Wrong Calculation Quotes

There will be little rubs and disappointments everywhere, and we are all apt to expect too much; but then, if one scheme of happiness fails, human nature turns to another; if the first calculation is wrong, we make a second better: we find comfort somewhere.

I don't want to wrong anybody, so I won't go so far as to say that she actually wrote poetry, but her conversation, to my mind, was of a nature calculated to excite the liveliest of suspicions. Well, I mean to say, when a girl suddenly asks you out of a blue sky if you don't sometimes feel that the stars are God's daisy-chain, you begin to think a bit.

By the end of the four-year term, Americans hold a bifurcated view of Mrs. Trump. Many Republicans, especially women, revere her as elegant, graceful, beautiful and wronged by the press. A pastor in Missouri held up Melania as a wifely model to which other women should aspire — or risk losing their men. At the same time some southern preachers referred to then-Senator and presidential candidate Kamala Harris as Jezebel, the Bible’s most nefarious woman and archetype of female cunning. There could be no surer sign that the life stories of prominent women affect the lives of private women than when pastors hold them up as positive or negative role models.

If theft is advantageous to everyone who succeeds at it, and adultery is a good strategy, at least for males, for increasing presence in the gene pool, why do we feel they are wrong? Shouldn't the only morality that evolution produces be the kind Bill Clinton had - being sorry you got caught?

I was wrong to tell you that this is a story about the failures of love. No, it is about real love, true love. Imperfect, wretched, weak love. No fairy tales, no poetry. It is about the negotiations we undertake with ourselves in the name of love. Every day we struggle to decide what to give away and what to keep, but every day we make that calculation and we live with the results. This then is the true lesson: there is nothing romantic about love. Only the most naive believe it will save them. Only the hardiest of us will survive it. And yet, And yet! We believe in love because we want to believe in it. Because really what else is there, amid all our glorious follies and urges and weaknesses and stumbles? The magic, the hope, the gorgeous idea of it. Because when the lights go out and we sit waiting in the dark, what do our fingers seek? Who do we teach for?

The more he saw, the more he doubted. He watched men narrowly, and saw how, beneath the surface, courage was often rashness; and prudence, cowardice; generosity, a clever piece of calculation; justice, a wrong; delicacy, pusillanimity; honesty, a modus vivendi; and by some strange dispensation of fate, he must see that those who at heart were really honest, scrupulous, just, generous, prudent or brave were held cheaply by their fellow-men. ‘What a cold-blooded jest!’ said he to himself. ‘It was not devised by a God.’ From that time forth he renounced a better world, and never uncovered himself when a Name was pronounced, and for him the carven saints in the churches became works of art

Never make a calculation until you know the answer. Make an estimate before every calculation, try a simple physical argument (symmetry! invariance! conservation!) before every derivation, guess the answer to every paradox and puzzle. Courage: No one else needs to know what the guess is. Therefore make it quickly, by instinct. A right guess reinforces this instinct. A wrong guess brings the refreshment of surprise. In either case life as a spacetime expert, however long, is more fun!

A man who is good for anything ought not to calculate the chance of living or dying; he only ought to consider whether he is doing right or wrong.

I thought Oliver was trying hard before, but now I realize it's quite the opposite-- he doesn't try, he just is, makes up his mind and doesn't check if it's going to work for his image or come off wrong. Since the rest of us are being so self-aware, his presence seems calculated. No one can possibly be that breezy, saying what he thinks, feeling what he feels. I can see why people don't like him for this very reason-- it's so much easier to call him a poser. Because if he's the real deal, then that makes the rest of us fakes.

a man who is good for anything ought not to calculate the chance of living or dying; he ought only to consider whether in doing anything he is doing right or wrong - acting the part of a good man or of a bad.

What moralists describe as the mysteries of the human heart are solely the deceiving thoughts, the spontaneous impulses of self-regard. The sudden changes in character, about which so much has been said, are instinctive calculations for the furtherance of our own pleasures. Seeing himself now in his fine clothes, his new gloves and shoes, Eugène de Rastignac forgot his noble resolve. Youth, when it swerves toward wrong, dares not look in the mirror of conscience; maturity has already seen itself there. That is the whole difference between the two phases of life.

Perinthia's astronomers are faced with a difficult choice. Either they must admit that all their calculations are wrong and their figures are unable to describe the heavens, or else they must reveal that the order of the gods is reflected exactly in the city of monsters.

You go first," Four says. Eric shrug. "Edward." Four leans against the door frame and nods. The moonlight makes his eyes bright. He scans the group of transfer initiates briefly, without calculation and says, "I want the Stiff." .... Heat rushes into my cheeks and I don't know whether to be angry at the people laughing at me or flattered by the fact that he chose me first. "Got something to prove?" asks Eric, with his trademark smirk. "Or you just picking the weak ones, so that if you lose, you'll have someone to blame it on?" Four shrugs. "Something like that." Angry. I should be angry. I scowl at my hands. Whatever Four's strategy is, it's based on the idea that I am weaker than the other initiates. And it gives me a bitter taste in my mouth. i have to prove him wrong-- I have to.

If one scheme of happiness fails, human nature turns to another; if the first calculation is wrong, we make a second better.

if one scheme of happiness fails, human nature turns to another; if the first calculation is wrong, we make a second better: we find comfort somewhere—and those evil-minded observers, dearest Mary, who make much of a little, are more taken in and deceived than the parties themselves.

Depend upon it, you see but half. You see the evil, but you do not see the consolation. There will be little rubs and disappointments everywhere, and we are all apt to expect too much; but then, if one scheme of happiness fails, human nature turns to another; if the first calculation is wrong, we make a second better: we find comfort somewhere—and those evil–minded observers, dearest Mary, who make much of a little, are more taken in and deceived than the parties themselves.

Here is my favorite biblical direction: Be not afraid. It's truly the secret of life. Fear is what stunts our growth, narrows our ambitions, kills our dreams. So fear not. ...You are surely afraid: of leaving what you know, of seeking what you want, of taking the wrong path, of failing the right one. But you can't allow any of that to warp your life. You must have the strength to say no to the wrong things and to embrace the right ones, even if you are the only one who seems to know the difference, even if you find the difference hard to calculate. Acts of bravery don't always take place on battle fields. They can take place in your heart, when you have the courage to honor your character, your intellect, your inclinations, and yes, your soul by listening to its clean, clear voice of direction instead of following the muddied messages of a timid world. So carry your courage in an easily accessible place, the way you do your cellphone or your wallet. You may still falter or fail, but you will always know that you pushed hard and aimed high. Take a leap of faith. Fear not. Courage is the ultimate career move.

a man who is good for anything ought not to calculate the chance of living or dying; he ought only to consider whether in doing anything he is doing right or wrong—acting the part of a good man or of a bad.

I happened to see Larry King interview Billy Graham shortly after the shootings at Columbine High School in Littleton, Colorado. I had read an article the previous month about violent video games and their effects on the minds of children, desensitizing them to the act of killing. Larry King asked Billy Graham what was wrong with the world, and how such a thing as Columbine could happen. I knew, because Billy Graham was an educated man, he had read the same article I had read, and I began calculating his answer for him, that violence begets violence, and that we live in a culture desensitized to the beauty of human life and the sanctity of creation. But Billy Graham did not blame video games. Billy Graham looked Larry King in the eye and said, 'Thousands of years ago, a young couple lived in a garden called Eden, and God placed a tree in the Garden and told them not to eat from the tree...' And I knew in my soul he was right.

In private life do we not see hypocrisy, servility, selfishness, folly, and impudence succeed, while modesty shrinks from the encounter, and merit is trodden under foot? How often is 'the rose plucked from the forehead of a virtuous love to plant a blister there!' What chance is there of the success of real passion? What certainty of its continuance? Seeing all this as I do, and unravelling the web of human life into its various threads of meanness, spite, cowardice, want of feeling, and want of understanding, of indifference towards others, and ignorance of ourselves, – seeing custom prevail over all excellence, itself giving way to infamy – mistaken as I have been in my public and private hopes, calculating others from myself, and calculating wrong; always disappointed where I placed most reliance; the dupe of friendship, and the fool of love; – have I not reason to hate and to despise myself? Indeed I do; and chiefly for not having hated and despised the world enough.

he was disappointed that he’d never quite added up to as much as the results of his own calculations. The trouble was that he’d got his sums all wrong, but she didn’t want to be the one to tell him that.

a man who is good for anything ought not to calculate the chance of living or dying; he ought only to consider whether he is doing right or wrong.

When you come to love; all calculations seem to be wrong.

but at the Lychgate we may all pass our own conduct and our own judgments under a searching review. It is not given to human beings, happily for them, for otherwise life would be intolerable, to foresee or to predict to any large extent the unfolding course of events. In one phase men seem to have been right, in another they seem to have been wrong. Then again, a few years later, when the perspective of time has lengthened, all stands in a different setting. There is a new proportion. There is another scale of values. History with its flickering lamp stumbles along the trail of the past, trying to reconstruct its scenes, to revive its echoes, and kindle with pale gleams the passion of former days. What is the worth of all this? The only guide to a man is his conscience; the only shield to his memory is the rectitude and sincerity of his actions. It is very imprudent to walk through life without this shield, because we are so often mocked by the failure of our hopes and the upsetting of our calculations; but with this shield, however the fates may play, we march always in the ranks of honor.

