View From The Bridge Quotes

Just remember, kid, you can quicker get back a million dollars that was stole than a word that you gave away.

You can quicker get back a million dollars that was stolen than a word that you gave away.

Because most people ain't people.

most of the time we settle for half and i like it better, even as i know how wrong he was and his death useless, i tremble for i confess that something peversley pure calls to me from his memory

I only ask you one thing- don't trust nobody

The sense that in this universe we are treated as strangers, the longing to be acknowledged, to meet with some response, to bridge some chasm that yawns between us and reality, is part of our inconsolable secret. And surely, from this point of view, the promise of glory, in the sense described, becomes highly relevant to our deep desire. For glory means good report with God, acceptance by God, response, acknowledgment, and welcome into the heart of things. The door on which we have been knocking all our lives will open at last.

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

Some humans are so consumed with trying to control the outcomes of their own lives that they don’t have any idea the part they play in the outcome of someone else’s.

Now, as the weeks passed, there was a future, there was a trouble that would not go away.

From dopamine’s point of view, having things is uninteresting. It’s only getting things that matters. If you live under a bridge, dopamine makes you want a tent. If you live in a tent, dopamine makes you want a house. If you live in the most expensive mansion in the world, dopamine makes you want a castle on the moon. Dopamine has no standard for good, and seeks no finish line. The dopamine circuits in the brain can be stimulated only by the possibility of whatever is shiny and new, never mind how perfect things are at the moment. The dopamine motto is “More.

A lot of people who know about the view from the tip-top of a bridge or tall building are dead, because they climbed up in order to jump off. But sometimes I wonder if they truly planned on jumping or if the view was just so beautiful that they realized what a wide big net beauty is, and then wanted so badly to be caught by it.

You want somethin' else, Eddie, and you can never have her!

I'll tell u boys it's tough to be alone, and it's tough to love a doll that's not ur own.

Josef followed the small group of kids through the raised doorway onto the bridge of the St. Louis. The bridge was a narrow, curving room that stretched from one side of the ship to the other. Bright sunlight streamed in through two dozen windows, offering a panoramic view of the vast blue-green Atlantic and wispy white clouds. Throughout the wood-decked room were metal benches with maps and rulers on them, and the walls were dotted with mysterious gauges and meters made of shining brass.

We are not meant to be in this country. We did not want to come. We were forced to flee or die. Americans perceive desperate brown masses swarming at their golden shores, wildly inventing claims of persecution for the opportunity to flourish in this prosperous land. The view from beneath the bridge is somewhat different: reluctant refugees with an aching love of their forsaken homeland, of a homeland that has forsaken them, refugees who desire nothing more than to be home again.

Behind it was that vast suspension bridge which always troubles me because it reminds me that in this mechanized age I am as little able to understand my environment as any primitive woman who thinks that a waterfall is inhabited by a spirit, and indeed less so, for her opinion might from a poetical point of view be correct.

Every man does have a star. the star of one's honesty. and you spend your life groping for it, but once its out it never lights again.

Certain things have to be, the sun has to rise.

I record my life, sifting and trying to separate what is real from what I’ve dreamed. I have decided not to tell you what is fact versus what is unfact primarily because (a) I am giving you a portrait of the essence of me, and (b) because, living where I do, living in the chasm that cuts through thought, it is lonely… come with me, reader. I am toying with you, yes, but for a real reason. I am asking you to enter the confusion with me, to give up the ground with me, because sometimes that frightening floaty place is really the truest of all. Kierkegaard says, ‘The greatest lie of all is the feeling of firmness beneath our feet. We are most honest when we are lost.’ Enter that lostness with me. Live in the place I am, where the view is murky, where the connecting bridges and orienting maps have been surgically stripped away.

Looking out at that crowd, I imagined those who had not yet arrived, minority students who, in years to come, would make this multitude of faces, the view from where I now stood, a little more various. If they could have heard me, I would have confided in them: As you discover what strength you can draw from your community in this world from which it stands apart, look outward as well as inward. Build bridges instead of walls.

A Faint Music by Robert Hass Maybe you need to write a poem about grace. When everything broken is broken, and everything dead is dead, and the hero has looked into the mirror with complete contempt, and the heroine has studied her face and its defects remorselessly, and the pain they thought might, as a token of their earnestness, release them from themselves has lost its novelty and not released them, and they have begun to think, kindly and distantly, watching the others go about their days— likes and dislikes, reasons, habits, fears— that self-love is the one weedy stalk of every human blossoming, and understood, therefore, why they had been, all their lives, in such a fury to defend it, and that no one— except some almost inconceivable saint in his pool of poverty and silence—can escape this violent, automatic life’s companion ever, maybe then, ordinary light, faint music under things, a hovering like grace appears. As in the story a friend told once about the time he tried to kill himself. His girl had left him. Bees in the heart, then scorpions, maggots, and then ash. He climbed onto the jumping girder of the bridge, the bay side, a blue, lucid afternoon. And in the salt air he thought about the word “seafood,” that there was something faintly ridiculous about it. No one said “landfood.” He thought it was degrading to the rainbow perch he’d reeled in gleaming from the cliffs, the black rockbass, scales like polished carbon, in beds of kelp along the coast—and he realized that the reason for the word was crabs, or mussels, clams. Otherwise the restaurants could just put “fish” up on their signs, and when he woke—he’d slept for hours, curled up on the girder like a child—the sun was going down and he felt a little better, and afraid. He put on the jacket he’d used for a pillow, climbed over the railing carefully, and drove home to an empty house. There was a pair of her lemon yellow panties hanging on a doorknob. He studied them. Much-washed. A faint russet in the crotch that made him sick with rage and grief. He knew more or less where she was. A flat somewhere on Russian Hill. They’d have just finished making love. She’d have tears in her eyes and touch his jawbone gratefully. “God,” she’d say, “you are so good for me.” Winking lights, a foggy view downhill toward the harbor and the bay. “You’re sad,” he’d say. “Yes.” “Thinking about Nick?” “Yes,” she’d say and cry. “I tried so hard,” sobbing now, “I really tried so hard.” And then he’d hold her for a while— Guatemalan weavings from his fieldwork on the wall— and then they’d fuck again, and she would cry some more, and go to sleep. And he, he would play that scene once only, once and a half, and tell himself that he was going to carry it for a very long time and that there was nothing he could do but carry it. He went out onto the porch, and listened to the forest in the summer dark, madrone bark cracking and curling as the cold came up. It’s not the story though, not the friend leaning toward you, saying “And then I realized—,” which is the part of stories one never quite believes. I had the idea that the world’s so full of pain it must sometimes make a kind of singing. And that the sequence helps, as much as order helps— First an ego, and then pain, and then the singing

Rock City begins as an ornamental garden on a mountain side: its visitors walk a path that takes them through rocks, over rocks, between rocks. They throw corn into a deer enclosure, cross a hanging bridge, and peer out through a-quarter-a-throw binoculars at a view that promises them seven states on the rare sunny days when the air is perfectly clear. And from there, like a drop into some strange hell, the path takes visitors, millions upon millions of them every year, down into caverns, where they stare at black-lit dolls arranged into nursery-rhyme and fairy-tale dioramas. When they leave, they leave bemused, uncertain of why they came, of what they have seen, of whether they had a good time or not.

The French director Robert Bresson made the observation: “My job is not to find out what the public want and give it to them; my job is to make the public want what I want.

Most of the time now we settle for half and I like it better. But the truth is holy, and even as I known how wrong he was, and his death useless, I tremble, for I confess that something perversely pure calls to me from his memory- not purely good, but himself purely, for he allowed himself to be wholly known and for that I think I will love him more than all my sensible clients. And yet, it is better to settle for half, it must be! And so I mourn him- I admit -with a certain... alarm.

When she looks at my photo she thinks she is looking at me but she knows that I am also looking at her. When she dreams of me she knows that I am dreaming of her too. People who can see things from other points of view can understand this better than most. We always go where we think your attention goes. We know you are looking into our eyes because that is where the power is, even in a photo. The eyes are where the eternal fire of the soul resides. So the next time you look at a photo of your best friend, put yourself in their shoes and see how beautiful you are!

Our Master can see it all. If you drive down a long curvy road, you don’t see the twists and turns until you are on top of them. But when you see things from a much higher perspective, you can see the whole road and the twists and the turns and the beginning and the end. In Heaven we can see where you are in relation to where you’re going and we can make things happen along the way at the intersections of life. We can create the right time and the right place and we can already see how it all ends. We can see the whole story of your life while you are living it in little bits and pieces.

I could tell you things about Louis that wouldn't make you wave at him no more

This is not god Marco you hear me, only god makes justice.

A writer is someone who spends years patiently trying to discover the second being inside him, and the world that makes him who he is: when I speak of writing, what comes first to my mind is not a novel, a poem, or literary tradition, it is a person who shuts himself up in a room, sits down at a table, and alone, turns inward; amid its shadows, he builds a new world with words. This man – or this woman – may use a typewriter, profit from the ease of a computer, or write with a pen on paper, as I have done for 30 years. As he writes, he can drink tea or coffee, or smoke cigarettes. From time to time he may rise from his table to look out through the window at the children playing in the street, and, if he is lucky, at trees and a view, or he can gaze out at a black wall. He can write poems, plays, or novels, as I do. All these differences come after the crucial task of sitting down at the table and patiently turning inwards. To write is to turn this inward gaze into words, to study the world into which that person passes when he retires into himself, and to do so with patience, obstinacy, and joy. As I sit at my table, for days, months, years, slowly adding new words to the empty page, I feel as if I am creating a new world, as if I am bringing into being that other person inside me, in the same way someone might build a bridge or a dome, stone by stone. The stones we writers use are words. As we hold them in our hands, sensing the ways in which each of them is connected to the others, looking at them sometimes from afar, sometimes almost caressing them with our fingers and the tips of our pens, weighing them, moving them around, year in and year out, patiently and hopefully, we create new worlds.

It was the cruelest thing about bipolar disorder, I thought; there was never one thing that worked forever. No one med, no one dose, no one routine. My mom said it was like walking on a rope bridge, where every step was slightly different from the last and sometimes you had to stop and just hold on until you could find your balance again. But she also liked to remind me that sometimes the views from her bridge were incredible too.

