 My mother, who loved books, used to say this. At least for me, it wasn’t just a saying. The gaps in the black print. My own little snow garden lay in between the letters. This space, which was too small for someone to go into, was a perfect place for a child who liked to hide. Every time a pleasant sound was heard, the letters stacked up like snow. In it, I became a hero. I had adventures, loved and dreamt. Thus, I read, read and read again. I remembered the first time I was about to finish a book. It was like being deprived of the world. The protagonist and supporting characters walked off with the sentence ‘They lived happily ever after’ and I was left alone at the end of the story. In my vanity and sense of betrayal, my young self struggled because I couldn’t stand the loneliness. 「This… is the end? 」 Perhaps it was similar to learning about death. For the first time, I realized that something was finite.

Say little. But when you speak, utter gentle words that touch the heart. Be truthful. Express kindness. Abstain from vanity. This is the way.

All is vanity, says the Bible. All is now, says Zen, All is dust, says the desert.

[As they say in the old legends]Before a man goes to the devil himself, he sends plenty of other souls thither.

Vanity of vanities, says the Preacher, vanity of vanities! All is vanity. 3 What does man gain by all the toil at which he toils under the sun? 4 A generation goes, and a generation comes, but the earth remains forever. 5 The sun rises, and the sun goes down, and hastens to the place where it rises. 6 The wind blows to the south and goes around to the north; around and around goes the wind, and on its circuits the wind returns. 7 All streams run to the sea, but the sea is not full; to the place where the streams flow, there they flow again. 8 All things are full of weariness; a man cannot utter it; the eye is not satisfied with seeing, nor the ear filled with hearing. 9 What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun. 10 Is there a thing of which it is said, “See, this is new”? It has been already in the ages before us. 11 There is no remembrance of former things, nor will there be any remembrance of later things yet to be among those who come after.

Afflictions quicken us to prayer. It is a pity it should be so; but experience testifies, that a long course of ease and prosperity, without painful changes—has an unhappy tendency to make us cold and formal in our secret worship. But troubles rouse our spirits, and constrain us to call upon the Lord in good earnest—when we feel a need of that help which we only can have from his almighty arm. Afflictions are useful, and in a degree necessary, to keep alive in us—a conviction of the vanity and unsatisfying nature of the present world, and all its enjoyments; to remind us that this world is not our rest, and to call our thoughts upwards, where our true treasure is, and where our heart ought to be. When things go on much to our wish, our hearts are too prone to say, "It is good to be here!

Your prowess with a lightsaber is childish vanity. Your physical Force powers are no more than a conjurer's trick, sleight of hand to dazzle the ordinary beings you should be serving. You profane these powers by using them as weapons in war. And you fail to grasp the single, simple, uncompromising duty of the true Jedi. The Jedi is the rock-lion at the gate who says, "I will defend these beings with my life, and that is the sum of me." Etain Tur-Mukan died to save one life, a man she did not even know, but felt compelled to save, and that is what made her stronger in the Force and a truer Jedi than any of you acrobats, tricksters, and specious, empty philosophers.

If you take temptations into account, who is to say that he is better than his neighbour? A comfortable career of prosperity, if it does not make people honest, at least keeps them so.

Now discontent nibbled at him - not painfully, but constantly. Where does discontent start? You are warm enough, but you shiver. You are fed, yet hunger gnaws you. You have been loved, but your yearning wanders in new fields. And to prod all these there's time, the bastard Time. The end of life is now not so terribly far away - you can see it the way you see the finish line when you come into the stretch - and your mind says, "Have I worked enough? Have I eaten enough? Have I loved enough?" All of these, of course, are the foundation of man's greatest curse, and perhaps his greatest glory. "What has my life meant so far, and what can it mean in the time left to me?" And now we're coming to the wicked, poisoned dart: "What have I contributed in the Great Ledger? What am I worth?" And this isn't vanity or ambition. Men seem to be born with a debt they can never pay no matter how hard they try. It piles up ahead of them. Man owes something to man. If he ignores the debt it poisons him, and if he tries to make payments the debt only increases, and the quality of his gift is the measure of the man.

Whatever one may say, the happiest moment of the happy man is the moment ... falling asleep, and the unhappiest moment of the unhappy that of his awaking

Sometimes I think that when we say our honour prevents us from doing this or that we deceive ourselves, and our real motive is vanity.

Above all, you must illumine your own soul with its profundities and its shallows, and its vanities and its generosities, and say what your beauty means to you or your plainness...

And, as a general rule, it is more advisable to show your intelligence by saying nothing than by speaking out; for silence is a matter of prudence whilst speech has something in it of vanity

One does not escape that easily from the seduction of an effete way of life. You cannot arbitrarily say to yourself, I will now continue my life as it was before this thing, Success, happened to me. But once you fully apprehend the vacuity of a life without struggle you are equipped with the basic means of salvation. Once you know this is true, that the heart of man, his body and his brain, are forged in a white-hot furnace for the purpose of conflict (the struggle of creation) and that with the conflict removed, man is a sword cutting daisies, that not privation but luxury is the wolf at the door and that the fangs of this wolf are all little vanities and conceits and laxities that Success is heir to - why, then with this knowledge you are at least in a position to know where danger lies.

Grandfather looked away from me and out to sea, and when he spoke, it was as though he spoke to himself. “The obligations of normal human kindness – chesed, as the Hebrew has it – that we all owe. But there’s a kind of vanity in thinking you can nurse the world. There’s a kind of vanity in goodness.” I could hardly believe my ears. “But aren’t we supposed to be good?” “I’m not sure.” Grandfather’s voice was heavy. “I do know that we’re not good, and there’s a lot of truth to the saying that the road to hell is paved with good intentions.

Had I catalogued the downsides of parenthood, "son might turn out to be a killer" would never have turned up on the list. Rather, it might have looked something like this: 1. Hassle. 2. Less time just the two of us. (Try no time just the two of us.) 3. Other people. (PTA meetings. Ballet teachers. The kid's insufferable friends and their insufferable parents.) 4. Turning into a cow. (I was slight, and preferred to stay that way. My sister-in-law had developed bulging varicose veins in her legs during pregnancy that never retreated, and the prospect of calves branched in blue tree roots mortified me more than I could say. So I didn't say. I am vain, or once was, and one of my vanities was to feign that I was not.) 5. Unnatural altruism: being forced to make decisions in accordance with what was best for someone else. (I'm a pig.) 6. Curtailment of my traveling. (Note curtailment. Not conclusion.) 7. Dementing boredom. (I found small children brutally dull. I did, even at the outset, admit this to myself.) 8. Worthless social life. (I had never had a decent conversation with a friend's five-year-old in the room.) 9. Social demotion. (I was a respected entrepreneur. Once I had a toddler in tow, every man I knew--every woman, too, which is depressing--would take me less seriously.) 10. Paying the piper. (Parenthood repays a debt. But who wants to pay a debt she can escape? Apparently, the childless get away with something sneaky. Besides, what good is repaying a debt to the wrong party? Only the most warped mother would feel rewarded for her trouble by the fact that at last her daughter's life is hideous, too.)