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

With regard to any such disquisition, review or introduction, trust yourself and your instincts; even if you go wrong in your judgement, the natural growth of your inner life will gradually, over time, lead you to other insights. Allow your verdicts their own quiet untroubled development which like all progress must come from deep within and cannot be forced or accelerated. Everything must be carried to term before it is born. To let every impression and the germ of every feeling come to completion inside, in the dark, in the unsayable, the unconscious, in what is unattainable to one’s own intellect, and to wait with deep humility and patience for the hour when a “new clarity is delivered: that alone is to live as an artist, in the understanding and in one’s creative work. These things cannot be measured by time, a year has no meaning, and ten years are nothing. To be an artist means: not to calculate and count; to grow and ripen like a tree which does not hurry the flow of its sap and stands at ease in the spring gales without fearing that no summer may follow. It will come. But it comes only to those who are patient, who are simply there in their vast, quiet tranquillity, as if eternity lay before them. It is a lesson I learn every day amid hardships I am thankful for: patience is all!” .

The longer they stayed on, and the better they knew each other, the better she at least could see their mistake, and the more misguided their lives became—like a long proof in mathematics in which the first calculation is wrong, following which all other calculations move you further away from how things were when they made sense.

He looked at Hector's list and told him that, thanks to a lot of studies and calculations, they'd shown that if you compared yourself to others and didn't find yourself wanting, if you had no money or health problems, if you had friends, a close-knit family, a job you liked, if you were religious and practised your religion, if you felt useful, if you went for a little stroll from time to time, and all of this in a country that was run by not very bad people, where you were taken care of when things went wrong, your chances of bring happy were greatly increased.

It would be wrong to believe that the deceivers at this game are sharply separated from the deceived, that the world is neatly divided between the cold calculators and the innocent dupes. Everybody is a little of both; you must be a dupe of your own comedy to play it with conviction. The romantic and satanic vision of the cold calculator, of the totally lucid manipulator of other people’s desires, is a more sophisticated version of the narcissistic illusion.

I was wrong to tell you that this is a story about the failures of love. No, it is about real love, true love. Imperfect, wretched, weak love. No fairy tales, no poetry. It is about the negotiations we undertake with ourselves in the name of love. Every day we struggle to decide what to give away and what to keep, but every day we make that calculation and we live with the results. This then is the true lesson: there is nothing romantic about love. Only the most naive believe it will save them. Only the hardiest of us will survive it

I think that my fear of being sacrificial is based on the assumption that I will give away far more than I could ever hope to get back. And while that assumption is blatantly wrong, maybe the greatest thing that I’m doing wrong is that I’m walking around with an assumption.

I looked at this first sheet, words scribbled confidently on a lined pad. My attempt at making contact the spirit of Llandor. Disaster. I couldn’t do the language or locate the period. The pad of paper, with its grey-mauve rules, was all wrong. It was intended for meaningful work, figures, calculations, notes.

Was it worth while to lay— with infinite exertion— a roof I can't live under? —All those blueprints, closings of gaps, measurings, calculations? A life I didn't choose chose me: even my tools are the wrong ones for what I have to do. I'm naked, ignorant, a naked man fleeing across the roofs who could with a shade of difference be sitting in the lamplight against the cream wallpaper reading—not with indifference— about a naked man fleeing across the roofs.

It would be wrong to believe,” Girard writes, “that the deceivers at this game are sharply separated from the deceived, that the world is neatly divided between the cold calculators and the innocent dupes. Everybody is a little of both; you must be a dupe of your own comedy to play it with conviction. The romantic and satanic vision of the cold calculator, of the totally lucid manipulator of other people’s desires, is a more sophisticated version of the narcissistic illusion.

What would happen if you couldn’t forget, if every emotion from every person whose grief you’d eaten came back up? It could happen if something went wrong with the formula millions and millions of permutations down the line. A thousand falling men landing on you. Nneoma tried to retreat, to close her eyes and unsee, but she couldn’t. Instinct took over and she raced to calculate it all. The breadth of it was so vast, too vast. It was just her and Kioni together, their burden excessive, even for two. The last clear thought she would ever have was of her father, how crimson his burden had been when she’d tried to shoulder it, and how very pale it all seemed now.

Over recent years, [there's been] a strong tendency to require assessment of children and teachers so that [teachers] have to teach to tests and the test determines what happens to the child, and what happens to the teacher...that's guaranteed to destroy any meaningful educational process: it means the teacher cannot be creative, imaginative, pay attention to individual students' needs, that a student can't pursue things [...] and the teacher's future depends on it as well as the students'...the people who are sitting in the offices, the bureaucrats designing this - they're not evil people, but they're working within a system of ideology and doctrines, which turns what they're doing into something extremely harmful [...] the assessment itself is completely artificial; it's not ranking teachers in accordance with their ability to help develop children who reach their potential, explore their creative interests and so on [...] you're getting some kind of a 'rank,' but it's a 'rank' that's mostly meaningless, and the very ranking itself is harmful. It's turning us into individuals who devote our lives to achieving a rank, not into doing things that are valuable and important. It's highly destructive...in, say, elementary education, you're training kids this way [...] I can see it with my own children: when my own kids were in elementary school (at what's called a good school, a good-quality suburban school), by the time they were in third grade, they were dividing up their friends into 'dumb' and 'smart.' You had 'dumb' if you were lower-tracked, and 'smart' if you were upper-tracked [...] it's just extremely harmful and has nothing to do with education. Education is developing your own potential and creativity. Maybe you're not going to do well in school, and you'll do great in art; that's fine. It's another way to live a fulfilling and wonderful life, and one that's significant for other people as well as yourself. The whole idea is wrong in itself; it's creating something that's called 'economic man': the 'economic man' is somebody who rationally calculates how to improve his/her own status, and status means (basically) wealth. So you rationally calculate what kind of choices you should make to increase your wealth - don't pay attention to anything else - or maybe maximize the amount of goods you have. What kind of a human being is that? All of these mechanisms like testing, assessing, evaluating, measuring...they force people to develop those characteristics. The ones who don't do it are considered, maybe, 'behavioral problems' or some other deviance [...] these ideas and concepts have consequences. And it's not just that they're ideas, there are huge industries devoted to trying to instill them...the public relations industry, advertising, marketing, and so on. It's a huge industry, and it's a propaganda industry. It's a propaganda industry designed to create a certain type of human being: the one who can maximize consumption and can disregard his actions on others.

I don't care much whether I ever get to know anything - but I want to work out something in figures - something that hasn't got to do with human beings. I don't want people particularly. In some ways, Henry, I'm a humbug - I mean, I'm not what you all take me for. I'm not domestic, or very practical or sensible, really.And if I could calculate things, and use a telescope, and have to work out figures, and know to a fraction where I was wrong, I should be perfectly happy, and I believe I should give William all he wants.

There’s nothing wrong with making mistakes—Taniyama proved the point—as long as one’s intuition is sound.

Revenge, I've come to learn, is not impulsive, or reactionary, or blind. It's calculating, patient, and observant. And if it's going to work- the timing must be perfect.

If one scheme of happiness fails, human nature turns to another; if the first calculation is wrong, we make a second better; we find comfort somewhere . . .

Give him a calculator and he can change the world, but whenever the car breaks down, and the mechanic asks him what’s wrong, his response is usually, “It broke.

Do not concern yourself with the right and wrong of others. Do not be calculating or act unnaturally

Close your eyes, pick a random book from the shelf and read it! Is this a correct method? No, wrong method! Make your choices consciously, by thinking, by calculating, not by chance!

But real-world questions aren't like word problems. A real-world problem is something like "Has the recession and its aftermath been especially bad for women in the workforce, and if so, to what extent is this the result of Obama administration policies?" Your calculator doesn't have a button for this. Because in order to give a sensible answer, you need to know more than just numbers. What shape do the job-loss curves for men and women have in a typical recession? Was this recession notably different in that respect? What kind of jobs are disproportionately held by women, and what decisions has Obama made that affect that sector of the economy? It's only after you've started to formulate these questions that you take out the calculator. But at that point the real mental work is already finished. Dividing one number by another is mere computation; figuring out what you should divide by what is mathematics.

The privilege of opening the first trial in history for crimes against the peace of the world imposes a grave responsibility. The wrongs which we seek to condemn and punish have been so calculated, so malignant and so devastating, that civilization cannot tolerate their being ignored because it cannot survive their being repeated. That four great nations, flushed with victory and stung with injury stay the hand of vengeance and voluntarily submit their captive enemies to the judgment of the law is one of the most significant tributes that Power ever has paid to Reason.

I don't want to wrong anybody, so I won't go so far as to say that she actually wrote poetry, but her conversation, to my mind, was of a nature calculated to excite the liveliest of suspicions.

is good for anything ought not to calculate the chance of living or dying; he ought only to consider whether in doing anything he is doing right or wrong—acting the part of a good man or of a bad.

There’s something liberating about the world of numbers. There is no gray area, no subjectivity, no room for interpretation; either you calculated right or you calculated wrong. I wish the rest of life were that simple. For

Musk calculated that on a good day he made a hundred command decisions as he walked the floor. “At least twenty percent are going to be wrong, and we’re going to alter them later,” he said. “But if I don’t make decisions, we die.