..I began speaking.. First, I took issue with the media's characterization of the post-Katrina New Orleans as resembling the third world as its poor citizens clamored for a way out. I suggested that my experience in New Orleans working with the city's poorest people in the years before the storm had reflected the reality of third-world conditions in New Orleans, and that Katrina had not turned New Orleans into a third-world city but had only revealed it to the world as such. I explained that my work, running Reprieve, a charity that brought lawyers and volunteers to the Deep South from abroad to work on death penalty issues, had made it clear to me that much of the world had perceived this third-world reality, even if it was unnoticed by our own citizens. To try answer Ryan's question, I attempted to use my own experience to explain that for many people in New Orleans, and in poor communities across the country, the government was merely an antagonist, a terrible landlord, a jailer, and a prosecutor. As a lawyer assigned to indigent people under sentence of death and paid with tax dollars, I explained the difficulty of working with clients who stand to be executed and who are provided my services by the state, not because they deserve them, but because the Constitution requires that certain appeals to be filed before these people can be killed. The state is providing my clients with my assistance, maybe the first real assistance they have ever received from the state, so that the state can kill them. I explained my view that the country had grown complacent before Hurricane Katrina, believing that the civil rights struggle had been fought and won, as though having a national holiday for Martin Luther King, or an annual march by politicians over the bridge in Selma, Alabama, or a prosecution - forty years too late - of Edgar Ray Killen for the murder of civil rights workers in Philadelphia, Mississippi, were any more than gestures. Even though President Bush celebrates his birthday, wouldn't Dr. King cry if he could see how little things have changed since his death? If politicians or journalists went to Selma any other day of the year, they would see that it is a crumbling city suffering from all of the woes of the era before civil rights were won as well as new woes that have come about since. And does anyone really think that the Mississippi criminal justice system could possibly be a vessel of social change when it incarcerates a greater percentage of its population than almost any place in the world, other than Louisiana and Texas, and then compels these prisoners, most of whom are black, to work prison farms that their ancestors worked as chattel of other men? ... I hoped, out loud, that the post-Katrina experience could be a similar moment [to the Triangle Shirtwaist factory fiasco], in which the American people could act like the children in the story and declare that the emperor has no clothes, and hasn't for a long time. That, in light of Katrina, we could be visionary and bold about what people deserve. We could say straight out that there are people in this country who are racist, that minorities are still not getting a fair shake, and that Republican policies heartlessly disregard the needs of individual citizens and betray the common good. As I stood there, exhausted, in front of the thinning audience of New Yorkers, it seemed possible that New Orleans's destruction and the suffering of its citizens hadn't been in vain.

I was responsible for a clause that is now standard in all studio DVDs, the disclaimer that states that the studio is in no way responsible for any of the content or comments made by people appearing in the interviews on the disc. It is hard to overstate the importance of this clause: It enables those supplementary DVD segments to be more than mere puff pieces but a valuable form of oral history. People can tell their differing, multiple versions and perceptions of the truth

Elizabeth ran her finger along the windowsill, gathering dust. The view was almost exactly the same as from her own bedroom, only a few degrees shifted. She could still see the Rosens' place, with its red door and folding shutters, and the Martinez house, with its porch swing and the dog bowl. She'd heard once that what made you a real New Yorker was when you could remember back three laters -- the place on the corner that had been a bakery and then a barbershop before it was a cell-phone store, or the restaurant that had been Italian, then Mexican, then Cuban. The city was a palimpsest, a Mod Podged pileup or old signage and other people's failures. Newcomers saw only what was in front of them, but people who had been there long enough were always looking at two or three other places simultaneously. The IRT, Canal Jeans, the Limelight. So much of the city she'd fallen in love with was gone, but then again, that's how it worked. It was your job to remember. At least the bridges were still there. Some things were too heavy to take down.

I'm jittery.It's like the animatronic band from Chuck E. Cheese is throwing a jamboree in my stomach. I've always hated Chuck E. Cheese. Why am I thinking about Chuck E. Cheese? I don't know why I'm nervous.I'm just seeing my mom again. And Seany.And Bridge! Bridge said she'd come. St. Clair's connecting flight to San Francisco doesn't leave for another three hours,so we board the train that runs between terminals,and he walks me to the arrivals area.We've been quiet since we got off the plane. I guess we're tired. We reach the security checkpoint,and he can't go any farther. Stupid TSA regulations.I wish I could introduce him to my family.The Chuck E. Cheese band kicks it up a notch,which is weird, because I'm not nervous about leaving him. I'll see him again in two weeks. "All right,Banana.Suppose this is goodbye." He grips the straps of his backpack,and I do the same. This is the moment we're supposed to hug. For some reason,I can't do it. "Tell your mom hi for me. I mean, I know I don't know her. She just sounds really nice. And I hope she's okay." He smiles softly. "Thanks.I'll tell her." "Call me?" "Yeah,whatever. You'll be so busy with Bridge and what's-his-name that you'll forget all about your English mate, St. Clair." "Ha! So you are English!" I poke him in the stomach. He grabs my hand and we wrestle, laughing. "I claim....no...nationality." I break free. "Whatever,I totally caught you. Ow!" A gray-haired man in sunglasses bumps his red plaid suitcase into my legs. "Hey,you! Apologize!" St. Clair says,but the guy is already too far away to hear. I rub my shins. "It's okay, we're in the way. I should go." Time to hug again. Why can't we do it? Finally, I step forward and put my arms around him. He's stiff,and it's awkward, especially with our backpacks in the way.I smell his hair again. Oh heavens. We pull apart. "Have fun at the show tonight" he says. "I will.Have a good flight." "Thanks." He bites his thumbnail,and then I'm through security and riding down the escalator. I look back one last time. St. Clair jumps up and down, waving at me.I burst into laughter, and his face lights up.The escalator slides down. He's lost from view. I swallow hard and turn around.And then-there they are.Mom has a gigantic smile, and Seany is jumping and waving, just like St. Clair.

The Migration helped other people of color—the later arrivals from Asia, South and Central America, and the Middle East—whose worlds opened up further as the country liberalized its views of diversity. The Migration exposed white Americans outside the South to black culture and created an opportunity—much of it missed—to bridge the races in the New World.

In the month of his inauguration, 63 percent of African Americans held a favorable view of race relations in America. By July 2013, that figure had fallen to 38 percent. Among whites, the proportion had declined from 79 percent to 52 percent. Obama, alas, has failed in the one area in which even the opposition hoped he would succeed: bridging the racial divide.

Any event or group of events may be viewed from different degrees of abstraction. A man jumps from a bridge. The psychologists make abstraction from everything except the mental state which prompted the suicide; the biologists abstract from everything except the dying organism; while the physicists are interested in the man, not as mind, or as organism, but as a falling body.

At its best, Star Trek appears to function as pop-allegory/ pop metaphor, taking current events and issues (ecology, war, racism) and objectifying them for us to contemplate in a sci-fi setting. The world it presents may make no scientific sense but it is well and truly sufficient to lay out human questions for us to think about. Removed from our immediate neighborhoods, it is refreshing and even intriguing to consider earth matters from the distance of a few light years. Like the best science fiction, Star Trek does not show us other worlds so meaningfully as it shows us our own—for better or worse, in sickness and in health. In truth, Star Trek doesn’t really even pretend to show us other worlds—only humanity refracted in a vaguely hi-tech mirror.

Alchemy was the science before science. Chemistry and Physics developed out of alchemy, but alchemy differed from modern science in that it included not only the physical but the metaphysical, not only the objective but the subjective. Modern science strives to keep the observer's point of view from influencing observation; alchemy worked to bridge the gap between subject and object, between psyche - spirit - and matter.

Tower Bridge looked very grand in its new coat of blue, cream and gold paint. Gone was the dingy black and white of my youth. But otherwise it was just the same: gulls screaming overhead, and black water rushing past beneath. A magnificent view of the Tower from here. I took some pictures just for the record; then continued towards the East End which was only a short walk away. This would be the most painful part of my journey.

She bent once more and trailed her hair in the water with a swaying motion sideways and then stood and swung it about her in a great hoop of spray and stood with her head back and her eyes closed. The sun rising over the gray ranges to the east lit the upper air. She held one hand up. She moved her body, she swept both hands before her. She bent and caught her falling hair in her arms and held it and she passed one hand over the surface of the water as if to bless it and he watched and as he watched he saw that the world which had always been before him everywhere had been veiled from his sight. She turned and he thought she might sing to the sun. She opened her eyes and saw him there on the bridge and she turned her back and walked slowly up out of the river and was lost to his view among the pale standing trunks of the cottonwoods and the sun rose and the river ran as before but nothing was the same nor did he think it ever would be.

From dopamine’s point of view, having things is uninteresting. It’s only getting things that matters. If you live under a bridge, dopamine makes you want a tent. If you live in a tent, dopamine makes you want a house. If you live in the most expensive mansion in the world, dopamine makes you want a castle on the moon. Dopamine has no standard for good, and seeks no finish line. The dopamine circuits in the brain can be stimulated only by the possibility of whatever is shiny and new, never mind how perfect things are at the moment.

Some have characterized the boomers as optimistic, but to my view they were simply soft and rather unprepared. They didn’t know how to cook or sew or balance their own checkbooks. They were bad at opening the mail. They got headaches while trying to lead Girl Scout meetings, and they sat down in folding chairs with their fingers pinching the bridges of their noses, trying not to cry over how boring and hard life had turned out to be, as around them feverish little girls screamed with laughter over the fact that one of them had stepped in poop..

Aboard the gondola, Giacomo Foscarini sat facing Mathias. They were crossing the Canal Grande, then they would navigate around San Marco and return. Foscarini loved to travel around Venice this way. They stopped briefly at a mooring near the bridge to the Rialto, and Foscarini had a servant fetch green olives, fresh Piacenza cheese, a few sausages from Modena, and wine that had just been delivered from Crete. The nobleman often dined aboard his gondola, looking out over the city, watching his world. "Seen from this vantage point, Venice doesn't seem like it's in any of its terrible troubles at all magister," said Foscarini.

I think a marvelous stunt would be to have your best friend (or the most critical acquaintance) take some candid color snapshots of you from all angles, dressed just as you usually appear at, say, six in the evening. The same hairdo, the same makeup, and if possible the same expression on your face. Be honest! Be sure to have her take the rear views, too. There ought to be some other shots of you wearing your best going-out-to-dinner dress, or your favorite bridge-with-the-girls costume — hat, gloves, bag, and costume jewelry. Everything. Then have that roll of film developed and BLOWN UP. You can’t see much in a tiny snapshot. An eight-by-ten will show you the works — and you probably won’t be very happy with it. Sit down and take a long look at that strange woman. Is she today’s with-it person — elegant, poised, groomed, glowing with health? Or is she a plump copy of Miss 1950? Is she sleek, or bumpy in the wrong places? How is her posture? Does she look better from the front than from the back? Does she stand gracefully? […] Feet together or one slightly in front of the other, is the most graceful stance. […] I always pin my bad notices on my mirror. How about keeping those eight-by-ten candid shots around your dressing room for a while as you dress?

