Wrench Related Quotes

I've always felt like once someone sees me deep down, that's it. There's something ugly in there, or unlovable, and you're the only person who's ever made me feel like I'm okay.

Royce understood then why she had come: she had come to finish the task her relatives had begun; to do to him what he had done to her brother. Unmoving, he watched her, noting that tears were pouring down her beautiful face as she slowly bent down. But instead of reaching for his lance or her dagger, she took his hand between both of hers and pressed her lips to it. Through his daze of pain and confusion, Royce finally understood that she was kneeling to him, and a groan tore from his chest: "Darling," he said brokenly, tightening his hand, trying to make her stand, "don't do this…" But his wife wouldn't listen. In front of seven thousand onlookers, Jennifer Merrick Westmoreland, countess of Rockbourn, knelt before her husband in a public act of humble obeisance, her face pressed to his hand, her shoulders wrenched with violent sobs. By the time she finally arose, there could not have been many among the spectators who had not seen what she had done. Standing up, she stepped back, lifted her tear-streaked face to his, and squared her shoulders. Pride exploded in Royce's battered being—because, somehow, she was managing to stand as proudly—as defiantly—as if she had just been knighted by a king.

Refusal to participate is a moral choice. Water is a gift for all, not meant to be bought and sold. Don’t buy it. When food has been wrenched from the earth, depleting the soil and poisoning our relatives in the name of higher yields, don’t buy it.

Something is broken when the food comes on a Styrofoam tray wrapped in slippery plastic, a carcass of a being whose only chance at life was a cramped cage. That is not a gift of life; it is a theft. How, in our modern world, can we find our way to understand the earth as a gift again, to make our relations with the world sacred again? I know we cannot all become hunter-gatherers—the living world could not bear our weight—but even in a market economy, can we behave “as if ” the living world were a gift? We could start by listening to Wally. There are those who will try to sell the gifts, but, as Wally says of sweetgrass for sale, “Don’t buy it.” Refusal to participate is a moral choice. Water is a gift for all, not meant to be bought and sold. Don’t buy it. When food has been wrenched from the earth, depleting the soil and poisoning our relatives in the name of higher yields, don’t buy it.

The fact that the nutritional quality of a given food (and of that food's food) can vary not just in degree but in kind throws a big wrench into an industrial food chain, the very premise of which is that beef is beef and salmon salmon. It also throws a new light on the whole question of cost, for it quality matters so much more than quantity, then the price of a food may bear little relation to the value of the nutrients in it. If units of omega-3s and beta-cartene and vitamin E are what an egg shopper is really after, then Joel's $2.20 a dozen pastured eggs actually represents a much better deal than the $0.79 a dozen industrial eggs at the supermarket.

(Time is relative, said Heraclitus a long time ago, and distance a function of velocity. Since the ultimate goal of transport technology is the annihilation of space, the compression of all Being into one pure point, it follows that six-packs help. Speed is the ultimate drug and rockets run on alcohol.

Don’t buy it.” Refusal to participate is a moral choice. Water is a gift for all, not meant to be bought and sold. Don’t buy it. When food has been wrenched from the earth, depleting the soil and poisoning our relatives in the name of higher yields, don’t buy it.

For the first time he considers the full emotional dimensions of the day. His life is changing but his parent’s lives are changing too. Like a habitat, abruptly deprived of a major species, the household will be wrenched into realignment by his departure. Like all young people, he has no idea who his parents really are. For 18 years he has experienced their existence only in so far as it is related to his own needs. Suddenly his mind is full of questions. What do they talk about when he's not around? What secrets do they hold from each other? What aspirations have been left to languish? What private grievances held in check by the shared project of child rearing will now in his absence, lurch into the light?