His story also demonstrates an obscure truth. Having a plan, any plan, means you know on some level you're going to fail, you're in the wrong. This contradicts everything I've been taught, all the larger principles of modern life, which are all about planning and calculation. But if you're going to success, how could you need to think it out beforehand? If you had the necessary confidence--in every case perfect, unbreakable confidence--the idea of a plan would make you laugh.

faced with a difficult choice. Either they must admit that all their calculations were wrong and their figures are unable to describe the heavens, or else they must reveal that the order of the gods is reflected exactly in the city of monsters.

There will be little rubs and disappointments everywhere, and we are all apt to expect too much; but then, if one scheme of happiness fails, human nature turns to another; if the first calculation is wrong, we make a second better: we find comfort somewhere—and

Every description is calculated for what it reveals, both about the character to whom it refers and the person whose attitude it represents ... As always in these descriptions, she has a knack for the unexpected word: tropical fish in a mural swim “insanely,” and the apple trees on Pepper Street produce “wry unpalatable fruit.” In “Notes for a Young Writer,” a lecture on writing fiction composed as advice to her daughter Sarah, Jackson would relish the “grotesque effect” of the “absolutely wrong word”: “ ‘I will always love you,’ he giggled.

I believe this movement will prevail. I don’t mean it will defeat, conquer, or create harm to someone else. Quite the opposite. I don’t tender the claim in an oracular sense. I mean that the thinking that informs the movement’s goals will reign. It will soon suffuse most institutions, but before then, it will change a sufficient number of people so as to begin the reversal of centuries of frenzied self-destructive behavior. Some say it is too late, but people never change when they are comfortable. Helen Keller threw aside the gnawing fears of chronic bad news when she declared, “I rejoice to live in such a splendidly disturbing time!” In such a time, history is suspended and thus unfinished. It will be the stroke of midnight for the rest of our lives. My hopefulness about the resilience of human nature is matched by the gravity of our environmental and social condition. If we squander all our attention on what is wrong, we will miss the prize: In the chaos engulfing the world, a hopeful future resides because the past is disintegrating before us. If that is difficult to believe, take a winter off and calculate what it requires to create a single springtime. It’s not too late for the world’s largest institutions and corporations to join in saving the planet, but cooperation must be on the planet’s terms. The “Help Wanted” signs are everywhere. All people and institutions including commerce, governments, schools, churches and cities, need to learn from life and reimagine the world from the bottom up, based on the first principles if justice and ecology. Ecological restoration is extraordinarily simple: You remove whatever prevents the system from healing itself. Social restoration is no different. We have the heart, knowledge, money and sense to optimize out social and ecological fabric. It is time for all that is harmful to leave. One million escorts are here to transform the nightmares of empire and the disgrace of war on people and place. We are the transgressors and we are the forgivers. “We” means all of us, everyone. There can be no green movement unless there is also a black, brown and copper movement. What is more harmful resides within is, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, as history of violence and greed. There is not question that the environmental movement is most critical to our survival. Our house is literally burning, and it is only logical that environmentalists expect the social justice movement to get on the environmental bus. But is actually the other way around; the only way we are going to put out this fire is to get on the social justice bus and heal our wounds, because in the end, there is only one bus. Armed with that growing realization, we can address all that is harmful externally. What will guide us is a living intelligence that creates miracles every second, carried forth by a movement with no name.

I was wrong to tell you that this is a story about the failures of love. No, it is about real love, true love. Imperfect, wretched, weak love. No fairy tales, no poetry. It is about the negotiations we undertake with ourselves in the name of love. Every day we struggle to decide what to give away and what to keep, but every day we make that calculation and we live with the results. This then is the true lesson: there is nothing romantic about love. Only the most naïve believe it will save them. Only the hardiest of us will survive it. And yet. And yet! We believe in love because we want to believe in it. Because really what else is there, amid all our glorious follies and urges and weaknesses and stumbles? The magic, the hope, the gorgeous idea of it. Because when the lights go out and we sit waiting in the dark, what do our fingers seek? Who do we reach for? Acknowledgments This book was a long time coming.

We’ve been profiling them all wrong,” Claudia whispered. She watched the footage again. Her mind swam at how someone could possibly get themselves into that predicament. “We’re calculating what their next step might be based upon information that they are part of an elite terrorist cell, but... they’re idiots.

Much I marvelled at the sagacity evinced by waiters and chamber-maids in proportioning the accommodation to the guest. How could inn-servants and ship-stewardesses everywhere tell at a glance that I, for instance, was an individual of no social significance, and little burdened by cash? They did know it evidently: I saw quite well that they all, in a moment’s calculation, estimated me at about the same fractional value. The fact seemed to me curious and pregnant: I would not disguise from myself what it indicated, yet managed to keep up my spirits pretty well under its pressure. Having at last landed in a great hall, full of skylight glare, I made my way somehow to what proved to be the coffee room.It cannot be denied that on entering this room I trembled somewhat; felt uncertain, solitary, wretched; wished to Heaven I knew whether I was doing right or wrong; felt convinced that it was the last, but could not help myself.

Neighborhood folk still came, in small vanquished numbers and mostly in the afternoon, before the two small dining rooms and the bar were taken over by the educated classes, an ill-dressed, underfed, overdrunken group of squatters with minds so highly developed that they were excused from good manners, tastes so refined in one direction that they were excused for having none in any other, emotions so cultivated that the only aberration was normality, all afloat here on sodden pools of depravity calculated only to manifest the pricelessness of what they were throwing away, the three sexes in two colors, a group of people all mentally and physically the wrong size.

We discuss calling the police. We have to quickly review anything that could go wrong if we do. Are our immigration papers in order? They are. Do we have outstanding parking tickets? I have three, Achor Achor two. We calculate whether or not we have enough in checking accounts to pay the tickets if the police demand it. We decide that we do.

So here's a question for you. How old did you say you were?' Alice made a short calculation, and said 'Seven years and six months.' 'Wrong!' Humpty Dumpty exclaimed triumphantly. 'You never said a word like it!' 'I though you meant "How old ARE you?"' Alice explained. 'If I'd meant that, I'd have said it,' said Humpty Dumpty. Alice didn't want

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

Ah no,” he said, “I see the source of the misunderstanding now. No, look, you see what happened was that we used to do experiments on them. They were often used in behavioral research, Pavlov and all that sort of stuff. So what happened was that the mice would be set all sorts of tests, learning to ring bells, run round mazes and things so that the whole nature of the learning process could be examined. From our observations of their behavior we were able to learn all sorts of things about our own …” Arthur’s voice trailed off. “Such subtlety …” said Slartibartfast, “one has to admire it.” “What?” said Arthur. “How better to disguise their real natures, and how better to guide your thinking. Suddenly running down a maze the wrong way, eating the wrong bit of cheese, unexpectedly dropping dead of myxomatosis. If it’s finely calculated the cumulative effect is enormous.” He paused for effect. “You see, Earthman, they really are particularly clever hyper-intelligent pandimensional beings. Your planet and people have formed the matrix of an organic computer running a ten-million-year research program…. Let me tell you the whole story.

At the very same time that we witnessed the explosion of white celebrity moms, and the outpouring of advice to a surveillance of middle-class mothers, the welfare mother, trapped in a "cycle of dependency," became ubiquitous in our media landscape, and she came to represent everything wrong with America. She appeared not in the glossy pages of the women's magazines but rather as the subject of news stories about the "crisis" in the American family and the newly declared "war" on welfare mothers. Whatever ailed America--drugs, crime, loss of productivity--was supposedly her fault. She was portrayed as thumbing her nose at intensive mothering. Even worse, she was depicted as bringing her kids into the realm of market values, as putting a price on their heads, by allegedly calculating how much each additional child was worth and then getting pregnant to cash in on them. For middle-class white women in the media, by contrast, their kids were priceless, these media depictions reinforced the divisions between "us" (minivan moms) and "them" (welfare mothers, working-class mothers, teenage mothers), and did so especially along the lines of race. For example, one of the most common sentences used to characterize the welfare mother was, "Tanya, who has_____ children by ______ different men" (you fill in the blanks). Like zoo animals, their lives were reduced to the numbers of successful impregnations by multiple partners. So it's interesting to note that someone like Christie Brinkley, who has exactly the same reproductive MO, was never described this way. Just imagine reading a comparable sentence in Redbook. "Christie B., who has three children by three different men." But she does, you know.

Perfect Joy (excerpts) Is there to be found on earth a fullness of joy, or is there no such thing? . . . What the world values is money, reputation, long life, achievement. What it counts as joy is health and comfort of body, good food, fine clothes, beautiful things to look at, pleasant music to listen to. What it condemns is lack of money, a low social rank, a reputation for being no good, and an early death. What it considers misfortune is bodily discomfort and labour, no chance to get your fill of good food, not having good clothes to wear, having no way to amuse or delight the eye, no pleasant music to listen to. If people find that they are deprived of these things, they go into a panic or fall into despair. They are so concerned for their life that their anxiety makes life unbearable, even when they have the things they think they want. Their very concern for enjoyment makes them unhappy. . . . I cannot tell if what the world considers "happiness" is happiness or not. All I know is that when I consider the way they go about attaining it, I see them carried away headlong, grim and obsessed, in the general onrush of the human herd, unable to stop themselves or to change their direction. All the while they claim to be just on the point of attaining happiness. . . . My opinion is that you never find happiness until you stop looking for it. My greatest happiness consists precisely in doing nothing whatever that is calculated to obtain happiness: and this, in the minds of most people, is the worst possible course. I will hold to the saying that:"Perfect Joy is to be without joy. Perfect praise is to be without praise." If you ask "what ought to be done" and "what ought not to be done" on earth in order to produce happiness, I answer that these questions do not have an answer. There is no way of determining such things. Yet at the same time, if I cease striving for happiness, the "right" and the "wrong" at once become apparent all by themselves. Contentment and well-being at once become possible the moment you cease to act with them in view, and if you practice non-doing (wu wei), you will have both happiness and well-being. Here is how I sum it up: Heaven does nothing: its non-doing is its serenity. Earth does nothing: its non-doing is its rest. From the union of these two non-doings All actions proceed, All things are made. How vast, how invisible This coming-to-be! All things come from nowhere! How vast, how invisible - No way to explain it! All beings in their perfection Are born of non-doing. Hence it is said: "Heaven and earth do nothing Yet there is nothing they do not do." Where is the man who can attain To this non-doing?