A player’s first move isn’t necessarily the truest or clearest view of that person I’ll get, but it’s often the most naked, because it takes a while to situate yourself within an imaginary landscape. When you respond to the initial subscriber packet with your opening move—when you come to the bridge—you haven’t had a chance to get much sense of the game’s rhythms, so you’re awkward, halting, more likely to overplay your hand. The open path at the overpass gives way to grand schemes, huge, multipart responses, whole narratives from within the canvas newly forming inside the player’s imagination. I keep myself out of it; I interpret and react, like a flowchart responding flatly to a person who’s asking it how to live.

There was a Chinese belief that demons liked to travel only in straight lines. Hence the bridge zigzagged no fewer than nine times as it made its way to the center of the pond. The bridge was a demon filter, in other words, and the teahouse demon-free, which seemed of only limited usefulness if it still hosted people like Dr. X. But for Judge Fang, raised in a city of long straight avenues, full of straight talkers, it was useful to be reminded that from the point of view of some people, including Dr. X, all of that straightness was suggestive of demonism; more natural and human was the ever-turning way, where you could never see round the next corner, and the overall plan could be understood only after lengthy meditation.

This scroll, five hundred years old and more, had been inspired by her favorite, the great Wang Wei, master of landscape art, who had painted the scenes from his own home, where he lived for thirty years before he died. Now behind the palace walls on this winter’s day, where she could see only sky and falling snow, Tzu His gazed upon the green landscapes of continuing spring. One landscape melted into another as slowly she unrolled the scroll, so that she might dwell upon every detail of tree and brook and distant hillside. So did she, in imagination, pass beyond the high walls which enclosed her, and she traveled through a delectable country, beside flowing brooks and spreading lakes, and following the ever-flowing river she crossed over wooden bridges and climbed the stony pathways upon a high mountainside and thence looked down a gorge to see a torrent fed by still higher springs, and breaking into waterfalls as it traveled toward the plains. Down from the mountain again she came, past small villages nestling in pine forests and into the warmer valleys among bamboo groves, and she paused in a poet’s pavilion, and so reached at last the shore where the river lost itself in a bay. There among the reeds a fisherman’s boat rose and fell upon the rising tide. Here the river ended, its horizon the open sea and the misted mountains of infinity. This scroll, Lady Miao had once told her, was the artist’s picture of the human soul, passing through the pleasantest scenes of earth to the last view of the unknown future, far beyond.

But wait—was that not how the world at large had come to think of the ocean as a whole? Wasn’t the ocean just distance for most people these days? Didn’t we all now take for granted a body of water that, so relatively recently—no more than five hundred years before, at most—was viewed by mariners who had not yet dared attempt to cross it with a mixture of awe, terror, and amazement? Had not a sea that had once seemed an impassable barrier to somewhere—to Japan? the Indies? the Spice Islands? the East?—transmuted itself with dispatch into a mere bridge of convenience to the wealth and miracles of the New World? Had our regard for this ocean not switched from the intimidation of the unknown and the frightening to the indifference with which we now greet the ordinary? And

As my grandmother discovered long ago, the Japanese excel in cultivating nature. Their gardens come in numerous styles, including paradise gardens, dry-landscape gardens, stroll gardens, and tea gardens. Although each type has its own goal, tray all share the same principle: nature is manipulated to create a miniature symbolic landscape. A paradise garden is meant to evoke the Buddhist paradise through the use of water dotted with stone "islands." Dry-landscape gardens, usually tucked away in Zen temples, use dry pebbles and stones to create minimalist views for quiet contemplation. Stroll gardens offer changing scenes with every step, a pool of carp here, a mossy trail there, and a small bridge to link them both, while a tea garden provides a serene path to take you from the external world to the spiritual one of the teahouse.

Life cannot offer many places finer to stand at eight-thirty on a summery weekday morning than Circular Quay in Sydney. To begin with, it presents one of the world’s great views. To the right, almost painfully brilliant in the sunshine, stands the famous Opera House with its jaunty, severely angular roof. To the left, the stupendous and noble Harbour Bridge. Across the water, shiny and beckoning, is Luna Park, a Coney Island–style amusement park with a maniacally grinning head for an entrance. (It’s been closed for many years, but some heroic soul keeps it spruce and gleaming.) Before you the spangly water is crowded with the harbor’s stout and old-fashioned ferries, looking for all the world as if they have been plucked from the pages of a 1940s children’s book with a title like Thomas the Tugboat, disgorging streams of tanned and lightly dressed office workers to fill the glass and concrete towers that loom behind.

It was Warden Norton who instituted the “Inside-Out” program you may have read about some sixteen or seventeen years back; it was even written up in Newsweek. In the press it sounded like a real advance in practical corrections and rehabilitation. There were prisoners out cutting pulpwood, prisoners repairing bridges and causeways, prisoners constructing potato cellars. Norton called it “Inside-Out” and was invited to explain it to damn near every Rotary and Kiwanis club in New England, especially after he got his picture in Newsweek. The prisoners called it “road-ganging,” but so far as I know, none of them were ever invited to express their views to the Kiwanians or the Loyal Order of Moose. Norton was right in there on every operation, thirty-year church-pin and all; from cutting pulp to digging storm-drains to laying new culverts under state highways, there was Norton, skimming off the top. There were a hundred ways to do it—men, materials, you name it. But he had it coming another way, as well. The construction businesses in the area were deathly afraid of Norton’s Inside-Out program, because prison labor is slave labor, and you can’t compete with that.

At the end of the oak-lined avenue, the girls came to a weather-stained loggia of stone. Its four handsomely carved pillars rose to support a balcony over which vines trailed. Steps led to the upper part. After mounting to the balcony, Nancy and her friends obtained a fine view of the nearby gardens. They had been laid out in formal sections, each one bounded by a stone wall or an un-trimmed hedge. Here and there were small circular pools, now heavy with lichens and moss, and fountains with leaf-filled basins. Over the treetops, about half a mile away, the girls could see two stone towers. “That’s the castle,” said George. Amid the wild growth, Nancy spotted a bridge. “Let’s go that way,” she suggested, starting down from the balcony. In a few minutes the trio had crossed the rickety wooden span. Before them lay a slippery moss-grown path. “The Haunted Walk,” Nancy read aloud the name on a rustic sign. “Why not try another approach?” Bess said with a shiver. “This garden looks spooky enough without deliberately inviting a meeting with ghosts!” “Oh, come on!” Nancy laughed, taking her friend firmly by the arm. “It’s only a name. Besides, the walk may lead to something interesting.

The street sprinkler went past and, as its rasping rotary broom spread water over the tarmac, half the pavement looked as if it had been painted with a dark stain. A big yellow dog had mounted a tiny white bitch who stood quite still. In the fashion of colonials the old gentleman wore a light jacket, almost white, and a straw hat. Everything held its position in space as if prepared for an apotheosis. In the sky the towers of Notre-Dame gathered about themselves a nimbus of heat, and the sparrows – minor actors almost invisible from the street – made themselves at home high up among the gargoyles. A string of barges drawn by a tug with a white and red pennant had crossed the breadth of Paris and the tug lowered its funnel, either in salute or to pass under the Pont Saint-Louis. Sunlight poured down rich and luxuriant, fluid and gilded as oil, picking out highlights on the Seine, on the pavement dampened by the sprinkler, on a dormer window, and on a tile roof on the Île Saint-Louis. A mute, overbrimming life flowed from each inanimate thing, shadows were violet as in impressionist canvases, taxis redder on the white bridge, buses greener. A faint breeze set the leaves of a chestnut tree trembling, and all down the length of the quai there rose a palpitation which drew voluptuously nearer and nearer to become a refreshing breath fluttering the engravings pinned to the booksellers’ stalls. People had come from far away, from the four corners of the earth, to live that one moment. Sightseeing cars were lined up on the parvis of Notre-Dame, and an agitated little man was talking through a megaphone. Nearer to the old gentleman, to the bookseller dressed in black, an American student contemplated the universe through the view-finder of his Leica. Paris was immense and calm, almost silent, with her sheaves of light, her expanses of shadow in just the right places, her sounds which penetrated the silence at just the right moment. The old gentleman with the light-coloured jacket had opened a portfolio filled with coloured prints and, the better to look at them, propped up the portfolio on the stone parapet. The American student wore a red checked shirt and was coatless. The bookseller on her folding chair moved her lips without looking at her customer, to whom she was speaking in a tireless stream. That was all doubtless part of the symphony. She was knitting. Red wool slipped through her fingers. The white bitch’s spine sagged beneath the weight of the big male, whose tongue was hanging out. And then when everything was in its place, when the perfection of that particular morning reached an almost frightening point, the old gentleman died without saying a word, without a cry, without a contortion while he was looking at his coloured prints, listening to the voice of the bookseller as it ran on and on, to the cheeping of the sparrows, the occasional horns of taxis. He must have died standing up, one elbow on the stone ledge, a total lack of astonishment in his blue eyes. He swayed and fell to the pavement, dragging along with him the portfolio with all its prints scattered about him. The male dog wasn’t at all frightened, never stopped. The woman let her ball of wool fall from her lap and stood up suddenly, crying out: ‘Monsieur Bouvet!

When I attempted, a few minutes ago, to describe our spiritual longings, I was omitting one of their most curious characteristics. We usually notice it just as the moment of vision dies away, as the music ends or as the landscape loses the celestial light. What we feel then has been well described by Keats as “the journey homeward to habitual self.” You know what I mean. For a few minutes we have had the illusion of belonging to that world. Now we wake to find that it is no such thing. We have been mere spectators. Beauty has smiled, but not to welcome us; her face was turned in our direction, but not to see us. We have not been accepted, welcomed, or taken into the dance. We may go when we please, we may stay if we can: “Nobody marks us.” [...] It is not the physical objects that I am speaking of, but that indescribable something of which they become for a moment the messengers. And part of the bitterness which mixes with the sweetness of that message is due to the fact that it so seldom seems to be a message intended for us but rather something we have overheard. By bitterness I mean pain, not resentment. We should hardly dare to ask that any notice be taken of ourselves. But we pine. The sense that in this universe we are treated as strangers, the longing to be acknowledged, to meet with some response, to bridge some chasm that yawns between us and reality, is part of our inconsolable secret. And surely, from this point of view, the promise of glory, in the sense described, becomes highly relevant to our deep desire. For glory meant good report with God, acceptance by God, response, acknowledgment, and welcome into the heart of things. The door on which we have been knocking all our lives will open at last.