Cyrano: I can see him there---he grins--- He is looking at my nose---that skeleton ---What's that you say? Hopeless?---Why, very well!--- But a man does not fight merely to win! No---no---better to know one fights in vain!... You there---Who are you? A hundred against one--- I know them now, my ancient enemies--- Falsehood!...There! There! Prejudice---Compromise---Cowardice--- What's that? No! Surrender? No! Never---never!... Ah, you too, Vanity! I knew you would overthrow me in the end--- No! I fight on! I fight on! I fight on! Yes, all my laurels you have riven away And all my roses; yet in spite of you, There is one crown I bear away with me, And to-night, when I enter before God, My salute shall sweep all the stars away From the blue threshold! One thing without stain, Unspotted from the world, in spite of doom Mine own!--- And that is... Roxane: ---That is... Cyrano: My white plume....

To say he felt guilty would ascribe to him ethical borders that were lines on a map of a country that no longer existed. At least, that's what he told himself. Better to deny the existence of objective morality than to live in its shadow. Better to tell yourself that the world of right and wrong is not the world you belong to. In the bathroom mirror he saw the face of a man his seventeen-year-old self would have disdained with the vanity of someone yet unaware of the many means the world has to break him.

It would be a great mistake to suppose that it is sufficient not to become personal yourself. For by showing a man quite quietly that he is wrong, and that what he says and thinks is incorrect — a process which occurs in every dialectical victory — you embitter him more than if you used some rude or insulting expression. Why is this? Because, as Hobbes observes, all mental pleasure consists in being able to compare oneself with others to one’s own advantage. — Nothing is of greater moment to a man than the gratification of his vanity, and no wound is more painful than that which is inflicted on it. Hence such phrases as “Death before dishonour,” and so on.

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.

Indeed, for my own part, though I have been repeatedly told by persons for whom I have the greatest respect, that Miss Brown is an insignificant chit, and Mrs. White has nothing but her petit minois chiffonne, and Mrs. Black has not a word to say for herself; yet I know that I have had the most delightful conversations with Mrs. Black (of course, my dear Madam, they are inviolable): I see all the men in a cluster round Mrs. White's chair: all the young fellows battling to dance with Miss Brown; and so I am tempted to think that to be despised by her sex is a very great compliment to a woman.

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.

Can we believe that the real God, if there is one, ever ordered a man to be killed simply for making hair oil, or ointment? We are told in the thirtieth chapter of Exodus, that the Lord commanded Moses to take myrrh, cinnamon, sweet calamus, cassia, and olive oil, and make a holy ointment for the purpose of anointing the tabernacle, tables, candlesticks and other utensils, as well as Aaron and his sons; saying, at the same time, that whosoever compounded any like it, or whoever put any of it on a stranger, should be put to death. In the same chapter, the Lord furnishes Moses with a recipe for making a perfume, saying, that whoever should make any which smelled like it, should be cut off from his people. This, to me, sounds so unreasonable that I cannot believe it. Why should an infinite God care whether mankind made ointments and perfumes like his or not? Why should the Creator of all things threaten to kill a priest who approached his altar without having washed his hands and feet? These commandments and these penalties would disgrace the vainest tyrant that ever sat, by chance, upon a throne.

Next time you'll remember not to drop your guard,' the knight says, observing the wounds on Oak's cheek. 'My vanity took the worst of the blow,' he says. 'Worried about your pretty face?' the knight asks. 'There is too little beauty in the world,' says the prince airily. 'But that is not my area of greatest conceit.

Most of the world is either asleep or dead. The religious people are, for the most part, asleep. The irreligious are dead. Those who are asleep are divided into two classes, like the Virgins in the parable, waiting for the Bridegroom's coming. The wise have oil in their lamps. That is to say they are detached from themselves and from the cares of the world, and they are full of charity. They are indeed waiting for the Bridegroom, and they desire nothing else but His coming, even though they may fall asleep while waiting for Him to appear. But the others are not only asleep: they are full of other dreams and other desires. Their lamps are empty because they have burned themselves out in the wisdom of the flesh and in their own vanity. When He comes, it is too late for them to buy oil. They light their lamps only after He has gone. So they fall asleep again, with useless lamps, and when they wake up they trim them to investigate, once again, the matters of a dying world.

Oh, I remember, I remember all those moments! And I want to add, too, that when such young creatures, such sweet young creatures want to say something so clever and profound, they show at once so truthfully and naively in their faces, "Here I am saying something clever and profound now" — and that is not from vanity, as it is with any one like me, but one sees that she appreciates it awfully herself, and believes in it, and thinks a lot of it, and imagines that you think a lot of all that, just as she does. Oh, truthfulness! It's by that they conquer us. How exquisite it was in her!

We've already had Malthus, the friend of humanity. But the friend of humanity with shaky moral principles is the devourer of humanity, to say nothing of his conceit; for, wound the vanity of any one of these numerous friends of humanity, and he's ready to set fire to the world out of petty revenge—like all the rest of us, though, in that, to be fair; like myself, vilest of all, for I might well be the first to bring the fuel and run away myself.

[Schulz] came to see that the better part of his shyness was really vanity, or self-centeredness. "Shyness is an illusion," he would say, late in life. "If you get out and do something and talk to people, you don't have to be shy. Shyness is the overtly self-conscious thinking that you are the only person in the world; that how you look and what you do is of any importance.

It was a good answer that was made by one who when they showed him hanging in a temple a picture of those who had paid their vows as having escaped shipwreck, and would have him say whether he did not now acknowledge the power of the gods, — ‘Aye,’ asked he again, ‘but where are they painted that were drowned after their vows?’ And such is the way of all superstition, whether in astrology, dreams, omens, divine judgments, or the like; wherein men, having a delight in such vanities, mark the events where they are fulfilled, but where they fail, though this happens much oftener, neglect and pass them by.

I just think of people," she continued, "whether they seem right where they are and fit into the picture. I don't mind if they don't do anything. I don't see why they should; in fact it always astonishes me when anybody does anything." "You don't want to do anything?" "I want to sleep." -Gloria Gilbert "Once upon a time all the men of mind and genius in the world became of one belief--that is to say, of no belief. But it wearied them to think that within a few years after their death many cults and systems and prognostications would be ascribed to them which they had never meditated nor intended. So they said to one another: "'Let's join together and make a great book that will last forever to mock the credulity of man. Let's persuade our more erotic poets to write about the delights of the flesh, and induce some of our robust journalists to contribute stories of famous amours. We'll include all the most preposterous old wives' tales now current. We'll choose the keenest satirist alive to compile a deity from all the deities worshipped by mankind, a deity who will be more magnificent than any of them, and yet so weakly human that he'll become a byword for laughter the world over--and we'll ascribe to him all sorts of jokes and vanities and rages, in which he'll be supposed to indulge for his own diversion, so that the people will read our book and ponder it, and there'll be no more nonsense in the world. "'Finally, let us take care that the book possesses all the virtues of style, so that it may last forever as a witness to our profound scepticism and our universal irony.' "So the men did, and they died. "But the book lived always, so beautifully had it been written, and so astounding the quality of imagination with which these men of mind and genius had endowed it. They had neglected to give it a name, but after they were dead it became known as the Bible." -Maury Noble

The New York of the plays, the movies, the books; the New York of The New Yorker and Vanity Fair and Vogue. It was a beacon, a spire, a beacon on top of a spire. A light, always glowing from afar, visible even from the cornfields of Iowa, the foothills of the Dakotas, the deserts of California. The swamps of Louisiana. Beckoning, always beckoning. Summoning the discontented, seducing the dreamers. Those whose blood ran too hot, and too quickly, causing them to look about at their placid families, their staid neighbors, the graves of their slumbering ancestors and say— I’m different. I’m special. I’m more. They all came to New York.