Speaking of welding torches... there’s one heading our way!’ The Nursebot was not wrong. Coming for them with the calculated patience of a Grim Reaper on rollerblades was the greatest wildfire the trio had ever seen. Burning in a mischievous cobalt-blue flame that straightforwardly spelled “chemical fire”, the all-consuming flames had cornered them by the unopenable hatch, within an inch of their lives. ‘We’re all going to die!’ wined 22-8, cradling his coppery head. ‘We’re done for!’ ‘I thought you social robots were built with problem-solving code,’ said Floater, hovering as close to the ceiling as possible. ‘Yes, well. My problem-solving code took too much space on the disk,’ said 22-8 morosely. Floater shook his head in disbelief. ‘So you deleted it? To make room for what?’ 22-8 lowered his head and whispered something that sounded very much like “dank memes” before falling silent.

Forget it, we can do it another time.” I turn around to go back into my parents’ room, but Mom catches my hand. She knows I may never feel ready to do this, that I may keep finding excuses to push this off until long after my dad is gone, and then maybe I’ll go to his grave and come out. But the time has to be now so I can feel as comfortable in my home as I am chilling with Collin. “Mark,” Mom says again. His eyes are still on the TV. I take a deep breath. “Dad, I hope you’re cool with this, but I sort of, kind of am dating someone and . . .” I can already see him getting confused, like I’m challenging him to solve an algebraic equation with no pen, paper, or calculator. “And that someone is my friend Collin.” Only then does Dad turn toward us. His face immediately goes from confused to furious. You would think the Yankees not only lost the game but also decided to give up and retire the team forever. He points his cigarette at Mom. “This is all your doing. You have to be the one to tell him he’s wrong.” He’s talking about me like I’m not even in the room. “Mark, we always said we would love our kids no matter what, and—” “Empty fucking promise, Elsie. Make him cut it out or get him out of here.” “If there’s something about homosexuality you don’t understand, you can talk to your son about it in a kind way,” Mom says, maintaining a steady tone that’s both fearless for me and respectful toward Dad. We all know what he’s capable of. “If you want to ignore it or need time, we can give that to you, but Aaron isn’t going anywhere.” Dad places his cigarette in the ashtray and then kicks over the hamper he was resting his feet on. We back up. I don’t often wish this, but I really, really wish Eric were here right now in case this gets as ugly as I think it might. He points his finger at me. “I’ll fucking throw him out myself.

I don't care much whether I ever get to know anything—but I want to work out something in figures—something that hasn't got to do with human beings. I don't want people particularly. In some ways, Henry, I'm a humbug—I mean, I'm not what you all take me for. I'm not domestic, or very practical or sensible, really. And if I could calculate things, and use a telescope, and have to work out figures, and know to a fraction where I was wrong, I should be perfectly happy,

Depend upon it you see but half. You see the evil, but you do not see the consolation. There will be little rubs and disappointments everywhere, and we are all apt to expect too much; but then if one scheme of happiness fails, human nature turns to another; if the first calculation is wrong, we make a second better; we find comfort somewhere- and those evil-minded observers, dearest Mary, who make much of a little, are more taken in and deceived than the parties themselves.

Calculated, focused destruction – the cold cruelty of an impartial predator – was devastating. A man in his forties, lean and sharp-eyed and jaded, could draw you in with such skill you never noticed that he was planning to cut you down all along. A man like that could play charades and spin lies effortlessly; they could let you go without a backward thought. A man like that was untouchable. Jade had always thought she’d been smarter than to be fooled so thoroughly. But she’d been wrong.

By exchanging the burning-coal idea for the notion of nuclear fusion, science was really trading an amazing wrong idea for an amazing right one. Given the total power emitted by the Sun, which delivers nearly a kilowatt of energy to each square yard of Earth’s sunlit surface every second, and the formula E = mc2, it’s easy to calculate how much of the Sun’s body gets continuously consumed and turned into light. The truth is a little disconcerting: the Sun loses four million tons of itself each second.

In the afterlife you relive all your experiences, but this time with the events reshuffled into a new order: all the moments that share a quality are grouped together. You spend two months driving the street in front of your house, seven months having sex. You sleep for thirty years without opening your eyes. For five months straight you flip through magazines while sitting on a toilet. You take all your pain at once, all twenty-seven intense hours of it. Bones break, cars crash, skin is cut, babies are born. Once you make it through, it’s agony-free for the rest of your afterlife. But that doesn’t mean it’s always pleasant. You spend six days clipping your nails. Fifteen months looking for lost items. Eighteen months waiting in line. Two years of boredom: staring out a bus window, sitting in an airport terminal. One year reading books. Your eyes hurt, and you itch, because you can’t take a shower until it’s your time to take your marathon two-hundred-day shower. Two weeks wondering what happens when you die. One minute realizing your body is falling. Seventy-seven hours of confusion. One hour realizing you’ve forgotten someone’s name. Three weeks realizing you are wrong. Two days lying. Six weeks waiting for a green light. Seven hours vomiting. Fourteen minutes experiencing pure joy. Three months doing laundry. Fifteen hours writing your signature. Two days tying shoelaces. Sixty-seven days of heartbreak. Five weeks driving lost. Three days calculating restaurant tips. Fifty-one days deciding what to wear. Nine days pretending you know what is being talked about. Two weeks counting money. Eighteen days staring into the refrigerator.

It is a strange notion that the acknowledgment of a first principle is inconsistent with the admission of secondary ones. To inform a traveler respecting the place of his ultimate destination, is not to forbid the use of land-marks and direction-posts on the way. The proposition that happiness is the end and aim of morality, does not mean that no road ought to be laid down to that goal, or that persons going thither should not be advised to take one direction rather than another. Men really ought to leave off talking a kind of nonsense on this subject, which they would neither talk nor listen to on other matters of practical concernment. Nobody argues that the art of navigation is not founded on astronomy, because sailors cannot wait to calculate the Nautical Almanack. Being rational creatures, they go to sea with it ready calculated; and all rational creatures go out upon the sea of life with their minds made up on the common questions of right and wrong, as well as on many of the far more difficult questions of wise and foolish. And this, as long as foresight is a human quality, it is to be presumed they will continue to do. Whatever we adopt as the fundamental principle of morality, we require subordinate principles to apply it by: the impossibility of doing without them, being common to all systems, can afford no argument against any one in particular: but gravely to argue as if no such secondary principles could be had, and as if mankind had remained till now, and always must remain, without drawing any general conclusions from the experience of human life, is as high a pitch, I think, as absurdity has ever reached in philosophical controversy.

As an LA transplant the concept of being fake was still a bit lost on me. Don’t get me wrong. I was familiar with fake tans, fake nails and of course fake boobs having already undergone my breast enhancement surgery but I didn’t have any idea how insincere and calculated people can be. It never dawned on me that the girls I was about to be spending a lot of time with had ulterior motives beyond simply being friendly and that all of their encouragement was just for show. As I’d come to learn, they saw me as a useful pawn in their twisted game of Playboy chess.

But be sure of this, Peter: that those who do wrong make a mistake when they think no one knows anything about it. For God sees and hears everything, and when the wicked doer tries to hide what he has done, then God wakes up a little watchman that He places inside us all when we are born and who sleeps on quietly till we do something wrong. And the little watchman has a small goad in his hand, And when he wakes up he keeps on pricking us with it, so that we have not a moment's peace. And the watchman torments us still further, for he keeps on calling out, 'Now you will be found out! Now they will drag you off to punishment!' And so we pass our life in fear and trouble, and never know a moment's happiness or peace. Have you not felt something like that lately, Peter?" Peter gave a contrite nod of the head, as one who knew all about it, for grandmamma had described his own feelings exactly. "And you calculated wrongly also in another way," continued grandmamma, "for you see the harm you intended has turned out for the best for those you wished to hurt. As Clara had no chair to go in and yet wanted so much to see the flowers, she made the effort to walk, and every day since she has been walking better and better, and if she remains up here she will in time be able to go up the mountain every day, much oftener than she would have done in her chair. So you see, Peter, God is able to bring good out of evil for those whom you meant to injure, and you who did the evil were left to suffer the unhappy consequences of it. Do you thoroughly understand all I have said to you, Peter? If so, do not forget my words, and whenever you feel inclined to do anything wrong, think of the little watchman inside you with his goad and his disagreeable voice. Will you remember all this?