I told you we should have put her in the second-class carriage with Sutton,” he said to Kathleen. In the week since the episode in the morning room, they had both taken care to avoid each other as much as possible. When they were together, as now, they retreated into mutual and scrupulous politeness. “I thought she would feel safer with us,” Kathleen replied. Glancing over her shoulder, she saw that Clara was sleeping with her head tilted back and her mouth half open. “She seems to be faring better after a nip of brandy.” “Nip?” He gave her a dark glance. “She’s had at least a half pint by now. Pandora’s been dosing her with it for the past half hour.” “What? Why didn’t you say anything?” “Because it kept her quiet.” Kathleen jumped up and hurried to retrieve the decanter from Pandora. “Darling, what are you doing with this?” The girl stared at her owlishly. “I’ve been helping Clara.” “That was very kind, but she’s had enough. Don’t give her any more.” “I don’t know why it’s made her so sleepy. I’ve had almost as much medicine as she’s had, and I’m not a bit tired.” “You drank some of the brandy?” West had asked from the other side of the railway carriage, his brows lifting. Pandora stood and made her way to the opposite window to view a Celtic hill fort and a meadow with grazing cattle. “Yes, when we were crossing the bridge over the water, I felt a bit nervous. But then I dosed myself, and it was quite relaxing.” “Indeed,” West said, glancing at the half-empty bottle in Kathleen’s hand before returning his gaze to Pandora. “Come sit with me, darling. You’ll be as stewed as Clara by the time we reach London.” “Don’t be silly.” Dropping into the empty seat next to him, Pandora argued and giggled profusely, until she dropped her head to his shoulder and began to snore.

The theory of relativity is a beautiful example of the basic character of the modern development of theory. That is to say, the hypotheses from which one starts become ever more abstract and more remote from experience. But in return one comes closer to the preeminent goal of science, that of encompassing a maximum of empirical contents through logical deduction with a minimum of hypotheses or axioms. The intellectual path from the axioms to the empirical contents or to the testable consequences becomes, thereby, ever longer and more subtle. The theoretician is forced, ever more, to allow himself to be directed by purely mathematical, formal points of view in the search for theories, because the physical experience of the experimenter is not capable of leading us up to the regions of the highest abstraction. Tentative deduction takes the place of the predominantly inductive methods appropriate to the youthful state of science. Such a theoretical structure must be quite thoroughly elaborated in order for it to lead to consequences that can be compared with experience. It is certainly the case that here, as well, the empirical fact is the all-powerful judge. But its judgment can be handed down only on the basis of great and difficult intellectual effort that first bridges the wide space between the axioms and the testable consequences. The theorist must accomplish this Herculean task with the clear understanding that this effort may only be destined to prepare the way for a death sentence for his theory. One should not reproach the theorist who undertakes such a task by calling him a fantast; instead, one must allow him his fantasizing, since for him there is no other way to his goal whatsoever. Indeed, it is no planless fantasizing, but rather a search for the logically simplest possibilities and their consequences.

investigations and reported the completion of significant investigations without charges. Anytime a special prosecutor is named to look into the activities of a presidential administration it is big news, and, predictably, my decision was not popular at the Bush White House. A week after the announcement, I substituted for the attorney general at a cabinet meeting with the president. By tradition, the secretaries of state and defense sit flanking the president at the Cabinet Room table in the West Wing of the White House. The secretary of the treasury and the attorney general sit across the table, flanking the vice president. That meant that, as the substitute for the attorney general, I was at Vice President Dick Cheney’s left shoulder. Me, the man who had just appointed a special prosecutor to investigate his friend and most senior and trusted adviser, Scooter Libby. As we waited for the president, I figured I should be polite. I turned to Cheney and said, “Mr. Vice President, I’m Jim Comey from Justice.” Without turning to face me, he said, “I know. I’ve seen you on TV.” Cheney then locked his gaze ahead, as if I weren’t there. We waited in silence for the president. My view of the Brooklyn Bridge felt very far away. I had assured Fitzgerald at the outset that this was likely a five- or six-month assignment. There was some work to do, but it would be a piece of cake. He reminded me of that many times over the next four years, as he was savagely attacked by the Republicans and right-leaning media as some kind of maniacal Captain Ahab, pursuing a case that was a loser from the beginning. Fitzgerald had done exactly as I expected once he took over. He investigated to understand just who in government had spoken with the press about the CIA employee and what they were thinking when they did so. After careful examination, he ended in a place that didn’t surprise me on Armitage and Rove. But the Libby part—admittedly, a major loose end when I gave him the case—

Get up,” Chaol whispered. She couldn’t bring herself to look him in the face. It was over. Cain began laughing, and she felt the reverberations of his steps as he walked around the ring. “Is this all you have to offer?” he shouted triumphantly. Celaena trembled. The world was awash with fog and darkness and voices. “Get up,” Chaol said again, louder. She could only stare at the white line of chalk that marked the ring. Cain had said things he couldn’t possibly know—he’d seen it in her eyes. And if he knew about her past … She whimpered, hating herself for it, and for the tears that began sliding down her face, across the bridge of her nose and onto the floor. It was all over. “Celaena,” Chaol said gently. And then she heard the scraping noise as his hand came into view, sliding across the flagstones. His fingertips stopped just at the edge of the white line. “Celaena,” he breathed, his voice laced with pain—and hope. This was all she had left—his outstretched hand, and the promise of hope, of something better waiting on the other side of that line. Moving her arm made sparks dance before her eyes, but she extended it until her fingertips reached the line of chalk, and stayed there, not a quarter of an inch from Chaol, the thick white mark separating them. She lifted her eyes to his face, and found his gaze lined with silver. “Get up,” was all he said. And in that moment, somehow his face was the only thing that mattered. She stirred, and couldn’t stop her sob as her body erupted with pain that made her lie still again. But she kept her focus on his brown eyes, on his tightly pressed lips as they parted and whispered, “Get up.” She pulled her arm away from the line, bracing her palm against the frozen ground. She kept his gaze when she moved her other hand beneath her chest, and bit down on the scream of pain as she pushed upward, her shoulder nearly buckling. She slid her good leg under her. As she made to stand, she felt the thud of Cain’s steps, and Chaol’s eyes went wide.

For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

In life,” he said, “there are no essentially major or minor characters. To that extent, all fiction and biography, and most historiography, are a lie. Everyone is necessarily the hero of his own life story. Hamlet could be told from Polonius’s point of view and called The Tragedy of Polonius, Lord Chamberlain of Denmark. He didn’t think he was a minor character in anything, I daresay. Or suppose you’re an usher in a wedding. From the groom’s viewpoint he’s the major character; the others play supporting parts, even the bride. From your viewpoint, though, the wedding is a minor episode in the very interesting history of your life, and the bridge and groom both are minor figures. What you’ve done is choose to play the part of a minor character: it can be pleasant for you to pretend to be less important you know you are, as Odysseus does when he disguises as a swineherd. And every member of the congregation at the wedding sees himself as the major character, condescending to witness the spectacle. So in this sense fiction isn’t a lie at all, but a true representation of the distortion that everyone makes of life. “Now, not only are we the heroes of our own life stories–we’re the ones who conceive the story, and give other people the essences of minor characters. But since no man’s life story as a rule is ever one story with a coherent plot, we’re always reconceiving just the sort of hero we are, and consequently just the sort of minor roles that other people are supposed to play. This is generally true. If any man displays almost the same character day in and day out, all day long, it’s either because he has no imagination, like an actor who can play only one role, or because he has an imagination so comprehensive that he sees each particular situation of his life as an episode in some grand over-all plot, and can so distort the situations that the same type of hero can deal with them all. But this is most unusual. “This kind of role-assigning is myth-making, and when it’s done consciously or unconsciously for the purpose of aggrandizing or protecting your ego–and it’s probably done for this purpose all the time–it becomes Mythotherapy. Here’s the point: an immobility such as you experienced that time in Penn Station is possible only to a person who for some reason or other has ceased to participate in Mythotherapy. At that time on the bench you were neither a major nor a minor character: you were no character at all. It’s because this has happened once that it’s necessary for me to explain to you something that comes quite naturally to everyone else. It’s like teaching a paralytic how to walk again.

In the 1990s legal scholar and public policy advocate Wendy Kaminer published a brace of books engaged with the New Age cultures of recovery and self-help. She represented an Old Left perspective on new superstition, and although she was of the same generation as the cultural studies scholars, she did exactly what Andrew Ross warned academics and elites against. She criticized the middlebrow, therapeutic culture of self-help for undermining critical thinking in popular discourse. She encouraged the debunking of superstition, deplored public professions of piety. Her books were polemical and public interventions that were addressed to the maligned liberal and more or less thoughtful reader who took an interest in the issues of the day. In some ways, her writing was a popularization of some of psychoanalytic theory scholar, sociologist, and cultural critic Philip Rieff’s and Richard Hofstadter’s critiques of a therapeutic culture of anti-intellectualism.77 She speculated that the decline of secular values in the political sphere was linked to the rise of a culture of recovery and self-help that had come out of the popularization of New Age, countercultural beliefs and practices. In both I’m Dysfunctional, You’re Dysfunctional: The Recovery Movement and Other Self-Help Fashions and Sleeping with Extra-Terrestrials: The Rise of Irrationalism and the Perils of Piety, Kaminer publicly denounced the decline of secular culture and the rise of a therapeutic culture of testimony and self-victimization that brooked no dissent while demanding unprecedented leaps of faith from its adherents.78 Kaminer’s work combined a belief in Habermasian rational communication with an uncompromising skepticism about the ubiquity of piety that for her was shared by both conservatives and liberals. For Kaminer, argument and persuasion could no longer be operative when belief and subjective experience became the baseline proofs that underwrote public and private assertions. No speaker or writer was under any obligation to answer his or her critics because argument and testimony were fatefully blurred. When reasoned impiety was slowly being banished from public dialogue, political responsibility would inevitably wane. In the warm bath of generalized piety and radical plurality, everyone could assert a point of view, an opinion, and different beliefs, but no one was under any obligation to defend them. Whereas cultural studies scholars saw themselves contesting dominant forms of discourse and hegemonic forms of thinking, Kaminer saw them participating in a popular embrace of an irrational Counter-Enlightenment. Like Andrew Ross, Kaminer cited Franz Mesmer as an important eighteenth-century pioneer of twentieth-century alternative healing techniques. Mesmer’s personal charisma and his powers of psychic healing and invocation of “animal magnetism” entranced the European courts of the late eighteenth century. Mesmer performed miracle cures and attracted a devoted, wealthy following. Despite scandals that plagued his European career, the American middle class was eager to embrace his hybrid of folk practices and scientific-sounding proofs. Mesmerism projected an alternative mystical cosmology based upon magnets and invisible flows of energy. Mesmer, who was said to control the invisible magnetic flow of forces that operated upon human and animal bodies, built upon a network of wealthy patrons who were devoted to the powers of a charismatic leader, Mesmer himself. Mesmer’s manipulation of magnets and hands-on healing evoked for the French court the ancient arts of folk healing while it had recourse to ostensibly modern scientific proofs. Historian of the French eighteenth century Robert Darnton insisted that mesmerism could not be dismissed as mere quackery or charlatanism but represented a transitional worldview, one that bridged the Enlightenment and the particular forms of nineteenth-century Romanticism that followed.