He stared at Dickie’s blue eyes that were still frowning, the sun-bleached eyebrows white and the eyes themselves shining and empty, nothing but little pieces of blue jelly with a black dot in them, meaningless, without relation to him. You were supposed to see the soul through the eyes, to see love through the eyes, the one place you could look at another human being and see what really went on inside, and in Dickie’s eyes Tom saw nothing more now than he would have seen if he had looked at the hard, bloodless surface of a mirror. Tom felt a painful wrench in his breast, and he covered his face with his hands. It was as if Dickie had been suddenly snatched away from him. They were not friends. They didn’t know each other. It struck Tom like a horrible truth, true for all time, true for the people he had known in the past and for those he would know in the future: each had stood and would stand before him, and he would know time and time again that he would never know them, and the worst was that there would always be the illusion, for a time, that he did know them, and that he and they were completely in harmony and alike. For an instant the wordless shock of his realization seemed more than he could bear. He felt in the grip of a fit, as if he would fall to the ground. It was too much: the foreignness around him, the different language, his failure, and the fact that Dickie hated him. He felt surrounded by strangeness, by hostility.

Nevertheless, to learn right away something new from the same example, how fleeting and weak, how imprecise that comparison would be! If the comparison is to carry out this powerful effect, how much of the difference will be missed in the process. How forcefully must the individuality of the past be wrenched into a general shape, with all its sharp corners and angles broken off for the sake of the correspondence! In fact, basically something that once was possible could appear possible a second time only if the Pythagoreans were correct in thinking that with the same constellations of the celestial bodies the same phenomena on the Earth had to repeat themselves, even in the small single particulars, so that when the stars have a certain position relative to each other, a Stoic and an Epicurean will, in an eternal recurrence, unite and assassinate Caesar, and with another stellar position Columbus will eternally rediscover America.

Despite her grave concern over her uncle, Elizabeth chuckled inwardly as she introduced Duncan. Everyone exhibited the same stunned reaction she had when she’d discovered Ian Thornton’s uncle was a cleric. Her uncle gaped, Alex stared, and the dowager duchess glowered at Ian in disbelief as Duncan politely bent over her hand. “Am I to understand, Kensington,” she demanded of Ian, “that you are related to a man of the cloth?” Ian’s reply was a mocking bow and a sardonic lift of his brows, but Duncan, who was desperate to put a light face on things, tried ineffectually to joke about it. “The news always has a peculiar effect on people,” he told her. “One needn’t think too hard to discover why,” she replied gruffly. Ian opened his mouth to give the outrageous harridan a richly deserved setdown, but Julius Cameron’s presence was worrying him; a moment later it was infuriating him as the man strode to the center of the room and said in a bluff voice, “Now that we’re all together, there’s no reason to dissemble. Bentner, being champagne. Elizabeth, congratulations. I trust you’ll conduct yourself properly as a wife and not spend the man out of what money he has left.” In the deafening silence no one moved, except it seemed to Elizabeth that the entire room was beginning to move. “What?” she breathed finally. “You’re betrothed.” Anger rose up like flames licking inside her, spreading up her limbs. “Really?” she said in a voice of deadly calm, thinking of Sir Francis and John Marchman. “To whom?” To her disbelief, Uncle Julius turned expectantly to Ian, who was looking at him with murder in his eyes. “To me,” he clipped, his icy gaze still on her uncle. “It’s final,” Julius warned her, and then, because he assumed she’d be as pleased as he to discover she had monetary value, he added, “He paid a fortune for the privilege. I didn’t have to give him a shilling.” Elizabeth, who had no idea the two men had ever met before, looked at Ian in wild confusion and mounting anger. “What does he mean?” she demanded in a strangled whisper. “He means,” Ian began tautly, unable to believe all his romantic plans were being demolished, “we are betrothed. The papers have been signed.” “Why, you-you arrogant, overbearing”-She choked back the tears that were cutting off her voice-“you couldn’t even be bothered to ask me?” Dragging his gaze from his prey with an effort, Ian turned to Elizabeth, and his heart wrenched at the way she was looking at him. “Why don’t we go somewhere private where we can discuss this?” he said gently, walking forward and taking her elbow. She twisted free, scorched by his touch. “Oh, no!” she exploded, her body shaking with wrath. “Why guard my sensibilities now? You’ve made a laughingstock of me since the day I set eyes on you. Why stop now?