When an official report in the UK was commissioned to examine the mathematics needed in the workplace, the investigator found that estimation was the most useful mathematical activity. Yet when children who have experienced traditional math classes are asked to estimate, they are often completely flummoxed and try to work out exact answers, then round them off to look like an estimate. This is because they have not developed a good feel for numbers, which would allow them to estimate instead of calculate, and also because they have learned, wrongly, that mathematics is all about precision, not about making estimates or guesses. Yet both are at the heart of mathematical problem solving.

As soon as we look at the nature of inference at this many-moves-ahead level of perception, our attitude toward probability theory and the proper way to use it in science becomes almost diametrically opposite to that expounded in most current textbooks. We need have no fear of making shaky calculations on inadequate knowledge; for if our predictions are indeed wrong, then we shall have an opportunity to improve that knowledge, an opportunity that would have been lost had we been too timid to make the calculations. Instead of fearing wrong predictions, we look eagerly for them; it is only when predictions based on our present knowledge fail that probability theory leads us to fundamental new knowledge.

Many speak of the legendary and gigantic starship Titanic, a majestic and luxurious cruise liner launched from the great shipbuilding asteroid complexes of Artrifactovol some hundreds of years ago now, and with good reason. It was sensationally beautiful, staggeringly huge and more pleasantly equipped than any ship in what now remains of history (see page 113 [on the Campaign for Real Time]) but it had the misfortune to be built in the very earliest days of Improbability Physics, long before this difficult and cussed branch of knowledge was fully, or at all, understood. The designers and engineers decided, in their innocence, to build a prototype Improbability Field into it, which was meant, supposedly, to ensure that it was Infinitely Improbable that anything would ever go wrong with any pan of the ship. They did not realize that because of the quasi-reciprocal and circular nature of all Improbability calculations, anything that was Infinitely Improbable was actually very likely to happen almost immediately. The starship Titanic was a monstrously pretty sight as it lay beached like a silver Arcturan Megavoidwhale among the laserlit tracery of its construction gantries, a brilliant cloud of pins and needles of light against the deep interstellar blackness; but when launched, it did not even manage to complete its very first radio message—an SOS—before undergoing a sudden and gratuitous total existence failure.

At the other extreme, the consumption tax rate should be very, very high for any products that impose massive negative externalities. Consider handgun ammunition. Currently, one can buy five hundred rounds of 9 mm ammunition for about $110 from online U.S. retailers—about twenty-two cents each. But each round of ammunition has a slight chance of falling into the wrong hands and killing someone. How slight? About 10 billion rounds are sold per year in the United States. There are about thirty thousand gun-related deaths in the United States per year (including suicides, homicides, and accidents). Assuming the typical gun death involves one round of ammo, the chance that any given round will end up killing someone is about thirty thousand divided by 10 billion, or three per million. Now, a person’s life is generally reckoned to be worth about $3 million, according to the usual cost-benefit-risk analyses by highway engineers, airlines, and hospitals. If each bullet has a three per million chance of negating a $3 million life, then that bullet imposes an expected average cost on society of $9. That’s about forty times its conventional retail cost of $0.22, so, by my reasoning, it should be subject to a consumption tax rate of 4,000 percent. This is obviously a rough calculation; it ignores the injury costs of nonlethal shootings (which would increase the tax) and the crime-deterrence effects, if any, of citizens having ammo (which would decrease the tax).

Fiat-money! Let the State 'create' money, and make the poor rich, and free them from the bonds of the capitalists! How foolish to forego the opportunity of making everybody rich, and consequently happy, that the State's right to create money gives it! How wrong to forego it simply because this would run counter to the interests of the rich! How wicked of the economists to assert that it is not within the power of the State to create wealth by means of the printing press!- You statesmen want to build railways, and complain of the low state of the exchequer? Well, then, do not beg loans from the capitalists and anxiously calculate whether your railways will bring in enough to enable you to pay interest and amortization on your debt. Create money, and help yourselves.

But with this one exception, Saint-Loup’s mistress spoke about all acting celebrities in a tone of ironic superiority, which irritated me because I believed—quite wrongly, as it happened—that it was she who was inferior to them. She was plainly aware that I must regard her as a mediocre actress and, conversely, hold in high esteem the ones she despised. But she showed no resentment, because in all great talent that is not yet recognized, as hers was not at the time, however selfconfident it may be, there is an element of humility, and because we calculate the amount of esteem we expect from others in terms not of our latent potential but of our present achievements. (An hour later, at the theater, I was to see Saint-Loup’s mistress show great deference toward the very artists she now judged so harshly.)

Specious, but wrongful deem The speech of those ill-taught ones who extol The letter of their Vedas, saying, "This Is all we have, or need;" being weak at heart With wants, seekers of Heaven: which comes—they say—As "fruit of good deeds done;" promising men Much profit in new births for works of faith; In various rites abounding; following whereon Large merit shall accrue towards wealth and power; Albeit, who wealth and power do most desire Least fixity of soul have such, least hold On heavenly meditation. Much these teach, From Veds, concerning the "three qualities;" But thou, be free of the "three qualities," Free of the "pairs of opposites,"[ FN# 2] and free From that sad righteousness which calculates; Self-ruled, Arjuna! simple, satisfied![ FN# 3] Look! like as when a tank pours water forth To suit all needs, so do these Brahmans draw Text for all wants from tank of Holy Writ. But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety! Yet, the right act Is less, far less, than the right-thinking mind. Seek refuge in thy soul; have there thy heaven! Scorn them that follow virtue for her gifts! The mind of pure devotion—even here—Casts equally aside good deeds and bad, Passing above them. Unto pure devotion Devote thyself: with perfect meditation Comes perfect act, and the right-hearted rise—More certainly because they seek no gain—Forth from the bands of body, step by step, To highest seats of bliss.

The current popular image of Zeus as a cheerful, avuncular type perplexes me. I know it comes from a silly kids’ movie, but I’m not sure they could have gotten it more wrong. Zeus was never avuncular. He killed his father, raped his sister, and then married her, calculating that sanctified incest was marginally better than the unsanctified kind. After that he conducted a series of what are generously called “affairs” with mortal women, though sometimes tales will admit he “ravished” them, which is to say he raped them. He turned into a swan once for a girl with an avian fetish, and another time he manifested as a golden shower over a woman imprisoned in a hole in the ground. His actions clearly paint him as skeevy to the max and the most despicable of examples. He’s not the kind of god that belongs in kids’ films. He’s the kind that releases the kraken.

1. All-or-Nothing Thinking The tendency to think in extremes like “always” and “never” without considering nuanced degrees between. “My boyfriend broke up with me; I always ruin my relationships.” 2. Overgeneralization The tendency to make broad assumptions based on limited specifics. “If one person thinks I’m stupid, everyone will.” 3. Mental Filter The tendency to focus on small negative details to the exclusion of the big picture. “My A+ average doesn’t matter; I got a C on an assignment.” 4. Disqualifying the Positive The tendency to dismiss positive aspects of an experience for irrational reasons. “If my friend compliments me, she is probably just saying it out of pity.” 5. Jumping to Conclusions The tendency to make unfounded, negative assumptions, often in the form of attempted mind reading or fortune telling. “If my romantic interest doesn’t text me today, he must not be interested.” 6. Catastrophizing The tendency to magnify or minimize certain details of an experience, painting it as worse or more severe than it is. “If my wife leaves me, then I will never be able to recover from my misery.” 7. Emotional Reasoning The tendency to take one’s emotions as evidence of objective truth. “If I feel offended by someone else’s remark, then he must have wronged me.” 8. Should Statements The tendency to apply rigid rules to how one “should” or “must” behave. “My friend criticized my attitude, and that is something that friends should never do.” 9. Labeling The tendency to describe oneself in the form of absolute labels. “If I make a calculation error, it makes me a total idiot.” 10. Personalization The tendency to attribute negative outcomes to oneself without evidence. “If my wife is in a bad mood, then I must have done something to upset her.

The blind faith of science is that empiricism is right and everything else – including rationalism – is wrong. Science makes no attempt to defend this position. It does not engage in any debate. No scientists enter into any discussion with philosophers. Science simply assumes the correctness of empiricism. It takes it as an absolute fact that empiricism is right, in no need of any kind of justification. Scientists, those that can be bothered to think about the basis of science at all (and there are very few such scientists – they nearly all belong to the Shut Up and Calculate gang) – will typically talk of science relying on falsification principles and verification principles. Unfortunately for scientists, the falsification principle can’t be falsified, hence is false in its own terms, and the verification principle can’t be verified, hence is false in its own terms. Hardly the basis of a coherent system!