This view of sin as corruption, vileness, and filth is symbolically portrayed in Zechariah 3:1-4: Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right side to accuse him. The Lord said to Satan, “The Lord rebuke you, Satan! The Lord, who has chosen Jerusalem, rebuke you! Is not this man a burning stick snatched from the fire?” Now Joshua was dressed in filthy clothes as he stood before the angel. The angel said to those who were standing before him, “Take off his filthy clothes.” Then he said to Joshua, “See, I have taken away your sin, and I will put rich garments on you.” Note who is described here. It is not a portrayal of the prodigal son, but of Joshua the high priest — the person holding the highest religious office in all Israel. Yet he is shown dressed in filthy clothes, a pictorial representation of both his sins and the sins of the people he represented as high priest. The filthiness of his garments depicts not the guilt of his sin but its pollution. Like Joshua, all of us are, in a spiritual sense, dressed in filthy clothes. We are not just guilty before God; we are also corrupted in our natures, polluted and vile before Him. We need forgiveness and cleansing.

The full moon rose above the harbor as brightly lit tour boats skimmed along the black water, the brilliant cluster of lower Manhattan piled like stacks of coins from a treasure chest in the distance. Up the river, bridges arched across the wide water all the way up the east side, while the Brooklyn side was marked by soft, round lights, like a string of pearls.

Structured Application Design with MVC MVC defines a clean separation between the critical components of our apps. Consistent with its name, MVC defines three parts of an application: • A model provides the underlying data and methods that offer information to the rest of the application. The model does not define how the application will look or how it will act. • One or more views make up the user interface. A view consists of the different onscreen widgets (buttons, fields, switches, and so forth) that a user can interact with. • A controller is typically paired with a view. The controller is responsible for receiving user input and acting accordingly. Controllers may access and update a view using information from the model and update the model using the results of user interactions in the view. In short, it bridges the MVC components.

This rocky peninsula is truly a very wild and unworldlike little territory, jutting boldly out as it does into the mighty bay of Massachusetts, and commanding a view of its whole extent, from Cape Cod to Cape Anne, together with the many islands, towns, and villages scattered along the coast; whilst in front spreads out the Atlantic Ocean. To sit within the upper gallery of this house upon the cliff, and watch the rising moon fling her golden bridge from the far horizon's edge, until it seems to rest upon the beach below, is a sight which would be worth something in a poet or a painter's eyes. I never, either in the East or in the Mediterranean, beheld anything exceed in colour the glory of these evening skies, or their depth by night. Round about, near to the edge of the cliffs, are scattered a number of dwellings, built in the style of the southern cottage, having low projecting eaves covering a broad gallery which usually encircles the building: these are objects upon which the eye is pleased to rest when the moon deepens their shadows on the barren rock.

Reflect on these words from John Brown, a nineteenth-century Scottish pastor and theologian: Nothing is so well fitted to put the fear of God, which will preserve men from offending him, into the heart, as an enlightened view of the cross of Christ. There shine spotless holiness, inflexible justice, incomprehensible wisdom, omnipotent power, holy love. None of these excellencies darken or eclipse the other, but every one of them rather gives a lustre to the rest. They mingle their beams, and shine with united eternal splendour: the just Judge, the merciful Father, the wise Governor. Nowhere does justice appear so awful, mercy so amiable, or wisdom so profound.

Each way of organizing has strengths and weaknesses. Taxonomy affords a view from the top, facets help us muddle through the middle, and tags build bridges at the bottom.

All fancied sanctification which does not arise wholly from the blood of the cross is nothing better than Pharisaism. If we would be holy, we must get to the cross, and dwell there; else, notwithstanding all our labour, diligence, fasting, praying and good works, we shall be yet void of real sanctification, destitute of those humble, gracious tempers which accompany a clear view of the cross.

From the Bridge” by Captain Hank Bracker Nesting Dolls The first stacked dolls better known as Russian Nesting Dolls, matryoshka dolls or Babushka Dolls, were first made in 1890 by Vasily Zvyozdochkin. Much of the artistry is in the painting of the usual 5 dolls, although the world record is 51 dolls. Each doll, which when opened reveals a smaller doll of the same type inside ending with the smallest innermost doll, which is considered the baby doll and is carved from a single piece of wood. Frequently these dolls are of a woman, dressed in a full length traditional Russian peasant dress called a sarafan. When I served with the Military Intelligence Corps of the U.S.Army, the concept of onion skins was a similar metaphor used to denote that we were always encouraged to look beyond the obvious. That it was essential to delve deeper into a subject, so as to arrive at the essence of the situation or matter. This is the same principle I employed in writing my award winning book, The Exciting Story of Cuba. Although it can be considered a history book, it is actually a book comprised of many stories or vignettes that when woven together give the reader a view into the inner workings of the Island Nation, just 90 miles south of Key West. The early 1950’s are an example of this. At that time President Batista was hailed a champion of business interests and considered this a direct endorsement of his régime. Sugar prices remained high during this period and Cuba enjoyed some of its best years agriculturally. For those at the top of the ladder, the Cuban economy flourished! However, it was during this same period that the people lower on the economic ladder struggled. A populist movement was started, resulting in a number of rebel bands to challenge the entrenched regime, including the followers of autocrats such as Fidel and Raul Castro. Castro’s M 26 7 militia had a reputation of indiscriminately placing bombs, one of which blew a young woman to pieces in the once-grand theater, “Teatro America.” A farmer, who failed to cooperate with Batista’s army, was locked into his home with his wife and his daughter, which was then set on fire killing them all. What had been a corrupt but peaceful government, quickly turned into a war zone. Despite of Batista’s constitutional abuses and his alliance with the Mafia, the years under his régime were still the most prosperous ones in Cuba’s history. Of course most of the money went to those at the top of the economic ladder and on the lower end of the scale a house maid was lucky to make $25 to $30 a month. History tends to repeat itself. Civilized countries that experience economically difficult times, because of greed by the elite and privileged few, become ripe for a civil insurrection. It is not enough to accept the first solution we encounter, but rather we must peel back the layers of onion skin to understand what has happened and how to rectify the problem. Usually things are not as simple as they seem, and to embrace the first person that offers a simple solution can plunge us deeper into an economic abyss. This is what happened in Italy and Cuba as well as Germany in 1933. Remember that Adolf Hitler was elected with a 90% plurality. Following a populist movement can be disastrous. Strictly adhering to a party doctrine, by the less informed, is outright dangerous. It is important in a democracy that people retain civility and are educated and knowledgeable. It is crucial that we understand history as well as the perils and consequences that are possible. Reading books like The Exciting Story of Cuba allows us to peel away one onion skin after the other, or open one nesting doll after another, until we understand the entire picture. What has happened in other civilized countries can happen here in the United States…. Beware!

In chapter 2 1 propose that one way to bridge this gap is to view preaching as an act of constructing "local theology"-that is, theology crafted for a very particular people in a particular time and place. Like theologies that have emerged from base communities in Latin America, preaching is a highly contextual act, requiring its practitioners to consider context as seriously as they consider biblical text in the interpretive process. Indeed, if we preachers want to reflect in our own proclamation the God who became incarnate for our sakes (meeting us on our turf), to remove from our own preaching any "false stumbling blocks" that might hinder a faithful hearing of the gospel, and to bring the gospel and contemporary life together in ways that capture and transform congregational imaginations, then we necessarily must first attend carefully to the contexts in which we are preaching.

Modern science has discovered that through each emotion we experience in our bodies, we also undergo chemical changes of things such as pH and hormones that mirror our feelings.9 Through the “positive” experiences of love, compassion, and forgiveness and the “negative” emotions of hate, judgment, and jealousy, we each possess the power to affirm or deny our existence at each moment of every day. Additionally, the same emotion that gives us such power within our bodies extends this force into the quantum world beyond our bodies. It may be helpful to think of the Divine Matrix as a cosmic blanket that begins and ends in the realm of the unknown and spans everything between. This covering is many layers deep and is everywhere all the time, already in place. Our bodies, lives, and all that we know exist and take place within its fibers. From our watery creation in our mother’s womb to our marriages, divorces, friendships, and careers, all that we experience may be thought of as “wrinkles” in the blanket. From a quantum perspective, everything from the atoms of matter and a blade of grass to our bodies, the planet, and beyond may be thought of as a “disturbance” in the smooth fabric of this space-time blanket. Perhaps it’s no coincidence then that ancient spiritual and poetic traditions describe existence in much the same way. The Vedas, for example, speak of a unified field of “pure consciousness” that bathes and permeates all of creation.10 In these traditions, our experiences of thought, feeling, emotion, and belief—and all the judgment that they create—are viewed as disturbances, interruptions in a field that is otherwise smooth and motionless.

Virtually everything of any value in North Korea originates in China, and it mostly reaches the DPRK via Dandong. North Korean officials and businessmen, like the men I met on the train from Beijing, coming cap in hand on state-sponsored shopping trips are everywhere. Easily spotted by their badges proclaiming their loyalty to the various Kims, at night they haunt the Korean restaurants and karaoke bars within view of the DPRK itself. During the day, they congregate on the street by the border post beneath the bridge that leads to North Korea. From the early morning to the late afternoon, the line of trucks waiting to cross into the DPRK tails back down the road. There are warehouses and wholesale shops all along it and a constant procession of North Koreans going in and out of them. They buy spark plugs and coils of wire, generators and tyres, household appliances and kitchenware. The goods are destined for North Korea’s armed forces, more than a million strong, for the few industrial concerns still working, or for the Pyongyang elite.

Soon they were just glimmering specks a few hundred feet above drifting east toward downtown, over the darkened side streets of East Orange where they had all inhabited various residences over the years, over the streaming headlights along the I-280 and the Garden State Parkway and Central Avenue and South Orange Avenue and the other thoroughfares that radiated like spokes from downtown Newark to the nether regions, over Bloomfield and Vailsburg and Irvington, over St. Benedict’s Preparatory Academy for Boys and the Passaic River and the rusty yet mighty bridges spanning it, a vantage point Rob had seen leaving for and returning from all his trips, from which the city looked so serene and sometimes, at the right angle and at the right time of night, even beckoning. At a certain point, the lights disappeared from view beyond the trees and eaves of the neighboring homes, leaving the Burger Boyz to sit down once again in the plastic fold-out chairs and wonder how long it would be before the flames flickered out and the lanterns began their descent. And once that happened, they wondered where each would fall.