Investors are people with more money than time. Employees are people with more time than money. Entrepreneurs are simply the seductive go-betweens. Startups are business experiments performed with other people’s money. Marketing is like sex: only losers pay for it.” “Company culture is what goes without saying. There are no real rules, only laws. Success forgives all sins. People who leak to you, leak about you. Meritocracy is the propaganda we use to bless the charade. Greed and vanity are the twin engines of bourgeois society. Most managers are incompetent and maintain their jobs via inertia and politics. Lawsuits are merely expensive feints in a well-scripted conflict narrative between corporate entities. Capitalism is an amoral farce in which every player—investor, employee, entrepreneur, consumer—is complicit.

For thirty years now I have been studying my fellow-men. I do not know very much about them. I should certainly hesitate to engage a servant on his face, and yet I suppose it is on the face that for the most part we judge the persons we meet. We draw our conclusions from the shape of the jaw, the look in the eyes, the contour of the mouth. I wonder if we are more often right than wrong. Why novels and plays are so often untrue to life is because their authors, perhaps of necessity, make their characters all of a piece. They cannot afford to make them self-contradictory, for then they become incomprehensible, and yet self-contradictory is what most of us are. We are a haphazard bundle of inconsistent qualities. In books on logic they will tell you that it is absurd to say that yellow is tubular or gratitude heavier than air; but in that mixture of incongruities that makes up the self yellow may very well be a horse and cart and gratitude the middle of the week. I shrug my shoulders when people tell me that their first impressions of a person are always right. I think they must have small insight or great vanity. For my own part I find that the longer I know people the more they puzzled me: my oldest friends are just these of whom I can say that I don't know the first thing about them.

What, to the American slave, is your 4th of July? I answer; a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciation of tyrants, brass fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, are, to Him, mere bombast, fraud, deception, impiety, and hypocrisy-a thin veil to cover up crimes which would disgrace a nation of savages. There is not a nation on the earth guilty of practices more shocking and bloody than are the people of the United States, at this very hour. Go where you may, search where you will, roam through all the monarchies and despotisms of the Old World, travel through South America, search out every abuse, and when you have found the last, lay your facts by the side of the everyday practices of this nation, and you will say with me, that, for revolting barbarity and shameless hypocrisy, America reigns without a rival.

there was a sort of embarrassment about storytelling that struck home powerfully about one hundred years ago, at the beginning of modernism. We see a similar reaction in painting and in music. It's a preoccupation suddenly with the surface rather than the depth. So you get, for example, Picasso and Braque making all kinds of experiments with the actual surface of the painting. That becomes the interesting thing, much more interesting than the thing depicted, which is just an old newspaper, a glass of wine, something like that. In music, the Second Viennese School becomes very interested in what happens when the surface, the diatonic structure of the keys breaks down, and we look at the notes themselves in a sort of tone row, instead of concentrating on things like tunes, which are sort of further in, if you like. That happened, of course, in literature, too, with such great works as James Joyce's Ulysses, which is all about, really, how it's told. Not so much about what happens, which is a pretty banal event in a banal man's life. It's about how it's told. The surface suddenly became passionately interesting to artists in every field about a hundred years ago. In the field of literature, story retreated. The books we talked about just now, Middlemarch, Bleak House, Vanity Fair -- their authors were the great storytellers as well as the great artists. After modernism, things changed. Indeed, modernism sometimes seems to me like an equivalent of the Fall. Remember, the first thing Adam and Eve did when they ate the fruit was to discover that they had no clothes on. They were embarrassed. Embarrassment was the first consequence of the Fall. And embarrassment was the first literary consequence of this modernist discovery of the surface. "Am I telling a story? Oh my God, this is terrible. I must stop telling a story and focus on the minute gradations of consciousness as they filter through somebody's..." So there was a great split that took place. Story retreated, as it were, into genre fiction-into crime fiction, into science fiction, into romantic fiction-whereas the high-art literary people went another way. Children's books held onto the story, because children are rarely interested in surfaces in that sort of way. They're interested in what-happened and what-happened next. I found it a great discipline, when I was writing The Golden Compass and other books, to think that there were some children in the audience. I put it like that because I don't say I write for children. I find it hard to understand how some writers can say with great confidence, "Oh, I write for fourth grade children" or "I write for boys of 12 or 13." How do they know? I don't know. I would rather consider myself in the rather romantic position of the old storyteller in the marketplace: you sit down on your little bit of carpet with your hat upturned in front of you, and you start to tell a story. Your interest really is not in excluding people and saying to some of them, "No, you can't come, because it's just for so-and-so." My interest as a storyteller is to have as big an audience as possible. That will include children, I hope, and it will include adults, I hope. If dogs and horses want to stop and listen, they're welcome as well.

Right now, you and me here, put together entirely from atoms that have been part of millions of other organisms before they became us, sitting on this round rock with a core of liquid iron held down by this force that so troubles you called gravity, all the while spinning around the sun at 67 thousand miles an hour and whizzing through the Milky Way at 600 thousand miles an hour in a universe that very well may be chasing its own tail at the speed of light... and amidst all this frantic activity, fully cognizant of our own imminent demise, which is a very pretty way of saying we all know we're going to die, we reach out, to one another, sometimes for the sake of vanity, sometimes for reasons you're not old enough to understand yet, but a lot of the time we just reach out... and expect nothing in return. Isn't that strange? Isn't that weird? ... Isn't that... weird... enough?

Does it explain my astonishment the other day when Z, most humane, most modest of men, taking up some book by Rebecca West and reading a passage in it, exclaimed, 'The arrant feminist! She says that men are snobs!' The exclamation, to me so surprising - for why was Miss West an arrant feminist for making a possibly true if uncomplimentary statement about the other sex? - was not merely the cry of wounded vanity; it was a protest against some infringement of his power to believe in himself. Women have served all these centuries as looking glasses possessing the magic and delicious power of reflecting the figure of man at twice its natural size.

And What Good Will Your Vanity Be When The Rapture Comes” says the man with a cart of empty bottles at the corner of church and lincoln while I stare into my phone and I say I know oh I know while trying to find the specific filter that will make the sun’s near-flawless descent look the way I might describe it in a poem and the man says the moment is already right in front of you and I say I know but everyone I love is not here and I mean here like on this street corner with me while I turn the sky a darker shade of red on my phone and I mean here like everyone I love who I can still touch and not pass my fingers through like the wind in a dream but I look up at the man and he is a kaleidoscope of shadows I mean his shadows have shadows and they are small and trailing behind him and I know then that everyone he loves is also not here and the man doesn’t ask but I still say hey man I’ve got nothing I’ve got nothing even though I have plenty to go home to and the sun is still hot even in its endless flirt with submission and the man’s palm has a small river inside I mean he has taken my hand now and here we are tethered and unmoving and the man says what color are you making the sky and I say what I might say in a poem I say all surrender ends in blood and he says what color are you making the sky and I say something bright enough to make people wish they were here and he squints towards the dancing shrapnel of dying light along a rooftop and he says I love things only as they are and I’m sure I did once too but I can’t prove it to anyone these days and he says the end isn’t always about what dies and I know I know or I knew once and now I write about beautiful things like I will never touch a beautiful thing again and the man looks me in the eyes and he points to the blue-orange vault over heaven’s gates and he says the face of everyone you miss is up there and I know I know I can’t see them but I know and he turns my face to the horizon and he says we don’t have much time left and I get that he means the time before the sun is finally through with its daily work or I think I get that but I still can’t stop trembling and I close my eyes and I am sobbing on the corner of church and lincoln and when I open my eyes the sun is plucking everyone who has chosen to love me from the clouds and carrying them into the light-drunk horizon and I am seeing this and I know I am seeing this the girl who kissed me as a boy in the dairy aisle of meijer while our parents shopped and the older boy on the basketball team who taught me how to make a good fist and swing it into the jaw of a bully and the friends who crawled to my porch in the summer of any year I have been alive they were all there I saw their faces and it was like I was given the eyes of a newborn again and once you know what it is to be lonely it is hard to unsee that which serves as a reminder that you were not always empty and I am gasping into the now-dark air and I pull my shirt up to wipe whatever tears are left and I see the man walking in the other direction and I chase him down and tap his arm and I say did you see it did you see it like I did and he turns and leans into the glow of a streetlamp and he is anchored by a single shadow now and he sneers and he says have we met and he scoffs and pushes his cart off into the night and I can hear the glass rattling even as I watch him become small and vanish and I look down at my phone and the sky on the screen is still blood red.