The law isn’t supposed to be about unspoken excuses and behind-the-scenes calculations. The beauty of the system is that judges and juries are allowed to consider only what is seen and heard in open court. In between the white lines of this arena, it’s all supposed to make sense. This is where we all get to be equal again. In the defendant’s chair, rich and poor ride the same roller coaster, face the same music. Case has to match case. Sentence should match sentence. But they don’t match anymore. They probably never did, and probably it was never even close. But at least there was the illusion of it. What’s happened now, in this new era of settlements and non prosecutions is that the state has formally surrendered to its own excuses. It has decided just to punt from the start and take the money which doesn’t become really wrong until it turns around the next day and decides to double down on the less-defended, flooring it all the way to trial against a welfare mom or some joker who sold a brick of dope in the projects. Repeat the same process a few million times, and that’s how the jails in American get the population they have. Even if every single person they sent to jail were guilty, the system would still be an epic fail—it’s the jurisprudential version of Pravda, where the facts int he paper might have all been true on any given day, but the lie was all in what was not said. That’s what nobody gets, that the two approaches to justice may individually make a kind of sense. but side by side they’re a dystopia, here common city courts become factories for turning poor people into prisoners, while federal prosecutors on the white-collar beat turn into overpriced garbage men, who behind closed doors quietly dispose of the sins of the rich for a fee. And it’s evolved this way over time and for a thousand reasons, so that almost nobody is aware of the whole picture, the two worlds so separate that they’re barely visible to each other. The usual political descriptors like “unfairness” and “injustice” don’t really apply. it’s more like a breakdown into madness.

Don’t be one of those so-called leaders who take the Black vote for granted,” a supporter told me. I was sensitive to the criticism, for it wasn’t entirely wrong. A lot of Democratic politicians did take Black voters for granted—at least since 1968, when Richard Nixon had determined that a politics of white racial resentment was the surest path to Republican victory, and thereby left Black voters with nowhere else to go. It was not only white Democrats who made this calculation. There wasn’t a Black elected official who relied on white votes to stay in office who wasn’t aware of what Axe, Plouffe, and Gibbs were at least implicitly warning against—that too much focus on civil rights, police misconduct, or other issues considered specific to Black people risked triggering suspicion, if not a backlash, from the broader electorate. You might decide to speak up anyway, as a matter of conscience, but you understood there’d be a price—that Blacks could practice the standard special-interest politics of farmers, gun enthusiasts, or other ethnic groups only at their own peril.

As for everyone else, there have been cases when I have felt taken advantage of…when people have taken from me without giving back. I have felt wronged and have judged those people as unfair. And it has bothered me. I have asked myself: What should I do? Should I refrain from being generous? Should I change? And every time I have considered this, I have realised that there are certain situations, generally seen as difficult, sad, or unfair, that allow us to express our higher self. I aspire to be more than my biology. I can choose. I am endowed with reason. My death is certain and my time limited, but I can choose how to live. What would make me into someone I can be proud of, someone who counts among the heroes of my own life? Would it be a person who practises calculated goodness or one who strives to be good for its own sake? And if goodness is to be my demise, given that a demise is unavoidable, is it still not better to die loving than to succumb in any other way? …I don’t know…. I’m not sure I’ve made much sense…. I am still searching for the answers. All I have right now are glimpses and intuitions.

Our two taco specials get shoved up on the serving counter, crispy, cheesy goodness in brown plastic baskets lined with parchment paper, sour cream and guacamole exactly where they should be. On the side. There is a perfect ratio of sour cream, guac, and salsa on a shredded chicken tostada. No one can make it happen for you. Many restaurants have tried. All have failed. Only the mouth knows its own pleasure, and calibration like Taco Heaven cannot be mass produced. It simply cannot. Taco Heaven is a sensory explosion of flavor that defies logic. First, you have to eye the amount of spiced meat, shredded lettuce, chopped tomatoes, and tomatillos. You must consider the size and crispiness of the shells. Some people–I call them blasphemers–like soft tacos. I am sitting across from Exhibit A. We won’t talk about soft tacos. They don’t make it to Taco Heaven. People who eat soft tacos live in Taco Purgatory, never fully understanding their moral failings, repeating the same mistakes again and again for all eternity. Like Perky and dating. Once you inventory your meat, lettuce, tomato, and shell quality, the real construction begins. Making your way to Taco Heaven is like a mechanical engineer building a bridge in your mouth. Measurements must be exact. Payloads are all about formulas and precision. One miscalculation and it all fails. Taco Death is worse than Taco Purgatory, because the only reason for Taco Death is miscalculation. And that’s all on you. “Oh, God,” Fiona groans through a mouthful of abomination. “You’re doing it, aren’t you?” “Doing what?” I ask primly, knowing damn well what she’s talking about. “You treat eating tacos like you’re the star of some Mythbusters show.” “Do not.” “Do too.” “Even if I do–and I am notconceding the point–it would be a worthwhile venture.” “You are as weird about your tacos as Perky is about her coffee.” “Take it back! I am not that weird.” “You are.” “Am not.” “This is why Perky and I swore we would never come here with you again.” Fiona grabs my guacamole and smears the rounded scoop all over the outside of her soft taco. I shriek. “How can you do that?” I gasp, the murder of the perfect ratio a painful, almost palpable blow. The mashed avocado has a death rattle that rings in my ears. Smug, tight lips give me a grimace. “See? A normal person would shout, ‘Hey! That’s mine!’ but you’re more offended that I’ve desecrated my inferior taco wrapping with the wrong amount of guac.” “Because it’s wrong.” “You should have gone to MIT, Mal. You need a job that involves nothing but pure math for the sake of calculating stupid shit no one else cares about.” “So glad to know that a preschool teacher holds such high regard for math,” I snark back. And MIT didn’t give me the kind of merit aid package I got from Brown, I don’t add. “Was that supposed to sting?” She takes the rest of my guacamole, grabs a spoon, and starts eating it straight out of the little white paper scoop container thing. “How can you do that? It’s like people who dip their french fries in mayonnaise.” I shudder, standing to get in line to buy more guac. “I dip my french fries in mayo!” “More evidence of your madness, Fi. Get help now. It may not be too late.” I stick my finger in her face. “And by the way, you and Perky talk about my taco habits behind my back? Some friends!” I hmph and turn toward the counter.

Computational models of the mind would make sense if what a computer actually does could be characterized as an elementary version of what the mind does, or at least as something remotely like thinking. In fact, though, there is not even a useful analogy to be drawn here. A computer does not even really compute. We compute, using it as a tool. We can set a program in motion to calculate the square root of pi, but the stream of digits that will appear on the screen will have mathematical content only because of our intentions, and because we—not the computer—are running algorithms. The computer, in itself, as an object or a series of physical events, does not contain or produce any symbols at all; its operations are not determined by any semantic content but only by binary sequences that mean nothing in themselves. The visible figures that appear on the computer’s screen are only the electronic traces of sets of binary correlates, and they serve as symbols only when we represent them as such, and assign them intelligible significances. The computer could just as well be programmed so that it would respond to the request for the square root of pi with the result “Rupert Bear”; nor would it be wrong to do so, because an ensemble of merely material components and purely physical events can be neither wrong nor right about anything—in fact, it cannot be about anything at all. Software no more “thinks” than a minute hand knows the time or the printed word “pelican” knows what a pelican is. We might just as well liken the mind to an abacus, a typewriter, or a library. No computer has ever used language, or responded to a question, or assigned a meaning to anything. No computer has ever so much as added two numbers together, let alone entertained a thought, and none ever will. The only intelligence or consciousness or even illusion of consciousness in the whole computational process is situated, quite incommutably, in us; everything seemingly analogous to our minds in our machines is reducible, when analyzed correctly, only back to our own minds once again, and we end where we began, immersed in the same mystery as ever. We believe otherwise only when, like Narcissus bent above the waters, we look down at our creations and, captivated by what we see reflected in them, imagine that another gaze has met our own.

According to the teachings of the materialistic idea of history they could have set up the new social order immediately after they had got the entire power into their hands. Instead of this, irresponsible elements, which were antagonistic to any new order of things, obtained the upper hand, so that the power gradually slipped from the hands of the originators of the revolution. Then the leaders of the movement put their heads together in order to find out what had gone wrong in their calculations. Finally they agreed that perhaps the materialistic idea was after all too one-sided, as it only took into consideration the economic and commercial relations, and had forgotten to take into account one small matter, the feelings and thoughts of man, in a word, the psyche. They were sufficiently consistent to send emissaries immediate to German speaking countries, in order to obtain psychological works, so that they might get at least subsequently some knowledge of this neglected science. Many thousands of human lives fell victims, perhaps to no purpose, to this omission of the revolutionaries; the failure of their efforts resulted in their making one discovery however, namely, that of the mind.

Things have becone even more mysterious. We have recently discovered that when we make observations at still larger scales, corresponding to billions of light-years, the equations of general relativity are not satisfied even when the dark matter is added in. The expansion of the universe, set in motion by the big bang some 13.7 billion years ago, appears to be accelerating, whereas, given the observed matter plus the calculated amount of dark matter, it should be doing the opposite-decelerating. Again there are two possible explanations. General relativity could simply be wrong. It has been verified precisely only within our solar system and nearby systems in our own galaxy. Perhaps when one gets to a scale comparable to the size of the whole universe, general relativity is simply no longer applicable. Or there is a new form of matter-or energy (recall Einstein's famous equation E=mc^2, showing the equivalence of energy and mass)-that becomes relevant on these very large scales: That is, this new form of energy affects only the expansion of the universe. To do this, it cannot clump around galaxies or even clusters of galaxies. This strange new energy, which we have postulated to fit the data, is called the dark energy.