Part of the problem in the gay marriage debate is that emotions run high on both sides. Each side digs in its heels and refuses to budge in any way. Sometimes gays are vilified and misunderstood by traditionalists, but the reverse can be true as well. How do we handle this matter of defining (or changing the definition of) marriage in the public square? Are traditionalists discriminating against gays who believe they should have “equal rights under the law”? First, Christians should seek to understand, show grace, correct misperceptions, and build bridges wherever possible when interacting with those who disagree about this emotional issue. Both sides ought to be committed to truth-seeking, not playing power politics. The term homophobic is commonly misused today: “If you don’t accept homosexuality as legitimate, you’re homophobic.” Christians often are, but shouldn’t be, homophobic—afraid of homosexuals. It’s helpful to ask what people mean when they use this term. If they mean nonacceptance of homosexuality as a legitimate way of life rather than fear of homosexuals, then they are being inconsistent. In this case, they are being homophobic-phobic—not accepting the view of traditionalists as legitimate. Both sides should be committed to fairness and truth-seeking. Elizabeth Moberly explains: Neither side should make inflated claims or distort data. Both sides need to be frank about their own shortcomings. Truth-seeking also implies an essential concern not to misrepresent others, and not to withhold research grants or publication from persons who hold other views. Genuine and principled disagreement needs to be respected, not dismissed as homophobia or bigotry. This debate is not an easy one. But if we all seek to act with integrity—if we promote truth-seeking and show real respect for those with whom we disagree—then we may realistically hope for the future.1

I had the best view on the whole ship.  Well, maybe not the best view; the Admiral has the unobstructed view from his chair on the port side (left side) of the Admiral’s Bridge, or Flag Bridge.  So, from my position standing behind his chair and looking directly over his shoulder, I figured I had the next best view.

If Christ grieved over unrepentant Jerusalem, does He not grieve over unrepentant America as well? If we would fully enter into the fellowship of His sufferings, we must begin to see sin from His point of view.

26 In which we say goodbye to Ophelia Jane Worthington-Whittard After the hospital, where Mr. Whittard had his arm bandaged, they went in a taxi to the hotel. They drove through the streets of the city, where it no longer snowed. Alice folded all the clothes the museum curator had given her and left them neatly on her bed. She re-dressed herself, the way she had always dressed, in jeans and a T-shirt. She applied blood-red lipstick, which was way too grown-up for her. The sun was just up. It shone everywhere on the snow and on the glistening white trees and on all the windows. Behind each window there were people waking up to Christmas Day. They would no doubt open their presents, eat, and ice-skate. They would not set a time limit; they would skate into the night, and their cheeks would burn bright, and they would smile. Somewhere a man would take a violin out and begin to play. At the airport the family’s three suitcases were checked and the large, unusually shaped package was checked as well. The unusually shaped package went through the X-ray machine, and security looked very surprised until Ophelia’s father produced his card, which read: MALCOLM WHITTARD LEADING INTERNATIONAL EXPERT ON SWORDS They took their seats and rested, waiting for takeoff. Ophelia felt for Alice’s hand, and Alice squeezed in return until they were high in the air. Ophelia looked at her watch. They would be home within a few hours. She went to calculate … and stopped. Be brave, her mother whispered in her ear, and then was gone. From the airplane window Ophelia could see the city below. All the small and winding gray cobblestone streets, all the shining silver buildings and bridges, the museum, getting smaller and smaller until it was lost. She caught just a glimpse of the vast and fabled sea before the clouds covered this world. In that tiny moment she fancied she saw blue water, perfect blue water, the whitecaps breaking. Then that view was gone, swallowed up by the whitest clouds she’d ever seen. Ophelia Jane Worthington-Whittard, brave, curious girl, closed her eyes and smiled. THE END.

At night, illuminated by Christmas bulbs, by recycled neon, by torchlight, it possessed a queer medieval energy. By day, seen from a distance, it reminded him of the ruin of England’s Brighton Pier, as though viewed through some cracked kaleidoscope of vernacular style.

They were, David decided, a very colourful lot, but apart from Herries himself he was unable, during those first weeks, to strike up a friendship with any one of them. It was as though he had joined a band of castaways on a desert island, the lone survivor of a subsequent wreck, and at first he was inclined to view his isolation as the inevitable result of his own mental confusion. In the end he took his problem to Herries. 'In a sense you are an outsider, my dear chap,' he said, 'and that's the reason I grabbed you the moment you showed up. You're the bridge, don't you see? A passage over a generation gap, and it isn't the conventional generation gap we all have to cross if we know our business properly. Your gap, caused by the war, is semi permanent. It might take twenty years to close.' 'But some of the chaps on the staff are only a year or so older than I am,' David argued. 'There's the C.3 men, and Carter.' 'It's not a matter of years, but of experience, don't you see? What are our casualties to date? Not far short of three million, I'd say, and a third of them dead at eighteen-plus. No one who hasn't been out can imagine what it's like. Mentally a man like you must have aged about a year every month, and that makes you immeasurably senior to theorists like me, and faithful old buffers like Cordwainer, Acton and Gibbs. Someone has to tackle the job of nudging all those young rascals over the threshold into what I sincerely hope will be an entirely new world. We can't do it because we're even more adrift than they are and haven't a compass reading between us. In a year or so I daresay we can find you some help. Hang it all, everyone in his early twenties can't be dead or maimed or gassed. In the meantime you're on your own, lad.

We must be willing, too, to seek common ground and shared interests. Perhaps you and the other person have very different views on some things but both share a concern for the emotional health of gay people who feel hurt by the church. If so, that’s a starting point. You can find ways to build on that without having to compromise on your most deeply held values. This kind of gracious dialogue is hard for a lot of people. It feels wishy-washy to them, as if it requires that they stop thinking the other side is wrong. However, it’s not as if there are only two ways of relating to a person—either agree on everything, or preach at them about the things you disagree on. We already know this. Every day, we all interact with many people in our lives, and we probably disagree with the vast majority of them on a lot of things: politics, religion, sex, relationships, morality, you name it. Very few of my friends share my theological beliefs, and yet I don’t feel compelled to bring those differences up time and time again, making them feel self-conscious about them. If I did, I’d probably lose those people as friends. Most of the time, I’m not even thinking about our differences; I’m just thinking about who they are as people and the many reasons I like them. Grace sees people for what makes them uniquely beautiful to God, not for all the ways they’re flawed or all the ways I disagree with them. That kind of grace is what enables loving bridges to be built over the strongest disagreements. Gracious dialogue is hard work. It requires effort and patience, and it’s tempting to put it off. All of us have busy lives and a lot of other issues to address. But for anyone who cares about the future of the church, this can’t be put off. The next generation is watching how we handle these questions, and they’re using that to determine how they should treat people and whether this Christianity business is something they want to be involved in. Moms like Cindy are waiting to know that their churches are willing to stand with them in working through a difficult issue. And gay Christians everywhere, in every church and denomination, are trying to find their place in the world. Will we rise to the challenge? Will we represent Jesus well? Or will we be more like modern-day Pharisees?

It happened in 2006 when the company’s COO and soon-to-be CEO, Randall Stephenson, quietly struck a deal with Steve Jobs for AT&T to be the exclusive service provider in the United States for this new thing called the iPhone. Stephenson knew that this deal would stretch the capacity of AT&T’s networks, but he didn’t know the half of it. The iPhone came on so fast, and the need for capacity exploded so massively with the apps revolution, that AT&T found itself facing a monumental challenge. It had to enlarge its capacity, practically overnight, using the same basic line and wireless infrastructure it had in place. Otherwise, everyone who bought an iPhone was going to start experiencing dropped calls. AT&T’s reputation was on the line—and Jobs would not have been a happy camper if his beautiful phone kept dropping calls. To handle the problem, Stephenson turned to his chief of strategy, John Donovan, and Donovan enlisted Krish Prabhu, now president of AT&T Labs. Donovan picks up the story: “It’s 2006, and Apple is negotiating the service contracts for the iPhone. No one had even seen one. We decided to bet on Steve Jobs. When the phone first came out [in 2007] it had only Apple apps, and it was on a 2G network. So it had a very small straw, but it worked because people only wanted to do a few apps that came with the phone.” But then Jobs decided to open up the iPhone, as the venture capitalist John Doerr had suggested, to app developers everywhere. Hello, AT&T! Can you hear me now? “In 2008 and 2009, as the app store came on stream, the demand for data and voice just exploded—and we had the exclusive contract” to provide the bandwidth, said Donovan, “and no one anticipated the scale. Demand exploded a hundred thousand percent [over the next several years]. Imagine the Bay Bridge getting a hundred thousand percent more traffic. So we had a problem. We had a small straw that went from feeding a mouse to feeding an elephant and from a novelty device to a necessity” for everyone on the planet. Stephenson insisted AT&T offer unlimited data, text, and voice. The Europeans went the other way with more restrictive offerings. Bad move. They were left as roadkill by the stampede for unlimited data, text, and voice. Stephenson was right, but AT&T just had one problem—how to deliver on that promise of unlimited capacity without vastly expanding its infrastructure overnight, which was physically impossible. “Randall’s view was ‘never get in the way of demand,’” said Donovan. Accept it, embrace it, but figure out how to satisfy it fast before the brand gets killed by dropped calls. No one in the public knew this was going on, but it was a bet-the-business moment for AT&T, and Jobs was watching every step from Apple headquarters.

Tonight the President will bury himself, perhaps, in two volumes Mrs. Lodge has just sent him for review: Gissing’s Charles Dickens, A Critical Study, and The Greek View of Life, by Lowes Dickinson. He will be struck, as he peruses the latter, by interesting parallels between the Periclean attitude toward women and that of present-day Japan, and will make a mental note to write to Mrs. Lodge about it.122 He may also read, with alternate approval and disapproval, two articles on Mormonism in the latest issue of Outlook. A five-thousand-word essay on “The Ancient Irish Sagas” in this month’s Century magazine will not detain him long, since he is himself the author.123 His method of reading periodicals is somewhat unusual: each page, as he comes to the end of it, is torn out and thrown onto the floor.124 When both magazines have been thus reduced to a pile of crumpled paper, Roosevelt will leap from his rocking-chair and march down the corridor. Slowing his pace at the door of the presidential suite, he will tiptoe in, brush the famous teeth with only a moderate amount of noise, and pull on his blue-striped pajamas. Beside his pillow he will deposit a large, precautionary revolver.125 His last act, after turning down the lamp and climbing into bed, will be to unclip his pince-nez and rub the reddened bridge of his nose. Then, there being nothing further to do, Theodore Roosevelt will energetically fall asleep.