But as it turned out, the two had a great deal in common, for both Bailey and Thackeray (named for the famous novelist William Makepeace Thackeray, author of Vanity Fair) were devoted bibliophiles who believed that "a book a day kept the world at bay," as Thackeray was fond of saying. Bailey was the offspring of a generation of badgers who insisted that "Reader" was the most rewarding vocation to which a virtuous badger might be called and who gauged their week's anticipated pleasure by the height of their to-be-read pile. (Perhaps you know people like this. I do.)

If I firmly believed, as millions say they do, that the knowledge of a practice of religion in this life influences destiny in another, then religion would mean to me everything. I would cast away earthly enjoyments as dross, earthly thoughts and feelings as vanity. Religion would be my first waking thought and my last image before sleep sank me into unconsciousness. I should labor in its cause alone. I would take thought for the marrow of eternity alone. I would esteem one soul gained for heaven worth a life of suffering. Earthly consequences would never stay in my head or seal my lips. Earth, its joys and its griefs, would occupy no moment of my thoughts. I would strive to look upon eternity alone, and on the immortal souls around me, soon to be everlastingly happy or everlastingly miserable. I would go forth to the world and preach to it in season and out of season. and my text would be, "What shall it profit a man if he gains the whole world and loses his own soul

The great anxious focus on the minutiae of appetite—on calories and portion size and what's going into the body versus what's being expended, on shoes and hair and abs of steel—keeps the larger, more fearsome questions of desire blurred and out of focus. American women spend approximately $1 million every hour on cosmetics. This may or may not say something about female vanity, but it certainly says something about female energy, where it is and is not focused. Easier to worry about the body than the soul, easier to fit the self into the narrow slots of identity our culture offers to women than to create one...that allows for the expression of all passions, the satisfaction of all appetites. The great preoccupation with things like food and shopping and appearance, in turn, is less of a genuine focus on hunger—indulging it, understanding it, making decisions about it—than it is a monumental distraction from hunger.

Rest is good, but laziness is not. Labour is good, but slavery is not. Wine is good, but drunkenness is not. Food is good, but gluttony is not. Money is good, but greed is not. Wealth is good, but selfishness is not. Beauty is good, but vanity is not. Sex is good, but lust is not. Pleasure is good, but sin is not. Amusement is good, but decadence is not. Fame is good, but self importance is not. Confidence is good, but ego is not. Eloquence is good, but flattery is not. Charisma is good, but deception is not. Ambition is good, but self interest is not. Influence is good, but manipulation is not. Authority is good, but tyranny is not. Servitude is good, but bondage is not. Admiration is good, but idolatry is not. Law is good, but injustice is not. Race pride is good, but bigotry is not. Liberty is good, but recklessness is not. Freedom is good, but unruliness is not. Belief is good, but fanaticism is not. Religion is good, but extremism is not. Righteousness is good, but zealotry is not. All is good, but in excess is not.

There is a code of behavior, she knew, whose seventh article (it may be) says that on occasions of this sort it behooves the woman, whatever her own occupation may be, to go to the help of the young man opposite so that he may expose and relieve the thigh bones, the ribs, of his vanity, of his urgent desire to assert himself; as indeed it is their duty, she reflected, in her old maidenly fairness, to help us, suppose the Tube were to burst into flames. Then, she thought, I should certainly expect Mr. Tansley to get me out. But how would it be, she thought, if neither of us did either of these things? So she sat there smiling.

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

If he had but a little more brains, she thought to herself, I might make something of him; but she never let him perceive the opinion she had of him; listened with indefatigable complacency to his stories of the stable and the mess; laughed at all his jokes...When he came home, she was alert and happy; when he went out she pressed him to go; when he stayed at home, she played and sang for him, made him good drinks, superintended his dinner, warmed his slippers, and steeped his soul in comfort. The best of women {I have heard my grandmother say) are hypocrites. We don't know how much they hide from us: how watchful they are when they seem most artless and confidential: how often those frank smile which they wear so easily are traps to cajole or elude or disarm--I don't mean in your mere coquettes, but your domestic models and paragons of female virute.

And, lastly (I may as well confess it, since my denial of it will be believed by nobody), perhaps I shall a good deal gratify my own vanity. Indeed, I scarce ever heard or saw the introductory words, "Without vanity I may say," etc., but some vain thing immediately followed. Most people dislike vanity in others, whatever share they have of it themselves; but I give it fair quarter wherever I meet with it, being persuaded that it is often productive of good to the possessor, and to others that are within his sphere of action; and therefore, in many cases, it would not be altogether absurd if a man were to thank God for is vanity among the other comforts of life.

Deny everything and you will easily pass for a man of ability; it's a well known trick. Simple hearted people are quite ready to conclude that you are worth more than what you deny. And that's often an error. In the first place, you can pick holes in anything; and secondly, even if you are right in what you say, it's the worse for you, your intellect, directed by simple negation, grows colorless and withers up. While you gratify your vanity, you are deprived of the true consolations of thought;life--the essence of life--evades your jaundiced and petty criticism, and you end by scolding and becoming ridiculous. Only one who loves has the right to censure and find fault.

What would be my, how should I call it, spontaneous attitude towards the universe? It's a very dark one. The first thesis would have been a kind of total vanity: there is nothing, basically. I mean it quite literally, like… ultimately there are just some fragments, some vanishing things. If you look at the universe, it's one big void. But then how do things emerge? Here, I feel a kind of spontaneous affinity with quantum physics, where, you know, the idea there is that universe is a void, but a kind of a positively charged void. And then particular things appear when the balance of the void is disturbed. And I like this idea of spontaneous very much that the fact that it's just not nothing…　Things are out there.　It means something went terribly wrong…　that what we call creation is a kind of a cosmic imbalance, cosmic catastrophe,　that things exist by mistake. And I'm even ready to go to the end and to claim that the only way to counteract it is to assume the mistake and go to the end. And we have a name for this. It's called love. Isn't love precisely this kind of a cosmic imbalance? I was always disgusted with this notion of "I love the world" universal love. I don't like the world. I don't know how… Basically, I'm somewhere in between “I hate the world” or “I'm indifferent towards it.” But the whole of reality, it's just it. It's stupid. It is out there. I don't care about it. Love, for me, is an extremely violent act. Love is not “I love you all.” Love means I pick out something, and it's, again, this structure of imbalance. Even if this something is just a small detail… a fragile individual person… I say “I love you more than anything else.” In this quite formal sense, love is evil.