The road to recovery for me was paved with hard truths, not denials and lies.

I found myself wanting to go to him and apologize for leaving him. I wanted to tell him I was there for him, ready to listen or simply offer silent comfort. But I was too emotionally invested. I got wounded too easily. I was too afraid of rejection. And knowing he wouldn’t let me get too close only intensified that fear. Even if we did figure things out, I’d only tear myself apart trying to live with just the bits and pieces he decided to share with me.

But although external ties between the Eleatics and first Cynics are scanty, the conceptual resemblances are striking. Again, one must not read literally, and must bear in mind that the tenets of Eleaticism were so compelling that they essentially created the philosophical atmosphere breathed by the Cynics: these tenets determined a general orientation that the Cynics unconsciously adopted, despite the fact that their explicit rhetoric was to reject the convoluted "wisdom" of Eleatics, Academics, Peripatetics, and other schools. In order to trace the intellectual asceticism of the Cynics back to Eleatic ontology, we will first describe Parmenides' vision of the One and the attributes of reality itself. These attributes had immense influence especially over subsequent physics and epistemology. Moreover, they give the Greek praise of poverty a philosophical aspect: the truth is so beautiful and absorbing that to glimpse it transforms a person, turns him in a different direction, and wrenches him away from his previous devotion to conventional goods. Philosophy is a solitary activity that pulls the thinker away from work, marriage, family, citizenship, away even from sensual pleasure and the distractions of sense-experience. Indeed, the physical world as a whole loses its hold over the "wise;' who knows something far more real and compelling. That is, the Eleatic elevation of the absolute over the relative - of the singular, eternal, and unchanging over the heterogeneous, temporal, and shifting - introduces a lasting dualism into much Greek thought. This dualism culminates eventually in a variety of types of philosophical poverty. The Platonic philosopher becomes an intellectual and even religious ascetic who devotes himself to the pursuit of divine Ideas. The Cynic, on the other hand, dismisses such talk of eternity simply to contrast mundane Fortune and the self. While the external world is filled with "smoke" ( tuphos), and is as undesirable as it is unintelligible, the Cynic unconsciously emulates the attributes of the Eleatic One, and so proclaims his self-sufficiency, unity, consistency, and inner purity from contaminating desires and relations.

The idea of cultivation and exercise, so dear to the saints of old, has now no place in our total religious picture. It is too slow, too common. We now demand glamour and fast flowing dramatic action. A generation of Christians reared among push buttons and automatic machines is impatient of slower and less direct methods of reaching their goals. We have been trying to apply machine-age methods to our relations with God. We read our chapter, have our short devotions and rush away, hoping to make up for our deep inward bankruptcy by attending another gospel meeting or listening to another thrilling story told by a religious adventurer lately returned from afar. The tragic results of this spirit are all about us. Shallow lives, hollow religious philosophies, the preponderance of the element of fun in gospel meetings, the glorification of men, trust in religious externalities, quasi-religious fellowships, salesmanship methods, the mistaking of dynamic personality for the power of the Spirit: these and such as these are the symptoms of an evil disease, a deep and serious malady of the soul. For this great sickness that is upon us no one person is responsible, and no Christian is wholly free from blame. We have all contributed, directly or indirectly, to this sad state of affairs. We have been too blind to see, or too timid to speak out, or too self-satisfied to desire anything better than the poor average diet with which others appear satisfied. To put it differently, we have accepted one another's notions, copied one another's lives and made one another's experiences the model for our own. And for a generation the trend has been downward. Now we have reached a low place of sand and burnt wire grass and, worst of all, we have made the Word of Truth conform to our experience and accepted this low plane as the very pasture of the blessed. It will require a determined heart and more than a little courage to wrench ourselves loose from the grip of our times and return to Biblical ways. But it can be done. Every now and then in the past Christians have had to do it. History has recorded several large-scale returns led by such men as St. Francis, Martin Luther and George Fox. Unfortunately there seems to be no Luther or Fox on the horizon at present. Whether or not another such return may be expected before the coming of Christ is a question upon which Christians are not fully agreed, but that is not of too great importance to us now. What God in His sovereignty may yet do on a world-scale I do not claim to know: but what He will do for the plain man or woman who seeks His face I believe I do know and can tell others. Let any man turn to God in earnest, let him begin to exercise himself unto godliness, let him seek to develop his powers of spiritual receptivity by trust and obedience and humility, and the results will exceed anything he may have hoped in his leaner and weaker days.