Ken Wharfe In 1987, Ken Wharfe was appointed a personal protection officer to Diana. In charge of the Princess’s around-the-clock security at home and abroad, in public and in private, Ken Wharfe became a close friend and loyal confidant who shared her most private moments. After Diana’s death, Inspector Wharfe was honored by Her Majesty Queen Elizabeth II at Buckingham Palace and made a Member of the Victorian Order, a personal gift of the sovereign for his loyal service to her family. His book, Diana: Closely Guarded Secret, is a Sunday Times and New York Times bestseller. He is a regular contributor with the BBC, ITN, Sky News, NBC, CBS, and CNN, participating in numerous outside broadcasts and documentaries for BBC--Newsnight, Channel 4 News, Channel 5 News, News 24, and GMTV. My memory of Diana is not her at an official function, dazzling with her looks and clothes and the warmth of her manner, or even of her offering comfort among the sick, the poor, and the dispossessed. What I remember best is a young woman taking a walk in a beautiful place, unrecognized, carefree, and happy. Diana increasingly craved privacy, a chance “to be normal,” to have the opportunity to do what, in her words, “ordinary people” do every day of their lives--go shopping, see friends, go on holiday, and so on--away from the formality and rituals of royal life. As someone responsible for her security, yet understanding her frustration, I was sympathetic. So when in the spring of the year in which she would finally be separated from her husband, Prince Charles, she yet again raised the suggestion of being able to take a walk by herself, I agreed that such a simple idea could be realized. Much of my childhood had been spent on the Isle of Purbeck in Dorset, a county in southern England approximately 120 miles from London; I remembered the wonderful sandy beaches of Studland Bay, on the approach to Poole Harbour. The idea of walking alone on miles of almost deserted sandy beach was something Diana had not even dared dream about. At this time she was receiving full twenty-four-hour protection, and it was at my discretion how many officers should be assigned to her protection. “How will you manage it, Ken? What about the backup?” she asked. I explained that this venture would require us to trust each other, and she looked at me for a moment and nodded her agreement. And so, early one morning less than a week later, we left Kensington Palace and drove to the Sandbanks ferry at Poole in an ordinary saloon car. As we gazed at the coastline from the shabby viewing deck of the vintage chain ferry, Diana’s excitement was obvious, yet not one of the other passengers recognized her. But then, no one would have expected the most photographed woman in the world to be aboard the Studland chain ferry on a sunny spring morning in May. As the ferry docked after its short journey, we climbed back into the car and then, once the ramp had been lowered, drove off in a line of cars and service trucks heading for Studland and Swanage. Diana was driving, and I asked her to stop in a sand-covered area about half a mile from the ferry landing point. We left the car and walked a short distance across a wooded bridge that spanned a reed bed to the deserted beach of Shell Bay. Her simple pleasure at being somewhere with no one, apart from me, knowing her whereabouts was touching to see. Diana looked out toward the Isle of Wight, anxious by now to set off on her walk to the Old Harry Rocks at the western extremity of Studland Bay. I gave her a personal two-way radio and a sketch map of the shoreline she could expect to see, indicating a landmark near some beach huts at the far end of the bay, a tavern or pub, called the Bankes Arms, where I would meet her.

Ken Wharfe In 1987, Ken Wharfe was appointed a personal protection officer to Diana. In charge of the Princess’s around-the-clock security at home and abroad, in public and in private, Ken Wharfe became a close friend and loyal confidant who shared her most private moments. After Diana’s death, Inspector Wharfe was honored by Her Majesty Queen Elizabeth II at Buckingham Palace and made a Member of the Victorian Order, a personal gift of the sovereign for his loyal service to her family. His book, Diana: Closely Guarded Secret, is a Sunday Times and New York Times bestseller. He is a regular contributor with the BBC, ITN, Sky News, NBC, CBS, and CNN, participating in numerous outside broadcasts and documentaries for BBC--Newsnight, Channel 4 News, Channel 5 News, News 24, and GMTV. And so, early one morning less than a week later, we left Kensington Palace and drove to the Sandbanks ferry at Poole in an ordinary saloon car. As we gazed at the coastline from the shabby viewing deck of the vintage chain ferry, Diana’s excitement was obvious, yet not one of the other passengers recognized her. But then, no one would have expected the most photographed woman in the world to be aboard the Studland chain ferry on a sunny spring morning in May. As the ferry docked after its short journey, we climbed back into the car and then, once the ramp had been lowered, drove off in a line of cars and service trucks heading for Studland and Swanage. Diana was driving, and I asked her to stop in a sand-covered area about half a mile from the ferry landing point. We left the car and walked a short distance across a wooded bridge that spanned a reed bed to the deserted beach of Shell Bay. Her simple pleasure at being somewhere with no one, apart from me, knowing her whereabouts was touching to see. Diana looked out toward the Isle of Wight, anxious by now to set off on her walk to the Old Harry Rocks at the western extremity of Studland Bay. I gave her a personal two-way radio and a sketch map of the shoreline she could expect to see, indicating a landmark near some beach huts at the far end of the bay, a tavern or pub, called the Bankes Arms, where I would meet her. She set off at once, a tall figure clad in a pair of blue denim jeans, a dark-blue suede jacket, and a soft scarf wrapped loosely around her face to protect her from the chilling, easterly spring wind. I stood and watched as she slowly dwindled in the distance, her head held high, alone apart from busy oyster catchers that followed her along the water’s edge. It was a strange sensation watching her walking away by herself, with no bodyguards following at a discreet distance. What were my responsibilities here? I kept thinking. Yet I knew this area well, and not once did I feel uneasy. I had made this decision--not one of my colleagues knew. Senior officers at Scotland Yard would most certainly have boycotted the idea had I been foolish enough to give them advance notice of what the Princess and I were up to.

The Bridges of Marin County harbor views back east never so panoramic but here driving the folds of mt tamalpais the whole picture smooth blue of the bay set like a table for dinner guests who seat themselves in berkeley oakland and san jose pass around delicate dishes of angel island ferry boats and alcatraz i'll save a spot for you in san francisco spread with your favorite dishes don't leave me hanging in marin dinner at eight and everyone else on time you said you'd bring the wine we waited as long as we could the food went cold witnesses said that you stood nearly an hour i imagine you crossing back and forth leaning tower to tower finally choosing the southern your wish to rest nearer the city than the driveway how long had you been letting your two selves push each other over the edge stuffing your pockets with secrets and shame weighing yourself down with cement shoes a gangster assuring your own silence i pay the toll daily wondering as the dark shroud of the bay smoothed over you that night who did you think your quiet splash was saving were you keeping yourself from the pleasures you found in the city boys in dark bars handsome men who loved you did they love you too did you wrestle with vertigo lose your sense of balance imagine yourself icarus dizzied by your own precarious perch glorious ride on flawed wings was it so impossible to live and love on both sides of the bay did you think i couldn't feel your love when it was there for me your distraction when desires divided history like the water smoothes over with half-truth story of good job and grieving widow but each time i cross this span i wonder about the men with whom i share the loss of you invisibly i sit unseen in a castro cafe wondering which men gave you what kinds of comfort delight satisfaction these men of leather metal tattoos did you know them how did you get their attention how did they get yours did you walk hand-in-hand with a man who looked like you the marlboro man double exposed did you bury a love of bondage dominance submission in the bay did you find friendship too would you and i have found the same men handsome where are you in this cafe crowd i want to love what you wouldn't show me dance with more than a slice of truth hold your halves together in my arms and rock the till i have mourned and honored the whole of you was it so impossible to cross that divide to live and love on both sides of the bay hey isn't that what bridges are for

range viewer mounted near our ship’s console. Jafar steered for Lucas. After a few more minutes, Lucas signed off and turned to us. “We have a carrier strike group nearby, guys. Denny says they launched two 60H Seahawk helicopters with Seal Teams aboard. We get to clear the Mother Ship’s deck for safe boarding of the Seal teams. I’ll circle the wagons and you guys go rain some death down on the Mother Ship deck until ain’t nothin’ livin’ there. Then we hold shadow position until the Seahawks get here, maintaining a safe landing zone.” Casey and I just smile at each other. Oh yeah! And it’s my turn on the XM307. We jog back into position with Casey manning our Browning fifty while I slipped behind the XM307. We started taking small arms fire from the pirate ship as Lucas passed them to the port side before giving us a clear field of fire. Casey tilted and fired short bursts with tracers. Soon, anything stupid enough to get near the railing was cut in half. I fired 25mm bursts stem to stern. Airburst shells exploded all along the pirate deck, blowing out the view windows on their bridge, and leaving no inch of the vessel untouched above deck. Lucas sped up, passed the pirate bow and angled out on the starboard side. We repeated our dual assault although there really wasn’t anyone alive anyway. Twenty minutes later, we heard the Seahawk helicopters approaching. I fired one more burst as Lucas passed once again on the port side. With the helicopters in sight, Lucas headed for the open sea. Shortly after Casey and I closed up shop, Jafar came to summon us to the bridge. Denny was on speaker. “We’re all here, Captain Blood,” Lucas told him. “The Seals found twenty-six mangled pirates above deck and took no fire from the vessel. Below decks, fourteen more pirates were taken prisoner and eleven of the original ship’s crew rescued. No one spotted you guys so steam for our next baiting area. Once things get wrapped up with the rescued ship the carrier group will get orders to take up a support position within striking distance in case we get this lucky again. Great job! Man, we fucked them up today!” We did our ‘pirate talk’ for a few minutes, including Jafar. Denny cracked up. Who says pirate warfare and cold blooded murder can’t be fun. I had to ask though. “What was the cover story for no live pirates on deck to the carrier group?” “Don’t ask, don’t tell,” Denny adlibbed for our amusement. “The Seals didn’t mind. The official news coverage will be a pirate falling out. The mysterious crater where the pirate den used to be near Mogadishu will be rumored a munitions accident. Those

Anyhow, I believe that there comes a day when you have to burn your bridges just to make sure you can still swim." "What if you can't?" "Then you either learn real fastlike or you drown. And I don't plan on drownin' no time soon.

If we fail to cultivate grit, it is also because we often grant little importance to the practice of making and the process that it can teach us throughout our lives. Inventions come from those who can view a familiar set of variables from a radical perspective and see new possibilities. Creative practice is one of the most effective teachers of the spry movement of this perspective shift. It offers agency, required for supple, nimble endurance that helps us to sense when the bridge is about to collapse. It lets us shift our frame, like a painter who stared at a set of canvas stretcher bars for years and one day saw its potential to be an original communication device. And then persisted for decades to realize its full application for the world.