... I regularly frequent St. George';s, Hanover Square, during the genteel marriage season; and though I have never seen the bridegroom's male friends give way to tears, or the beadles and officiating clergy in any way affected, yet it is not at all uncommon to see women who are not in the least concerned in the operations going on -- old ladies who are long past marrying, stout middle-aged females with plenty of sons and daughters, let alone pretty young creatures in pink bonnets, who are on their promotion, and may naturally taken an interest in the ceremony -- I say it is quite common to see the women present piping, sobbing, sniffling; hiding their little faces in their little useless pocket-handkerchiefs; and heaving, old and young, with emotion.

Telling the truth is a pretty hard thing. And in a young man's first attempt, with the distortions of his vanity, egotism, hot passion, and lacerated pride, it is almost impossible. "Home to Our Mountains" was marred by all these faults and imperfections...[Webber] did know that it was not altogether a true book. Still, there was truth in it. ... [from Randy] There were places where [your book] rubbed salt in. In saying this, I'm not like those others you complain about: you know damn well I understand what you did and why you had to do it. But just the same, there were some things that you did not have to do -- and you'd have had a better book if you hadn't done them.

Speak," said my Master, "and be not afraid   Of speaking, but speak out, and say to him   What he demands with such solicitude." Whence I: "Thou peradventure marvellest,   O antique spirit, at the smile I gave;   But I will have more wonder seize upon thee. This one, who guides on high these eyes of mine,   Is that Virgilius, from whom thou didst learn   To sing aloud of men and of the Gods. If other cause thou to my smile imputedst,   Abandon it as false, and trust it was   Those words which thou hast spoken concerning him." Already he was stooping to embrace   My Teacher's feet; but he said to him: "Brother,   Do not; for shade thou art, and shade beholdest." And he uprising: "Now canst thou the sum   Of love which warms me to thee comprehend,   When this our vanity I disremember, Treating a shadow as substantial thing.

Perhaps as he was lying awake then, his life may have passed before him--his early hopeful struggles, his manly successes and prosperity, his downfall in his declining years, and his present helpless condition--no chance of revenge against Fortune, which had had the better of him--neither name nor money to bequeath--a spent-out, bootless life of defeat and disappointment, and the end here! Which, I wonder, brother reader, is the better lot, to die prosperous and famous, or poor and disappointed? To have, and to be forced to yield; or to sink out of life, having played and lost the game? That must be a strange feeling, when a day of our life comes and we say, “To-morrow, success or failure won’t matter much, and the sun will rise, and all the myriads of mankind go to their work or their pleasure as usual, but I shall be out of the turmoil.

You long for life and try to settle the problems of life by a logical tangle. And how tiresome, how insolent your outbursts are, and at the same time, how scared you are! You talk nonsense and are pleased with it; you say imprudent things and are constantly afraid of them and apologizing for them. You declare that you are afraid of nothing and at the same time try to ingratiate yourself with us. You declare that you are gnashing your teeth and at the same time you try to be witty so as to amuse us. You know that your witticisms are not witty, but you are evidently well satisfied with their literary value. You may perhaps really have suffered, but you have no respect whatsoever for your own suffering. You may be truthful in what you have said but you have no modesty; out of the pettiest vanity you bring your truth to public exposure, to the market place, to ignominity.

Self-respect is the very cement of character, without which character will not form nor stand; a personal ideal is the only possible foundation for self-respect, without which self-respect degenerates into vanity or conceit, or is lost entirely, its place being taken by worthlessness and the consciousness of worthlessness; and that is the end of all character. It is often said that if we do not respect ourselves no one else will respect us; this is rather a dangerous way to put it; let us rather say that if we are not worthy of our own respect we cannot claim the respect of others. True self-respect is a matter of being and never of mere seeming. As Paulsen says, "It is vanity that desires first of all to be seen and admired, and then, if possible, really to be something; whereas proper self esteem desires first of all to be something, and' then, if possible, to have its worth recognized.

Women have been so thoroughly oppressed that they have accepted unconsciously the role that the ruling sex, man, gave to them. They have even believed in male propaganda, which is very much the same as the propaganda in other wars, wars against colonial people, etc. Women have been considered to be naive: Freud said that they were narcissistic, unrealistic, cowardly, inferior to man anatomically, intellectually, morally. The fact is that women are less narcissistic than men, for the simple reason that there is almost nothing that man does which has not some purpose of making an impression. Women do many, many things without this motive and in fact what you might call women's vanity is only the necessity to please the victors. As far as the lack of realism in women is concerned, what should we say about male realism in an epoch in which all western governments, consisting of men, are spending their money building atomic bombs, instead of taking care of threatening famine, instead of avoiding the catastrophes which threaten the whole world...

Tilting back in his chair he framed questions for the quaking ovoid of lamplight on the ceiling to pose to him: Supposing there be any soul to listen and you died tonight? They’d listen to my death. No final word? Last words are only words. You can tell me, paradigm of your own sinister genesis construed by a flame in a glass bell. I’d say I was not unhappy. You have nothing. It may be the last shall be first. Do you believe that? No. What do you believe? I believe that the last and the first suffer equally. Pari passu. Equally? It is not alone in the dark of death that all souls are one soul. Of what would you repent? Nothing. Nothing? One thing. I spoke with bitterness about my life and I said that I would take my own part against the slander of oblivion and against the monstrous facelessness of it and that I would stand a stone in the very void where all would read my name. Of that vanity I recant all.

A child, left to play alone, says of quite an easy thing, 'Now I am going to to do something very difficult'. Soon, out of vanity, fear and emptiness, he builds up a world of custom, convention and myth in which everything must be just so; certain doors are one-way streets, certain trees sacred, certain paths taboo. Then along comes a grown-up or a more robust child; they kick over the imaginary wall, climb the forbidden tree, regard the difficult as easy and the private world is destroyed. The instinct to create myth, to colonize reality with the emotions, remains. The myths become tyrannies until they are swept away, when we invent new tyrannies to hide our suddenly perceived nakedness. Like caddis-worms or like those crabs which dress themselves with seaweed, we wear belief and custom.

I like men very much, but sometimes ... they're so stupid, so stuffed with theories .... They go in straight lines only, and won't stop. It's dangerous to do that. It's dangerous to leave everything up to the men, you know. That's one reason why I'd like to go home, at least for a visit. To see what Elia with his theories, and my dear young Lev with his ideals, are up to. I get worried they'll go too fast and too straight and get us into a place we can't get out of, a trap. You see it seems to me that where men are weak and dangerous is in their vanity. A woman has a center, is a center. But a man isn't, he's a reaching out. So he reaches out and grabs things and piles them up around him and says, I'm this, I'm that, this is me, that's me, I'll prove that I am me! And he can wreck a lot of things, trying to prove it.

How dare you!’ Myrtle’s voice was no longer girlish. It was full-lunged and hard-edged, like that of an angry cat. ‘Do you think that was vanity? I was fighting for my family’s survival, and my looks were the only weapon I had! I needed Dr Jacklers to say your father’s death was an accident. I needed Mr Clay to change the picture, so that we could use it to dispel rumours back in England. So I was the rich, pretty widow who counted on them, and might be grateful enough to marry them some day. ‘This is a battlefield, Faith! Women find themselves on battlefields, just as men do. We are given no weapons, and cannot be seen to fight. But fight we must, or perish.