In April 2012, The New York Times published a heart-wrenching essay by Claire Needell Hollander, a middle school English teacher in the New York City public schools. Under the headline “Teach the Books, Touch the Heart,” she began with an anecdote about teaching John Steinbeck’s Of Mice and Men. As her class read the end together out loud in class, her “toughest boy,” she wrote, “wept a little, and so did I.” A girl in the class edged out of her chair to get a closer look and asked Hollander if she was crying. “I am,” she said, “and the funny thing is I’ve read it many times.” Hollander, a reading enrichment teacher, shaped her lessons around robust literature—her classes met in small groups and talked informally about what they had read. Her students did not “read from the expected perspective,” as she described it. They concluded (not unreasonably) that Holden Caulfield “was a punk, unfairly dismissive of parents who had given him every advantage.” One student read Lady Macbeth’s soliloquies as raps. Another, having been inspired by Of Mice and Men, went on to read The Grapes of Wrath on his own and told Hollander how amazed he was that “all these people hate each other, and they’re all white.” She knew that these classes were enhancing her students’ reading levels, their understanding of the world, their souls. But she had to stop offering them to all but her highest-achieving eighth-graders. Everyone else had to take instruction specifically targeted to boost their standardized test scores. Hollander felt she had no choice. Reading scores on standardized tests in her school had gone up in the years she maintained her reading group, but not consistently enough. “Until recently, given the students’ enthusiasm for the reading groups, I was able to play down that data,” she wrote. “But last year, for the first time since I can remember, our test scores declined in relation to comparable schools in the city. Because I play a leadership role in the English department, I felt increased pressure to bring this year’s scores up. All the teachers are increasing their number of test-preparation sessions and practice tests, so I have done the same, cutting two of my three classic book groups and replacing them with a test preparation tutorial program.” Instead of Steinbeck and Shakespeare, her students read “watered-down news articles or biographies, bastardized novels, memos or brochures.” They studied vocabulary words, drilled on how to write sentences, and practiced taking multiple-choice tests. The overall impact of such instruction, Hollander said, is to “bleed our English classes dry.” So

Author’s Note Writing about a suicidal character is one of the most challenging things I’ve ever done, but also one of the most important. Suicide is always tragic, but it has become an epidemic among American active-duty service members and veterans alike. The statistics are staggering and heart-wrenching. In the U.S. Army, which has the highest suicide rate among the branches (48.7 percent of all military suicides in 2012), the suicide rate in 2012 was thirty per hundred thousand, compared with fourteen per hundred thousand among civilians and eighteen per hundred thousand in 2008. In 2012, 841 active-duty service members attempted or committed suicide. Among veterans, as of November 2013, twenty-two committed suicide every day. Every. Day. A frightening 30 percent of veterans say they’ve considered suicide, and 45 percent say they know an Iraq or Afghanistan veteran who has attempted or committed suicide. In a study of veterans, combat-related guilt was the most significant predictor of suicide attempts and of preoccupation with suicide after discharge. Veterans’ suicidal thoughts are also related to feelings that one does not belong with other people or has become a burden. Couple these sad realities with the fact that veterans are less likely to seek care than active-duty military or civilians, and you begin to understand why statistics like these exist. Suicide is a process that begins with ideas and thoughts, followed by planning, and finally followed by a suicidal act. If you or someone you love is experiencing these thoughts, please seek immediate medical help or call the Suicide Prevention Hotline at 1-800-273-8255 (TALK). This service works with civilians of all ages, active-duty military, and veterans. I hope Easy’s story raises awareness of the problems these brave men and women—and our country as a whole—face. But awareness is not enough. Therefore, I will be donating all of my proceeds from the first two weeks’ sales of this book (8/19/14 – 9/1/14) to a national non-profit that assists wounded veterans. Because I don’t want anyone else’s Edward “Easy” Cantrell to be one of the twenty-two, either.