There is no word to describe exactly what the High Line is to the non-architects among us, nor the collective reframing process required to see beyond its dingy path. 24 The promenade’s landscaping and minimal architectural interference is meant to find a balance between “melancholia and exuberance,” Diller told me. “Whatever that intermediate thing is, it’s ineffable and is kind of what makes the High Line so popular.” “Part of what is so successful about the High Line is that it looks like it’s about nothing,” Diller said. Everything is prohibited on the promenade but the act of moving forward or stopping to look at the vistas from that vantage point. A dedicated place for strolling, where there are no dogs, no bicycles, or wheeled objects of any kind, it is “radically old fashioned,” designed to let us do what we ordinarily don’t, like taking time to linger and gaze at passing traffic. There is even a “sunken overlook” viewing station with movie-theater-style rows of descending seats and a window instead of a screen to see Tenth Avenue’s traffic instead of a featured film. Looking at the path beneath our feet and the view before us are the High Line’s activities. The High Line’s path will extend up the island in nearly interminable stages, “perpetually unfinished.” 25 As if to underscore it, on the west-facing side of the High Line, with views of the skyline and the Hudson River, sculptor Anatsui erected a monumental mural, Broken Bridge II, a three-dimensional painting the size of a city block made of flattened, dull-finish tin and mirrors with expert placement and hours of scaling. The vista in its upper reaches blends sky and land “in such a way that you do not know where mirrors end and sky begins.” 26 Anatsui, known for his radiant, monumental murals with a unique luster, fashioned as they are out of recycled metal bottle caps from his studio in Nigeria, starts his work from an approximate center with exquisite discards. He then builds outward, unscrolling the once-scattered shards so that they shine in their new form, as if they could unfurl to the full extent of vision.

wall while swinging from the rope bridge. At the top of the wall was a zip line with handlebars you had to grab. After that point, it was difficult to see the rest of the course. There were walls among walls blocking the view. It looked like there were spinning pillars scattered throughout it. I saw other pools of water and mud that the runner would have to avoid or worse yet, swim across. At the end of the course, there was a flat open space with barriers scattered throughout. High above the open space was a gun that shot tennis balls the runner had to avoid. The course was a monster. “Beauty, ain’t she?” Mr. Cooper said proudly as he approached us. “Just got her imported from Norway. The pamphlet said it was something that the Vikings themselves trained with, but somehow I doubt that. It also says ninety nine percent of students who attempt it can’t make it past the first rope bridge.” “What’s it doing here?” Carlyle asked. “Will students be running it today?” Mr. Cooper shook his head. “Oh no, it’s not ready by any means, legally I mean, buuuuut…,” the gym teacher trailed off as he glanced over his shoulder. “I didn’t see nothin’.” “Race ya,” Brayden said as he smiled at me. “How can I possibly say no?” I asked as I started running toward the obstacle course at full speed. When I reached the rope bridge, I didn’t hesitate and started climbing. Grabbing the ropes, I balanced myself and walked as quickly as possible over the pool of water. I

TRAIL DESCRIPTION Begin Segment 8 on the west side of CO Hwy 91 (no parking) at mile 0.0 (9,820). Camping is prohibited the next 4 miles. The trail enters the forest southwest and follows a few switchbacks uphill as it skirts the golf course, crosses a bridge, and passes under a power line. The CT then heads northwest and traverses ski runs, goes under a ski lift, and passes nearest the Copper Mountain Resort at mile 1.6 (9,768). There are restaurants, sporting goods shops, and some grocery shopping at the base of the ski hill. The trail passes underneath the American Eagle Ski Lift and then becomes single-track at mile 2.1 (9,988), following a few roundabout switchbacks up the hill. There are two streams ahead, followed by great views of the Tenmile Range. At mile 3.4 (10,345), bear sharply to the right and leave the horse trail the CT was following. A cross-country ski trail merges from the left at mile 5.0 (10,519), but the CT continues straight ahead. At mile 5.2 (10,480), pass Jacque Creek, immediately followed by Guller Creek. There is a campsite just up the hill between the two. Continue upstream along Guller Creek following an elongated meadow to mile 6.2 (10,854) for additional camping and water. Janet’s Cabin, a popular ski hut, comes into view as the trail climbs out of the canyon.

WE ARE THE ARTISTS AS WELL AS THE ART As far-fetched as this idea may sound to many people, it is precisely at the crux of some of the greatest controversies among some of the most brilliant minds in recent history. In a quote from his autobiographical notes, for example, Albert Einstein shared his belief that we’re essentially passive observers living in a universe already in place, one in which we seem to have little influence: “Out yonder there was this huge world,” he said, “which exists independently of us human beings and which stands before us like a great, eternal riddle, at least partially accessible to our inspection and thinking.”2 In contrast to Einstein’s perspective, which is still widely held by many scientists today, John Wheeler, a Princeton physicist and colleague of Einstein, offers a radically different view of our role in creation. In terms that are bold, clear, and graphic, Wheeler says, “We had this old idea, that there was a universe out there, [author’s emphasis] and here is man, the observer, safely protected from the universe by a six-inch slab of plate glass.” Referring to the late-20th-century experiments that show us how simply looking at something changes that something, Wheeler continues, “Now we learn from the quantum world that even to observe so minuscule an object as an electron we have to shatter that plate glass: we have to reach in there…. So the old word observer simply has to be crossed off the books, and we must put in the new word participator.”3 What a shift! In a radically different interpretation of our relationship to the world we live in, Wheeler states that it’s impossible for us to simply watch the universe happen around us. Experiments in quantum physics, in fact, do show that simply looking at something as tiny as an electron—just focusing our awareness upon what it’s doing for even an instant in time—changes its properties while we’re watching it. The experiments suggest that the very act of observation is an act of creation, and that consciousness is doing the creating. These findings seem to support Wheeler’s proposition that we can no longer consider ourselves merely onlookers who have no effect on the world that we’re observing.

All humans discount the future. We would rather have a million dollars today than in 30 years from now. We’d rather a flimsy bridge today, rather than a sturdy, durable bridge 5 years from now. We’d rather eat all the fish in the waters tonight, than to go a little hungry and leave fish for others in the future. To delay instant gratification requires cultural training. To be convinced of the value of investing into the future requires a kind of wisdom, knowledge, patience and trust that is gained from history, elders, and system thinking. It requires collective action and collaboration on a large and long scale. It requires civilization. Civilization is a system of trust, both in the goodness of humans today, but also in the ingenuity of humans in the future. It’s a way for humans to trust the future. Civilization is a social machine accumulated over many generations and is constantly being tested by new events. American society over emphasizes the individual's self-interest, and over-relies on the marketplace to solve social problems, and so coddles the short term. Modern Americanism tends to ignore the government which can take the long view because it is inefficient. But the calculus of efficiency is shifted when taking the long view. Storing adequate supplies for a population that are only used in an emergency is inefficient in the short term and this inefficiency is not something companies can afford to do. That short-term inefficiency, however, makes total sense in the long view because it is highly efficient over time. Investing into a communal project that may not pay off until you are long gone is not a natural reflex of modern Americans, whether liberal or conservative. The antidote to this natural focus on the short term is education and a shift in norms. As we continue to civilize ourselves, we can appreciate the gifts of past long-term work, and the need in our fast-moving world today to pay the gifts forward by investing into work that will likely pay off in future generations.

...you can quicker get back a million dollars that was stole than a word that you gave away.

Ever since Leo's Instagram post, where he called out the sexism she'd experienced, reporters had actually gone back and started to examine it. Think pieces were published, and some old comments were retweeted and discussed by Twitter users with verified checkmarks. A whole shift happened with the conversation around her leaving the show because, apparently, it hadn't occurred to anyone that she could've left for her own mental health, versus personally ruining their TV viewing lives. In many ways, Leo's post had freed her from being the villain she'd been cast as. He forced their fans to reflect on their own behavior and take accountability for what they'd created. But they'd also taken stock of who Leo was, and now their fans thought he was the bad guy. She hadn't been sure how to bridge that gap. There were no real villains on the show. She and he were just people on TV, trying to further their own careers. Their actions didn't make them evil--- all they'd done was their jobs.

They could see the hills now; they were almost there—the long lift of the first pine ridge standing across half the horizon and beyond it a sense a feel of others, the mass of them seeming not so much to stand rush abruptly up out of the plateau as to hang suspended over it as his uncle had told him the Scottish highlands did except for this sharpness and color; that was two years ago, maybe three and his uncle had said, 'Which is why the people who chose by preference to live on them on little patches which wouldn't make eight bushels of corn or fifty pounds of lint cotton an acre even if they were not too steep for a mule to pull a plow across (but then they dont want to make the cotton anyway, only the corn and not too much of that because it really doesn't take a great deal of corn to run a still as big as one man and his sons want to fool with) are people named Gowrie and McCallum and Fraser and Ingrum that used to be Ingraham and Workitt that used to be Urquhart only the one that brought it to America and then Mississippi couldn’t spell it either, who love brawling and fear God and believe in Hell——' and it was as though his uncle had read his mind, holding the speedometer needle at fifty-five into the last mile of gravel (already the road was beginning to slant down toward the willow-and-cypress bottom of the Nine-Mile branch) speaking, that is volunteering to speak for the first time since they left town: 'Gowrie and Fraser and Workitt and Ingrum. And in the valleys along the rivers, the broad rich easy land where a man can raise something he can sell openly in daylight, the people named Littlejohn and Greenleaf and Armstead and Millingham and Bookwright——' and stopped, the car dropping on down the slope, increasing speed by its own weight; now he could see the bridge where Aleck Sander had waited for him in the dark and below which Highboy had smelled quicksand. 'We turn off just beyond it,' he said. 'I know,' his uncle said. '—And the ones named Sambo, they live in both, they elect both because they can stand either because they can stand anything.' The bridge was quite near now, the white railing of the entrance yawned rushing at them. 'Not all white people can endure slavery and apparently no man can stand freedom (Which incidentally—the premise that man really wants peace and freedom—is the trouble with our relations with Europe right now, whose people not only dont know what peace is but—except for Anglo Saxons—actively fear and distrust personal liberty; we are hoping without really any hope that our atom bomb will be enough to defend an idea as obsolete as Noah's Ark.); with one mutual instantaneous accord he forces his liberty into the hands of the first demagogue who rises into view: lacking that he himself destroys and obliterates it from his sight and ken and even remembrance with the frantic unanimity of a neighborhood stamping out a grass-fire. But the people named Sambo survived the one and who knows? they may even endure the other.

The man in the bar who reminded me of Sean Penn turns out to have been Sean Penn. Jeff Bridges’s standing ovation reaches all the way to the top mezzanine. Sandra Bullock’s standing ovation only reaches the front rows of our level and stops there. Kathryn Bigelow’s standing ovation covers the entire hall except, for some reason, the top right of the first mezzanine, where I am sitting, where we remain sitting and clap politely.

From dopamine’s point of view, having things is uninteresting. It’s only getting things that matters. If you live under a bridge, dopamine makes you want a tent. If you live in a tent, dopamine makes you want a house. If you live in the most expensive mansion in the world, dopamine makes you want a castle on the moon. Dopamine has no standard for good, and seeks no finish line. The dopamine circuits in the brain can be stimulated only by the possibility of whatever is shiny and new, never mind how perfect things are at the moment. The dopamine motto is “More.” Dopamine is one of the instigators of love, the source of the spark that sets off all that follows. But for love to continue beyond that stage, the nature of the love relationship has to

In addition to Bronson Canyon and Alaska, the company went into deepest Simi Valley, where we filmed the climatic peace conference at a Jewish community center with what we hoped would register as futuristic architecture.