How much time, after this realization sank in and spread among consumers (mostly via phone, interestingly), would any micro-econometrist expect to need to pass before high-tech visual videophony was mostly abandoned, then, a return to good old telephoning not only dictated by common consumer sense but actually after a while culturally approved as a kind of chic integrity, not Ludditism but a kind of retrograde transcendence of sci-fi-ish high-tech for its own sake, a transcendence of the vanity and the slavery to high-tech fashion that people view as so unattractive in one another. In other words a return to aural-only telephony became, at the closed curve’s end, a kind of status-symbol of anti-vanity, such that only callers utterly lacking in self-awareness continued to use videophony and Tableaux, to say nothing of masks, and these tacky facsimile-using people became ironic cultural symbols of tacky vain slavery to corporate PR and high-tech novelty, became the Subsidized Era’s tacky equivalents of people with leisure suits, black velvet paintings, sweater-vests for their poodles, electric zirconium jewelry, NoCoat Lin-guaScrapers, and c.

Middlemarch is a novel that is diminished by being put on the screen. It can't help but be, because so much of what we enjoy in Middlemarch is the interplay between what the characters do and what we know about them because of the telling voice. It's less of a problem for the cinema when it deals with novels that are purely concerned with action and what people do. I haven't thought this through, and I'm just trying it now to see what it sounds like. But maybe it would be less a problem with novels that are told in the first person. The interesting thing to me about Middlemarch, and Thackeray's Vanity Fair, and several other great novels, is precisely this omniscient, as we call it, third person, which naive readers mistake for the author. It isn't George Eliot who is saying this; it's a voice that George Eliot adopts to tell this story. There can be something very interesting in a novel like Bleak House, which was also done very well on the television by the same adapter, Andrew Davis. Now, Bleak House is told in two voices, as you remember. One is the somewhat trying Esther Summerson, who is a paradigm of every kind of virtue, and the other is a different sort of voice entirely, a voice that tells the story in the present tense, which was unusual for the time, a voice that doesn't seem to have a main character attached to it. But I think that Dickens is playing a very subtle game here. I've noticed a couple of things about that second narration that make me wonder whether it isn't Esther herself writing the other bits of it. For instance, at the very beginning, she says, "When I come to write my portion of these pages . . ." So she knows that there is another narrative going on, but nobody else does. Nobody else refers to it. The second thing is that she is the only character who never appears in those passages of present-tense narration. The other characters do. She doesn't. Why would that be? There's one point very near the end of the book where she almost does. Inspector Bucket is coming into the house to collect Esther to go and look for Lady Dedlock, who's run away, and we hear that Esther is just coming -- but no, she's turned back and brought her cloak, so we don't quite see her. It's as if she's teasing us and saying, "You're going to see me; no, you're not." Now, that's Dickens, at the height of his powers, playing around -- in ways that we would now call, I don't know, postmodern, ironic, self-referential, or something -- with the whole notion of narration, characterization, and so on. Yet, it doesn't matter. Those things are there for us to notice and to enjoy and to relish, if we have the taste for that sort of thing. But the events of Bleak House are so thrilling, so perplexing, so exciting that a mere recital of the events themselves is enough to carry a whole television adaptation, a whole play, a whole story. It's so much better with Dickens's narrative playfulness there, but it's pretty good without them.

Bailey, a former prosecutor, attacked her credibility scattershot, an approach he would use throughout the trial, particularly with female witnesses. ... He accused her, that is--without coming out and saying it--of being a certain kind of woman: conceited, disingenuous, and dissatisfied. The universal misogynist caricature. I'd never gone in for academic gender theories, but Bailey's cross-examination strategy--with Farrar and other women to come--convinced me that the culture of criminal justice has a fundamentally masculine tilt. Repeatedly, in a manner that I suspected was typical in modern courtrooms, he portrayed the female mind as intrinsically unreliable, ruled by emotion, immune to logic, prone to pettiness, swayed by lust, and corrupted by vanity. It rarely spoke plainly. It was seldom candid. It was composed of layers of hidden agendas. It put up a front, behind which was another front. It either aimed to please or to conceal, which were often the same thing. The only way to get the truth from it was to push and prod until it snapped. Make it angry. Make it cry.

The Jews have a saying worth remembering: "Whoever doesn't teach his son some trade or business, teaches him to be a thief." As soon as ever I can, I will make my children apprehensive of the main end for which they are to live; that so they may as soon as may be, begin to live; and their youth not be nothing but vanity. I will show them, that their main end must be, to, acknowledge the great God, and His glorious Christ; and bring others to acknowledge Him: and that they are never wise nor well, but when they are doing so. I will make them able to answer the grand question of why they live; and what is the end of the actions that fill their lives? I will teach them that their Creator and Redeemer is to be obeyed in everything, and everything is to be done in obedience to Him. I will teach them how even their diversions, and their ornaments, and the tasks of their education, must all be to fit them for the further service of Him to whom I have devoted them; and how in these also, His commandments must be the rule of all they do. I will sometimes therefore surprise them with an inquiry, "Child, what is this for? Give me a good account of why you do it?" How comfortably shall I see them walking in the light, if I may bring them wisely to answer this inquiry. -A Father's Resolutions, www.spurgeon.org/~phil/mather/resolvd...

Colonel Crawley’s defective capital. I wonder how many families are driven to roguery and to ruin by great practitioners in Crawlers way?— how many great noblemen rob their petty tradesmen, condescend to swindle their poor retainers out of wretched little sums and cheat for a few shillings? When we read that a noble nobleman has left for the Continent, or that another noble nobleman has an execution in his house — and that one or other owes six or seven millions, the defeat seems glorious even, and we respect the victim in the vastness of his ruin. But who pities a poor barber who can’t get his money for powdering the footmen’s heads; or a poor carpenter who has ruined himself by fixing up ornaments and pavilions for my lady’s dejeuner; or the poor devil of a tailor whom the steward patronizes, and who has pledged all he is worth, and more, to get the liveries ready, which my lord has done him the honour to bespeak? When the great house tumbles down, these miserable wretches fall under it unnoticed: as they say in the old legends, before a man goes to the devil himself, he sends plenty of other souls thither.

Alex was right in front of the mantel now, bent forward, his nose mere inches from a picture of me. "Oh,God. Don't look at that!" It was from the year-end recital of my one and only year of ballet class. I was six: twig legs, a huge gap where my two front teeth had recently been, and a bumblebee costume. Nonna had done her best, but there was only so much she could do with yellow and black spandex and a bee butt. Dad had found one of those headbands with springy antennai attached. I'd loved the antennae. The more enthusiastic my jetes, the more they bounced. Of course, I'd also jeted my flat-chested little self out of the top of my costume so many times that, during the actual recital itself,I'd barely moved at all, victim to the overwhelming modesty of the six-year-old. Now, looking at the little girl I'd been, I wished someone had told her not to worry so much, that within a year, that smooth, skinny, little bare shoulder would have turned into the bane of her existence. That she was absolutely perfect. "Nice stripes," Alex said casually, straightening up. That stung. It should't have-it was just a photo-but it did. I don't know what I'd expected him to say about the picture. It wasn't that. But then, I didn't expect the wide grin that spread across his face when he got a good look at mine, either. "Those," he announced, pointing to a photo of my mulleted dad leaning against the painted hood of his Mustang "are nice stripes. That-" he pointed to the me-bee- "Is seriously cute." "You're insane," I muttered, insanely pleased. "Yeah,well, tell me something I don't know." He took the bottle and plate from me. "I like knowing you have a little vanity in there somewhere." He stood, hands full, looking expectant and completely beautiful. The reality of the situation hadn't really been all that real before. Now, as I started up the stairs to my bedroom, Alex Bainbridge in tow, it hit me. I was leading a boy, this boy, into my very personal space. Then he started singing. "You're so vain, I bet you think this song is about you. You're sooo vain....!" He had a pretty good voice. It was a truly excellent AM radio song. And just like that, I was officially In Deep