They know that the hair in the gun lock was planted, Hyacinth. They know someone is plotting against them. Emperor Strephon will be searching for the conspirators, and we must seem innocent.” Hyacinth laughed, a great expansive laugh. “Honey, they’re always looking for men,” she said, shaking her head. “Men always do. How do you think I’ve been in a man’s business so long? Not even the Firedrinkers think to look for women in relation to serious business, and a lot of ‘em are women themselves. Trust me, no one has the slightest idea that it’s two poor, weak women who threw the wrench into their works.

The dramatic strategy of the show provides a simple and effective means to blend melodrama with farce (which Sondheim claims as his “two favorite forms of theatre because … they are obverse sides of the same coin”).37 Starkly put, the show develops a pattern of first scaring the hell out of its audience and then rescuing the situation through humor, each time by introducing Mrs. Lovett into a situation saturated with Sweeney Todd’s wrenching angst. This scare-rescue pattern happens twice to great effect, at the beginning and end of Act I, but its real payoff is the devastating conclusion, where there is no comic rescue. The denial of this previous pattern greatly intensifies the darkness of the supremely bleak ending, making the show’s musical profile seem operatic to Broadway audiences even though, ironically in this respect, the denouement unfolds with only intermittent singing.38 But the musical dimension of the show is also deliberately operatic, as it interweaves, Wagner-like, a host of recurring motives, mostly related to each other through a common origin in the Dies Irae, from the Catholic requiem mass. The Dies Irae (literally, “Day of Wrath”; see example 7.1) was taken up as a symbol of death and retribution in music throughout the nineteenth century and continuing into the twentieth (the most important early such use was by Berlioz in his 1830 Symphonie fantastique). Most scene changes bring back “The Ballad of Sweeney Todd,” which includes both fast and slow versions of the Dies Irae (example 7.1) and builds up to a frenetic, obsessive chorus of “Sweeney, Sweeney.

Lady Trenear,” the land agent exclaimed with relief. “Perhaps you would be able to talk sense into this half-wit.” “Indeed.” Without expression, she took hold of West’s arm, digging her fingers in as she felt him resist. “Come outside with me, Mr. Ravenel.” “My lady,” the land agent said uncomfortably, “I was referring to the head groom--” “John is not the half-wit,” Kathleen said curtly. “As for you, Carlow…you may attend to your other responsibilities. Mr. Ravenel will be indisposed for the rest of the day.” “Yes, my lady.” “What the devil is going on?” West spluttered as Kathleen towed him outside and around to the side of the stables. “I dressed and came to the stables at the crack of dawn--” “The crack of dawn was four hours ago.” When they had reached a relatively secluded place behind an equipment shed, West shook his arm free of Kathleen’s grip and glared at her. “What is the matter?” “You stink of spirits.” “I always begin the day with brandied coffee.” “How do you expect to ride when you’re not steady on your feet?” “The same way I always ride--badly. Your concern for my welfare is misplaced.” “My concern is not for your welfare. It’s for the horse you intended to ride, and the tenants you’re supposed to visit. They have enough hardship to contend with--they don’t need to be subjected to the company of a drunken fool.” West gave her a baleful glance. “I’m leaving.” “Don’t you dare take one step away.” Discovering that she was still clutching the riding crop, Kathleen brandished it meaningfully. “Or I’ll trash you.” West’s incredulous gaze went to the crop. With startling speed, he reached out and wrenched the crop from her, and tossed it to the ground. The effect was ruined, however, as he staggered to regain his balance. “Go on and say your piece,” he snapped.