Dawkins’s advice shows that he didn’t understand probability. . . . Dawkins said that a creature the lives millions of years would have a different feeling for the meaning of the chance of an event than we have. If the alien lives a hundred million years, he could have played very many hands of bridge Then, Dawkins said, it would not be unusual for him to see a ‘perfect’ bridge hand where each player was dealt thirteen cards of the same suit. ‘They will expect to be dealt a perfect bridge hand from time to time, and will scarcely trouble to write home about it when it happens.’ He’s wrong. One can easily calculate the chance of Dawkins’s alien experiencing a perfect bridge hand at least once in his lifetime. The shance of getting such a hand in one deal is 4.47 x [10 to the minus 28th power]. If the alien plays 100 bridge hands every day of his life for 100 million years, he would play about 3.65 x [10 to the 12th power] hands. The chance of his seeing a perfect hand at least once in his life is then 1.63 x [10 to the minus 15th power], or about one chance in a quadrillion. That’s less than Dawkins’’ chance of coming to New York for two weeks and winning the lottery twice in a row. Would he bother to write home about it?

He went away, bent double with the pains of remorse and regret and the inward biting of a love which had now no means of expression. He remembered now when it was useless how the Abbess had told him that the way was always forward. Nick had needed love, and he ought to have given him what he had to offer, without fears about its imperfection. If he had had more faith he would have done so, not calculating either Nick’s faults or his own. Michael recalled too how, with Toby; he had acted with more daring, and had probably acted wrong. Yet no serious harm had come to Toby; besides he had not loved Toby as he loved Nick, was not responsible for Toby as he had been for Nick. So great a love must have contained some grain of good, something at least which might have attached Nick to this world, given him some glimpse of hope. Wretchedly Michael forced himself to remember the occasions on which Nick had appealed to him since he came to Imber, and how on every occasion Michael had denied him. Michael had concerned himself with keeping his own hands clean, his own future secure, when instead he should have opened his heart: should impetuously and devotedly and beyond all reason have broken the alabaster cruse of very costly ointment.

When I threw the stick at Jamie, I hadn't intended to hit him with it. But the moment it left my hand, I knew that's what was going to happen. I didn't yet know any calculus or geometry, but I was able to plot, with some degree of certainty, the trajectory of that stick. The initial velocity, the acceleration, the impact. The mathematical likelihood of Jamie's bloody cheek. It had good weight and heft, that stick. It felt nice to throw. And it looked damn fine in the overcast sky, too, flying end over end, spinning like a heavy, two-pronged pinwheel and (finally, indifferently, like math) connecting with Jamie's face. Jamie's older sister took me by the arm and she shook me. Why did you do that? What were you thinking? The anger I saw in her eyes. Heard in her voice. The kid I became to her then, who was not the kid I thought I was. The burdensome regret. I knew the word "accident" was wrong, but I used it anyway. If you throw a baseball at a wall and it goes through a window, that is an accident. If you throw a stick directly at your friend and it hits your friend in the face, that is something else. My throw had been something of a lob and there had been a good distance between us. There had been ample time for Jamie to move, but he hadn't moved. There had been time for him to lift a hand and protect his face from the stick, but he hadn't done that either. He just stood impotent and watched it hit him. And it made me angry: That he hadn't tried harder at a defense. That he hadn't made any effort to protect himself from me. What was I thinking? What was he thinking? I am not a kid who throws sticks at his friends. But sometimes, that's who I've been. And when I've been that kid, it's like I'm watching myself act in a movie, reciting somebody else's damaging lines. Like this morning, over breakfast. Your eyes asking mine to forget last night's exchange. You were holding your favorite tea mug. I don't remember what we were fighting about. It doesn't seem to matter any more. The words that came out of my mouth then, deliberate and measured, temporarily satisfying to throw at the bored space between us. The slow, beautiful arc. The spin and the calculated impact. The downward turn of your face. The heavy drop in my chest. The word "accident" was wrong. I used it anyway.

The best advice came from the legendary actor the late Sir John Mills, who I sat next to backstage at a lecture we were doing together. He told me he considered the key to public speaking to be this: “Be sincere, be brief, be seated.” Inspired words. And it changed the way I spoke publicly from then on. Keep it short. Keep it from the heart. Men tend to think that they have to be funny, witty, or incisive onstage. You don’t. You just have to be honest. If you can be intimate and give the inside story--emotions, doubts, struggles, fears, the lot--then people will respond. I went on to give thanks all around the world to some of the biggest corporations in business--and I always tried to live by that. Make it personal, and people will stand beside you. As I started to do bigger and bigger events for companies, I wrongly assumed that I should, in turn, start to look much smarter and speak more “corporately.” I was dead wrong--and I learned that fast. When we pretend, people get bored. But stay yourself, talk intimately, and keep the message simple, and it doesn’t matter what the hell you wear. It does, though, take courage, in front of five thousand people, to open yourself up and say you really struggle with self-doubt. Especially when you are meant to be there as a motivational speaker. But if you keep it real, then you give people something real to take away. “If he can, then so can I” is always going to be a powerful message. For kids, for businessmen--and for aspiring adventurers. I really am pretty average. I promise you. Ask Shara…ask Hugo. I am ordinary, but I am determined. I did, though--as the corporation started to pay me more--begin to doubt whether I was really worth the money. It all seemed kind of weird to me. I mean, was my talk a hundred times better now than the one I gave in the Drakensberg Mountains? No. But on the other hand, if you can help people feel stronger and more capable because of what you tell them, then it becomes worthwhile for companies in ways that are impossible to quantify. If that wasn’t true, then I wouldn’t get asked to speak so often, still to this day. And the story of Everest--a mountain, like life, and like business--is always going to work as a metaphor. You have got to work together, work hard, and go the extra mile. Look after each other, be ambitious, and take calculated, well-timed risks. Give your heart to the goal, and it will repay you. Now, are we talking business or climbing? That’s what I mean.

Mowbray! Been a while since you bothered with the season. What brings you to town?” Lord Adrian Montfort, Earl of Mowbray, shifted his gaze from the couples whirling past on the dance floor and to the man who approached: the tall, fair, eminently good-looking Reginald Greville. He and Greville, his cousin, had once been the best of friends. However, time and distance had weakened the bond—with a little help from the war with France, Adrian thought bitterly. Ignoring Reginald’s question, he offered a somewhat rusty smile in greeting, then turned his gaze back to the men and women swinging elegantly about the dance floor. He replied instead, “Enjoying the season, Greville?” “Certainly, certainly. Fresh blood. Fresh faces.” “Fresh victims,” Mowbray said dryly, and Reginald laughed. “That too.” Reginald was well-known for his success in seducing young innocents. Only his title and money kept him from being forced out of town. Shaking his head, Adrian gave that rusty smile again. “I wonder you never tire of the chase, Reg. They all look sadly similar to me. I would swear these were the very same young women who were entering their first season the last time I attended…and the time before that, and the time before that.” His cousin smiled easily, but shook his head. “It has been ten years since you bothered to come to town, Adrian. Those women are all married and bearing fruit, or well on their way to spinsterhood.” “Different faces, same ladies,” Adrian said with a shrug. “Such cynicism!” Reg chided. “You sound old, old man.” “Older,” Adrian corrected. “Older and wiser.” “No. Just old,” Reg insisted with a laugh, his own gaze turning to the mass of people moving before them. “Besides, there are a couple of real lovelies this year. That blonde, for instance, or that brunette with Chalmsly.” “Hmmm.” Adrian looked the two women over. “Correct me if I’m wrong, but my guess is that the brunette—lovely as she is—doesn’t have a thought in her head. Rather like that Lady Penelope you seduced when last I was here.” Reg’s eyes widened in surprise at the observation. “And the blonde…” Adrian continued, his gaze raking the woman in question and taking in her calculating look. “Born of parents in trade, lots of money, and looking for a title to go with it. Rather like Lily Ainsley. Another of your conquests.” “Dead-on,” Reginald admitted, looking a bit incredulous. His gaze moved between the two women and then he gave a harsh laugh. “Now you have quite ruined it for me. I was considering favoring one or both of them with my attentions. But now you have made them quite boring.” -Reg & Adrian

THEORY OF ALMOST EVERYTHING After the war, Einstein, the towering figure who had unlocked the cosmic relationship between matter and energy and discovered the secret of the stars, found himself lonely and isolated. Almost all recent progress in physics had been made in the quantum theory, not in the unified field theory. In fact, Einstein lamented that he was viewed as a relic by other physicists. His goal of finding a unified field theory was considered too difficult by most physicists, especially when the nuclear force remained a total mystery. Einstein commented, “I am generally regarded as a sort of petrified object, rendered blind and deaf by the years. I find this role not too distasteful, as it corresponds fairly well with my temperament.” In the past, there was a fundamental principle that guided Einstein’s work. In special relativity, his theory had to remain the same when interchanging X, Y, Z, and T. In general relativity, it was the equivalence principle, that gravity and acceleration could be equivalent. But in his quest for the theory of everything, Einstein failed to find a guiding principle. Even today, when I go through Einstein’s notebooks and calculations, I find plenty of ideas but no guiding principle. He himself realized that this would doom his ultimate quest. He once observed sadly, “I believe that in order to make real progress, one must again ferret out some general principle from nature.” He never found it. Einstein once bravely said that “God is subtle, but not malicious.” In his later years, he became frustrated and concluded, “I have second thoughts. Maybe God is malicious.” Although the quest for a unified field theory was ignored by most physicists, every now and then, someone would try their hand at creating one. Even Erwin Schrödinger tried. He modestly wrote to Einstein, “You are on a lion hunt, while I am speaking of rabbits.” Nevertheless, in 1947 Schrödinger held a press conference to announce his version of the unified field theory. Even Ireland’s prime minister, Éamon de Valera, showed up. Schrödinger said, “I believe I am right. I shall look an awful fool if I am wrong.” Einstein would later tell Schrödinger that he had also considered this theory and found it to be incorrect. In addition, his theory could not explain the nature of electrons and the atom. Werner Heisenberg and Wolfgang Pauli caught the bug too, and proposed their version of a unified field theory. Pauli was the biggest cynic in physics and a critic of Einstein’s program. He was famous for saying, “What God has torn asunder, let no man put together”—that is, if God had torn apart the forces in the universe, then who were we to try to put them back together?