Once upon a time all the men of mind and genius in the world became of one belief—that is to say, of no belief. But it wearied them to think that within a few years after their death many cults and systems and prognostications would be ascribed to them which they had never meditated nor intended. So they said to one another: "'Let's join together and make a great book that will last forever to mock the credulity of man. Let's persuade our more erotic poets to write about the delights of the flesh, and induce some of our robust journalists to contribute stories of famous amours. We'll include all the most preposterous old wives' tales now current. We'll choose the keenest satirist alive to compile a deity from all the deities worshipped by mankind, a deity who will be more magnificent than any of them, and yet so weakly human that he'll become a byword for laughter the world over—and we'll ascribe to him all sorts of jokes and vanities and rages, in which he'll be supposed to indulge for his own diversion, so that the people will read our book and ponder it, and there'll be no more nonsense in the world. "'Finally, let us take care that the book possesses all the virtues of style, so that it may last forever as a witness to our profound scepticism and our universal irony.' "So the men did, and they died. "But the book lived always, so beautifully had it been written, and so astounding the quality of imagination with which these men of mind and genius had endowed it. They had neglected to give it a name, but after they were dead it became known as the Bible.

Think, let us say, of the times of Vespasian; and what do you see? Men and women busy marrying, bringing up children, sickening, dying, fighting, feasting, chaffering, farming, flattering, bragging, envying, scheming, calling down curses, grumbling at fate, loving, hoarding, coveting thrones and dignities. Of all that life, not a trace survives today. Or come forward to the days of Trajan; again, it is the same; that life, too, has perished. Take a similar look at the records of other past ages and peoples; mark how one and all, after their short-lived strivings, passed away and were resolved into the elements. More especially, recall some who, within your own knowledge, have followed after vanities instead of contenting themselves with a resolute performance of the duties for which they were created. In such cases it is essential to remind ourselves that the pursuit of any object depends for its value upon the worth of the object pursued. If, then, you would avoid discouragement, never become unduly absorbed in things that are not of the first importance.

You and I, my dear reader, may drop into this condition one day: for have not many of our friends attained it? Our luck may fail: our powers forsake us: our place on the boards be taken by better and younger mimes—the chance of life roll away and leave us shattered and stranded. Then men will walk across the road when they meet you—or, worse still, hold you out a couple of fingers and patronize you in a pitying way—then you will know, as soon as your back is turned, that your friend begins with a "Poor devil, what imprudences he has committed, what chances that chap has thrown away!" Well, well—a carriage and three thousand a year is not the summit of the reward nor the end of God's judgment of men. If quacks prosper as often as they go to the wall—if zanies succeed and knaves arrive at fortune, and, vice versa, sharing ill luck and prosperity for all the world like the ablest and most honest amongst us—I say, brother, the gifts and pleasures of Vanity Fair cannot be held of any great account, and that it is probable . . . but we are wandering out of the domain of the story.

To understand a child we have to watch him at play, study him in his different moods; we cannot project upon him our own prejudices, hopes and fears, or mould him to fit the pattern of our desires. If we are constantly judging the child according to our personal likes and dislikes, we are bound to create barriers and hindrances in our relationship with him and in his relationships with the world. Unfortunately, most of us desire to shape the child in a way that is gratifying to our own vanities and idiosyncrasies; we find varying degrees of comfort and satisfaction in exclusive ownership and domination. Surely, this process is not relationship, but mere imposition, and it is therefore essential to understand the difficult and complex desire to dominate. It takes many subtle forms; and in its self-righteous aspect, it is very obstinate. The desire to "serve" with the unconscious longing to dominate is difficult to understand. Can there be love where there is possessiveness? Can we be in communion with those whom we seek to control? To dominate is to use another for self-gratification, and where there is the use of another there is no love. When there is love there is consideration, not only for the children but for every human being. Unless we are deeply touched by the problem, we will never find the right way of education. Mere technical training inevitably makes for ruthlessness, and to educate our children we must be sensitive to the whole movement of life. What we think, what we do, what we say matters infinitely, because it creates the environment, and the environment either helps or hinders the child. Obviously, then, those of us who are deeply interested in this problem will have to begin to understand ourselves and thereby help to transform society; we will make it our direct responsability to bring about a new approach to education. If we love our children, will we not find a way of putting an end to war? But if we are merely using the word "love" without substance, then the whole complex problem of human misery will remain. The way out of this problem lies through ourselves. We must begin to understand our relationship with our fellow men, with nature, with ideas and with things, for without that understanding there is no hope, there is no way out of conflict and suffering. The bringing up of a child requires intelligent observation and care. Experts and their knowledge can never replace the parents' love, but most parents corrupt that love by their own fears and ambitions, which condition and distort the outlook of the child. So few of us are concerned with love, but we are vastly taken up with the appearance of love. The present educational and social structure does not help the individual towards freedom and integration; and if the parents are at all in earnest and desire that the child shall grow to his fullest integral capacity, they must begin to alter the influence of the home and set about creating schools with the right kind of educators. The influence of the home and that of the school must not be in any way contradictory, so both parents and teachers must re-educate themselves. The contradiction which so often exists between the private life of the individual and his life as a member of the group creates an endless battle within himself and in his relationships. This conflict is encouraged and sustained through the wrong kind of education, and both governments and organized religions add to the confusion by their contradictory doctrines. The child is divided within himself from the very start, which results in personal and social disasters.

Suppose you are particularly rich and well-to-do, and say on that last day, 'I am very rich; I am tolerably well known; I have lived all my life in the best society, and, thank Heaven, come of a most respectable family. I have served my King and country with honour. I was in Parliament for several years, where, I may say, my speeches were listened to, and pretty well received. I don't owe any man a shilling: on the contrary, I lent my old college friend, Jack Lazarus, fifty pounds, for which my executors will not press him. I leave my daughters with ten thousand pounds a piece--very good portions for girls: I bequeath my plate and furniture, my house in Baker Street, with a handsome jointure, to my widow for her life; and my landed property, besides money in the Funds, and my cellar of well-selected wine in Baker Street, to my son. I leave twenty pound a year to my valet; and I defy any man after I am gone to find anything against my character.' Or suppose, on the other hand, your swan sings quite a different sort of dirge, and you say, 'I am a poor, blighted, disappointed old fellow, and have made an utter failure through life. I was not endowed either with brains or with good fortune: and confess that I have committed a hundred mistakes and blunders. I own to having forgotten my duty many a time. I can't pay what I owe. On my last bed I lie utterly helpless and humble: and I pray forgiveness for my weakness, and throw myself with a contrite heart at the feet of the Divine Mercy.' Which of these two speeches, think you, would be the best oration for your own funeral? Old Sedley made the last; and in that humble frame of mind, and holding by the hand of his daughter, life and disappointment and vanity sank away from under him.