I can bring a glass of water smoothly to my lips because practice has taught me just how much contractile effort and speed is necessary to lift it and carry it through the air without either dropping it or throwing the water towards the ceiling. This familiar feel for the resistance of the glass of water, and for the appropriate muscular effort to both overcome that resistance and remain in constant control, are functions of the variable settings of the inhibitory response of the Golgi tendon organs. And I use this reflex mechanism every time I use a screwdriver or a wrench, row a boat, push a car, do a push-up or a deep knee bend, pick up an object—in short, every time I need a specific amount of effort delivered in order to accomplish a specific task—any time “too much” is just as mistaken as “too little.” This includes, of course, almost all the controlled uses to which I put my muscles. Now in order to be helpful in all situations, this variable setting of the tension values which trigger the reflex must be capable of both a wide range of adjustment and rapid shifts. Objects that we need to manipulate with carefully controlled efforts may be small or large, light or heavy. Building a rock wall can require just as much finesse and balance as building a house of playing cards, but the levels of tension which require equally sensitive monitoring are very different in each case. Since these relative tension values can be altered rapidly at will, and are refined with practice, it seems evident that they can be controlled by higher brain centers. This is presumably done through descending neural pathways which can generate impulses that either facilitate or inhibit the action of the Golgi/motor neuron synapses. In this way, control signals from higher nervous centers could automatically set the level of tension at which the muscle would be maintained. If the required tension is high, then the muscle tension would be set by the servo-feedback mechanism to this high level of tension. On the other hand, if the desired tension level is low, the muscle tension would be set this level.9

There is no one to call me Victoria now,’ she had wept, though this is the popularly quoted version of a far more wrenching form of the loss of intimacy, as she expressed it to her German-speaking relatives: ‘I have no one now in the world to call me “du”,’ she had told Princess Mary Adelaide.

Effy had once thought her gaze empty, but now she realized that the girl had simply escaped her own body, her spirit wandering elsewhere while Myrddin's camera flashed over her naked breasts. Effy knew that trick well. It was almost like magic. If you tried hard enough, you could believe yourself out of the cold and banal world.

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The patriarchal ego of both men and women, to earn its instinct-disciplining, striving, progressive, and heroic stance, has fled from the full-scale awe of the goddess. Or it has tried to slay her, or at least to dismember and thus depotentiate her. But it is towards her-and especially towards her culturally repressed aspects, those chthonic and chaotic, ineluctable depths-that the new individuating, yin-yang balanced ego must return to find its matrix and the embodied and flexible strength to be active and vulnerable, to stand its own ground and still to be empathetically related to others. This return is often seen as part of the developmental pat tern of women-what Erich Neumann calls a reconnection to the Self (the archetype of wholeness and regulating center of the personality) after the wrenching away from the mother by the patriarchal uroboros and the patriarchal marriage partner.2 But Adrienne Rich speaks for many of us when she writes, “The woman I needed to call my mother was silenced before I was born.” Unfortunately, all too many modern women have not been nurtured by the mother in the first place. Instead, they have grown up in the difficult home of abstract, collective authority-"cut off at the ankles from earth,” as one woman put it-full of superego shoulds and oughts. Or they have identified with the father and their patriarchal culture, thus alienating themselves from their own feminine ground and the personal mother, whom they have often seen as weak or irrelevant. Such women have all the more necessity to meet the goddess in her primal reality. This inner connection is an initiation essential for most modern women in the Western world: without it we are not whole. The process requires both a sacrifice of our identity as spiritual daughters of the patriarchy and a descent into the spirit of the goddess, because so much of the power and passion of the feminine has been dormant in the underworld—in exile for five thousand years.