I'm investigating Lady Celia's potential suitors." "Oh," she said in a small voice. He glanced at her, surprised to find her looking stricken. "What's wrong?" "I didn't know she had suitors." "Of course she has suitors." Not any he could approve of, but he wasn't about to mention that to his aunt. "I'm sure you read about her grandmother's ultimatum in those reports you transcribed. She has to marry, and soon, too." "I know. But I was rather hoping...I mean, with you there so often and her being an unconventional sort..." When he cast her a quizzical look, she went on more forcefully, "There's no reason you couldn't offer for her." He nearly choked on his bread. "Are you out of your mind?" "She needs a husband. You need a wife. Why not her?" "Because marquess's daughters don't marry bastards, for one thing." The coarse word made her flinch. "You're still from a perfectly respectable family, no matter the circumstances of your birth." She eyed him with a sudden gleam in her eye. "And I notice you didn't say you weren't interested." Hell. He stopped up from gravy with his bread. "I'm not interested." "I'm not saying you have to be in love with her. That would perhaps be asking too much at this point, but if you courted her, in time-" "I would fall in love? With Lady Celia? That isn't possible." "Why not?" Because what he felt for Celia Sharpe was lust, pure and simple. He didn't even know if he wanted to fall in love. It was all fine and well for the Sharpes, who could love where they pleased, but for people like him and his mother, love was an impossible luxury...or a tragedy in the making. That's why he couldn't let his desire for Lady Celia overcome his reason. His hunger for her might be more powerful than he cared to admit, but he'd controlled it until now, and he would get the best of it in time. He had to. She was determined to marry someone else. His aunt was watching him with a hooded gaze. "I hear she's somewhat pretty." Hell and blazes, she wouldn't let this go. "You hear? From whom?" "Your clerk. He saw her when the family came in to the office one time. He's told me about all the Sharpes, how they depend on you and admire you." He snorted. "I see my clerk has been doing it up brown." "So she's not pretty?" "She's the most beautiful woman I've ever-" At her raised eyebrow, he scowled. "Too beautiful for the likes of me. And of far too high a consequence." "Her grandmother is a brewer. Her family has been covered in scandal for years. And they're grateful to you for all you've done so far. They might be grateful enough to countenance your suit." "You don't know the Sharpes." "Oh, so they're too high and mighty? Treat you like a servant?" "No," he bit out. "But..." "By my calculations, there's two months left before she has to marry. If she's had no offers, she might be getting desperate enough to-" "Settle for a bastard?" "Ignore the difference in your stations." She seized his arm. "Don't you see, my boy? Here's your chance. You're on the verge of becoming Chief Magistrate. That would hold some weight with her.

Then he was striding toward me. His mesmerizing gaze pinned me in place as he cupped my face. When his lips covered mine, I gasped. He took the opportunity to deepen the kiss, groaning into the contact. His hands tightened on my face. His sexy groans made my toes curl, muddling my thoughts. Block that out! I was Aric’s wife. I’d wronged him in the past, had consigned him to misery for hundreds—no, thousands—of years. I needed to make this right. Like penance. There was something vaguely threatening about his words. Misgivings about this arose. Too fast. “If you have feelings for him, fight them,” Aric commanded me. “By going to him, you’d be stoking them once more. Don’t you understand? He can find another woman—I cannot. If you choose him, you’ll be consigning me to a hellish fate. As you’ve done again and again. No, this will be even worse, because I’ve had a greater glimpse of what I’ll be missing.” “I just want to talk to him. I’m leaving this weekend,” I said in an unwavering voice. “No, you will not.” His arrogant demeanor back in place, he said, “Understand me, I’m not surrendering the one woman who was born for me alone. Not to a human, not to anyone.” “You can’t keep me here against my will any longer. What are you going to do? Put that cuff back on me?” I held up my hand to stop him. “I understand why you did it. But I won’t be a prisoner anymore.” He snatched up his shirt, threading his arms into the sleeves. “You say you keep your promises now? You made a vow before gods to be my wife. In this life, you will keep your promises to me—before you ever honor one to him!” “You can’t stop me from leaving. I have my powers back. I earned my powers back.” With a cruel curve of his lips, he said, “You promised never to harm me, Empress. Know that you’ll have to kill me before I would ever let you go.” As he strode out the door, I said, “And know that you’ll have to put that cilice on me to keep me prisoner again.” He whirled around, fury in his expression. “You refused—twice—to beg me for your own life, but you’d beg for his?” I whispered, “Yes.” With a calculating gleam in his eyes, he said, “This isn’t an impossible task you ask of me. I could call in ancient favors, contact old allies. They could be here in mere hours. We’d ride out as one.” “T-truly?” “On one condition: you’ll become my wife in truth, mine in every way. Beginning tonight. Comply, and I’ll take on an army for you.” My lips parted with shock. “How can you do this to me?” “Deveaux is lost to you in one way or another. He’ll either be slaughtered by the Lovers—or saved by my female, by her sacrifice.” He offered his hand. “Come with me, and begin this.” “Don’t, Aric! Don’t destroy what I do feel for you.” “I’ll take”—he seized my hand, yanking me close—“what I can get.” Despite myself, I shivered from the contact, from his husky voice. His hold on me was firm, proprietary. Because he believed I was about to become his. The red witch in me whispered, Death thinks he has you at his mercy. But the Empress doesn’t get collared or caged—or controlled. Take his head and pay the Tower. Shut up! “Please, Aric. I’ll grow to hate you for this. I don’t want to feel that way about you. Never again. Don’t force me to do this.” “Force?” Unmoved, he led me toward his bedroom. “I’m not forcing you to do anything. Just as you can’t force me to save your lover’s life. We each make sacrifices to get what we want.” With my heart pounding, I crossed the threshold into his dark world. Black walls, black ceiling, black night beyond his windows. Yet outside I thought I saw . . . a single fluttering snowflake. Like a sign.

The sensational event of the ancient world was the mobilisation of the underworld against the established order. This enterprise of Christianity had no more to do with religion than Marxist socialism has to do with the solution of the social problem. The notions represented by Jewish Christianity were strictly unthinkable to Roman brains. The ancient world had a liking for clarity. Scientific research was encouraged there. The gods, for the Romans, were familiar images. It is some what difficult to know whether they had any exact idea of the Beyond. For them, eternal life was personified in living beings, and it consisted in a perpetual renewal. Those were conceptions fairly close to those which were current amongst the Japanese and Chinese at the time when the Swastika made its appearance amongst them. It was necessary for the Jew to appear on the scene and introduce that mad conception of a life that continues into an alleged Beyond! It enables one to regard life as a thing that is negligible here below—since it will flourish later, when it no longer exists. Under cover of a religion, the Jew has introduced intolerance in a sphere in which tolerance formerly prevailed. Amongst the Romans, the cult of the sovereign intelligence was associated with the modesty of a humanity that knew its limits, to the point of consecrating altars to the unknown god. The Jew who fraudulently introduced Christianity into the ancient world—in order to ruin it—re-opened the same breach in modern times, this time taking as his pretext the social question. It's the same sleight-of-hand as before. Just as Saul was changed into St. Paul, Mardochai became Karl Marx. Peace can result only from a natural order. The condition of this order is that there is a hierarchy amongst nations. The most capable nations must necessarily take the lead. In this order, the subordinate nations get the greater profit, being protected by the more capable nations. It is Jewry that always destroys this order. It constantly provokes the revolt of the weak against the strong, of bestiality against intelligence, of quantity against quality. It took fourteen centuries for Christianity to reach the peak of savagery and stupidity. We would therefore be wrong to sin by excess of confidence and proclaim our definite victory over Bolshevism. The more we render the Jew incapable of harming us, the more we shall protect ourselves from this danger. The Jew plays in nature the rôle of a catalysing element. A people that is rid of its Jews returns spontaneously to the natural order. In 1925 I wrote in Mein Kampf (and also in an unpublished work) that world Jewry saw in Japan an opponent beyond its reach. The racial instinct is so developed amongst the Japanese therefore compelled to act from outside. It would be to the considered interests of England and the United States to come to an understanding with Japan, but the Jew will strive to prevent such an understanding. I gave this warning in vain. A question arises. Does the Jew act consciously and by calculation, or is he driven on by his instinct? I cannot answer that question. The intellectual élite of Europe (whether professors of faculties, high officials, or whatever else) never understood anything of this problem. The élite has been stuffed with false ideas, and on these it lives. It propagates a science that causes the greatest possible damage. Stunted men have the philosophy of stunted men. They love neither strength nor health, and they regard weakness and sickness as supreme values. Since it's the function that creates the organ, entrust the world for a few centuries to a German professor—and you'll soon have a mankind of cretins, made up of men with big heads set upon meagre bodies.