But Rousseau — to what did he really want to return? Rousseau, this first modern man, idealist and rabble in one person — one who needed moral "dignity" to be able to stand his own sight, sick with unbridled vanity and unbridled self-contempt. This miscarriage, couched on the threshold of modern times, also wanted a "return to nature"; to ask this once more, to what did Rousseau want to return? I still hate Rousseau in the French Revolution: it is the world-historical expression of this duality of idealist and rabble. The bloody farce which became an aspect of the Revolution, its "immorality," is of little concern to me: what I hate is its Rousseauan morality — the so-called "truths" of the Revolution through which it still works and attracts everything shallow and mediocre. The doctrine of equality! There is no more poisonous poison anywhere: for it seems to be preached by justice itself, whereas it really is the termination of justice. "Equal to the equal, unequal to the unequal" — that would be the true slogan of justice; and also its corollary: "Never make equal what is unequal." That this doctrine of equality was surrounded by such gruesome and bloody events, that has given this "modern idea" par excellence a kind of glory and fiery aura so that the Revolution as a spectacle has seduced even the noblest spirits. In the end, that is no reason for respecting it any more. I see only one man who experienced it as it must be experienced, with nausea — Goethe. Goethe — not a German event, but a European one: a magnificent attempt to overcome the eighteenth century by a return to nature, by an ascent to the naturalness of the Renaissance — a kind of self-overcoming on the part of that century. He bore its strongest instincts within himself: the sensibility, the idolatry of nature, the anti-historic, the idealistic, the unreal and revolutionary (the latter being merely a form of the unreal). He sought help from history, natural science, antiquity, and also Spinoza, but, above all, from practical activity; he surrounded himself with limited horizons; he did not retire from life but put himself into the midst of it; he if was not fainthearted but took as much as possible upon himself, over himself, into himself. What he wanted was totality; he fought the mutual extraneousness of reason, senses, feeling, and will (preached with the most abhorrent scholasticism by Kant, the antipode of Goethe); he disciplined himself to wholeness, he created himself. In the middle of an age with an unreal outlook, Goethe was a convinced realist: he said Yes to everything that was related to him in this respect — and he had no greater experience than that ens realissimum [most real being] called Napoleon. Goethe conceived a human being who would be strong, highly educated, skillful in all bodily matters, self-controlled, reverent toward himself, and who might dare to afford the whole range and wealth of being natural, being strong enough for such freedom; the man of tolerance, not from weakness but from strength, because he knows how to use to his advantage even that from which the average nature would perish; the man for whom there is no longer anything that is forbidden — unless it be weakness, whether called vice or virtue. Such a spirit who has become free stands amid the cosmos with a joyous and trusting fatalism, in the faith that only the particular is loathesome, and that all is redeemed and affirmed in the whole — he does not negate anymore. Such a faith, however, is the highest of all possible faiths: I have baptized it with the name of Dionysus. 50 One might say that in a certain sense the nineteenth century also strove for all that which Goethe as a person had striven for: universality in understanding and in welcoming, letting everything come close to oneself, an audacious realism, a reverence for everything factual.

If others were to look attentively into themselves as I do, they would find themselves, as I do, full of emptiness and tomfoolery. I cannot rid myself of them without getting rid of myself. We are all steeped in them, each as much as the other; but those who realize this get off, as I know, a little more cheaply. That commonly approved practice of looking elsewhere than at our own self has served our affairs well! Our self is an object full of dissatisfaction: we can see nothing there but wretchedness and vanity. So as not to dishearten us, Nature has very conveniently cast the action of our sight outwards. We are swept on downstream, but to struggle back towards our self against the current is a painful movement; thus does the sea, when driven against itself, swirl back in confusion. Everyone says: 'Look at the motions of the heavens, look at society, at this man's quarrel, that man's pulse, this other man's will and testament' - in other words always look upwards or downwards or sideways, or before or behind you. That commandment given us in ancient times by that god at Delphi was contrary to all expectation: 'Look back into your self; get to know your self; hold on to your self.' Bring back to your self your mind and your will which are being squandered elsewhere; you are draining and frittering your self away. Consolidate your self; rein your self back. They are cheating you, distracting you, robbing you of your self. Can you not see that this world of ours keeps its gave bent ever inwards and its eyes ever open to contemplate itself? It is always vanity in your case, within and without, but a vanity which is less, the less it extends. Except you alone, O Man, said that god, each creature first studies its own self, and, according to its needs, has limits to its labours and desires. Not one is as empty and needy as you, who embrace the universe: you are the seeker with no knowledge, the judge with no jurisdiction and, when all is done, the jester of the farce.

Hey Pete. So why the leave from social media? You are an activist, right? It seems like this decision is counterproductive to your message and work." A: The short answer is I’m tired of the endless narcissism inherent to the medium. In the commercial society we have, coupled with the consequential sense of insecurity people feel, as they impulsively “package themselves” for public consumption, the expression most dominant in all of this - is vanity. And I find that disheartening, annoying and dangerous. It is a form of cultural violence in many respects. However, please note the difference - that I work to promote just that – a message/idea – not myself… and I honestly loath people who today just promote themselves for the sake of themselves. A sea of humans who have been conditioned into viewing who they are – as how they are seen online. Think about that for a moment. Social identity theory run amok. People have been conditioned to think “they are” how “others see them”. We live in an increasing fictional reality where people are now not only people – they are digital symbols. And those symbols become more important as a matter of “marketing” than people’s true personality. Now, one could argue that social perception has always had a communicative symbolism, even before the computer age. But nooooooothing like today. Social media has become a social prison and a strong means of social control, in fact. Beyond that, as most know, social media is literally designed like a drug. And it acts like it as people get more and more addicted to being seen and addicted to molding the way they want the world to view them – no matter how false the image (If there is any word that defines peoples’ behavior here – it is pretention). Dopamine fires upon recognition and, coupled with cell phone culture, we now have a sea of people in zombie like trances looking at their phones (literally) thousands of times a day, merging their direct, true interpersonal social reality with a virtual “social media” one. No one can read anymore... they just swipe a stream of 200 character headlines/posts/tweets. understanding the world as an aggregate of those fragmented sentences. Massive loss of comprehension happening, replaced by usually agreeable, "in-bubble" views - hence an actual loss of variety. So again, this isn’t to say non-commercial focused social media doesn’t have positive purposes, such as with activism at times. But, on the whole, it merely amplifies a general value system disorder of a “LOOK AT ME! LOOK AT HOW GREAT I AM!” – rooted in systemic insecurity. People lying to themselves, drawing meaningless satisfaction from superficial responses from a sea of avatars. And it’s no surprise. Market economics demands people self promote shamelessly, coupled with the arbitrary constructs of beauty and success that have also resulted. People see status in certain things and, directly or pathologically, use those things for their own narcissistic advantage. Think of those endless status pics of people rock climbing, or hanging out on a stunning beach or showing off their new trophy girl-friend, etc. It goes on and on and worse the general public generally likes it, seeking to imitate those images/symbols to amplify their own false status. Hence the endless feedback loop of superficiality. And people wonder why youth suicides have risen… a young woman looking at a model of perfection set by her peers, without proper knowledge of the medium, can be made to feel inferior far more dramatically than the typical body image problems associated to traditional advertising. That is just one example of the cultural violence inherent. The entire industry of social media is BASED on narcissistic status promotion and narrow self-interest. That is the emotion/intent that creates the billions and billions in revenue these platforms experience, as they in turn sell off people’s personal data to advertisers and governments. You are the product, of course.

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.